Part (a)

In the present letter the Alter Rebbe bemoans the fact that his chassidim trouble him by seeking advice on physical matters, such as their livelihood s. Such advice, he argues, is within the province of prophets, not of Torah scholars. In conclusion he explains how one should accept physical suffering in such a way that it enhances his love and fear of G‑d.

The opening and closing passages of the original letter, which were not reproduced in Tanya,1 throw considerable light on the middle passage, which appears below.

At the beginning of the original letter, the Alter Rebbe defines set times during which he will henceforth receive people for private audience — yechidut. He then protests in strong terms that the many requests for advice on mundane affairs interfere with other areas of his Torah activity. As our Sages ask,2 “Is it conceivable that Moses spent the whole day judging? When would he then find time to study Torah?”

This leads on to the portion of the letter that appears here in Tanya. In the original letter, the Alter Rebbe then concludes by declaring that the appointed times for visits and private audiences must be adhered to. Moreover, he “penalizes” those who will not heed his decree, going so far as to threaten to leave the country if he is not heeded.

As we all know, however, chassidim in every generation have in fact asked their Rebbe for advice in mundane matters and, moreover, each of the Rebbeim has in fact obliged. How is this possible? Elder chassidim of earlier generations used to explain that the Alter Rebbe himself sanctions this conduct — in the letter that he wrote “close to the time of his passing,”3 regarding the value of “fraternity and counsel from afar with regard to all family matters....”

אהוביי אחיי ורעיי

My beloved, my brethren and friends:

מאהבה מסותרת, תוכחת מגולה

Out of [my] hidden love [for you, springs] an overt rebuke.4

לכו נא ונוכחה

“Come now and let us debate”;5

זכרו ימות עולם, בינו שנות דור ודור

remember the days of old, consider the years of every generation.6

ההיתה כזאת מימות עולם, ואיה איפוא מצאתם מנהג זה, באחד מכל ספרי חכמי ישראל הראשונים והאחרונים

Has such a thing ever happened in days past? Where indeed have you found such a custom in any of the books of the early or latter sages of Israel,

להיות מנהג ותיקון לשאול בעצה בגשמיות, כדת מה לעשות בעניני העולם הגשמי

that it should be the custom and established norm to ask for advice in mundane matters, as to what one ought to do in matters of the physical world?

אף לגדולי חכמי ישראל הראשונים, כתנאים ואמוראים, אשר כל רז לא אנס להו, ונהירין להון שבילין דרקיע

[Such questions were not asked] even of the greatest of the former sages of Israel, such as the tannaim and amoraim, the authors of the Mishnah and the Gemara,7 “from whom no secret was hidden,” and8 “for whom all the paths of heaven were clearly illuminated,”

כי אם לנביאים ממש אשר היו לפנים בישראל, כשמואל הרואה, אשר הלך אליו שאול לדרוש ה׳, על דבר האתונות שנאבדו לאביו

but only of actual prophets who used to live among the Jewish people, such as Samuel the Seer to whom Saul went to inquire of G‑d through him about the donkeys that his father had lost.

Why, indeed, were sages of stature such as the tannaim and amoraim not asked about mundane matters?

כי באמת כל עניני אדם, לבד מדברי תורה ויראת שמים, אינם מושגים רק בנבואה

For in fact all matters pertaining to man, except for words of Torah and the fear of heaven, are apprehended only by prophecy.

ולא לחכמים לחם

[As the verse states,9] “there is no bread unto the wise,”

כמאמר רז״ל: הכל בידי שמים, חוץ מיראת שמים

and as our Sages, of blessed memory, said,10 “Everything is in the hands of heaven except for the fear of heaven.”

ושבעה דברים מכוסים כו׳: אין אדם יודע במה משתכר, ומלכות בית דוד מתי תחזור כו׳

Likewise,11 “Seven things are hidden...: no man knows how he will earn his living, nor when the Kingdom of David will be restored...,” i.e., when Mashiach will come.

הנה הושוו זה לזה

Note that these [two questions] are likened to one another. Just as no one knows exactly when Mashiach will come, so, too, no one knows by what means he in fact will obtain his sustenance.

