## Tanya, Part IV; Iggeret HaKodesh

###### Tanya, Part IV; Iggeret HaKodesh 1:1
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**פּוֹתְחִין** בִּבְרָכָה, לְבָרֵךְ וּלְהוֹדוֹת לַה׳ כִּי טוֹב. שְׁמוּעָה טוֹבָה שָׁמְעָה וַתְּחִי נַפְשִׁי, ״תּוֹרַת ה׳ תְּמִימָה״ – זוֹ הַשְׁלָמַת כָּל הַשַּׁ״ס כּוּלּוֹ בְּרוֹב עֲיָירוֹת וּמִנְיָנִים מֵאַנְשֵׁי שְׁלוֹמֵנוּ, הוֹדָאָה עַל הֶעָבָר וּבַקָּשָׁה עַל הֶעָתִיד, כֹּה יִתֵּן וְכֹה יוֹסִיף ה׳ לְאַמֵּץ לִבָּם בַּגִּבּוֹרִים מִדֵּי שָׁנָה בְּשָׁנָה, בִּגְבוּרָה שֶׁל תּוֹרָה. וּלְהוֹדִיעַ לִבְנֵי אָדָם גְּבוּרָתָהּ שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה וְכֹחָהּ עוֹז;

**Kehot Publication Society (English Translation):**
**ONE.** We begin with a benediction¹…referring to the completion of the whole Talmud,” etc.; the author, therefore, responds firstly with a benediction, in accordance with the Talmudic precept (*Berachot* 59b) that one is to laud G–d for glad tidings. Cf. *Shulchan Aruch*, *Orach Chaim* 221:1; *Seder Birchot Hanehenin*, by the author, ch. 12. to bless and to give thanks to the L–rd, for He is good:² my soul has heard and was revived³ by a good tiding—there is no Good but Torah,⁴ 4:3; *Berachot* 5a. the Torah of the L–rd is whole⁵—referring to the completion of the whole Talmud in most cities and congregations of the men of our chasidic brotherhood.⁶, Essay 9. Gratitude for the past, and a request for the future: may G–d grant and continue to strengthen their hearts among the mighty⁷ 23:1: “The mighty are none others than the mighty in Torah.” with the might of Torah⁸, ch. 4: “There is no might but in Torah.” See also *Bamidbar Rabbah* 10:8. in like manner from year to year and make known to mankind the might of the Oral Torah⁹, the Oral Torah is related to the *sefirah* of *gevurah*—cf. *Zohar* I:253a; ibid. III:257a; *et passim*. and its strong (עוז) power.¹⁰ II:58a and *Nitzutzei Orot*, by R. Chaim David Azulai, ad loc.; cf. below, note 42); see *Likkutei Amarim*, Part I, ch. 36.

footnotes:
¹ This letter was written in reply to the “good tiding
² Par. Psalms 106:1; etc.
³ Par. Isaiah 55:3.
⁴ Avot
⁵ Par. Psalms 19:8.
⁶ In Hebrew אנשי שלומים (שלומינו), this is a term used to denote particular groups in general, and especially in frequent use among Chasidim, when referring to their own group(s). The term is of Biblical origin, cf. Jeremiah 38:22; Obadiah 1:7; cf. also Genesis 34:21. The study of the complete Talmud, to which this letter refers, was not an incidental occasion. R. Schneur Zalman demanded of his followers that this should be done annually, in every city and, where so applicable, by every congregation; see Kuntres Acharon
⁷ Par. Amos 2:16, though relating it to Avot d’R. Nattan
⁸ See Derech Eretz Zuta
⁹ See previous note; also, in the scheme of the sefirot
¹⁰ Lit.: וכחה עוז—“and her strong power.” The Torah is referred to as “power” and “strength” (Zohar


###### Tanya, Part IV; Iggeret HaKodesh 1:2
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פֵּירֵשׁ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם ״חָגְרָה בְעוֹז מָתְנֶיהָ כוּ׳״ – ״מָתְנַיִם״, הֵם בְּחִינַת דָבָר הַמַּעֲמִיד כָּל הַגּוּף עִם הָרֹאשׁ הַנִּצָּב וְעוֹמֵד עֲלֵיהֶם, וְהֵם הַמּוֹלִיכִים וּמְבִיאִים אוֹתוֹ לִמְחוֹז חֶפְצוֹ.

