Participation in the annual division of [the study of] the Talmud and the advantage of that study

[As was his practice, the Rebbe also appended personal notes to some of the recipients. Two of these are included at the end of the letter.]

[See HaYom Yom, entry for 19 Kislev, which states: “It is customary to apportion the tractates of the Talmud {to be studied by the members of the local chassidic brotherhood} according to the pattern described in Tanya, Iggeres HaKodesh, in the epistle beginning Hocheiach Tochiach. In Lubavitch, from 5663 (1902) onward, the tractates were apportioned on 24 Teves — the Alter Rebbe’s yahrzeit — becauseof the lack of time on Yud-Tes Kislev.” This was also true in 5711 (1951), the year this letter was written. Later, on Yud-Tes Kislev, 5713 (1952), the practice was restored to its initial date. See Likkutei Dibburim, p. 598a, for further details.]

[Ibid.]

[See similar concepts in Letters No. 438, 444, and 463, above.]

[See] Rama, Shulchan Aruch, Orach Chayim, sec. 669, based on the Yalkut Shimoni to I Melachim, sec. 3, with regard to the conclusion [of the reading] of the Written Law [on Simchas Torah]. Jewish custom is to make a greater celebration of the conclusion of the entire Talmud than at the conclusion of a particular tractate, even though the latter is also considered as a feast associated with a mitzvah (Rama, op. cit., sec. 551:10).

Several examples can be given [to illustrate] this concept: [to cite] one of them: According to ReishLakish, it is permitted [to partake of] a portion [of a forbidden substance, as long as it is less] than the minimum measure [for which punishment is given].* If, however, one intends to complete [partaking of] the minimum measure [and thus partakes of an entire olive-sized portion, eating the lesser amount] is forbidden (Talmud Yerushalmi, Terumos 6:1). See also [Tanya,] Shaar HaYichud VehaEmunah, ch. 12. [There the Alter Rebbe explains that in addition to the light associated with each particular letter, there is a greater, encompassing light associated with the combination of the letters into a word.]

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* [For example, lashes are given for eating an olive-sized portion of meat from a neveilah (an animal that died naturally or was not slaughtered in a kosher manner).According to Reish Lakish, one is permitted to eat a portion smaller than that size.]

[Similarly, one can question: what is the nature of] a partnership? Is each [of the partners] considered the owner of all the property [owned by] the partnership or is it [merely] that they have a share in every element of that property?

With regard to the matter at hand, a proof can be brought from [the laws regarding] punishment — [with the proviso that] “a positive dimension surpasses” [one associated with retribution (Yoma 76a)] — when two people perform a [forbidden] labor [on Shabbos], if neither of them could [perform the task alone], they are both liable (Shabbos 93a) and only a single minimum measure is required for them both. ([There is a difference of opinion among the Sages concerning this law. Nevertheless,] it could be said that [the Sage] who differs [makes] a distinction with regard to Shabbos. The rationale [for that distinction is that] there is an extra [Scriptural] phrase [that comes to] exclude [people who transgress in this manner from liability].)

Similarly, in the matter at hand, all of the individuals involved cannot [complete the entire study of the Talmud] alone: businessmen because of the charge [Berachos 35b]: “Combine [the words of Torah] with the way of the world,” [i.e., a profession,] and Torah scholars, because of their obligation to study other aspects of the Torah.

See also the Responsa of Chacham Tzvi, responsum 82, were it is stated in the name of Rashba, that [with regard to prohibitions] other than the Shabbos [labors], even if both parties could perform the entire prohibited act alone, they are liable [if they perform it together]. I also found the proof from the Shabbos [prohibitions] in the collection of responsa entitled Nachalah LeYisrael [sec. 10:16; sec. 16:9]. There citation is made of Tevuos Shor, sec. 2, subsec. 52, Kin’as Sofrim, by R. Shlomo Kluger, and Machaneh Efraim, Hilchos Zechi’ah U’Matanah, sec. 1. This is not the place [for further elaboration].

See Magen Avraham 687:3 [who explains that independent study by individuals carried out at the same time can be considered as communal study] and [the gloss of] Rabbeinu Chananel to Yoma 51a which explains that the Paschal sacrifice [brought in Nissan] is considered a communal sacrifice because [the people] come in a throng, since the entire nation is obligated to bring it.

See [Tanya,] Iggeres HaKodesh, Epistle 23, [which elaborates on the advantage of communal study].

[As emphasized in the Hebrew printing of this letter, the first letters of the words of the Hebrew original of this phrase spell out the Alter Rebbe’s name, Schneur Zalman.]

[Cf. the wording of an ancient Machzor cited in Chemdas Yamim.]

[Cf. Yeshayahu 26:19.]

[Cf. Tehillim 119:18.]

[Tehillim 19:8.]

[The name of the person to whom this note was sent was not made public.]

[Cf. Shoftim 9:36.]

[Cf. Yeshayahu 54:10.]

[See Berachos 58a.]

[The Rebbe is chiding the recipient of the letter for: a) making the obstacles before him greater than they were; b) failing to realize that there are no obstacles that can prevent the mission with which he was charged from being completed; and c) lacking an appreciation of the power his mission has granted to him.]

[There the Zohar explains that the lower world is aligned opposite the higher world, but for it to evoke and receive influence from the higher world, it must open itself up through joy.]