ומה שכתוב בישעיה: יועץ וחכם חרשים

As for the phrase in Isaiah,12 “A counselor and a man whose wisdom silences all,” suggesting that Torah wisdom qualifies one to advise in other fields as well, —

וכן מה שאמרו רז״ל: ונהנין ממנו עצה ותושיה

and also, as for the statement of our Sages,13 of blessed memory, regarding one who studies Torah lishmah, “for its own sake,” that “people derive from him the benefit of etzah (counsel) and tushiyah (wisdom),” —

היינו בדברי תורה, הנקרא תושיה

these teachings refer specifically to [counsel in] matters of the Torah, which is called14 tushiyah (assistance).

כמאמר רז״ל: יועץ, זה שיודע לעבר שנים ולקבוע חדשים

Thus the Sages, of blessed memory, said: A counselor is one who knows how to intercalate years, making certain years leap years by interpolating an additional month of Adar, and how to determine the months, establishing what day is Rosh Chodesh, the first day of the lunar month,

שסוד העיבור קרוי עצה וסוד בלשון התורה, כדאיתא בסנהדרין דף פ״ז, עיין שם בפירוש רש״י

for in Torah terminology the principle of intercalation is called “counsel” and “a secret,” as stated in Tractate Sanhedrin, p. 87; see the commentary of Rashi there, which states explicitly that the terms “counselor” and “advice” are related to the principle of intercalation.

* * *

אך האמת אגיד לשומעים לי, כי אהבה מקלקלת השורה, והנה היא כסות עיניים שלא לראות האמת

However, I shall relate the truth15 to those who listen to me:16 “Love upsets the natural order of conduct,” for it is a covering of the eyes that prevents people from seeing the truth.

The Alter Rebbe is quick to insist that his listeners’ love for the “life of the body” is no doubt motivated by a spiritual purpose. Nevertheless, they become so enmeshed in this love that they soon come to love the “life of the body” for its own sake as well. This latter love upsets the natural order to the point that it drives people to seek advice on material matters.

מרוב אהבתם לחיי הגוף

Because of their great love for the life of the body —

לשם שמים, לעבוד בו את ה׳ ברשפי אש ושלהבת גדולה מאהבת נפשם את ה׳

[though this love is indeed experienced] for the sake of heaven, so that with [the body] they can serve G‑d with flashes of fiery fervor and an ardent flame,17 this love being even greater than their soul’s love for G‑d —

ועל כן היטב חרה להם בצער הגוף, חס ושלום, ה׳ ירחם

they are extremely irate when their body undergoes suffering. (Heaven forfend; may G‑d show compassion!)

ואין יכולין לקבל כלל, עד שמעבירם על דעתם, לכתת רגליהם מעיר לעיר, לשאול עצות מרחוק

Thus they are not able to bear [it] at all, to the point that it drives them out of their mind, causing them to tramp about from city to city to seek advice from afar.

But why indeed does G‑d cause suffering? Moreover, how are we to respond to life’s difficulties, if it is not proper to seek advice on them from Torah sages and tzaddikim? The Alter Rebbe goes on to explain:

ולא שעו אל ה׳, לשוב אליו ברוח נמוכה והכנעת הגוף

Those who seek merely to be rid of their physical afflictions are not following the proper path of the Torah, for in doing so, they do not turn to G‑d by [penitently] returning to Him with humble spirit and submission of the body

לקבל תוכחתו באהבה, כי את אשר יאהב ה׳ וכו׳

to accept His chastisement with love,18 “for it is him whom G‑d loves [that He chastises].”

For misfortunes are in fact a call from G‑d that one should repent. Indeed, they should be a source of satisfaction: out of G‑d’s particular love for him, he has been chosen to be roused to repentance.


וכמו אב רחמן חכם וצדיק, המכה את בנו, שאין לבן חכם להפוך עורף לנוס למצוא לו עזרה, או אפילו מליץ יושר לפני אביו הרחמן והצדיק וחסיד

This is analogous to a compassionate, wise and righteous father who hits his son. Surely a wise son should not turn his back to escape and find himself help, or even an intercessor to his father, who is compassionate, righteous and kind (chassid).

The Rebbe Rayatz once remarked19 that when the Alter Rebbe first speaks of the father who punishes, he does not use the term “chassid”. (He uses it only later, in the context of the intercessor.) The reason, says the Rebbe, is that a father who smites his child may indeed be compassionate, righteous and wise — but he is not a chassid, for a chassid does not hit!

