1. Each person operates under a fundamental bias of self-concern. Whenever he approaches a new situation, he immediately seeks to determine his place and his point of connection. Then, cognizant of the stress our sages have placed on the Mitzvah of Ahavas Yisrael, calling it “one of the Torah’s most important principles,”1 he also seeks to find a point of relevance for another Jew.

The Mishnah states that a Jew is created to serve his Creator. Since creation is not only a one-time event, but occurs every moment .... Every moment G‑d is creating (and directing through Hashgachah Protis) each aspect of creation, it follows that each moment of a Jew’s life and everything with which he establishes contact, must be consonant with his purpose for existence. Everything he encounters should assist him in his task of service to his Creator. This concept is expressed in the statement of the Baal Shem Tov “Everything that a person sees or hears is a lesson for him in Service to G‑d.”

However, after searching for his own lesson, he is obliged, in keeping with the principle of “love your neighbor as yourself,” to seek out and derive a lesson for someone else. A person reaches self-fulfillment only when he is able to communicate his personal awareness to someone else as well.2

The more valuable an object is, the more relevant is the Mitzvah of sharing it with others. Particularly, lessons from Torah, which even G‑d calls a “good portion (for a Jew, his true and essential good),” are important to share with someone else. An individual’s commitment to Ahavas Yisrael should motivate him to spread Torah and Mitzvos to every Jew with whom he comes in contact, to those in his immediate vicinity and also to those more removed.

The concepts mentioned above apply particularly to this present occasion. Since this Farbrengen is connected with Shabbos Mevarchim Tammuz, it is appropriate to consider which Torah lesson can be derived from the month of Tammuz. Likewise, the search for these lessons should not only be personal, but include a desire to share such lessons with another Jew.

The first thing which comes to mind when considering the month of Tammuz is the event which happened within our own generation, the arrest and liberation of the Previous Rebbe. Though the arrest itself was in Sivan, it was only afterwards, in Tammuz, that we were able to appreciate the G‑dly intent3 of the entire episode: how the arrest and the tremendous pain and suffering it caused led to the liberation.

Following the principle that “the higher quality of light comes from the transformation of darkness,” the sorrow and aggravation of the arrest resulted in the production of a great light, powerful enough to illuminate the entire Galus.

To produce such a “higher quality of light,” the darkness itself must be transformed into light, i.e., regarding this situation, the very powers who arrested the Previous Rebbe themselves freed him. Furthermore, that liberation was executed despite the knowledge that freeing the Rebbe would greatly encourage and excite all those who were active in the task of spreading Torah and mitzvos at that time. The Previous Rebbe was their standard bearer. For most, it was he who induced them to begin working towards this aim. Still, fully conscious of the effect it would have, the Russians granted him freedom, and official permission and license to continue his work.

This chain of events encouraged continued involvement and commitment to the task of spreading Torah and mitzvos, reaching out not only to the old, but also to the youth, and particularly to the children. (As has been mentioned a number of times, the Russians did not forbid teaching adults, only children. In defiance of that order, the Previous Rebbe sent many at the risk of their lives to educate children and youth, despite the opposition of the Russian government, which was then, as it is now, one of the world’s most powerful nations.)

In consideration of that series of occurrences we can derive the following lesson: Even in those times and with that pressure, it was demanded from every individual to be devoted to the practice and spread of Torah and mitzvos. Despite the difficulty of the task and the necessity of disobeying the desires of the government, each individual was asked to begin with himself, and then to approach and explain to every Jew throughout the entire country the value of Torah and mitzvos.

The same obligation, and with even a greater degree of responsibility, applies today, when in G‑d’s abundant mercy, the large majority of the Jewish people have been placed in circumstances where they can diligently study Torah and fulfill mitzvos beyond the measure of the law. And without any difficulties they can involve themselves in the task of spreading Torah and mitzvos in their immediate surroundings and even to remote corners of the world.

G‑d has removed all obstacles and stumbling blocks. The only impediment that remains is one’s own personal will. If there is a true desire, then abilities will be granted and the work will be successful, producing students (who in turn will develop students) who are committed to Torah and mitzvos.

All this should be carried out with a spirit of happiness and joy. Then joy destroys all barriers, even the barriers which exist in a person’s soul. All inhibitions (particularly the feeling that his dignity will be offended by a seemingly low task) and all habits (including a person’s desire for self comfort, and fear of losing such comfort because of his devotion to Torah and mitzvos) will disappear.