**Kehot Publication Society (English Translation):**
King Solomon, peace be to him, explained: “She girds her loins with strength (עוז)….”¹¹ The “loins” are the faculty¹² which supports the whole body, with the head that was put and stands over them; and they are the ones that take and bring (the body) to its desired destination.

footnotes:
¹¹ Proverbs 31:17.
¹² Text corrected according to L. H.


###### Tanya, Part IV; Iggeret HaKodesh 1:3
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וּכְמוֹ שֶׁהוּא בְּגַשְׁמִיּוּת הַגּוּף, כָּךְ הוּא בִּבְחִינַת רוּחָנִיּוּת הַנֶּפֶשׁ הָאֱלֹהִית, הָאֱמוּנָה הָאֲמִיתִּית בַּה׳ אֶחָד אֵין־סוֹף בָּרוּךְ־הוּא, דְּאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין, וְלֵית אֲתַר פָּנוּי מִינֵּיהּ, לְמַעְלָה עַד אֵין קֵץ וּלְמַטָּה עַד אֵין תַּכְלִית, וְכֵן לְד׳ סִטְרִין בִּבְחִינַת אֵין־סוֹף מַמָּשׁ, וְכֵן בִּבְחִינַת שָׁנָה וְנֶפֶשׁ, כַּנּוֹדָע:

**Kehot Publication Society (English Translation):**
And just as it is with the corporeality of the body, so it is with [the aspect of] the spiritual of the Divine soul. The true belief in the One G–d, the *En Sof*, blessed is He—[Who permeates all worlds and encompasses all worlds,¹³ III:225a.—With respect to the terms “permeates” and “encompasses all worlds” (referring to the immanence and transcendence of G–d), see *Likkutei Amarim*, Part I, chs. 41, 48, and 51; Part II, ch. 7. Cf. below, Epistle 3, note 12. and there is no place void of Him¹⁴ 57 (91b); 70 (122b). above to no end and below to no limit, and likewise in all four directions, truly in a state of infinitude, and likewise in the aspects of “year” and “soul,”¹⁵ as known.]

footnotes:
¹³ Zohar
¹⁴ Tikkunei Zohar
¹⁵ See below, note 17.


###### Tanya, Part IV; Iggeret HaKodesh 1:4
[Tanya, Part IV; Iggeret HaKodesh 1:4](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:4)

הִנֵּה אֱמוּנָה זוֹ נִקְרֵאת בְּשֵׁם בְּחִינַת ״מָתְנַיִם״ דָּבָר הַמַּעֲמִיד וּמְקַיֵּים אֶת הָרֹאשׁ, הוּא הַשֵּׂכֶל הַמִּתְבּוֹנֵן וּמַעֲמִיק דַּעַת בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת עוֹלָם־שָׁנָה־נֶפֶשׁ, וּבְרוֹב חַסְדּוֹ וְנִפְלְאוֹתָיו עִמָּנוּ, לִהְיוֹת ״עַם קְרוֹבוֹ״, וּלְדָבְקָה בוֹ מַמָּשׁ, כַּנּוֹדָע מִמַּאֲמַר ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא״, שֶׁהוּא רַק זִיו וְהֶאָרָה מִבְּחִינָה הַנִּקְרֵאת ״שְׁכִינָה״ הַשּׁוֹכֵן כוּ׳, וְנִבְרָא בְּיוּ״ד אַחַת מִשְּׁמוֹ יִתְבָּרֵךְ כוּ׳, אֲבָל תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְקָרְבִין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם מַמָּשׁ, לְמַהוּתוֹ וְעַצְמוּתוֹ כִּבְיָכוֹל, בְּחִינַת אֵין־סוֹף מַמָּשׁ, וּכְמוֹ שֶׁכָּתוּב ״הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, וַיָּרֶם קֶרֶן לְעַמּוֹ כוּ׳״, ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ כוּ׳״.