In any event, we see that if the child is truly wise he will not flee from punishment.

רק להיות ישר יחזו פנימו עם אביו, פנים בפנים, לסבול הכאותיו באהבה, לטוב לו כל הימים

Rather, he will look straight at his father, face to face, bearing his smacks lovingly for his lifelong benefit.

To transpose this to the analogue: Every Jew ought to look straight at his Father, “face to Face.”

והנה למעלה, בחינת פנים

Now in the Divine realm, the concept of “Face”

הוא הרצון והחשק אשר אבינו שבשמים משפיע לבניו כל טוב עולמים וחיי נפש וגוף

is the willingness and desire with which our Father in heaven bestows upon His children all the good of the worlds — the physical and the spiritual worlds — as well as life for the soul and body;

באהבה ורצון, חשיקה וחפיצה, על ידי תורת חיים, שהיא רצונו יתברך, אשר נתן לנו

[all of this He bestows] out of love and willingness, out of inner desire and delight, through the Torah of Life, which is His blessed Will, that He gave unto us.

The present passage is based on the body language that typically accompanies a gift.

As explained earlier in Tanya (ch.22), one gives a gift to a good friend face to face: the giver’s eyes rest on the face of the recipient. Through his very stance the giver thus expresses the fact that his gift stems from his “face” (panim) and innermost core (pnimiyut). When, however, one gives something to an enemy, he averts his face. This simply gives outward expression to his real aversion: the gift is not prompted by any inner desire, but by some external factor.

In our context, then, G‑d’s loving willingness in showering us with His gifts is described by the metaphor of “Face”.

כמו שנאמר: כי באור פניך נתת לנו תורת חיים כו׳

As we recite in the Amidah,20 “For in the light of Your Face, You have given us...the Torah of Life...,”

לעשות בה רצונו

with which (and through which) to carry out His will.

ועל זה נאמר: באור פני מלך חיים ורצונו כו׳

And of this it is written,21 “For in the light of the King’s Face there is life, and His will....”

מה שאין כן לעובדי גילולים, משפיע חיי גופם שלא ברצון וחשיקה וחפיצה

To the heathens, however, He grants the life of their bodies22 without willingness, pleasure and delight.

לכך נקראים אלהים אחרים, שיונקים מבחינת אחוריים

For this reason they are referred to as elohim acherim (“other gods”), for they draw [their life-force] from achorayim (the “hinderside” of Divinity).

To continue the above metaphor: The Divine “reluctance” to grant life-force to the heathens — i.e., the so-called external level of Divine desire — is here described by a term that is the opposite of the “Face”, which expressed G‑d’s innermost will.

וכך הוא באדם: הרצון והחשק הוא בחינת פנים

It is likewise with man: willingness and pleasurable desire, i.e., man’s innermost desires, relate to the “face”.

Thus, turning to G‑d “face to Face” means that a man accepts willingly and with inner desire whatever is apportioned to him from the Supernal Face, from G‑d’s innermost desire. In our context, this refers to a willing acceptance of G‑d’s admon-ishments as expressed in physical suffering.

ואם אינו מקבל באהבה ורצון, כאלו הופך עורף ואחור, חס ושלום

If one does not accept [this suffering] with love and willingness, it is as if he turns his neck and back [on G‑d], heaven forfend.

ועצה היעוצה לקבל באהבה, היא עצת ה׳ בפי חז״ל: לפשפש במעשיו

The suggested advice to enable one to accept [it] with love, is G‑d’s counsel through the mouth of our Sages, of blessed memory23 — “to examine one’s conduct.”

The Gemara says that “if one sees afflictions befalling him, he should examine his deeds” and repent.

וימצא לו עונות הצריכין מירוק יסורים, ויראה לעין גודל אהבתו אליו, המקלקלת השורה

He will find sins that require scouring by means of suffering. He will then clearly see G‑d’s great love towards him which “upsets the natural order of [Divine] conduct,”

כמשל מלך גדול ונורא, הרוחץ בכבודו ובעצמו צואת בנו יחידו מרוב אהבתו

as in the simile of a great and awesome king who, out of his immense24 love for his only son, personally washes off the filth from him.