And then through this service there will be an increase in Torah and mitzvos which will hasten the coming of Mashiach4 speedily in our days.

2. As previously mentioned, the Baal Shem Tov emphasized the principle that everything which a person sees or hears is a lesson to him in his service to G‑d. Therefore, in addition to the concepts discussed above, additional lessons must be derived from the fact that the Torah5 portion read this morning (and therefore connected with Shabbos Mevarchim Tammuz and Yud-Beis Tammuz) was Parshas Shelach.

Though Torah is eternal and its lessons applicable at all times and in all places, it nevertheless often occurs that a particular concept is given additional emphasis and significance on certain unique occasions. For example, though on Pesach you are required to fulfill all the mitzvos of the Torah, there is an added stress on the concept of freedom and those mitzvos (Pesach, Matzah, Maror) which are associated with it.

Likewise, Shavuos is especially connected with Matan Torah and those aspects of Torah and mitzvos relevant to the giving and receiving of the Torah. Similarly, this particular week emphasizes the lessons which can be derived from the portion of Shelach.

In the search for a generally applicable lesson from the portion, it is-worthwhile to begin with its title, Shelach. Its general significance is obvious from the fact that the Torah has classified every word and every concept in this portion under that title.

The simple explanation of the word Shelach is, to send — G‑d commanded Moshe to send out spies to survey the land of Israel.

However, the question immediately arises: what positive lesson can be derived from that command, when following it caused disastrous effects not only for the spies themselves but for the entire Jewish people?

The question becomes more difficult. Rashi interprets the unnecessary addition of the word “Lecha,” meaning “to you,” to imply that G‑d’s statement was not a direct command, but rather that he left the question open “to you” i.e., that Moshe Rabbeinu himself made the voluntary decision to send the spies.

If so, two questions arise: a) the Torah is very careful never to speak disrespectfully of any creature, even of an impure animal. Consequently, why did the Torah inform us that Moshe made such a terrible decision? and b) how can Torah derive an eternal lesson (all Torah’s lessons being timeless) from a mistake of Moshe Rabbeinu?6

The force of these questions leads to the conclusion that the sending of the spies was a positive activity (as Rashi mentions7 “they were honorable at that time”). But because they were “a generation given to pervasiveness” they overturned and reversed Moshe’s original intentions.

However, the concept is still not totally understandable. What was Moshe’s intention in sending spies to survey the land of Canaan? Moshe was aware of G‑d’s promises: “I will bring you into the land” “a good and large land, flowing with milk and honey.”

Even if the spies had remained trustworthy, why was it necessary to have sent them? Moshe had already received the prophecy “You will bring them and plant them in the mountain of Your inheritance.” Why did Moshe make an independent decision to send the spies?

Particularly, why did he tell the spies “Be strong and take from the fruits of the land”? G‑d had already promised that Israel was “a land flowing with milk and honey.” Even without G‑d’s promise, the Jews had left Egypt only a short time before. As obvious from Tanach, there was constant trade and traffic between Egypt and Israel. It was most probable that Moshe and the majority of the Jewish people had already seen the fruit of Israel8 in Egypt.

The answer to the above question lies in the Torah principle “Don’t rely on miracles.” In order to discover the best means to conquer Israel according to the natural order, Moshe Rabbeinu sent spies. Though he believed totally in G‑d’s promise to bring the Jewish people into Israel, he sent spies to find out the practical methods most suited to actualize that promise. He wanted to know from which direction would it be best to enter; would it be necessary to storm fortified cities; and other points of military strategy. In order to encourage the entire Jewish people and charge them with fire to conquer Israel, Moshe commanded the spies to return with some of Israel’s fruit. In this way, they would communicate the importance and dearness of the land and motivate towards its conquest, even those individuals who would be affected by Israel’s fruits more than by its holiness.

Thus, rather than wait until these individuals would grow and mature to the point where the holiness of Israel would itself motivate them, Moshe Rabbeinu commanded the spies to bring back something from Israel, the fruits of the land, which even they could relate to.

3. The above concept has even deeper implications. Before the Jewish conquest of Israel, the land was called the Land of Canaan and was dominated by the influence of the Canaanites.

