אגרת הקדש, פרק כ״ב

א[מ: יג תשרי] [פ: טו תשרי] אֲהוּבַיי, אַחַיי וְרֵעַיי!

Sefaria Community Translation

במֵאַהֲבָה 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.

2An open rebuke out of a love concealed:² come now and let us adjudge,³ remember the days of old, consider the years of every generation.⁴ 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 matters⁵—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”⁶ and “All the paths of heaven are clear to them,”⁷ 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.⁸

גכִּי 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.

3For in fact, all matters pertaining to man, except for the words of Torah⁹ and the fear of Heaven, are apprehended by prophecy only. “And there is no bread for the wise,”¹⁰ as our Sages, of blessed memory, said: “Everything is in the hands of Heaven except for the fear of Heaven,”¹¹ and “Seven things are hidden…man does not know how he will profit, and when the Kingdom of David will return….”¹² Note, these are likened one to the other!¹³

דוּמַה 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:

4As for what is written in Isaiah,¹⁴ “A counselor and a wise one who silences all,” and also, as for the statement of our Sages, of blessed memory,¹⁵ “From him¹⁶ people enjoy etzah (counsel) and toshiyah (salvation)”—this refers to matters of the Torah, called toshiyah.¹⁷ Thus the Sages, of blessed memory, said:¹⁸ “A counselor is he who knows to intercalcate the years and to determine the months,”¹⁹ for in Torah terminology the principium of intercalcation is called etzah²⁰ and sod,²¹ as mentioned in Sanhedrin, folio 87;²² see there in the commentary of Rashi.

ה[מ: יד תשרי] [פ: טז תשרי] 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׳״:

5However, I shall relate the truth²³ to those who listen to me: “Love upsets the natural order of conduct,”²⁴ 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 flame²⁵ because of their soul’s love for G–d],²⁶ 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 mind²⁷ 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….”²⁸

ו[מ: טו תשרי] 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.

6It is analogous to a compassionate, wise, and righteous father who punishes his son. Surely the wise son should not “turn his back”²⁹ 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 straight³⁰ at his father, face to face, to endure his strikes with love, “For his lifelong benefit.”

זוְהִנֵּה, 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׳״.

7Now, above, the aspect of panim (face) is that of willingness and pleasure.³¹ 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,³² His Will, blessed be He, which He gave to us, as it is written:³³ “For in the light of panecha (Your Face),³⁴ You gave us the Torah of Life…” to carry out His will with it.³⁵ And of this it was said: “For in the light of the King’s Face there is life, and His will….”³⁶

חמַה־שֶּׁאֵין־כֵּן לְעוֹבְדֵי גִלּוּלִים, מַשְׁפִּיעַ חַיֵּי גוּפָם שֶׁלֹּא בְּרָצוֹן וַחֲשִׁיקָה וַחֲפִיצָה, לְכָךְ נִקְרָאִים ״אֱלֹהִים אֲחֵרִים״, שֶׁיּוֹנְקִים מִבְּחִינַת ״אֲחוֹרַיִים״.

8To the heathens, however, He effuses the life of their bodies without willingness, pleasure, and delight. This, therefore, is referred to as elohim acherim,³⁷ for they draw from the aspect of achorayim.³⁸

טוְכָךְ הוּא בָּאָדָם, הָרָצוֹן וְהַחֵשֶׁק הוּא בְּחִינַת ״פָּנִים״, וְאִם אֵינוֹ מְקַבֵּל בְּאַהֲבָה וְרָצוֹן כְּאִלּוּ הוֹפֵךְ עוֹרֶף וְאָחוֹר, חַס וְשָׁלוֹם.

9It is likewise with man: willingness and pleasure are an aspect of panim (face). When one does not accept³⁹ with love and willingness, it is as if “he turns his neck”⁴⁰ and achor (back), Heaven forfend.

י[פ: יז תשרי] 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׳״.

10The 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.”⁴¹ Thus one will find with himself sins that require the purgation through afflictions.⁴² 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….”⁴³

יאוְ״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״.

11And “As waters (reflect) face to face,”⁴⁴ 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…,”⁴⁵ “For Your chesed is better than life….”⁴⁶ For chesed [which is the aspect of love] is the Fountainhead of the life⁴⁷ prevalent in all the worlds, as it is written: “He sustains life through chesed.”⁴⁹

יבוְאָז, ״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:

12And then⁴⁹ 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,⁵⁰ and the gevurot shall be sweetened at their source and the judgments become nullified, forevermore.

יג[מ: טז תשרי] [פ: יח תשרי] אֲהוּבַיי, אַחַיי וְרֵעַיי!

13(22b⁵¹). My beloved, my brethren and friends:

ידמִגּוֹדֶל 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.