כמו שכתוב: אם רחץ ה׳ את צואת בנות ציון כו׳ ברוח משפט כו׳

As it is written,25 “When G‑d will wash off the filth from the daughters of Zion... with a spirit of justice26...”27

When one becomes aware of G‑d’s great love for him, a love that is expressed by scouring him with the cleansing agent of suffering:

וכמים הפנים אל פנים

Then,28 “as in water face reflects face,”

The verse goes on to say, “ is the heart of man to man.” And the same is true of the heart of mortal man to Supernal Man:

תתעורר האהבה בלב כל משכיל ומבין יקר מהות אהבת ה׳ אל התחתונים

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, for those who find themselves in this world, the lowest of all worlds.

אשר היא יקרה וטובה מכל חיי העולמים כולם

This [Divine love] is dearer and better than all the [kinds of] life of all the worlds, both spiritual and material;

כמו שכתוב: מה יקר חסדך וכו׳

as it is written,29 “How precious is Your lovingkindness (Chesed)....”

כי טוב חסדך מחיים כו׳

[It is likewise written,30] “For Your Chesed is better than life....”

The motivating nucleus of Chesed is love. Thus it is written,31 “I have loved you with an everlasting love, and have therefore drawn down Chesed upon you.”

כי החסד, שהוא בחינת אהבה

For Chesed, which is a manifestation of love,

הוא חיי החיים שבכל העולמות, כמו שנאמר: מכלכל חיים בחסד

is the Fountainhead of life that is present in all the worlds; as it is said in the Amidah,32 “He sustains life through Chesed.”

Chesed and love are thus the sustaining life-force of all living beings.


And then, i.e., when one realizes G‑d’s great love for him that finds expression in afflictions, and when this in turn arouses a love within him so that he will better receive G‑d’s love, then:

גם ה׳ יתן הטוב

G‑d, too, will grant goodness, of a kind that the naked eye can clearly and palpably perceive as good,

ויאר פניו אליו

and make His Face (the innermost dimension of Divinity) shine towards him33

בבחינת אהבה מגולה, אשר היתה תחלה מלובשת ומוסתרת בתוכחת מגולה

with a manifest love, which had earlier been garbed and hidden in a manifest rebuke,

The overt admonition that stems from G‑d’s hidden love will then be transformed into a revealed love.

ויתמתקו הגבורות בשרשן

and the expressions of Divine severity (the gevurot) will be sweetened at their source,

Within their source these expressions of Divine severity are ultimately benevolent; as they descend to the world below they become manifest in the form of suffering. The gevurot, then, will be sweetened at their source,

ויתבטלו הדינין, נצח סלה ועד

and thereby these expressions of Divine severity will become nullified forevermore.

Part (b)

The following letter was placed here by the compilers of Iggeret HaKodesh — “after the first editions (see list) had been published,” as the Rebbe points out — as an addendum to Epistle XXII, Part (a). The connection, however, is not immedi-ately apparent. Perhaps it lies in the opening passage of Part (a), the passage which does not appear in this collection,34 in which the Alter Rebbe laments that questions on material affairs occupy too much of his time — for this theme also figures in the letter before us.

אהוביי אחיי ורעיי

My beloved, my brethren and friends:

In these terms the Alter Rebbe addresses his chassidim.

מגודל טרדתי אשר הקיפו עלי יחד, וסבוני כמים כל היום וכל הלילה, תמיד לא יחשו

Due to the immensity of my preoccupations35 which36 “all together surround me” and “encircle me like water” — “all day and all night, never holding their peace,”37

לא אוכל מלט משא לאמר עם הספר כל אשר בלבבי

I am unable to unload the burden38 of writing down all that is in my heart.

אך בקצרה באתי כמזכיר ומחזיר על הראשונות בכלל

Briefly, however, I come as one who reminds and39 “repeats earlier subjects” in general,

ובפרט אל המתנדבים בעם

in particular to40 “those of the people who offer themselves willingly [in prayer],” beyond the customary measure, —

לעמוד על העבודה, זו תפלה

that they should stand [steadfast] in [their divine] service, i.e., prayer, which the Sages call41 “service of the heart,” a form of divine service which works in the heart and on the heart,

בקול רם

[and pray] with a loud voice,42

להתחזק מאד בכל עוז ותעצומות, נגד כל מונע מבית ומחוץ

strengthening themselves vigorously, with all their might and power, against any internal or external obstacle,

ביד חזקה, כמשמעו

with a “strong hand,” plainly and simply.

