However, there still remain the fasts in excess of [for example] the 252, [i.e., whatever number exceeds three times the prescribed number of fasts for any particular sin], that one ought to fast in deference to the more stringent opinion insisting on the appropriate number of fasts for every violation committed, as noted above.

He may redeem them all by charity to the value of eighteen "gedolim Polish" for each fast-day.

So, too, [charity may redeem] all other fasts that he should have undergone for sins not entailing death, and even for neglecting a positive command, whether explicit in the Torah or Rabbinically ordained, and for [neglect of the positive command of] [12] "Torah study, which is equivalent to them all," according to the number of fasts prescribed by the penances of the AriZal.

[13] (Most of these are noted in Mishnat Chassidim, Tractate Teshuvah.)

All of these fasts, then, he may redeem as explained above, if he cannot mortify himself.

Though this might amount to a very considerable sum, he need not fear violating the injunction that [14] "one should not extravagantly distribute more than one fifth [of one's property to charity]," for this kind of giving cannot be termed "extravagant distribution," since he does it to redeem himself from fasting and affliction.

This is no less necessary than healing his body or his other needs, [in which one does not restrict one's spending to a fifth of his means].

Since the number of fasts enumerated in the above-mentioned penances of the AriZal is exceedingly great, all who revere the word of G-d are now accustomed to being unstintingly generous with charity, [which is given in place of fasting], for the prevalent lack of stamina prevents them from mortifying themselves to this extent.

[15] (A comment is made elsewhere on this subject on the words, [16] "The kindnesses of G-d, for they are not concluded.")

[The last three Hebrew words, here translated "for they are not concluded," may also be interpreted to mean "for we are not perfect."

Accordingly, in Epistle 10 of Iggeret HaKodesh, the Alter Rebbe explains the verse thus: Since "we are not perfect," burdened as we are by sins that plead for rectification, we are in need of G-d's infinite kindness and charity.

And in order to elicit kindness and pardon of an infinite order, man for his part must exceed the conventional, finite bounds of charity.

   

Notes:

12. (Back to text) Peah 1:1.

13. (Back to text) Parentheses are in the original text.

14. (Back to text) Ketubbot 50a.

15. (Back to text) Parentheses are in the original text.

16. (Back to text) Eichah 3:22.