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The festival of Chanukah has a special connection with the distribution of money, as is to be seen from the Jewish custom of distributing Chanukah gelt to one's sons and daughters. If this is so regarding physical children, surely then, it is appropriate as well to distribute Chanukah gelt to those with whom one has a spiritual connection, inasmuch as this physical act is connected with the performance of a mitzvah -- the aspect of spirituality.

In addition to the above, Chassidus teaches that Chanukah is related to the distribution of tzedakah. It is thus understandable that if we connect every gathering such as this with the distribution of and making emissaries for tzedakah, surely, it is appropriate to connect these words with making emissaries for tzedakah, for during the days of Chanukah tzedakah is to be performed in an even greater measure and to an even greater degree.

Chanukah thus encompasses two aspects: giving Chanukah gelt and appointing emissaries for the distribution of tzedakah, or alternately, giving tzedakah -- something that is done the whole year round, and then giving Chanukah gelt, which -- as implied by its name -- is specifically connected to Chanukah.

The two abovementioned matters share something in common: the custom of Chanukah gelt is related to training and educating the person in the ways of Torah, tzedakah and good deeds; the custom of appointing emissaries for the distribution of tzedakah, too, has this goal. And since a Jewish custom is itself Torah, doing these two things serves to hasten the true and complete redemption.

In order not to impose on those assembled that they receive two separate times, we will now give twice as much at one and the same time -- two dollars, one dollar for tzedakah and the other dollar for Chanukah gelt.

In whatever manner it comes about, the ultimate purpose of a mitzvah is, as the Rambam states, "If he performs [but] one mitzvah, he tips the balance for himself and for the entire world to the scale of merit, bringing himself and others salvation and liberation." And when the mitzvah is performed in a twofold manner it surely "brings himself and others salvation and liberation," up until and including the true salvation and liberation for all Jews and for each individual Jew -- "Our youth, our elders, our sons and daughters," that is accomplished through the true and complete redemption through our Righteous Moshiach.

May it be G-d's will that all Jews assembled here together with all Jews throughout the world immediately find themselves -- through the "heavenly clouds" -- in our Holy Land, in Jerusalem the sacred city, on the Holy Mount and in the Third Bais Hamikdosh, and from there illumination will spread forth throughout the entire world.

And we need not speak at length about these matters -- that which is most important is the actual deed, that being, the true and complete redemption to take place immediately.