14Due 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,”⁵²—I am unable to bear⁵³ the burden to state in writing all that is in my heart.

טואַך 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.

15Briefly, however, I come as one who reminds and repeats erstwhile matters⁵⁴ in general, and in particular to those of the people who offer themselves willingly—to stand by the (Divine) service, i.e., prayer,⁵⁵ with a loud voice:⁵⁶ to strengthen themselves very much with all might and power⁵⁷ against any internal or external obstacle, with, literally, a strong hand. This refers to the “will of those who fear Him”⁵⁸—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.

טזרַק 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.

16There should be but a simple will and a spirit of voluntary offering in every one whose heart prompts him to serve “a whole service,”⁵⁹ thus to cause gratification to his Maker. Of this it is said: “For it is a stiff-necked people, and You pardon,”⁶⁰ for pardon, too, transcends wisdom, as “They asked wisdom….”⁶¹ Thus Moses our Master, peace to him, invoked “measure for measure,”⁶² and suffice this for the initiated.

יז[פ: יט תשרי] 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.

17Furthermore, I ask of you not to cast aside my words, the plea I issued for everyone to be upright and walking with integrity⁶³ just as “G–d made man upright; not to seek numerous calculations”⁶⁴ of the pretexts of man’s steps and a person’s thoughts and devices.⁶⁵ For that is the work of Heaven and not an occupation for human beings.

יחוּלְהַאֲמִין בֶּאֱמוּנָה שְׁלֵימָה בְּמִצְוַת חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם״ בִּכְלָל, כִּי יַצִּיבָא מִלְּתָא וְתַקִּין פִּתְגָּמָא, שֶׁכָּל אֶחָד מְתוּקָּן מֵחֲבֵירוֹ.

18Rather, (every one is) to believe with absolute faithfulness in the precept of our Sages, of blessed memory:⁶⁶ “And be humble of spirit before every person”—in general.⁶⁷ For it is a set matter and an established proverb that each one becomes better through his fellow being.⁶⁸

יטוּכְתִיב: ״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.

19Thus it is written⁶⁹—“All the men of Israel…as one man associated together,”⁷⁰ just as one man is composed of many limbs; but when they become separated this affects the heart.⁷¹ “For out of it are the issues of life.”⁷² 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….⁷³ That is why it was said:⁷⁴ “To serve Him as one part.”⁷⁵

כוְעַל 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.

20Therefore, 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.⁷⁶ 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,”⁷⁷ and truly like an idolatrous thought.

כאכִּי 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.

21For to speak evil is as grave as idolatry, incest, and shedding of blood together.⁷⁸ If this be so with speech…;⁷⁹ 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.⁸⁰

כבוַה׳ הַטּוֹב הַמְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם, יָשִׂים עֲלֵיכֶם שָׁלוֹם וְחַיִּים עַד הָעוֹלָם, כְּנֶפֶשׁ אוֹהֵב נַפְשָׁם מִלֵּב וָנֶפֶשׁ:

22May the good L–rd, who blesses His people with peace,⁸¹ set among you peace and life, forevermore, as is the wish of him who loves you faithfully from heart and soul.

231 This 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.

242 Par. Proverbs 27:5.

253 Par. Isaiah 1:18.

264 Par. Deuteronomy 32:7.

275 See H. V.

286 Par. Daniel 4:6; see Chullin 59a.

297 Berachot 58b.

308 See I Samuel, ch. 9.

319 Cf. Bava Metzia 59b; Temurah 16a; Maimonides, Hilchot Yesodei HaTorah 9:1 and Intro. to his Commentary on the Mishnah.