**Kehot Publication Society (English Translation):**
Now, this belief is referred to as the faculty of the “loins” which upholds and sustains¹⁶ 24a: “Habakkuk came and based (all commandments) on one belief”; see *Likkutei Amarim*, Part I, ch. 33. Thus faith is the foundation of all. the “head,” meaning the intellect that contemplates and cogitates on the greatness of the *En Sof*, blessed is He, in the aspects of “world,” “year,” “soul,”¹⁷ (see there 3:3 ff.; *et passim*). Generally speaking they represent the concepts of *space* (world), *time* (year), and *life*, or vital force (soul). See *Likkutei Torah*, *Chukat* 64d; *Haazinu* 74d; *Shir Hashirim* 7b.—Above the author mentioned only “year” and “soul,” because “world” was already described in the “above, below, and all four directions.” and on the magnitude of His kindness and His wonders with us, that we are “A people close to Him”¹⁸!” See *Midrash Tehillim* 4:3, 4; also *Likkutei Torah*, *Re’eh* 19d. and truly “To cleave to Him.”¹⁹ (Thus it is) known from the saying:²⁰ 4:17. See *Likkutei Amarim*, Part I, ch. 4. “One hour of repentance and good deeds in this world is better than all the life of the World to Come,” for the World to Come is but a gleam and reflection of the [aspect called] *Shechinah*,²¹ 17a and Maimonides, *Hilchot Teshuvah*, ch. 8. “Who dwells…,”²² itself dwells in this material world, while the (spiritual) World to Come is a mere “reflection,” or a “gleam,” of the *Shechinah*. Thus only in this world can one cleave to the *Shechinah* itself through “repentance and good deeds.” In the World to Come, one can attain no more than the “reflection” of the *Shechinah*. Cf. below, Epistle 8, note 23. and was created by the single *yud* of His Name, blessed be He….²³ 29b; see below, Epistle 5. Repentance and good deeds, however, truly bring Israel close to their Father in Heaven, to His Being and Essence, as it were, [the aspect of infinitude, indeed], and as it is written:²⁴ 4:3, 4 and *Likkutei Torah*, *Re’eh* 19d. “His radiance is upon the earth and heavens. He raises the glory of His people…,” “Who has sanctified us (to Himself) with His commandments, and commanded us….”²⁵, Part I, ch. 46; *Likkutei Torah*, *Derushim LiShemini Atzeret* 83c; cf. *Sefer* *Habahir* 57 (184).

footnotes:
¹⁶ Cf. Makkot
¹⁷ “World,” “year,” and “soul” are crucial concepts in Sefer Yetzirah
¹⁸ Psalms 148:14. This passage, literally, may be translated: “the people that is His relative
¹⁹ I.e., “able to cleave to Him”; see Deuteronomy 11:22, 30:20; Joshua 22:5 (cf. Deuteronomy 4:4, 10:20, 13:5; Job 23:8; Jeremiah 13:11).
²⁰ Avot
²¹ The Divine Indwelling. See Berachot
²² Leviticus 16:16—Paradoxically, the Shechinah
²³ Menachot
²⁴ Psalms 148:13, 14; cf. Midrash Tehillim
²⁵ Text of benedictions uttered before the performance of many precepts. These words emphasize a special relationship between G–d and Israel; see Likkutei Amarim


