TWENTY-TWO.1This section is but an excerpt from a lengthy epistle, the complete version of which appears in Hatamim, Installment 2 (Warsaw, 1935; p. 32[126] ff.) and in Igrot Kodesh Admur Hazaken (Kehot, 2012; p. 111 ff.). See Translator’s Introduction to Iggeret Hakodesh, (Addendum, p. a), note 21. My beloved, my brethren and friends:
An open rebuke out of a love concealed:2Par. Proverbs 27:5. come now and let us adjudge,3Par. Isaiah 1:18. remember the days of old, consider the years of every generation.4Par. Deuteronomy 32:7. Has such ever happened since the days of the world, and where, oh where have you found such a custom in any one of the books of the early and latter sages of Israel, that it should be usage and regulation to ask for advice in mundane matters5See H. V.—what one is to do in matters pertaining to the physical world. (Such was not asked) even of the greatest of the erstwhile sages of Israel as the Tannaim and Amoraim, “For whom no secret is hidden”6Par. Daniel 4:6; see Chullin 59a. and “All the paths of heaven are clear to them,”7Berachot 58b. except for the real prophets that were aforetimes in Israel as Samuel the Seer, to whom Saul went to enquire of G–d about the donkeys that were lost to his father.8See I Samuel, ch. 9.
For in fact, all matters pertaining to man, except for the words of Torah9Cf. Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to his Commentary on the Mishnah. and the fear of Heaven, are apprehended by prophecy only. “And there is no bread for the wise,”10Ecclesiastes 9:11. as our Sages, of blessed memory, said: “Everything is in the hands of Heaven except for the fear of Heaven,”11Berachot 33b. and “Seven things are hidden…man does not know how he will profit, and when the Kingdom of David will return….”12Pesachim 54b. Note, these are likened one to the other!13I.e., “how he will profit” and “when the Kingdom of David will return” (see the commentary of Maharsha, ad loc.).
As for what is written in Isaiah,14Isaiah 3:3. “A counselor and a wise one who silences all,” and also, as for the statement of our Sages, of blessed memory,15Avot 6:1. “From him16The scholar of Torah, who studies lishmah, “for its own sake,” as a command of G–d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5. Above, Epistle 12. people enjoy etzah (counsel) and toshiyah (salvation)”—this refers to matters of the Torah, called toshiyah.17Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory, said:18Chagigah 14a. “A counselor is he who knows to intercalcate the years and to determine the months,”19Emended according to H. V. for in Torah terminology the principium of intercalcation is called etzah20Counsel. and sod,21Mystery. as mentioned in Sanhedrin, folio 87;22Sanhedrin 87a. see there in the commentary of Rashi.
However, I shall relate the truth23Par. Daniel 11:2. to those who listen to me: “Love upsets the natural order of conduct,”24Bereishit Rabbah 55:8; cf. Sanhedrin 105b. for it is a covering of the eyes not to see the truth. Because of their great love for the life of the body [for the sake of Heaven, to worship G–d with it in a mode of flashes of fire and a great flame25Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29. because of their soul’s love for G–d],26Cf. above, end of Epistle 17. The author does not accuse his followers of seeking physical comfort for its own sake. He views them with compassion and judges their motives to be noble. However, he admonishes them to find a profound lesson in their hardship. they are properly angry with the agony of the body, Heaven forfend; may G–d show compassion. Thus they are not able to bear it at all, to the point that it drives them out of their mind27See Eruvin 41b; cf. Zohar Chadash 49a. to tramp about from city to city to seek advice from afar, and they did not implore G–d by returning to Him with humble spirit and submission of the body to accept His chastisement with love, “for He whom He loves….”28Proverbs 3:12.
It is analogous to a compassionate, wise, and righteous father who punishes his son. Surely the wise son should not “turn his back”29Par. Joshua 7:8. to escape and find himself help, or even an intercessor before his father, who is compassionate, righteous, and merciful. Rather, he should have his face looking straight30Par. Psalms 11:7. at his father, face to face, to endure his strikes with love, “For his lifelong benefit.”
Now, above, the aspect of panim (face) is that of willingness and pleasure.31The term panim denotes pnimiyut, the inner essence, the core. Correlative it expresses willingness. To give in a mode of pnimiyut implies most profound willingness and favor, stemming from the very essence of the giver. Cf. Likkutei Amarim, Part I, ch. 22. That is, our Father in Heaven effuses to His children all the good of the worlds, and life for the soul and body, out of love and willingness, pleasure and delight, through the Torah of Life,32Cf. Proverbs 3:8. His Will, blessed be He, which He gave to us, as it is written:33Liturgy, concluding benediction of the Amidah. “For in the light of panecha (Your Face),34I.e., out of love and willingness. You gave us the Torah of Life…” to carry out His will with it.35By observing the Torah and the commandments. And of this it was said: “For in the light of the King’s Face there is life, and His will….”36Proverbs 16:15.