The Torah itself proclaims “the behavior of the Canaanites was more corrupt than that of any other nation.” Sending the spies was necessary, in order to transform the land of Canaan into the land of Israel, a land where “always the eyes of the L‑rd, G‑d are upon it.”9

The Jews themselves had just left Egypt (also described as a corrupt society and referred to in the Torah as “the nakedness of the earth”) where they had spend hundreds of years under oppression, slavery, and hard labor. Suddenly, within a short amount of time, they were told to prepare to enter and conquer the land of Canaan. They were asked to conquer the land in such a manner that not only would they not become affected by the impurity of the land, but they would be able to transform it into the land of Israel — a land which “always the eyes of the L‑rd, your G‑d are upon it,” i.e., a land where G‑dliness was directly manifest as was evident in the Temple.

Faced with both the necessity and difficulty of this task, Moshe Rabbeinu sought a means and medium to reduce its difficulty, and for that reason he sent the spies.

(The difficulty of the task still existed despite the fact that Matan Torah had occurred. Even though before Matan Torah G‑d proclaimed “You will be My chosen nation” (and our sages tell us that G‑d’s speech creates an effect in physical things comparable to deed). Likewise, even though the Jewish people had responded by accepting the Torah in a manner of Na’aseh v’nishmah (“we will do and we will understand”) i.e., a total commitment to carrying out G‑d’s Will,10 the Jews had, however, been in Egypt so long that Egyptian habits and the Egyptian lifestyle were still behavioral realities. Thus, the conquest and transformation of the land of Canaan remained a difficult task.)

Since the Jewish people were charged with the conquest and transformation of Eretz Yisrael, and they were required to accomplish this through their own efforts, there was no specific command to send spies. Rather, Hashem left the question for Moshe to decide himself.

His decision to send the spies was intended to make the task easier. He chose the Nesi’im (princes) of each tribe to be spies. The Nasi (prince) was the most elevated and refined of the tribe, the most perfect in that particular path of service. The spies’ entry into Canaan and their behavior there in a manner of “be strong,” was intended to pave the way and accomplish the first and most difficult stages of breakthrough in the conquest by the entire Jewish nation.

(To phrase the concept in Chassidic terminology: in order to elevate the natural order of the world, there has to be an influence of divine energy from above (intended to be generated in this case, by the spies) which will allow the work from below, the product of a Jew’s individual service, to be successful.)

4. This explanation is practically relevant in the life of every Jew:

Even if a Jew, when surveying the world around him, realizes that his environment parallels the land of Canaan, i.e., it is spiritually impure, he must realize that he has been charged by G‑d with a mission to make the world a dwelling place for Him.

However, he may ponder: How is it possible to succeed? He is “the smallest among the nations” and even among the Jews he is (at least temporarily) not of high stature. He has been charged with a difficult mission — to make his immediate surroundings his city, and every place his influence can reach, a dwelling place for G‑d — not only to remove themselves from the impurities of Canaan and Egypt, but even to transform the land of Canaan into the land of Israel, “a land that the eyes of the L‑rd, your G‑d, are constantly upon it.” He does not know how to respond to the enormity of the task.

In order to accomplish the task more easily, Torah offers the following advice: “Send out spies — a prince from every tribe.”

A Jew has to find the level in his soul which corresponds to a prince, (i.e., the power of faith, the highest power he has11 ) and use it to transform his environment from a state of Eretz Canaan into Eretz Yisrael.

This power of faith is present within every Jew. It is an inheritance from our forefathers. Its presence is not dependent on one’s will or thought process. A Jew has faith whether he desires it or not.12 Free choice is granted. If he wants, he does not have to exercise his power of faith. However, it is constantly present.

If he chooses to exercise his power, then just as a prince dominates and controls the entire nation, similarly faith, “the prince of the soul-powers,” controls and rules over all his other senses and faculties.

Then, not only is he not affected by the impurity and immorality of his local surroundings (his personal Eretz Canaan) but on the contrary, the awareness that he belongs to the holy nation enables him to transform everything with which he comes into contact (and how much more so if the article becomes his property) into an object of holiness. Through the holy Torah, he brings everything and everybody he meets into connection with the holy G‑d.

5. The above lesson can also serve as the point of connection to Yud-Beis Tammuz. As evident from the above, the only thing which can prevent the spread of Torah and mitzvos is a “generation bent on pervasiveness.” A Jew can use his power of faith in a perverted manner and thereby reverse the intention for which these powerful energies are given to him.