###### Tanya, Part IV; Iggeret HaKodesh 1:5
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וְ״כַמַּיִם הַפָּנִים כוּ׳״ לְהוֹלִיד מִתְּבוּנָה זוֹ דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, לִהְיוֹת בְּחִינַת ״צָעַק לִבָּם אֶל ה׳״, אוֹ בְּחִינַת רִשְׁפֵּי אֵשׁ וְשַׁלְהֶבֶת עַזָּה, בִּבְחִינַת ״רָצוֹא״, וְאַחַר כָּךְ בִּבְחִינַת ״שׁוֹב״, לִהְיוֹת פַּחַד ה׳ בְּלִבּוֹ וְלֵיבוֹשׁ מִגְּדוּלָּתוֹ כוּ׳, וְהוּא בְּחִינַת ״שְׂמֹאל דּוֹחָה״, כְּמוֹ שֶׁכָּתוּב בְּמַתַּן־תּוֹרָה ״וַיַּרְא הָעָם וַיָּנוּעוּ וַיַּעַמְדוּ מֵרָחוֹק כוּ׳״, וְהֵן בְּחִינוֹת הַזְּרוֹעוֹת וְהַגּוּף שֶׁבַּנֶּפֶשׁ:

**Kehot Publication Society (English Translation):**
And as waters (reflect) the face…,²⁶, ad loc. (vol. 2, toward end of 961), and *Likkutei Amarim*, Part I, ch. 46 and 49. from this contemplation are born the intellectual or the natural awe and love,²⁷, Part I, ch. 16 and 38 on the concepts (and the distinction between) *intellectual* and *natural* awe and love. that there be a state of “Their heart cried to the L–rd,”²⁸ or a state of “Flashes of fire, a mighty flame”²⁹, *Chukat* 66b and references cited there; below, Epistle 29.—on a level of “advance” (*ratzo*), and, afterward, on a level of “retreat” (*shov*)³⁰, lit., running, signifies a fierce love and passion for G–d: “running” (advancing) toward G–d, in order to cleave unto Him. *Shov*, lit., returning, which follows upon and is a still higher level than *ratzo*, signifies the occupation with Torah and *mitzvot*, thus bringing the “advance” to its proper conclusion. By the “retreat” the Divine abundance is elicited and drawn earthward, in, and through the fulfillment of the Torah and the commandments. While advance signifies “love,” retreat includes “awe.” (Cf. *Torah Or*, *Bereishit* 1d-2a; 25b.) In *Likkutei Torah*, *Re’eh* 19d, the author applies these two levels to Deuteronomy 13:5: “You should go after the L–rd your G–d”—*ratzo*; “Him you shall fear. His commandments you shall keep,” etc.—*shov*.—due to the fear of G–d in his heart and being abashed by His greatness…. This is the aspect of “the left hand parries,”³¹ 47a.—An aspect of *gevurah*; withdrawal (cf. Addendum, *Mystical Concepts in Chassidism*). as it is written of the Giving of the Torah:³² “The people saw and they trembled, and they stood from afar….” And these are the faculties of the arms³³ and the body of the soul.³⁴

footnotes:
²⁶ Proverbs 27:19: “As waters (reflect) face to face, so is the heart of man to man.” In other words, there is an equal reflection and response. See Yalkut Shimoni
²⁷ See Likkutei Amarim
²⁸ Par. Lamentations 2:18.
²⁹ Par. Song of Songs 8:6; cf. Likkutei Torah
³⁰ See Ezekiel 1:14. “Advance” and “retreat” are two levels in the worship of G–d which—in their natural sequence—follow one upon the other, in this order. Ratzo
³¹ See Sotah
³² Exodus 20:15.
³³ “Love” and “awe”; advance and retreat.
³⁴ I.e., the counterpart of the physical body in the soul; the harmony between love and awe. (See Addendum, ibid.)