To the heathens, however, He effuses the life of their bodies without willingness, pleasure, and delight. This, therefore, is referred to as elohim acherim,37Lit., other gods.—G–d sustains the heathens without favor. Thus He does so by means of various intermediaries. These appear to the heathens as independent entities and forces, as “other gods”; see Likkutei Amarim, Part I, ch. 22; below, Epistle 25. Cf. Tikkunei Zohar 32 (76b). for they draw from the aspect of achorayim.38Achorayim (hindersides; as opposed to panim, the face, or frontside) denotes the most extraneous aspect, as far removed from pnimiyut as possible. Correlative it expresses a lack of willingness. To give in a mode of achorayim implies a contemptuous and strictly formal gift; see Likkutei Amarim, Part I, ch. 22.
It is likewise with man: willingness and pleasure are an aspect of panim (face). When one does not accept39The chastisements of G–d. with love and willingness, it is as if “he turns his neck”40Par. Joshua 7:8. Cf. Jeremiah 2:27; etc. and achor (back), Heaven forfend.
The suggested advice (to be able) to accept with love is the counsel of the L–rd in the mouth of our Sages, of blessed memory: “to examine one’s conduct.”41Berachot 5a. Thus one will find with himself sins that require the purgation through afflictions.42See ibid. and Zohar III:57b. Then one will see clearly His great love toward himself which “upsets the natural order of conduct,” as in the simile of the great and awesome king who, out of his great love, personally washes the filth from his only son, as it is written: “When the L–rd will wash the filth off the daughters of Zion… with a spirit of justice….”43Isaiah 4:4.
And “As waters (reflect) face to face,”44Proverbs 27:19; see above, Epistle 1, note 26. there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G–d’s love for the nether beings; it is dearer and better than all the life of all the worlds, as it is written: “How precious is Your chesed…,”45Psalms 36:8. “For Your chesed is better than life….”46Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the life47Lit., the Life of the life (cf. above, Epistle 17, note 4). prevalent in all the worlds, as it is written: “He sustains life through chesed.”49Liturgy, opening benedictions of the Amidah.
And then49When a man accepts upon himself with love, etc. G–d, too, will grant goodness and make His Face shine toward him in the mode of a manifestation of the love which at first was clothed and hidden in a manifestation of admonition,50Chastisement.—Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26. and the gevurot shall be sweetened at their source and the judgments become nullified, forevermore.
13
אֲהוּבַיי, אַחַיי וְרֵעַיי!
(22b51The following is obviously not a continuation of the preceding (cf. above, note 1), but was placed here by the compilers of Iggeret Hakodesh as an addendum to 22—“after the first editions had been published (see list of editions)”—as the Lubavitcher Rebbe notes in Shiurim B’Sefer HaTanya. The connection, however, is not immediately apparent. Perhaps it lies in the opening passage of the complete version of part (a) (referenced above in note 1), in which Rabbi Schneur Zalman laments that questions on material affairs occupy too much of his time—for this theme also figures in the epistle before us.). My beloved, my brethren and friends:
Due to the immensity of my preoccupations which all together surround me and “encircle me like water all day and all night, never holding their peace,”52Par. Psalms 88:18 and Isaiah 62:6.—I am unable to bear53Text corrected according to L. H. the burden to state in writing all that is in my heart.
Briefly, however, I come as one who reminds and repeats erstwhile matters54Keritot 8a. in general, and in particular to those of the people who offer themselves willingly—to stand by the (Divine) service, i.e., prayer,55See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a loud voice:56See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc. to strengthen themselves very much with all might and power57See Berachot 32b, Rashi ad loc. (s.v. Tzrichin). against any internal or external obstacle, with, literally, a strong hand. This refers to the “will of those who fear Him”58Psalms 145:19.—transcending the wisdom and understanding G–d gave into them in order to know to exercise all that G–d commanded with intelligence and knowledge.
There should be but a simple will and a spirit of voluntary offering in every one whose heart prompts him to serve “a whole service,”59Cf. Yoma 24a. thus to cause gratification to his Maker. Of this it is said: “For it is a stiff-necked people, and You pardon,”60Exodus 34:9—Stiff-neckedness denotes simple will, will as it is in itself, transcending the faculties of reason; see below, Epistle 29, note 25. Cf. LikkuteiTorah, Balak 67d and 71b. for pardon, too, transcends wisdom, as “They asked wisdom….”61Jerusalem Talmud, Makkot 2:6 (see comment. Pnei Moshe, ad loc.); Pesikta d’R. Kahana (ed. Buber), 25.—Wisdom demands that sins go paired with appropriate judgment. The possibility of teshuvah or simple pardon (thereby avoiding judgment), thus, transcends wisdom, and is due solely to Divine grace. Thus Moses our Master, peace to him, invoked “measure for measure,”62Nedarim 320. and suffice this for the initiated.
Furthermore, I ask of you not to cast aside my words, the plea I issued for everyone to be upright and walking with integrity63Par. Proverbs 19:1; etc. just as “G–d made man upright; not to seek numerous calculations”64Par. Ecclesiastes 7:29. of the pretexts of man’s steps and a person’s thoughts and devices.65I.e., to calculate on the motives of other people and to criticize them. For that is the work of Heaven and not an occupation for human beings.
