The Alter Rebbe now turns directly to his audience, addressing them with warmth and urgency. He says, "אהוביי, אחיי, שימו נא לבבכם לאלה הדברים"—my beloved, my brothers, please put your hearts to these words. He emphasizes that what he is about to say is not just for casual consideration, but something that truly deserves our attention and inner focus.

He notes that these words are "הנאמרים בקצרה מאד"—said in a very brief and concise way. The Alter Rebbe is telling us that, although the message is short, its depth and importance are immense. He wants us to realize that even a few words, when spoken with sincerity and truth, can carry tremendous weight and guidance for our lives.

The Alter Rebbe adds a personal note here: "ואם ירצה השם פה אל פה, אדבר בם בארוכה"—and, G‑d willing, mouth to mouth, I will speak to you at length. He is expressing his hope and desire to one day be able to elaborate on these teachings in person, to explain them in greater detail directly to his listeners.

This shows his deep care for his Chassidim, that he wishes not only to give them a brief message, but to have the opportunity to teach and guide them more fully, face to face, if Hashem grants the opportunity.

The Alter Rebbe now explains the main point: "איך היות כל עיקר עבודת ה' בעתים הללו, בעקבות משיחא, היא עבודת הצדקה"—that the entire main service of Hashem in these times, in the period known as בעקבות משיחא—on the heels of Mashiach, is the service of tzedakah.

He is telling us that, specifically in our era, the most essential way to serve Hashem is through tzedakah, through acts of giving and kindness. This is not just one mitzvah among many, but the central focus of our avodah in these final generations before Mashiach.

To support this, the Alter Rebbe brings the words of our sages: "אין ישראל נגאלין אלא בצדקה"—the Jewish people will not be redeemed except through tzedakah.

This teaching shows that tzedakah is not only important for the individual, but it is the key to the redemption of the entire Jewish people. Our sages are telling us that the ultimate geulah, the final redemption, depends on our commitment to acts of tzedakah.

The Alter Rebbe now addresses a possible question: If Torah study is so important, why is tzedakah singled out here? He points out that our sages did not say, "ת"ת שקול כנגד גמ"ח"—that Torah study is equal to acts of kindness—except in their own days.

In the times of the sages, the main service was Torah study. That is why they were such great scholars, the Tannaim and Amoraim. Their avodah, their spiritual work, was primarily through learning Torah, and that was the main way they served Hashem in their era.

However, the Alter Rebbe explains that in our times, in the era of בעקבות משיחא—the heels of Mashiach—things are different. He describes how "נפלה סוכת דוד עד בחי' רגלים ועקביים"—the Sukkah of David, meaning the Jewish people, has fallen to the level of feet and heels.

This means that the spiritual stature of the Jewish people has descended; we are no longer on the level of the earlier generations. We are now in the realm of עשיה—action, the lowest of the spiritual worlds.

Because of this, there is no way to truly connect to Hashem and to transform darkness into light except through action—specifically, through the act of tzedakah. In our generation, the main path to Hashem is not through intellectual achievement, but through practical deeds of kindness and charity.

The Alter Rebbe now shares a deeper insight, known to those who understand: In G‑dliness, the level of עשיה—action—is the level where Hashem's vitality and life-force is drawn down to the very lowest levels, "למטה מטה"—below, below.

This is directed to "למאן דלית ליה מגרמיה כלום"—to one who has nothing of his own. In other words, the world itself has no independent existence or vitality; everything comes from Hashem. When Hashem "does," He brings down life and sustenance even to those who have nothing, showing that all existence depends on Him alone.

The Alter Rebbe concludes with a powerful message: Anyone who "הזובח את יצרו בזה"—who sacrifices his inclination in this matter, and "ופותח ידו ולבבו"—opens his hand and his heart, is subduing the sitra achra, the forces of selfishness and negativity.

By doing this, he "מהפך חשוכא, לאור השי"ת"—turns darkness into the light of the blessed Hashem, who dwells upon us in the level of action, in these times of בעקבות משיחא. Through this, a person merits to "עין בעין בשוב ה' ציון"—to see, eye to eye, when Hashem returns to Zion. This is the ultimate reward: to witness the redemption with our own eyes, as a result of our acts of tzedakah and self-transcendence in these final generations.