However, only a Jew can obstruct the spread of Torah and mitzvos. No other nation or power (as evidenced by the events of Yud-Beis Tammuz) can prevent a Jew from studying Torah and performing mitzvos.

The only possible obstacle is a Jew’s will. Instead of believing in G‑d, he can put his trust into a non-Jew and into the natural order (and often not content himself with influencing his own life, he will also seek to spread his opinion among other Jews). He is afraid that “the nations are too strong for us” — i.e., he does not realize how he can overcome the natural order. Because of that fear, he neglects G‑d’s command to spread Torah and mitzvos regardless of any difficulties or obstacles involved13

Even when another Jew does not respond to one’s initial overtures, despite much effort he does not progress in Torah and mitzvos, one should not become discouraged and cease activity. On the contra7y, the statement “send out spies, the princes” , i.e., utilize your power of faith — the prince of the soul — is a constant command, requiring constant activity, even when the success of those efforts are not immediately evident. Furthermore, the Torah calls the prince — Ish Echod — literally, one man, but figuratively alluding to an individual from whom Echod — the Echod from Shema Yisrael — shines forth. He is connected with the one G‑d and therefore his conception of a Jew’s behavior is one of Goy Echod — a singular and unique nation, unbounded by the limits of the natural order.

And with the prince of his soul — the aspect of Echod — the Echod which has sustained the Jewish people through the darkest challenges of Galus — it is possible to transform the land of Canaan, confident and powerfully motivated by feelings of “We should go up at once and possess it.”

His service is successful to a miraculous degree, as the Midrash relates concerning the spies, that had they not been “bent on pervasiveness,” then Moshe Rabbeinu would have led the Jewish people into Israel and the ensuing conquest would have been conducted in a totally miraculous manner — not even requiring the types of battles fought by Joshua.

6. The story of the spies, like the other narratives related in the Torah, is not intended to be considered merely as an interesting tale or an expressive chronicle. Rather, it aims to serve as a directive for practical action. Our ancestors’ pattern of behavior should serve as a guide for our activities today.

The directive is for each Jew, regardless of his situation or circumstance, to realize that he has not totally transformed his immediate environment into holiness. Therefore, even though he is still “the smallest among the nations” he must send out spies to work to transform his personal land of Canaan. He should select as a spy one man, i.e., the aspect of his soul which is connected with oneness, the prince of his soul, his power of faith, and then confident that “G‑d is with us,” he feels ready to “go up at once and possess it,” i.e., take the still unrefined aspects of his personal self, as well as public surroundings, and transform them into holiness.

The same holds true regarding the settlement of the land of Israel today. All of those who live in Israel are charged with the responsibility of seeing that every aspect of the land of Israel, even the material aspects, even its fruit, be in a manner of “the fruit of the land will be excellent for all of Israel.” (This concept is connected with a consciousness of the Shechinah, G‑d’s presence, throughout the land — a land where the “eyes of G‑d are upon it.”)

When Israel is conquered by Torah and mitzvos, then there will be peace, prosperity, and plenty. No sword will pass through your land (not even a sword of peace). There will be peace of mind and “you will live secure in your land” because you are “walking in My statutes” and “fulfilling My commandments” — the commandments of G‑d, the ruler of all nations and all creations.

And when the situation is approached with such an attitude — a sense of a divinely commanded mission, then the settlement of the entire land of Israel can be accomplished without difficulties or problems.

And through settling Israel (particularly Judah and Sumeria) now with families — men, women, and children, we will insure peace in the land. This settlement will demonstrate that we truly control the land and consider it ours.

There is no need for wars or debates with the gentile powers. All that is necessary is to make one firm decision to settle the land now. And then through walking upright and fulfilling Torah and mitzvos, the Jews will be able to settle the entire land, even in these days of Golus, and by doing so, hasten the coming of Mashiach speedily in our days.

7. It was mentioned previously that even though the entire Torah and all the mitzvos are applicable at any time and in any place, nevertheless, during certain times (Shabbos and Yom Tov being the clearest examples) there is a specific stress on certain aspects of G‑dliness (as exemplified by the specific mitzvos connected with each holiday).

The manifestation of the divine presence in space parallels the above situation concerning time. Though “the Earth is the L‑rd’s and the fullness thereof,” there are certain places where G‑dliness is more openly revealed.