Rather, (every one is) to believe with absolute faithfulness in the precept of our Sages, of blessed memory:66Avot 4:10. “And be humble of spirit before every person”—in general.67I.e., any one. For it is a set matter and an established proverb that each one becomes better through his fellow being.68Whereas all of Israel together form a single stature every one complements the other, thereby improving and perfecting him; cf. Zohar I:234a (also, ibid., 167b); Kuzari 3:19; Tomer Devorah 1:4.—Cf. also Avot 4:1; Zohar III:85b.
Thus it is written69Judges 20:11; cf. Chagigah 26a.—“All the men of Israel…as one man associated together,”70Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.” just as one man is composed of many limbs; but when they become separated this affects the heart.71Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31. “For out of it are the issues of life.”72Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, p. 113 ff. With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative….73You may infer the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said:74Zephaniah 3:9. “To serve Him as one part.”75One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and LikkuteiTorah, Derushim L’Sukkot 80d), the meaning for both being: with one consent.
Therefore, my beloved and dear ones: I beg of you to make an effort with all the heart and soul to drive into the heart the love for one’s fellow man, “And none of you should consider in your hearts what is evil to his fellow man”—it is written.76Zechariah 8:17. Such (consideration) should never rise in the heart, and if it does rise one is to push it away from his heart “as smoke is driven away,”77Par. Psalms 68:3. and truly like an idolatrous thought.
For to speak evil is as grave as idolatry, incest, and shedding of blood together.78Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3. If this be so with speech…;79So much the worse when in thought. and the advantage of the adjustment of thought over speech, whether for the good or for the better, is already known to all the wise of heart.80Cf. Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d ff., et passim.
May the good L–rd, who blesses His people with peace,81Par. Liturgy, Amidah (par. Psalms 29:11). set among you peace and life, forevermore, as is the wish of him who loves you faithfully from heart and soul.
אֲהוּבַיי, אַחַיי וְרֵעַיי!
TWENTY-TWO.1This section is but an excerpt from a lengthy epistle, the complete version of which appears in Hatamim, Installment 2 (Warsaw, 1935; p. 32[126] ff.) and in Igrot Kodesh Admur Hazaken (Kehot, 2012; p. 111 ff.). See Translator’s Introduction to Iggeret Hakodesh, (Addendum, p. a), note 21. My beloved, my brethren and friends:
מֵאַהֲבָה מְסוּתֶּרֶת תּוֹכַחַת מְגוּלָּה. לְכוּ נָא וְנִוָּכְחָה! ״זִכְרוּ יְמוֹת עוֹלָם, בִּינוּ שְׁנוֹת דּוֹר וָדוֹר״, הֶהָיְתָה כָּזֹאת מִימוֹת עוֹלָם, וְאַיֵּה אֵיפוֹא מְצָאתֶם מִנְהָג זֶה בְּאֶחָד מִכָּל סִפְרֵי חַכְמֵי יִשְׂרָאֵל הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים, לִהְיוֹת מִנְהָג וְתִיקּוּן לִשְׁאוֹל בְּעֵצָה גַשְׁמִיּוּת, כְּדָת מַה לַּעֲשׂוֹת בְּעִנְיְנֵי הָעוֹלָם הַגַּשְׁמִי, אַף לִגְדוֹלֵי חַכְמֵי יִשְׂרָאֵל הָרִאשׁוֹנִים כְּתַנָּאִים וְאַמוֹרָאִים, אֲשֶׁר ״כָּל רָז לֹא אָנֵס לְהוּ״, וּ״נְהִירִין לְהוֹן שְׁבִילִין דְּרָקִיעַ״ כִּי אִם לִנְבִיאִים מַמָּשׁ, אֲשֶׁר הָיוּ לְפָנִים בְּיִשְׂרָאֵל, כִּשְׁמוּאֵל הָרוֹאֶה, אֲשֶׁר הָלַךְ אֵלָיו שָׁאוּל לִדְרוֹשׁ ה׳ עַל דְּבַר הָאֲתוֹנוֹת שֶׁנֶּאֶבְדוּ לְאָבִיו.
An open rebuke out of a love concealed:2Par. Proverbs 27:5. come now and let us adjudge,3Par. Isaiah 1:18. remember the days of old, consider the years of every generation.4Par. Deuteronomy 32:7. Has such ever happened since the days of the world, and where, oh where have you found such a custom in any one of the books of the early and latter sages of Israel, that it should be usage and regulation to ask for advice in mundane matters5See H. V.—what one is to do in matters pertaining to the physical world. (Such was not asked) even of the greatest of the erstwhile sages of Israel as the Tannaim and Amoraim, “For whom no secret is hidden”6Par. Daniel 4:6; see Chullin 59a. and “All the paths of heaven are clear to them,”7Berachot 58b. except for the real prophets that were aforetimes in Israel as Samuel the Seer, to whom Saul went to enquire of G–d about the donkeys that were lost to his father.8See I Samuel, ch. 9.
