One must understand, the Talmud says in Tractate Yev:amot, “Three signs are among this nation. They are merciful etc. and they are Goimlei Chasadim (they practice benevolence).

In other words the characteristic of Gemilas Chasadim is “by nature among all Jewish people from birth”- therefore what is the innovation in the benevolence (he will be a person who practices benevolence) of someone who was born on the fifth of the week more-so  than the characteristic of Gmilas Chasadim which is “in the nature of all Yisroel from birth?”

2) One could say as the explanation in this is alluded to in the words of Rashi: “They are sustained from the kindness of Hashem”:

The advantage of the fifth day (of Creation) is that at that time the “kindness of Hashem” radiated, which is a kindness without limitation (because just like Hashem is infinite (“Ein Sof”) so too his characteristics are infinite)

Therefore we find the aspect of extreme multitude (specifically) in creations which were created on the fifth day –fish- as it says, “They will multiply in the midst of the earth.”

[which this (the blessing of fish) also  concerns man, as the Talmud says: “a maiden should be married on the fourth day and have relations on the fifth day because it says on that day a blessing of fish-. For even though, on the sixth day, it says a blessing to man (and we are speaking here of human marriage nevertheless there is (also) an advantage in the “blessing of fish” (on the fifth day) more than the “blessing to man”. Because specifically regarding fish is there this aspect of a multitude (“they will multiply in the midst of the earth.”) which is the purpose of marriage -  “be fruitful and multiply”]

And this is the difference between that which all Yisroel are benevolent by nature and the characteristic of benevolence (Gmilas Chasadim) from someone who was born on the fifth day.

The nature of kindness (chesed) which exists in all Yisroel by birth is with a limitation and boundary. And simply this means that - one is prepared to do a kindness with another person but not in a manner in which one is prepared to forego all of one’s individual needs (or to undertake,  because of this, other hardships)

However a person who was born on the fifth day (where the kindness of Hashem illuminates)- has this characteristic of kindness This means that his kindness is not just regarding how much is demanded of him due to his innate characteristic of chesed ,

(which is (as the name midah (characteristic) implies) a measurement  (middah) and limitation

even when it is  the “proper amount”  for him to do,

 but he has a mesiras nefesh (self-sacrifice) for chesed without any measure and limitation.

3) The receptacle for “the kindness of Hashem” which is non-limited – is the aspect of Bittul (humility).

As long as a person feels his own entity (mitziut) he cannot have an aspect of kindness (towards another person) without limitations and boundaries; Only when he has nullified his entity (mitziut), and does not feel (so much) his “I” (ich-ego) and his own desires etc., can he have the “in all of your might” (meodecha), above measure and boundaries.

And also this aspect we find (alluded to) in fish (which were bestowed with the blessing of multitude without limitations) –

Fish are entirely covered with water so much so that one cannot see their entity, only the entity of the water which covers them.-

The Talmud states that since “water covers them” (the fish) therefore the “evil eye” (ayin harah) does not affect them. (and because of this reason the blessings of Hashem rest upon them more)

And one could say, that in Pnimiyut the “waters covering them” does not just negate the effect of the “ayin harah” (the opposite of blessing), but, also effects a positive aspect since through this the fish become fitting and receptacles of the blessings of Hashem.

And the reason is:

Water is the source of the fish’s vitality, so much so, that it is their true entity (mitziyut)

(which is why R’ Shimon Ben Gamliel holds that “anything whose source comes from water” does not interfere (chotzais ) with (the contact with) water). This means that fish have within them a property of “bittul” to their source of vitality (and therefore they have this aspect of multitude (ribui) which is more than normal.)

And so too it is in Avodat HaAdam:

In order to awaken within a person the true highest level of Gmilas Chasadim, a kindness without limitations (which is connected with “the chesed of Hashem”)-there needs to be an Avodah that will effect within  the person, “bittul” to Hashem.

And this is the essence of the intent of Rashi in his explanation on the verse “and you shall cleave to Him” –“connect with His ways –do kindness. . just like Hashem does”:

When a Yid serves G-d in a manner of “you shall cleave to Him” it effects in him a true connectiion with G-d (in a way that he does not feel his own mitziyut (entity), but [he only feels] G-d, to whom he is connected)-

Therefore it effects (“tut zich”) within  him Gmilas Chasadim, automatically, in manner of kindness without measure and boundary (“just like Hashem does”).

4) All of the above has a special connection to our generation.

The special (aforementioned) relation of “fish” is connected with Yosef Hatzadik , since the blessing of ““vayidgu larov b’kerev ha’aretz.” ("may they increase abundantly within the Land.”) was said in connection to the sons of Yosef

And as the Talmud says: because of this the ayin harah does not “have an effect” on  “the descendants of Yosef”

(and like the words of R. Yochanan, I am from the descendants of Yosef where the evil eye does not have an effect.)

And this is the connection to our generation- since the leader of our generation, the previous Rebbe’s, (first) name is Yosef.

The custom of the previous Rebbe was in a manner of “viyigdol laarov…”-

He spread the wellsprings of Torat Hachassidut with abundance (“harchavah”), without any measurements or boundaries, in a manner that it would reach in every place, evento the midst of the earth- and in the midst (“tochiyot”) of the land and its physicality even till the lowest where there is no lower level.

 (And as is the known expression the wellsprings which spread outward in the outwardness “chutzah” where there is no other outwardness.)

And in conjunction with this, he was not concerned with a bad eye, in other words, what people would say (lamah tisrahu) etc

And this is also the actual lesson- that we have to engage in hafatzatzos hamayanos, the spreading of the wellsprings outward, with the highest increase, so that the wellsprings of the Baal Shem Tov should spread to every place and when a person stands in a motion of Bittul (“cleave to Him”) which is accomplished by connecting with  Torah sages“Talmidei Chachamim”- [for then] there is no reason to be worried about a “evil eye” and how much more so not to be worried about other difficulties etc.

And by diligently fulfilling the mission (shlichus) of “spreading your wellsprings outward”, it will be fulfilled that much more so “bizrizus”(quickly)-the promise of Melech haMoshiach to the Baal Shem Tov that when your wellsprings will spread outwards then the master will come the Melech Moshiach bmihairah viyameinu mamesh.

- mSichos Chof MarCheshvan 5744