3210 Ecclesiastes 9:11.

3311 Berachot 33b.

3412 Pesachim 54b.

3513 I.e., “how he will profit” and “when the Kingdom of David will return” (see the commentary of Maharsha, ad loc.).

3614 Isaiah 3:3.

3715 Avot 6:1.

3816 The 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.

3917 Midrash Tehillim 7:3; Sanhedrin 26b; Zohar Chadash 5d.

4018 Chagigah 14a.

4119 Emended according to H. V.

4220 Counsel.

4321 Mystery.

4422 Sanhedrin 87a.

4523 Par. Daniel 11:2.

4624 Bereishit Rabbah 55:8; cf. Sanhedrin 105b.

4725 Par. Song of Songs 8:6. Cf. above, Epistle 1, note 29.

4826 Cf. 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.

4927 See Eruvin 41b; cf. Zohar Chadash 49a.

5028 Proverbs 3:12.

5129 Par. Joshua 7:8.

5230 Par. Psalms 11:7.

5331 The 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.

5432 Cf. Proverbs 3:8.

5533 Liturgy, concluding benediction of the Amidah.

5634 I.e., out of love and willingness.

5735 By observing the Torah and the commandments.

5836 Proverbs 16:15.

5937 Lit., 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).

6038 Achorayim (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.

6139 The chastisements of G–d.

6240 Par. Joshua 7:8. Cf. Jeremiah 2:27; etc.

6341 Berachot 5a.

6442 See ibid. and Zohar III:57b.

6543 Isaiah 4:4.

6644 Proverbs 27:19; see above, Epistle 1, note 26.

6745 Psalms 36:8.

6846 Psalms 63:4.

6947 Lit., the Life of the life (cf. above, Epistle 17, note 4).

7049 Liturgy, opening benedictions of the Amidah.

7149 When a man accepts upon himself with love, etc.

7250 Chastisement.—Cf. above, Epistle 11, and Likkutei Amarim, Part I, ch. 26.

7351 The 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.

7452 Par. Psalms 88:18 and Isaiah 62:6.

7553 Text corrected according to L. H.

7654 Keritot 8a.

7755 See Judges 5:9 and commentaries, ad loc.; Taanit 2a; Sifrei, Deuteronomy, sect. 41.

7856 See Nachmanides, end of his comment, on Exodus 13:16; cf. Sefer Chassidim, sect. 820. Shulchan Aruch, Orach Chaim 101 and comment., ad loc.

7957 See Berachot 32b, Rashi ad loc. (s.v. Tzrichin).

8058 Psalms 145:19.

8159 Cf. Yoma 24a.

8260 Exodus 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.

8361 Jerusalem 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.

8462 Nedarim 320.

8563 Par. Proverbs 19:1; etc.

8664 Par. Ecclesiastes 7:29.

8765 I.e., to calculate on the motives of other people and to criticize them.

8866 Avot 4:10.

8967 I.e., any one.

9068 Whereas 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.

9169 Judges 20:11; cf. Chagigah 26a.

9270 Cf. Mechilta d’R. Shimon bar Yochai (ed. Epstein-Melamed), on Exodus 19:6 (Jerusalem, 1955, p. 139): “as one body, and one soul.”

9371 Ibid. (also, Mechilta d’R. Yishmael, ad loc.); Vayikra Rabbah 4:6.—See also below, Epistle 31.

9472 Proverbs 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.

9573 You may infer the negative; Sifrei, Deuteronomy, sect. 46.

9674 Zephaniah 3:9.

9775 One 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.

9876 Zechariah 8:17.

9977 Par. Psalms 68:3.

10078 Jerusalem Talmud, Peah 1:1; Midrash Tehillim 12:2. Also: Arachin 15b and Maimonides, Hilchot Deot 7:3.

10179 So much the worse when in thought.

10280 Cf. Likkutei Amarim, Part I, ch. 16; Torah Or, Yitro 71a; Likkutei Torah, Shelach 51d ff., et passim.

10381 Par. Liturgy, Amidah (par. Psalms 29:11).

1My beloved brothers and friends, from hidden love and revealed rebuke, let us dispute:

2Remember the days of old, Consider the years of ages past. Was there ever such a thing, and where did you find this custom in all of the books of the Sages of Israel early and late to have the custom and decree to ask material advice about what to do in the issues of the material world, even from the great sages of Israel, the early ones like the Tanaim and Emoraim to whom no secrets were held back and the path of heaven was lit up for them, but only the prophets themselves, who were before Israel, like Samuel the visionary who Saul went to to ask God about the asses that his father had lost!

3For in truth, all of the issues of the human except for the words of Torah and the fear of heaven are only attainable through prophesy, and the sages do not have bread as our Rabbis said, "Everything is in the hands of heaven except the fear of heaven," and "Seven things are hidden... A person does not know how they will make a living... and when the kingdom of David will be restored..." Behold they held these things equal to each other. And what it says in Isaiah "A counselor and skilled artisan," and also what our Rabbis said, "and they benefit from them with counsel and insight," this is referring to words of Torah which are called "insight." As our Rabbis said, "a counselor, this is one who knows how to extend the years and fix the months..." For the secret of the extension is called counsel and secret in the language of the Torah as it says in Sanhedrin 87, see what Rashi says there.

4But I will say the truth to those who will hear me. For love distorts the line, and it is a covering for the eyes so that they will not see truth because of the great love they have of the life of the body for the sake of heaven to serve God with it in the flash of the fire and the great flame from the love of their souls for God. And therefore, they are rightly angered by the pain of the body (God forbid) and they are not able to accept it at all until they can pass them from their minds by pounding their legs from city to city to ask advice from afar and they do not pay attention to God, to return to Him with a lowly spirit and a subdued body to accept His rebuke with love for the one that God loves...

Kehot Publication Society (English Translation)