כִּי בֶּאֱמֶת, כָּל עִנְיְנֵי אָדָם, לְבַד מִדִּבְרֵי תוֹרָה וְיִרְאַת שָׁמַיִם אֵינָם מוּשָּׂגִים רַק בִּנְבוּאָה, וְ״לֹא לַחֲכָמִים לֶחֶם״, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם״, וְ״שִׁבְעָה דְּבָרִים מְכוּסִּים כוּ׳ אֵין אָדָם יוֹדֵעַ בַּמֶה מִשְׂתַּכֵּר כוּ׳ וּמַלְכוּת בֵּית דָּוִד מָתַי תַּחֲזוֹר כוּ׳״, הִנֵּה הוּשְׁווּ זֶה לָזֶה.
For in fact, all matters pertaining to man, except for the words of Torah9Cf. Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to his Commentary on the Mishnah. and the fear of Heaven, are apprehended by prophecy only. “And there is no bread for the wise,”10Ecclesiastes 9:11. as our Sages, of blessed memory, said: “Everything is in the hands of Heaven except for the fear of Heaven,”11Berachot 33b. and “Seven things are hidden…man does not know how he will profit, and when the Kingdom of David will return….”12Pesachim 54b. Note, these are likened one to the other!13I.e., “how he will profit” and “when the Kingdom of David will return” (see the commentary of Maharsha, ad loc.).
וּמַה שֶּׁכָּתוּב בִּישַׁעְיָה: ״יוֹעֵץ וַחֲכַם חֲרָשִׁים״, וְכֵן מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה״ הַיְינוּ בְּדִבְרֵי תוֹרָה, הַנִּקְרָא ״תּוּשִׁיָּה״, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״יוֹעֵץ״ – ״זֶה שֶׁיּוֹדֵעַ לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים״ כוּ׳, שֶׁסּוֹד הָעִיבּוּר קָרוּי ‘עֵצָה׳ וְ׳סוֹד׳ בִּלְשׁוֹן תּוֹרָה, כִּדְאִיתָא בְּסַנְהֶדְרִין דַּף פ״ז, עַיֵּין שָׁם בְּפֵירוּשׁ רַשִׁ״י:
As for what is written in Isaiah,14Isaiah 3:3. “A counselor and a wise one who silences all,” and also, as for the statement of our Sages, of blessed memory,15Avot 6:1. “From him16The scholar of Torah, who studies lishmah, “for its own sake,” as a command of G–d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5. Above, Epistle 12. people enjoy etzah (counsel) and toshiyah (salvation)”—this refers to matters of the Torah, called toshiyah.17Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d. Thus the Sages, of blessed memory, said:18Chagigah 14a. “A counselor is he who knows to intercalcate the years and to determine the months,”19Emended according to H. V. for in Torah terminology the principium of intercalcation is called etzah20Counsel. and sod,21Mystery. as mentioned in Sanhedrin, folio 87;22Sanhedrin 87a. see there in the commentary of Rashi.
אַךְ הָאֱמֶת אַגִּיד לַשּׁוֹמְעִים לִי, כִּי ״אַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה״, וְ״הִנֵּה הִיא כְּסוּת עֵינַיִם״ שֶׁלֹּא לִרְאוֹת הָאֱמֶת, מֵרוֹב אַהֲבָתָם לְחַיֵּי הַגּוּף לְשֵׁם שָׁמַיִם, לַעֲבוֹד בּוֹ אֶת ה׳, בְּרִשְׁפֵּי אֵשׁ וְשַׁלְהֶבֶת גְּדוֹלָה מֵאַהֲבַת נַפְשָׁם אֶת ה׳, וְעַל כֵּן, הֵיטֵב חָרָה לָהֶם בְּצַעַר הַגּוּף חַס וְשָׁלוֹם ה׳ יְרַחֵם, וְאֵין יְכוֹלִין לְקַבֵּל כְּלָל, עַד שֶׁמַּעֲבִירָם עַל דַּעְתָּם, לְכַתֵּת רַגְלֵיהֶם מֵעִיר לְעִיר, לִשְׁאוֹל עֵצוֹת מֵרָחוֹק, וְלֹא שָׁעוּ אֶל ה׳ לָשׁוּב אֵלָיו בְּרוּחַ נְמוּכָה וְהַכְנָעַת הַגּוּף, לְקַבֵּל תּוֹכַחְתּוֹ בְּאַהֲבָה, ״כִּי אֶת אֲשֶׁר יֶאֱהַב ה׳ וְכוּ׳״:
However, I shall relate the truth23Par. Daniel 11:2. to those who listen to me: “Love upsets the natural order of conduct,”24Bereishit Rabbah 55:8; cf. Sanhedrin 105b. for it is a covering of the eyes not to see the truth. Because of their great love for the life of the body [for the sake of Heaven, to worship G–d with it in a mode of flashes of fire and a great flame25Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29. because of their soul’s love for G–d],26Cf. above, end of Epistle 17. The author does not accuse his followers of seeking physical comfort for its own sake. He views them with compassion and judges their motives to be noble. However, he admonishes them to find a profound lesson in their hardship. they are properly angry with the agony of the body, Heaven forfend; may G–d show compassion. Thus they are not able to bear it at all, to the point that it drives them out of their mind27See Eruvin 41b; cf. Zohar Chadash 49a. to tramp about from city to city to seek advice from afar, and they did not implore G–d by returning to Him with humble spirit and submission of the body to accept His chastisement with love, “for He whom He loves….”28Proverbs 3:12.
