היום יום

(The effect of) each particular mitzva-act is called forth by (doing) those (other) mitzva-acts which are makif - general and all-encompassing in nature. The mitzva of tzedaka, for example, is one of those all-encompassing makif mitzvot, as evident from the reference to all mitzvot by the term "tzedaka." For this reason it is most appropriate to give a coin to tzedaka before performing any mitzva. This has the effect of bringing the general makif-aura into the p'nimi, the "inner aspect," (the particular mitzva). Nonetheless, this type of makif is a "close aura," whereas the makif of Torah[1] is a "distant aura," whose effect is superior.

Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

The meaning here is probably "Torah-study" which, like tzedaka, is a makif-mitzva. (A host of terms can be used to translate makif, but in this context we suggest: "All-encompassing," "all-comprehensive," "all-inclusive," "general") A suggested explanation: When a particular mitzva is studied as part of Torah-learning, the effect of that Torah-study on the mitzva is superior to the effect engendered by giving tzedaka prior to the mitzva. For Torah is a more distant (i.e., higher) makif - relative to the particular mitzva - than is tzedaka. Viz. Sefer Hamaamarim Basi Legani p. 194:5 (end).

המצות נמשכות ע"י [על ידי] המקיף שבמצות עצמם. מצות צדקה, עד"מ [על דרך משל], היא מצוה כוללת, אשר כל המצות נקראות בשם צדקה. ומהאי טעמא נכון במאד לתת קודם כל מצוה פרוטה לצדקה, שהוא המשכת המקיף בפנימי. ומ"מ [ומכל מקום] הוי מקיף הקרוב, משא"כ [מה שאין כן] תורה שהיא מקיף הרחוק ופעולתו נעלה יותר.