###### Tanya, Part IV; Iggeret HaKodesh 1:6
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**אַךְ** מִי הוּא הַנּוֹתֵן כֹּחַ וָעוֹז לִבְחִינַת ״מָתְנַיִם״, לְהַעֲמִיד וּלְקַיֵּים הָרֹאשׁ וְהַזְּרוֹעוֹת? – הוּא עֵסֶק וְלִימּוּד הֲלָכוֹת בַּתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁהִיא בְּחִינַת גִּילּוּי רָצוֹן הָעֶלְיוֹן, דְּאוֹרַיְיתָא – מֵחָכְמָה הִיא דְנָפְקַת, אֲבָל מְקוֹרָהּ וְשָׁרְשָׁהּ – הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת חָכְמָה, וְהוּא הַנִּקְרָא בְּשֵׁם ״רָצוֹן הָעֶלְיוֹן״ בָּרוּךְ־הוּא, וּכְמוֹ שֶׁכָּתוּב ״כַּצִּנָּה רָצוֹן תַּעְטְרֶנּוּ״ כַּעֲטָרָה שֶׁהִיא עַל הַמּוֹחִין שֶׁבָּרֹאשׁ, וְכַנּוֹדָע מִמַּה שֶּׁפֵּירְשׁוּ עַל פָּסוּק ״אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ״; וְ״כָל הַשּׁוֹנֶה הֲלָכוֹת בְּכָל יוֹם כוּ׳״.

**Kehot Publication Society (English Translation):**
But what gives the power and strength to the faculty of the loins—to support and sustain the head and the arms? It is the occupation with, and the study of, the *halachot*³⁵ in the Oral Torah—which is the [state of] manifestation of the Supernal Will.³⁶ For though “the Torah derives from *chochmah*,”³⁷ II:121a; ibid., 85a and III:81a; cf. *Bereishit Rabbah* 17:5 its source and [its] root surpasses exceedingly the rank of *chochmah*, and is [that which is] referred to as the will of the Supreme One, blessed is He,³⁸ while *chochmah* itself derives from the *supreme keter* which is also referred to as the *supreme ratzon*. See above, note 37; *Tikkunei Zohar* 70 (127a); and cf. *Likkutei Amarim*, Part I, ch. 4. as it is written:³⁹ “As with a shield *ratzon ta’etrenu* (You encompass him with favor)”—as a crown⁴⁰, in Hebrew. which is *over* the brains that are in the head [and as known from what has been explained on the verse “A woman of valor is the crown of her husband”⁴¹—and “whoever repeats *halachot* every day…”⁴²].

footnotes:
³⁵ Legal rulings.
³⁶ G–d’s will is expressed in the Torah. The legal rulings of the Oral Torah define and explicate (manifest) in detail the Divine will as expressed in the Torah.—See below, Epistle 29.
³⁷ Zohar
³⁸ The Torah stems from chochmah
³⁹ Psalms 5:13.
⁴⁰ Atarah
⁴¹ Proverbs 12:4.
⁴² The author refers to his exposition appearing below, Epistle 29.


###### Tanya, Part IV; Iggeret HaKodesh 1:7
[Tanya, Part IV; Iggeret HaKodesh 1:7](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:7)

וְזֶהוּ ״חָגְרָה בְעוֹז מָתְנֶיהָ״ – ״אֵין עוֹז אֶלָּא תוֹרָה״ שֶׁהִיא נוֹתֶנֶת כֹּחַ וָעוֹז לִבְחִינַת מָתְנַיִם הַחֲגוּרִים וּמְלוּבָּשִׁים בָּהּ, לְחַזֵּק וּלְאַמֵּץ זְרוֹעוֹתֶיהָ, הֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, כָּל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ, (וְעַל הַעֲמָדַת וְקִיּוּם בְּחִינַת הָרֹאשׁ שֶׁבַּנֶּפֶשׁ, הוּא הַשֵּׂכֶל הַמִּתְבּוֹנֵן כוּ׳, אָמַר ״טָעֲמָה כִּי טוֹב סַחְרָהּ כוּ׳״, וּמְבוֹאָר בְּמָקוֹם אַחֵר):