וּכְמוֹ אָב רַחֲמָן חָכָם וְצַדִּיק הַמַּכֶּה בְּנוֹ, שֶׁאֵין לְבֵן חָכָם לַהֲפוֹךְ עוֹרֶף לָנוּס, לִמְצוֹא לוֹ עֶזְרָה, אוֹ אֲפִילוּ מֵלִיץ יוֹשֶׁר, לִפְנֵי אָבִיו הָרַחֲמָן וְהַצַּדִּיק וְחָסִיד, רַק לִהְיוֹת ״יָשָׁר יֶחֱזוּ פָנֵימוֹ״ עִם אָבִיו פָּנִים בְּפָנִים, לִסְבּוֹל הַכָּאוֹתָיו בְּאַהֲבָה, לְטוֹב לוֹ כָּל הַיָּמִים.
It is analogous to a compassionate, wise, and righteous father who punishes his son. Surely the wise son should not “turn his back”29Par. Joshua 7:8. to escape and find himself help, or even an intercessor before his father, who is compassionate, righteous, and merciful. Rather, he should have his face looking straight30Par. Psalms 11:7. at his father, face to face, to endure his strikes with love, “For his lifelong benefit.”
וְהִנֵּה, לְמַעְלָה, בְּחִינַת ״פָּנִים״ הוּא הָרָצוֹן וְהַחֵשֶׁק, אֲשֶׁר אָבִינוּ שֶׁבַּשָּׁמַיִם מַשְׁפִּיעַ לְבָנָיו כָּל טוּב עוֹלָמִים וְחַיֵּי נֶפֶשׁ וְגוּף, בְּאַהֲבָה וְרָצוֹן, חֲשִׁיקָה וַחֲפִיצָה, עַל־יְדֵי תּוֹרַת חַיִּים שֶׁהִיא רְצוֹנוֹ יִתְבָּרֵךְ אֲשֶׁר נָתַן לָנוּ, כְּמוֹ שֶׁאוֹמְרִים: ״כִּי בְאוֹר פָּנֶיךָ נָתַתָּ לָּנוּ תּוֹרַת חַיִּים כוּ׳״ לַעֲשׂוֹת בָּהּ רְצוֹנוֹ, וְעַל זֶה נֶאֱמַר: ״בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, וּרְצוֹנוֹ כוּ׳״.
Now, above, the aspect of panim (face) is that of willingness and pleasure.31The term panim denotes pnimiyut, the inner essence, the core. Correlative it expresses willingness. To give in a mode of pnimiyut implies most profound willingness and favor, stemming from the very essence of the giver. Cf. Likkutei Amarim, Part I, ch. 22. That is, our Father in Heaven effuses to His children all the good of the worlds, and life for the soul and body, out of love and willingness, pleasure and delight, through the Torah of Life,32Cf. Proverbs 3:8. His Will, blessed be He, which He gave to us, as it is written:33Liturgy, concluding benediction of the Amidah. “For in the light of panecha (Your Face),34I.e., out of love and willingness. You gave us the Torah of Life…” to carry out His will with it.35By observing the Torah and the commandments. And of this it was said: “For in the light of the King’s Face there is life, and His will….”36Proverbs 16:15.
מַה־שֶּׁאֵין־כֵּן לְעוֹבְדֵי גִלּוּלִים, מַשְׁפִּיעַ חַיֵּי גוּפָם שֶׁלֹּא בְּרָצוֹן וַחֲשִׁיקָה וַחֲפִיצָה, לְכָךְ נִקְרָאִים ״אֱלֹהִים אֲחֵרִים״, שֶׁיּוֹנְקִים מִבְּחִינַת ״אֲחוֹרַיִים״.
To the heathens, however, He effuses the life of their bodies without willingness, pleasure, and delight. This, therefore, is referred to as elohim acherim,37Lit., other gods.—G–d sustains the heathens without favor. Thus He does so by means of various intermediaries. These appear to the heathens as independent entities and forces, as “other gods”; see Likkutei Amarim, Part I, ch. 22; below, Epistle 25. Cf. Tikkunei Zohar 32 (76b). for they draw from the aspect of achorayim.38Achorayim (hindersides; as opposed to panim, the face, or frontside) denotes the most extraneous aspect, as far removed from pnimiyut as possible. Correlative it expresses a lack of willingness. To give in a mode of achorayim implies a contemptuous and strictly formal gift; see Likkutei Amarim, Part I, ch. 22.
וְכָךְ הוּא בָּאָדָם, הָרָצוֹן וְהַחֵשֶׁק הוּא בְּחִינַת ״פָּנִים״, וְאִם אֵינוֹ מְקַבֵּל בְּאַהֲבָה וְרָצוֹן כְּאִלּוּ הוֹפֵךְ עוֹרֶף וְאָחוֹר, חַס וְשָׁלוֹם.
It is likewise with man: willingness and pleasure are an aspect of panim (face). When one does not accept39The chastisements of G–d. with love and willingness, it is as if “he turns his neck”40Par. Joshua 7:8. Cf. Jeremiah 2:27; etc. and achor (back), Heaven forfend.
