The Alter Rebbe begins by quoting the verse, אין ישראל נגאלין אלא בצדקה—the Jewish people are redeemed only through tzedakah. He brings the proof-text, ושביה בצדקה—and her captives through tzedakah. This is a foundational idea: the redemption of the Jewish people, both on a national and individual level, is dependent on the mitzvah of tzedakah.

The Rebbe emphasizes that this is not just about the physical redemption, but also about the inner redemption of the soul. The soul, which is in a state of exile within the body and the challenges of the world, is also redeemed through acts of tzedakah. This is why the verse singles out tzedakah as the unique vehicle for geulah—redemption.

The Alter Rebbe then brings another verse: צדק לפניו יהלך—righteousness goes before Him. He points out that the verse should have said ילך—"will go"—but instead it says יהלך, which has a different nuance.

The Rebbe explains that this subtle difference in wording hints at a deeper meaning. The use of יהלך implies that tzedakah doesn't just "go" in a simple sense, but rather it "leads" or "causes to walk"—it initiates a process, it brings about a movement or a journey. Tzedakah is not just a static act; it sets things in motion, both spiritually and practically.

To understand this idea more deeply, the Alter Rebbe references another verse: לך אמר לבי בקשו פני—my heart said to You, "Seek My face." He explains that this means to seek the inner dimension of the heart.

The Rebbe elaborates that the verse is not just telling us to seek G‑d in a superficial way, but to search for the pnimiyus ha'lev—the innermost point of the heart. This is a call to go beyond external actions and to reach for the deepest connection with Hashem, the true "face" or inner aspect of the Divine.

The Alter Rebbe now describes the nature of the soul's inner fire. He says that within the heart there is a יסוד האש האלקית שבלב—the element of Divine fire in the heart.

This Divine fire is what fuels a Jew's passion and yearning for G‑d. It is not a physical fire, but a spiritual one, rooted in the very essence of the soul. The Rebbe points out that this fire is always present, even if it is sometimes hidden or dormant. It is the source of our deepest spiritual drive.

The Alter Rebbe explains that there are two levels within the heart: בחי' חיצוניות—the external aspect, and בחי' פנימיות—the inner aspect.

The external level is more accessible and can be influenced by our conscious thoughts and feelings. The inner level, however, is deeper and more essential, representing the core of the soul's connection to G‑d. The Rebbe stresses that both levels are important, but the true goal is to reach the pnimiyus, the innermost point.

The Alter Rebbe defines the חיצוניות הלב—the external aspect of the heart—as the enthusiasm and excitement that comes from understanding and contemplating G‑d's greatness. This is the result of using one's בינה—understanding—and דעת—knowledge—to meditate on the greatness of the Infinite One, blessed be He.

Through this contemplation, a person can give birth to a strong love, described as אהבה עזה כרשפי אש—a powerful love like burning coals of fire. This is an emotional response that comes from intellectual reflection, and it is considered the "external" because it is generated by the mind and is somewhat within our control.

In contrast, the פנימיות הלב—the inner aspect of the heart—is described as the point within the innermost depths of the heart, the omka d’liba. This level is far beyond intellectual understanding or contemplation.

The Rebbe explains that a person can meditate on G‑d's greatness with all his heart, but the pnimiyus ha'lev is a level that transcends the intellect. It is a pure, essential connection to Hashem that is not dependent on any reasoning or emotional process. This is the core of the Jewish soul, the deepest point of attachment to G‑d, which is always present, even if it is not always consciously felt.

The Alter Rebbe brings the verse, ממעמקים קראתיך ה'—"From the depths I have called You, Hashem." He explains that this is referring to מעומקא דליבא—the depths of the heart.

What does it mean to call out to Hashem from the depths? It’s not just a superficial feeling or a passing emotion. Rather, it’s a cry that comes from the innermost point of a person’s heart, from a place that is deeper than words or even conscious thought. This is the kind of outpouring that happens when a Jew finds himself in a state of spiritual exile or distance, and he reaches out to Hashem from his very core.

The Alter Rebbe is emphasizing that true connection to Hashem, especially in times of difficulty or spiritual struggle, comes from this deep place within. It’s not enough to serve Hashem with just the mind or with routine actions; there must be a heartfelt cry, a yearning that comes from the deepest part of the soul.

To help us understand this idea, the Alter Rebbe gives an analogy from ordinary, worldly matters. Sometimes, a person encounters something so significant, so crucial, that his entire vitality depends on it. It touches him to the very core, to the innermost point of his heart.

When something is this important, it can cause a person to act or speak in ways that are completely beyond his normal reasoning or self-control. He might do things that, under ordinary circumstances, would seem irrational or out of character, simply because the matter is so deeply personal and vital to him.

This analogy helps us appreciate what it means to serve Hashem from the depths of the heart. Just as in worldly matters a person can be moved to his core and act beyond logic, so too in spiritual matters, there is a level of connection to Hashem that goes beyond intellect and conscious thought—it comes from the very essence of the heart.

The Alter Rebbe then applies this analogy to our service of Hashem. Just as a person can be moved to his core in worldly matters, the same is true—וזלע"ז—in the realm of service of the heart.

In other words, there is an aspect of serving Hashem that is not limited to what we understand or feel on the surface. Rather, it comes from the deepest place within us, from the innermost point of the heart, just as in the analogy where a person is driven by something that touches him so deeply that it overrides all logic and self-control.

The reason for this is because the innermost point of the heart—נקודת פנימית הלב—is higher than the level of daas, the conscious knowledge and understanding that spreads and clothes itself in the emotions born from Chabad (Chochmah, Binah, Daas), as is known.

In other words, the Alter Rebbe is telling us that there is a dimension within the Jew that is above and beyond intellectual comprehension or emotional response. The innermost point of the heart is not something that is generated by the intellect or by contemplation; it is a level that transcends the usual process of understanding and feeling.

This is why, when a Jew serves Hashem from this place, it is a service that is not limited or defined by what he knows or feels. It is a pure, essential connection that comes from the very core of his being.

The Alter Rebbe explains further that this innermost point of the heart is actually a reflection of the radiance of the supernal Chochmah—הארת חכמה עליונה—which is above both Binah and Daas. In this point, the actual light of Hashem is enclosed and hidden.

He brings the verse, Hashem, with wisdom…—ה' בחכמה כו'—to show that this level of Chochmah is where the Divine light is manifest. This is the aspect of the Divine spark—ניצוץ אלקות—that exists within every Jewish soul.

So, when a Jew reaches into the innermost point of his heart, he is actually connecting to the Divine spark within him, to the very essence of G‑dliness that is present in every Jew. This is a level that is beyond intellect and emotion, a direct connection to Hashem Himself.