The Alter Rebbe begins by explaining that this measure of chesed—the quality of kindness we are discussing here—is בלי גבול ומדה—without any limit or measure. This is not just any ordinary kindness, but a kindness that is completely unbounded.

He says that this kind of chesed is called חסדי ה'—the kindnesses of Hashem. The Torah itself refers to it this way, as it says, וחסד ה' מעולם ועד עולם—the kindness of Hashem is from world to world, from eternity to eternity. This is a special, Divine chesed that is not restricted by the usual limitations of human kindness.

The point here is that when we talk about חסדי ה', we are referring to a level of kindness that is uniquely associated with Hashem Himself, a chesed that transcends all boundaries and is infinite in nature.

The Alter Rebbe continues by addressing a possible question: If all Jews are known for being compassionate and doing acts of kindness, why do we need to speak about a special Divine chesed?

He explains that, indeed, כל ישראל הם רחמנים וגומלי חסדים—all Jews are compassionate and do acts of kindness. However, ברם יש גבול ומדה לרחמי האדם—there is a limit and a measure to human compassion. No matter how kind a person is, there is always some boundary to what a human being can do.

But when it comes to Hashem, הקב"ה נק' א"ס ב"ה—Hashem is called the Infinite One, the Ein Sof. ולמדותיו אין סוף—His attributes have no end. The verse says, כי לא כלו רחמיו—His mercies have not ended. This means that Hashem's compassion is truly infinite, with no limitation at all. This is the distinction between human kindness and the Divine chesed that the Alter Rebbe is emphasizing here.

The Alter Rebbe now brings a verse from the Navi, from Eicho, which was said after the destruction and the exile. The verse is חסדי ה' כי לא תמנו—the kindnesses of Hashem, for we are not finished. He explains what this means: לפי שלא תמנו—because we are not whole or complete.

He elaborates that שאין אנו תמימים ושלמים—we are not perfect and complete, בלי שום חטא ופגם בנפש ובעולמות עליונים—without any sin or blemish in our soul or in the higher worlds. In other words, we are not in a state of spiritual perfection; there are flaws and shortcomings both in ourselves and in the spiritual realms above.

Therefore, צריכין אנו להתנהג בחסדי ה'—we need to conduct ourselves with Hashem's chesed, which is בלי גבול ותכלית—without any limit or end. The reason is that only through this infinite chesed can we arouse upon ourselves rachamim—Divine compassion—and the supreme level of chesed, which is called rav chesed, a great and boundless kindness and mercy. As the verse says again, כי לא כלו רחמיו—His mercies have not ended. This is the kind of Divine kindness we must rely on, especially when we are not spiritually whole.

The Alter Rebbe now connects this idea to a teaching of our sages: אין ישראל נגאלין אלא בצדקה—the Jewish people will only be redeemed through tzedakah, through acts of charity. He explains that even if, according to strict judgment, we might be exempt, the redemption still depends on tzedakah.

He brings the statement, אין בן דוד בא—the son of David, meaning Moshiach, will not come—until the Jewish people have no more money left, which is interpreted to mean that they have given so much tzedakah that they are left with nothing. This emphasizes the idea that the ultimate redemption is brought about through the boundless chesed that is expressed in giving tzedakah, even beyond what is required by the letter of the law.

This ties back to the earlier point: since we are not perfect and cannot rely on our own merits alone, we must draw down Hashem's infinite chesed through acts of tzedakah, which have the power to bring the final redemption.