וְעֵצָה הַיְּעוּצָה לְקַבֵּל בְּאַהֲבָה, הִיא עֲצַת ה׳ בְּפִי חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו״, וְיִמְצָא לוֹ עֲוֹנוֹת הַצְּרִיכִין מֵירוּק יִסּוּרִים, וְיִרְאֶה לָעַיִן גּוֹדֶל אַהֲבָתוֹ אֵלָיו, הַמְקַלְקֶלֶת הַשּׁוּרָה, כִּמְשַׁל מֶלֶךְ גָּדוֹל וְנוֹרָא הָרוֹחֵץ בִּכְבוֹדוֹ וּבְעַצְמוֹ צוֹאַת בְּנוֹ יְחִידוֹ, מֵרוֹב אַהֲבָתוֹ, כְּמוֹ שֶׁכָּתוּב: ״אִם רָחַץ ה׳ צוֹאַת בְּנוֹת צִיּוֹן כוּ׳, בְּרוּחַ מִשְׁפָּט כוּ׳״.
The suggested advice (to be able) to accept with love is the counsel of the L–rd in the mouth of our Sages, of blessed memory: “to examine one’s conduct.”41Berachot 5a. Thus one will find with himself sins that require the purgation through afflictions.42See ibid. and Zohar III:57b. Then one will see clearly His great love toward himself which “upsets the natural order of conduct,” as in the simile of the great and awesome king who, out of his great love, personally washes the filth from his only son, as it is written: “When the L–rd will wash the filth off the daughters of Zion… with a spirit of justice….”43Isaiah 4:4.
וְ״כַמַּיִם הַפָּנִים אֶל פָּנִים״, תִּתְעוֹרֵר הָאַהֲבָה בְּלֵב כָּל מַשְׂכִּיל וּמֵבִין יְקַר מַהוּת אַהֲבַת ה׳ אֶל הַתַּחְתּוֹנִים, אֲשֶׁר הִיא יְקָרָה וְטוֹבָה מִכָּל חַיֵּי הָעוֹלָמִים כּוּלָּם, כְּמוֹ שֶׁכָּתוּב: ״מַה יָּקָר חַסְדְּךָ וְכוּ׳״, ״כִּי טוֹב חַסְדְּךָ מֵחַיִּים כוּ׳״, כִּי הַחֶסֶד שֶׁהוּא בְּחִינַת אַהֲבָה, הוּא חַיֵּי הַחַיִּים שֶׁבְּכָל הָעוֹלָמוֹת, כְּמוֹ שֶׁאוֹמְרִים: ״מְכַלְכֵּל חַיִּים בְּחֶסֶד״.
And “As waters (reflect) face to face,”44Proverbs 27:19; see above, Epistle 1, note 26. there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G–d’s love for the nether beings; it is dearer and better than all the life of all the worlds, as it is written: “How precious is Your chesed…,”45Psalms 36:8. “For Your chesed is better than life….”46Psalms 63:4. For chesed [which is the aspect of love] is the Fountainhead of the life47Lit., the Life of the life (cf. above, Epistle 17, note 4). prevalent in all the worlds, as it is written: “He sustains life through chesed.”49Liturgy, opening benedictions of the Amidah.
וְאָז, ״גַּם ה׳ יִתֵּן הַטּוֹב״, וְיָאֵר פָּנָיו אֵלָיו, בִּבְחִינַת אַהֲבָה מְגוּלָּה, אֲשֶׁר הָיְתָה תְּחִלָּה מְלוּבֶּשֶׁת וּמְסוּתֶּרֶת בְּתוֹכָחָה מְגוּלָּה, וְיִתְמַתְּקוּ הַגְּבוּרוֹת בְּשָׁרְשָׁן, וְיִתְבַּטְּלוּ הַדִּינִין נֶצַח סֶלָה וָעֶד:
And then49When a man accepts upon himself with love, etc. G–d, too, will grant goodness and make His Face shine toward him in the mode of a manifestation of the love which at first was clothed and hidden in a manifestation of admonition,50Chastisement.—Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26. and the gevurot shall be sweetened at their source and the judgments become nullified, forevermore.
אֲהוּבַיי, אַחַיי וְרֵעַיי!
(22b51The following is obviously not a continuation of the preceding (cf. above, note 1), but was placed here by the compilers of Iggeret Hakodesh as an addendum to 22—“after the first editions had been published (see list of editions)”—as the Lubavitcher Rebbe notes in Shiurim B’Sefer HaTanya. The connection, however, is not immediately apparent. Perhaps it lies in the opening passage of the complete version of part (a) (referenced above in note 1), in which Rabbi Schneur Zalman laments that questions on material affairs occupy too much of his time—for this theme also figures in the epistle before us.). My beloved, my brethren and friends:
מִגּוֹדֶל טִרְדָּתִי אֲשֶׁר ״הִקִּיפוּ עָלַי יַחַד״ וְ״סַבּוּנִי כַמַּיִם, כָּל הַיּוֹם וְכָל הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ״, לֹא אוּכַל מַלֵּט מַשָּׂא לֵאמֹר עִם הַסֵּפֶר כָּל אֲשֶׁר בִּלְבָבִי.