**Kehot Publication Society (English Translation):**
This is the meaning of “She girds her loins with *strength*”: there is no *strength* but Torah,⁴³, Deuteronomy, sect. 343 (on Deuteronomy 32:2); *Shir Hashirim Rabbah* 1, s.v. *Meshacheni* 1; *Tanchuma*, *Berachah* 4; cf. above, note 10. See *Likkutei Torah*, *Shelach* 39d. for it gives power and strength to the faculty of the loins—which are girded and embodied in it⁴⁴; cf. *Tikkunei Zohar* 21 (60a), and 70 (131a). to strengthen and fortify its “arms,” namely the intellectual or natural awe and love, each one according to his measure. (As regards supporting and sustaining the faculty of the “head” of the soul, i.e., the intellect that contemplates… [Solomon] said:⁴⁵ “She perceives that her trade is good,” as explained elsewhere.)

footnotes:
⁴³ Sifrei
⁴⁴ In the Torah (the “body”; tiferet
⁴⁵ Proverbs 31:18.


###### Tanya, Part IV; Iggeret HaKodesh 1:8
[Tanya, Part IV; Iggeret HaKodesh 1:8](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:8)

אַךְ עֵת וּזְמַן הַחִיזּוּק וְאִימּוּץ הַזְּרוֹעוֹת וְהָרֹאשׁ, הִיא שְׁעַת תְּפִלַּת הַשַּׁחַר, שֶׁהִיא שְׁעַת רַחֲמִים וְעֵת רָצוֹן הָעֶלְיוֹן לְמַעְלָה. וְלָזֹאת, אוֹתָהּ אֲבַקֵּשׁ מִמְּבַקְשֵׁי ה׳, יָבִינוּ וְיַשְׂכִּילוּ יַחְדָּיו, וְלִהְיוֹת לְזִכָּרוֹן בֵּין עֵינֵיהֶם כָּל מַה שֶּׁכָּתַבְתִּי אֲלֵיהֶם אֶשְׁתָּקַד בִּכְלָל, וּבִפְרָט מֵעִנְיַן כַּוָּונַת הַתְּפִלָּה מֵעוּמְקָא דְלִבָּא, יוֹם יוֹם יִדְרְשׁוּן ה׳ בְּכָל לִבָּם וּבְכָל נַפְשָׁם, וְנַפְשָׁם תִּשְׁתַּפֵּךְ כַּמַּיִם נוֹכַח פְּנֵי ה׳, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה בְּסִפְרֵי: ״עַד מִיצּוּי הַנֶּפֶשׁ כוּ׳״:

**Kehot Publication Society (English Translation):**
However, the occasion and time for the strengthening and fortification of the “arms” and the “head” is the time of the morning prayer. For above that is the time of compassion and a time of Supreme favor.⁴⁶ I:247b; III:204a. See also *Mechilta* on Exodus 14:24 and *Zohar Chadash* 8a. And, therefore, that I will seek after from those who seek the L–rd: let them both contemplate and ponder, and have as a reminder between their eyes,⁴⁷ all that I wrote them last year in general, and especially with respect to the devotion of prayer from the depth of the heart.⁴⁸ II:63b. Day after day they should seek the L–rd with all their heart and with all their soul,⁴⁹ to pour out their soul as water in the presence of the L–rd,⁵⁰ and as the saying of our Sages, of blessed memory, in *Sifrei*:⁵¹ on Deuteronomy 6:3. “To the extent of pressing out the soul….”

footnotes:
⁴⁶ Zohar
⁴⁷ Par. Exodus 13:9.
⁴⁸ Cf. Zohar
⁴⁹ Par. Deuteronomy 4:29.
⁵⁰ Par. Lamentations 2:19.
⁵¹ Sifrei


###### Tanya, Part IV; Iggeret HaKodesh 1:9
[Tanya, Part IV; Iggeret HaKodesh 1:9](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:9)

**וְעַתָּה** הַפַּעַם, הִנְּנִי יוֹסִיף שֵׁנִית יָדִי בְּתוֹסֶפֶת בֵּיאוּר, וּבַקָּשָׁה כְּפוּלָה, שְׁטוּחָה וּפְרוּשָׂה לִפְנֵי כָּל אַנְשֵׁי שְׁלוֹמִים הַקְּרוֹבִים וְהָרְחוֹקִים, לְקַיֵּים עֲלֵיהֶם.