Just as the Sabbath is singled out as a holy day (though even during the week the Jews are a holy people and every aspect of his behavior is carried out “for the sake of heaven,”) similarly, certain portions of the world were chosen to reveal G‑dliness more apparently.

This statement is further emphasized by the comparison in Avos d’Rav Nathan of the entire world to the human body. In the human body, different limbs manifest different aspects and greater degrees of soul energy. Likewise, in the world, each region reveals and expresses different elements of G‑dly energy.

Though there is a total unity of G‑d with creation to the point where, as mentioned by the Baal Shem, even a leaf turning in the wind is an expression of Hashgachah Protis;; still, there are certain places were the Hashgachah Protis is mdse openly evident.

In general, the chosen land, the land where the Hashgachah Protis is most evident, is the land of Israel, described by the Torah as “a land where the eyes of G‑d are upon it.” However, just as the heart and brain are considered one organ, yet they have been broken down and sub-classified into different sections, likewise, within Israel there are three specific divisions: Galil, Judah, and Trans-Jordan, which vary in their degree of manifest holiness.

Of those three sections, particularly now in this generation, when according to all the prophecies recorded in the Talmud (particularly those at the end of the tractate of Sotah) we are approaching the end of the Golus and the coming of Mashiach, a higher degree of priority and a greater importance should be associated with that section of Israel which is connected with Mashiach. That section is the Galil, where the Zohar prophesies Mashiach will first appear.

Similarly, the return of the Sanhedrin, foreseen by Isaiah in the prophecy “I will restore your judges as they were, and your counselors as in the beginning,” will also be in Galil. This tradition is related by the Ramban, who writes “first they will return to Tiberius and from there they will transfer to the Temple site.”14

8. The Ramban describes the order of events which will happen before the above prophecies (the coming of Mashiach and the return of the Sanhedrin) will be fulfilled.

First, Mashiach will bring the Jews to a deeper and more complete performance of Torah and mitzvos. Then he will “fight the wars of G‑d and be victorious,” and then “he will rebuild the Temple and collect the Jewish people from Golus.”

In order to speed Mashiach’s coming, it is not enough for a Jew to stand in a state of constant hope for Mashiach, praying for his coming three times a day (weekdays, Sabbaths, and Festivals). “May our eyes behold your return to Zion in mercy. Blessed are You, G‑d, who restores His divine presence to Zion.” A Jew cannot fulfill his obligation with hope or prayer alone,15 he must take practical actions to help bring Mashiach.

The deeds that are necessary are “You shall walk in My statutes and fulfill My mitzvos.” The entire reason for the exile was (as expressed in the Mussaf prayer) “because of our sins we were exiled from our land.” If the reason for the exile, our sins, will be wiped out, the exile will cease and the Jewish people will be immediately redeemed.

Every Jew has an individual responsibility to carry out the service of “You shall walk in My statutes and fulfill My commandments.” However, in light of the above, there must be an added stress on the Torah and mitzvos of Eretz Yisrael since Hashgachah Protis is more openly revealed there. Within Israel itself added attention should be focused on the Galil because of that region’s connection with Mashiach. (This added activity will in turn affect the service of every Jew, since the Jews are one unified entity, not bound by time or space.16 )

9. The above-mentioned statement linking Mashiach to the Galil is further confirmed by the well-known statement of the Baal Shem Tov that the coming of Mashiach is dependent on the service of “Afoot Mayonosecha Chutzah, (that the wellsprings of Torah (Torah’s mystic secrets) will spread to the outer reaches).”

Similarly, Rashbi wrote that “with this book” (the Zohar, which likewise reveals the Torah’s mystic secrets) “the Jewish people will be redeemed with mercy.” The study of the mystic secrets of Torah (particularly in a manner whereby they are brought down into the realm of reason and understanding) will hasten the coming of Mashiach.

The giant in the field of revealing Torah’s mystic secrets was the AriZal, who lived and was buried in Tzfat (demonstrating again the connection of Mashiach to the Galil).

10. According to the above, the importance of renewing the Jewish settlement of the Galil and particularly of Tzfat, is obvious. Tzfat is considered one of Israel’s four holy cities and there lies buried the AriZal (who is called the AriZal HaChai (the living AriZal) ).