Due to the immensity of my preoccupations which all together surround me and “encircle me like water all day and all night, never holding their peace,”52Par. Psalms 88:18 and Isaiah 62:6.—I am unable to bear53Text corrected according to L. H. the burden to state in writing all that is in my heart.
אַך בִּקְצָרָה בָּאתִי, כְּמַזְכִּיר וּמַחֲזִיר עַל הָרִאשׁוֹנוֹת בִּכְלָל, וּבִפְרָט אֶל הַמִּתְנַדְּבִים בָּעָם, לַעֲמוֹד עַל הָעֲבוֹדָה זוֹ תְּפִלָּה, בְּקוֹל רָם, לְהִתְחַזֵּק מְאֹד בְּכָל עוֹז וְתַעֲצוּמוֹת נֶגֶד כָּל מוֹנֵעַ מִבַּיִת וּמִחוּץ, בְּיָד חֲזָקָה כְּמַשְׁמָעוֹ, שֶׁהוּא ״רְצוֹן יְרֵיאָיו״, אֲשֶׁר לְמַעְלָה מִן הַחָכְמָה וְהַתְּבוּנָה אֲשֶׁר נָתַן ה׳ בָּהֵמָּה לָדַעַת לַעֲשׂוֹת אֶת כָּל אֲשֶׁר צִוָּה ה׳ בְּהַשְׂכֵּל וָדַעַת.
Briefly, however, I come as one who reminds and repeats erstwhile matters54Keritot 8a. in general, and in particular to those of the people who offer themselves willingly—to stand by the (Divine) service, i.e., prayer,55See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41. with a loud voice:56See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc. to strengthen themselves very much with all might and power57See Berachot 32b, Rashi ad loc. (s.v. Tzrichin). against any internal or external obstacle, with, literally, a strong hand. This refers to the “will of those who fear Him”58Psalms 145:19.—transcending the wisdom and understanding G–d gave into them in order to know to exercise all that G–d commanded with intelligence and knowledge.
רַק רָצוֹן פָּשׁוּט וְ״רוּחַ נְדִיבָה״, בְּכָל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ לַעֲבוֹד עֲבוֹדָה תַמָּה, לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ. וְעַל זֶה נֶאֱמַר: ״כִּי עַם קְשֵׁה עוֹרֶף הוּא, וְסָלַחְתָּ״. כִּי הַסְּלִיחָה הִיא גַם כֵּן לְמַעְלָה מִן הַחָכְמָה. כִּי ״שָׁאֲלוּ לַחָכְמָה כוּ׳״, וּמשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם בִּיקֵּשׁ מִדָּה כְּנֶגֶד מִדָּה, וְדַי לַמֵּבִין.
There should be but a simple will and a spirit of voluntary offering in every one whose heart prompts him to serve “a whole service,”59Cf. Yoma 24a. thus to cause gratification to his Maker. Of this it is said: “For it is a stiff-necked people, and You pardon,”60Exodus 34:9—Stiff-neckedness denotes simple will, will as it is in itself, transcending the faculties of reason; see below, Epistle 29, note 25. Cf. Likkutei Torah, Balak 67d and 71b. for pardon, too, transcends wisdom, as “They asked wisdom….”61Jerusalem Talmud, Makkot 2:6 (see comment. Pnei Moshe, ad loc.); Pesikta d’R. Kahana (ed. Buber), 25.—Wisdom demands that sins go paired with appropriate judgment. The possibility of teshuvah or simple pardon (thereby avoiding judgment), thus, transcends wisdom, and is due solely to Divine grace. Thus Moses our Master, peace to him, invoked “measure for measure,”62Nedarim 320. and suffice this for the initiated.
וְעוֹד זֹאת אֶדְרוֹשׁ מִמַּעֲלַתְכֶם, שֶׁלֹּא לְהַשְׁלִיךְ דְּבָרַי אַחֲרֵיכֶם, אֲשֶׁר עָרַכְתִּי שִׂיחַ, לִהְיוֹת כָּל אִישׁ יָשָׁר וְהוֹלֵךְ בְּתוּמּוֹ, כַּאֲשֶׁר ״עָשָׂה הָאֱלֹקִים אֶת הָאָדָם יָשָׁר״, וְלֹא לְבַקֵּשׁ ״חֶשְׁבּוֹנוֹת רַבִּים״, מֵ״עֲלִילוֹת מִצְעֲדֵי גָבֶר וּמַחְשְׁבוֹת אָדָם וְתַחְבּוּלוֹתָיו״. כִּי זוֹ, מְלֶאכֶת שָׁמַיִם הִיא וְלֹא מְלֶאכֶת בָּשָׂר וָדָם.
Furthermore, I ask of you not to cast aside my words, the plea I issued for everyone to be upright and walking with integrity63Par. Proverbs 19:1; etc. just as “G–d made man upright; not to seek numerous calculations”64Par. Ecclesiastes 7:29. of the pretexts of man’s steps and a person’s thoughts and devices.65I.e., to calculate on the motives of other people and to criticize them. For that is the work of Heaven and not an occupation for human beings.