**Kehot Publication Society (English Translation):**
And now once more I put forth my hand a second time to an additional explanation and twofold request, extended and laid out before all men of the chasidic brotherhood,⁵² those close and those afar, to take upon themselves (the following):

footnotes:
⁵² Cf. above, note 6.


###### Tanya, Part IV; Iggeret HaKodesh 1:10
[Tanya, Part IV; Iggeret HaKodesh 1:10](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:10)

שֶׁכָּל יְמֵי הַחוֹל לֹא יֵרְדוּ לִפְנֵי הַתֵּיבָה הַבַּעֲלֵי עֲסָקִים שֶׁאֵין לָהֶם פְּנַאי כָּל כָּךְ, רַק אוֹתָם שֶׁיֵּשׁ לָהֶם פְּנַאי, אוֹ הַמְלַמְּדִים, אוֹ הַסְּמוּכִים עַל שׁוּלְחַן אֲבִיהֶם, שֶׁיְּכוֹלִים לְהַאֲרִיךְ בִּתְפִלַּת הַשַּׁחַר עֵרֶךְ שָׁעָה וּמֶחֱצָה לְפָחוֹת כָּל יְמוֹת הַחוֹל – מֵהֶם יִהְיֶה הַיּוֹרֵד לִפְנֵי הַתֵּיבָה, עַל פִּי הַגּוֹרָל, אוֹ עַל פִּי רִיצּוּי הָרוֹב. וְהוּא יֶאֱסוֹף אֵלָיו בְּסָבִיב לוֹ כָּל הַסְּמוּכִים עַל שׁוּלְחַן אֲבִיהֶם, אוֹ מְלַמְּדִים שֶׁיּוּכְלוּ לְהַאֲרִיךְ כָּמוֹהוּ, בְּבַל יְשׁוּנֶּה נָא וְנָא:

**Kehot Publication Society (English Translation):**
On all weekdays, businessmen, who do not have so much time, should not descend before the Ark.⁵³ Only from those who have the time [either teachers, or such as are supported by their parents] who are able to prolong the morning prayer to at least about an hour and a half on all weekdays shall one descend before the Ark, according to lot or by consent of the majority. And he should gather about him all those who are supported by their parents, or teachers, who are able to prolong like himself. This (arrangement) is not to be changed, I beg and beseech you!

footnotes:
⁵³ That is, to lead the congregation in prayer.


###### Tanya, Part IV; Iggeret HaKodesh 1:11
[Tanya, Part IV; Iggeret HaKodesh 1:11](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:11)

**אַךְ** בְּשַׁבָּתוֹת וְיָמִים טוֹבִים, שֶׁגַּם כָּל בַּעֲלֵי עֲסָקִים יֵשׁ לָהֶם פְּנַאי וּשְׁעַת הַכּוֹשֶׁר לְהַאֲרִיךְ בִּתְפִלָּתָם בְּכַוָּונַת לִבָּם וְנַפְשָׁם לַה׳, וְאַדְּרַבָּה, עֲלֵיהֶם מוּטָּל בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, כְּמוֹ שֶׁכָּתוּב בְּ״שׁוּלְחָן עָרוּךְ אוֹרַח חַיִּים״, וּכְמוֹ שֶׁכָּתוּב בְּתוֹרַת מֹשֶׁה: ״שֵׁשֶׁת יָמִים תַּעֲבוֹד כוּ׳ וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה׳ אֱלֹהֶיךָ״ דַּיְיקָא – כּוּלּוֹ לַה׳, וְלָזֹאת גַּם הֵם יֵרְדוּ לִפְנֵי הַתֵּיבָה בְּשַׁבָּת וְיוֹם טוֹב, עַל פִּי הַגּוֹרָל אוֹ בְּרִיצּוּי הָרוֹב, כְּמוֹ שֶׁכָּתַבְתִּי אֶשְׁתָּקַד:

**Kehot Publication Society (English Translation):**
On Shabbat and the Festivals, however, all the businessmen, too, have the time and opportunity to prolong their prayers with the devotion of their heart and soul to the L–rd. Moreover, theirs is the duty to do so with exceeding uplifting and abundant strength, as stated in *Shulchan Aruch*, *Orach Chaim*,⁵⁴ and as it is written in the Torah of Moses:⁵⁵ “Six days you shall work…and the seventh day is a Shabbat *to the L–rd your G–d*,” stating expressly that (Shabbat) is wholly to the L–rd.⁵⁶, *Orach Chaim* 290:5. On a Shabbat or Festival, therefore, they too can descend before the Ark, according to lot or by assent of the majority, as I wrote last year.

footnotes:
⁵⁴ Section 290:2 (glosses of R. Moses Isserles).
⁵⁵ Exodus 20:9, 10.
⁵⁶ See Rabbi Schneur Zalman, Shulchan Aruch


###### Tanya, Part IV; Iggeret HaKodesh 1:12
[Tanya, Part IV; Iggeret HaKodesh 1:12](https://torahapp.org/share/book/Tanya/s/Part%20IV%3B%20Iggeret%20HaKodesh/r/1:12)

**וּכְגוֹן** דָּא צָרִיךְ לְאוֹדוֹעֵי, שֶׁבְּדַעְתִּי, אִם יִרְצֶה ה׳, לִשְׁלוֹחַ לְכָל הַמִּנְיָנִים מְרַגְּלִים בַּסֵּתֶר, לֵידַע וּלְהוֹדִיעַ, כָּל מִי שֶׁאֶפְשָׁר לוֹ וְכָל מִי שֶׁיֵּשׁ לוֹ פְּנַאי לְהַאֲרִיךְ וּלְעַיֵּין בִּתְפִלָּה וּמִתְעַצֵּל, יִהְיֶה נִידּוֹן בְּרִיחוּק מָקוֹם, לִהְיוֹת נִדְחֶה בִּשְׁתֵּי יָדַיִם בְּבוֹאוֹ לְפֹה לִשְׁמוֹעַ ״דִּבְרֵי אֱלֹקִים חַיִּים״, וּמִכְּלַל לָאו – אַתָּה שׁוֹמֵעַ הֵן. וְלַשּׁוֹמְעִים יוּנְעַם, וְתָבֹא עֲלֵיהֶם בִּרְכַּת טוֹב, וְאֵין טוֹב אֶלָּא תוֹרָה וְכוּ׳:

**Kehot Publication Society (English Translation):**
And it should be made known that, G–d willing, it is my intention to send spies secretly to all congregations,⁵⁷—i.e., groups of ten or more men (the legally required quorum) gathered for the purpose of prayer, etc. In colloquial use, the term denotes not only the numbered groups but, where these gather regularly in a fixed place, to the congregation in general. to find out and to inform about anyone who is able, and about anyone who has the time to prolong and meditate on prayer but is slothful. He shall be punished by estrangement, to be pushed away with both hands when he comes hither to hear the “words of the living G–d.”⁵⁸ And from the negative you can infer the positive.⁵⁹ 11a. But with those that shall obey it will be well, and the blessing of goodness shall come unto them—“there is no Good but Torah…”4

footnotes:
⁵⁷ Lit., minyanim
⁵⁸ A locution for the teachings of Chasidism.
⁵⁹ A Talmudic proposition; cf. Nedarim