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

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.

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.

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

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.)

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 halachot³⁵ 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.

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.

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

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.

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.

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

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