וּלְהַאֲמִין בֶּאֱמוּנָה שְׁלֵימָה בְּמִצְוַת חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם״ בִּכְלָל, כִּי יַצִּיבָא מִלְּתָא וְתַקִּין פִּתְגָּמָא, שֶׁכָּל אֶחָד מְתוּקָּן מֵחֲבֵירוֹ.
Rather, (every one is) to believe with absolute faithfulness in the precept of our Sages, of blessed memory:66Avot 4:10. “And be humble of spirit before every person”—in general.67I.e., any one. For it is a set matter and an established proverb that each one becomes better through his fellow being.68Whereas all of Israel together form a single stature every one complements the other, thereby improving and perfecting him; cf. Zohar I:234a (also, ibid., 167b); Kuzari 3:19; Tomer Devorah 1:4.—Cf. also Avot 4:1; Zohar III:85b.
וּכְתִיב: ״כָּל [אִישׁ] יִשְׂרָאֵל כְּאִישׁ אֶחָד חֲבֵרִים״, כְּמוֹ שֶׁאִישׁ אֶחָד מְחוּבָּר מֵאֵבָרִים רַבִּים, וּבְהִפָּרְדָם נוֹגֵעַ בַּלֵּב, ״כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים״, אִם כֵּן אֲנַחְנוּ הֱיוֹת כּוּלָּנוּ כְּאִישׁ אֶחָד מַמָּשׁ – תִּיכּוֹן הָעֲבוֹדָה בַּלֵּב, וּמִכְּלַל הֵן כוּ׳, וְעַל כֵּן נֶאֱמַר: ״וּלְעָבְדוֹ שְׁכֶם אֶחָד״ דַּוְקָא.
Thus it is written69Judges 20:11; cf. Chagigah 26a.—“All the men of Israel…as one man associated together,”70Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.” just as one man is composed of many limbs; but when they become separated this affects the heart.71Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31. “For out of it are the issues of life.”72Proverbs 4:23—On the theme of the innate unity of Israel see also: Jerusalem Talmud, Nedarim 4:4 and comment., ad loc.; Arizal, Likkutei Torah, on Leviticus 19:18; Likkutei Torah, Nitzavim 44a; Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, p. 113 ff. With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative….73You may infer the negative; Sifrei, Deuteronomy, sect. 46. That is why it was said:74Zephaniah 3:9. “To serve Him as one part.”75One part (see Rashi on Genesis 48:22), or: one shoulder (see Targum Yonatan, ad loc., and Likkutei Torah, Derushim L’Sukkot 80d), the meaning for both being: with one consent.
וְעַל כֵּן אֲהוּבַיי יְדִידַיי, נָא וְנָא לִטְרוֹחַ בְּכָל לֵב וָנֶפֶשׁ לִתְקוֹעַ אַהֲבַת רֵעֵהוּ בְּלִבּוֹ, ״וְאִישׁ אֶת רָעַת רֵעֵהוּ אַל תַּחְשְׁבוּ בִּלְבַבְכֶם״ כְּתִיב, וְלֹא תַעֲלֶה עַל לֵב לְעוֹלָם, וְאִם תַּעֲלֶה – יֶהְדְּפֶנָּה מִלִּבּוֹ כְּהִנְדּוֹף עָשָׁן, וּכְמוֹ מַחֲשֶׁבֶת עֲבוֹדָה־זָרָה מַמָּשׁ.
Therefore, my beloved and dear ones: I beg of you to make an effort with all the heart and soul to drive into the heart the love for one’s fellow man, “And none of you should consider in your hearts what is evil to his fellow man”—it is written.76Zechariah 8:17. Such (consideration) should never rise in the heart, and if it does rise one is to push it away from his heart “as smoke is driven away,”77Par. Psalms 68:3. and truly like an idolatrous thought.
כִּי גְדוֹלָה לָשׁוֹן הָרָע כְּנֶגֶד עֲבוֹדָה־זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְאִם בְּדִבּוּר כָּךְ כוּ׳, וּכְבָר נוֹדָע לְכָל חֲכַם לֵב יִתְרוֹן הֶכְשֵׁר הַמַּחֲשָׁבָה עַל הַדִּבּוּר, הֵן לְטוֹב וְהֵן לְמוּטָב.
For to speak evil is as grave as idolatry, incest, and shedding of blood together.78Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3. If this be so with speech…;79So much the worse when in thought. and the advantage of the adjustment of thought over speech, whether for the good or for the better, is already known to all the wise of heart.80Cf. Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d ff., et passim.
וַה׳ הַטּוֹב הַמְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם, יָשִׂים עֲלֵיכֶם שָׁלוֹם וְחַיִּים עַד הָעוֹלָם, כְּנֶפֶשׁ אוֹהֵב נַפְשָׁם מִלֵּב וָנֶפֶשׁ:
May the good L–rd, who blesses His people with peace,81Par. Liturgy, Amidah (par. Psalms 29:11). set among you peace and life, forevermore, as is the wish of him who loves you faithfully from heart and soul.