There, the study of Torah (particularly its mystic aspects), revealed in our generation in Chabad Chassidus, should be increased with more strength and more power. From there, (next to the AriZal’s resting place) the light of Torah will spread throughout all of Israel and the entire world.

However, in order to ensure that the Torah study can be done at ease in a relaxed manner, efforts have to be made to ensure that there will be no worries or difficulties regarding living conditions or other material concerns.

It is true that material concerns are of absolutely no importance compared to the spiritual values of Torah and mitzvos. Still, when a Jew is not bothered by material concerns (but rather enjoys G‑d’s bountiful blessings regarding children, health, and sustenance) then his study of the Torah, fulfillment of mitzvos, and work to spread Yiddishkeit is much more energetic, therefore more successful, and thus paves the way for the coming of Mashiach speedily in our days.

For these reasons it was decided to renew the synagogue first established by the Chassidim of the Tzemach Tzedek (through a unique quirk of Hashgachah Protis, the entire synagogue has remained intact). Likewise, consistent with the prophecy “I will return your judges as they were” an increase in all Jewish activity, particularly the study of Torah and the fulfillment of the commandments has been stressed.

May it be G‑d’s Will that not only that particular synagogue be renewed, but that there be a general increase of synagogues, yeshivos, and even private Jewish homes in the land of Israel. Every Jewish home is a small sanctuary, within which the Shechinah dwells — as our sages commented on the verse, “I shall dwell within — within every Jew.” This statement is particularly applicable concerning Jewish homes in Israel, and within Israel itself, within the Galil.

May the settlement of Eretz Yisrael continue until there is no single spot left unsettled. Particularly, now, when settlement is necessary for the Pikuach Nefesh, the safety of every Jew in Israel (making settlement a Halachic responsibility).

And, in the most immediate future, may we merit the fulfillment of the prophecy “Jerusalem will spread to encompass all of Israel, and Israel spread to encompass the entire world” with the coming of Mashiach, speedily in our days.

11. The Previous Rebbe’s arrest and liberation occurred 51 years ago. However, directly after the Rebbe’s liberation, he remained in Russia, behind the Iron Curtain. Therefore, though his liberation was a great victory, there were still doubts and limitations concerning what to do (and as our sages said “Deed is most essential”) as a result of that victory.

Not until almost a year later, after the Previous Rebbe had left Russia and settled in Riga, could he express himself with total freedom. From there, in his first public letter dated the 15th of Sivan (as he notes “the first day of my imprisonment,”) he explained how the imprisonment came as a result of his service in spreading Torah and mitzvos. He also elaborated on the circumstances and lessons connected with his release. With that letter, he released a Maamar, Asarah SheYoshvim, to be learnt in public on Yud-Beis, Yud-Gimmel Tammuz.

This all happened in 5688. In these months of Sivan and Tammuz, the jubilee (Yovel) of that period ends.

Torah puts a great stress on the importance of Yovel, calling it “forever” in regards to the laws of a Hebrew servant. When the first Yovel ends, it does not mean that the lessons resulting from the original event are no longer relevant. On the contrary, after the Yovel has ended, these lessons take on a new and deeper significance.

Therefore, there is a necessity to pay careful attention and carry out the instruction contained in the letter and Maamar which were released in connection with the first Yud-Beis Tammuz celebration. Their study is necessary at this time as a proper conclusion to the first Yovel and a correct beginning of the second. Whatever we can add to the holiness of this first Yovel in these remaining days, will add to the strength of the divine energies aroused, and cause added success in all the areas called for in the letter and Maamar.

In order to allow for the study of the Maamar and letter, they will be reprinted. Though the letter and Maamar have already been printed (and many people have them), new inspiration will be given to their study when they are reprinted (new things always attract more attention). However, those who already possess the text should begin its study and apply its lessons to their behavior immediately, already in the time before the text can be republished.

May it be G‑d’s Will that all this be accomplished in a manner of liberation (defying all limits and boundaries).

This blessing is particularly appropriate since the Maamar speaks about the study of Torah in public, a concept related to freedom, as the Mishnah states “the only free person is one who is involved with Torah Study.”17

The texts should also be studied with someone weaker than oneself. Then two mitzvos are accomplished: Torah study and Tzedakah. These, in turn will lead to the fulfillment of the prophecy “Zion will be redeemed in judgment (interpreted to mean Torah study) and its captives in Tzedakah” with the coming of Mashiach speedily in our days. Amen.