1. This is the beginning of the Shloshes Yemei Hagbalah, the three days in which Mount Sinai was set off as the Torah states: “Set off the mountain and sanctify it.”

This was said after the Jewish people experienced the emotional arousal associated with their encampment before Mount Sinai where they camped “as one man, with one heart.” Since they were prepared to receive the Torah, it was possible that they would “ascend the mountain,” i.e., their souls would expire in love for G‑d. The intent was that they should remain within the context of the material world. A parallel to this can be seen in the burning bush which was not consumed by its flames. From the time of the giving of Torah, “the Torah is not in the heavens,” but rather has descended within our material world.1

The above also relates to G‑d’s designation of the Jewish people as “a kingdom of priests and a holy nation,” with the mission to reveal G‑dliness within the world. Nevertheless, this mission must be carried out with a desire and yearning for G‑dliness. This is brought out by the expression “a kingdom of priests,” which relates to the level of the High Priest who lived in the complex of the Beis HaMikdash and never left Jerusalem.

This is reflected in the contribution of the giving of the Torah which nullified the division between the spiritual realms and our material world. Even though before the giving of the Torah, the forefathers studied Torah, there was still an unpassable divide between the spiritual realms and the physical. Though the spiritual realms did influence our physical world, each remained an entity unto itself until the giving of the Torah when peace was established between the two.

The service of the elevation from below to above which is necessary for such “peace” is connected with tzedakah as it is stated: Tzedakah will elevate the nation.” Torah Or2 states that the entire Torah is called tzedakah. [Accordingly, it is customary to conclude these gatherings by distributing money to be given to tzedakah.]

“These days are recalled and celebrated.” Beginning from Rosh Chodesh Sivan, we start preparing for the giving of the Torah. Each year, the days before the giving of the Torah can be considered as comparable to the era before the giving of the Torah3 and it is with our service that we can bring about the giving of the Torah anew, revealing a higher level of Torah.

This is also connected with the service of counting the Omer, particularly, the present night, the 48th day of the Omer. 48 is two times 24, [the number of books in the Torah]. It is also the numerical equivalent of Cham, implying that through the Torah, Cham can be refined. This leads to the completion of the counting of the Omer tomorrow and then, drawing down the 50th gate of wisdom which lifts us above all boundaries and limitations, reaching the level where G‑d, the Torah, and Israel are one.

The ultimate completion of this service will be the coming of Mashiach which is connected with today’s portion of Psalms which mentions “the salvation of His Mashiach” and the prayer: “Grant salvation to Your people and bless Your heritage; tend to them and exalt4 them forever.” This will be hastened by the distribution of money to be given to charity at the conclusion of this gathering.

Not only do the Jews believe in the coming of Mashiach, we anxiously anticipate his coming, waiting for it every day. Furthermore, even now in the time of exile, we will taste of the Messianic redemption through the spreading of the wellsprings of Chassidus outward.5 On the verse, “He relates His words to Jacob,” our Sages taught, “What He does Himself, He also commands Israel to do.” This is an era where we must spread the wellsprings of Chassidus outward. It is understood that G‑d is involved in a similar activity and His spreading of the wellsprings of Chassidus outward enables us to taste of the Messianic redemption. Ultimately, through our gifts to charity, we will hasten the time when we all, men, women, and children, will proceed together with Mashiach to Eretz Yisrael singing happily: Hoshiah es Amecha...

[The Rebbe Shlita concluded by singing the niggun cited above.]