שהוא רצון יריאיו, אשר למעלה מן החכמה והתבונה אשר נתן ה׳ בהמה לדעת לעשות את כל אשר צוה ה׳ בהשכל ודעת

This [service] relates to43 “the will of those who fear Him”; this transcends the wisdom and understanding with which G‑d imbued them so that they will know and do all that He commanded, with intelligence and discernment.

Wisdom and understanding are gifts from G‑d; as we say in the daily prayers,44 “It is You Who graciously bestows discern-ment upon man....” As to the superior faculty of will, however, it is left to the initiative of every G‑d-fearing Jew to arouse this within himself by accepting the yoke of heaven.

רק רצון פשוט, ורוח נדיבה

[There should be] but a simple will, uncompounded by the particular form or limitations that characterize an intellectually-generated will, and a spirit of voluntary self-dedication,

בכל איש אשר ידבנו לבו לעבוד עבודה תמה, לעשות נחת רוח ליוצרו

in every man whose heart prompts him to serve45 “a whole service,” [intending only] to cause gratification to his Maker.

ועל זה נאמר: כי עם קשה עורף הוא, וסלחת

Of this [superrational degree of will] it is written,46 “For this is a stiff-necked people, and You should pardon” — i.e., because they are a “stiff-necked people.”47 This obstinate and superrational will of theirs warrants their being pardoned, —

כי הסליחה היא גם כן למעלה מן החכמה

for pardon, too, transcends wisdom.

Just as a mortal’s will flies free, untrammeled by his intellect, so too, Above: the divine source of pardon transcends Supernal Wisdom.

כי שאלו לחכמה כו׳

Thus [it is written],48 “they asked Wisdom [what should be the lot of the soul that sins].” The attribute of Wisdom ruled that a sinning soul must be judged and punished; it did not allow for repentance and pardon.

ומשה רבינו, עליו השלום, ביקש מדה כנגד מדה ודי למבין

So too Moses our Master, peace to him, invoked49 “measure for measure”; and suffice this for the discerning.

Moses pleaded that G‑d grant forgiveness to the same extent that an individual repents with a simple will that transcends his understanding; he desired that man’s repentance elicit and call down to this world the divine source of pardon which likewise transcends Supernal Wisdom.

* * *

ועוד זאת אדרוש ממעלתכם

Furthermore, I earnestly ask of my esteemed listeners

On the above matters between man and G‑d, the Alter Rebbe referred to himself as merely “repeating reminders.” Here, however, as he begins to speak of the relationship between man and man, he uses stronger terms.

שלא להשליך דברי אחריכם, אשר ערכתי שיח להיות כל איש ישר והולך בתומו, כאשר עשה האלקים את האדם ישר

not to cast aside my words, in which I have asked that every man be upright and walk with integrity, just as50 “G‑d made man upright”;

ולא לבקש חשבונות רבים מעלילות מצעדי גבר, ומחשבות אדם ותחבולותיו

nor to seek51 “numerous calculations” regarding52 “the pretexts of man’s steps and a person’s thoughts and devices.”

It is not man’s task to weigh the motives of his fellow.

כי זו מלאכת שמים היא, ולא מלאכת בשר ודם

For that is the work of heaven and not an occupation for flesh and blood.

ולהאמין באמונה שלימה במצות חז״ל: והוי שפל רוח בפני כל אדם, בכלל

Rather, every one should believe with absolute faith in the precept of our Sages,53 of blessed memory: “And be humble of spirit before every man,” without exception.54

כי יציבא מלתא ותקין פתגמא, שכל אחד מתוקן מחבירו

For it is a true statement and a correct proverb that every man becomes better through his fellow.

Since every individual possesses specific qualities that others lack, the realization by disparate people that in essence they comprise one whole, enables them all to be complemented and perfected by each other.

* * *

The above form of address, “Furthermore, I earnestly ask of my exalted listeners...,” is expounded by the Previous Rebbe, the saintly Rabbi Yosef Yitzchak, on the non-literal level of derush. Noting that אדרוש ממעלתכם can also be understood as speaking of “calling forth exalted qualities,” the Previous Rebbe once remarked:55 “This form of address does not mean that the Alter Rebbe was confining his appeal to an exclusive group of exalted individuals; after all, he was addressing this letter to his chassidim at large. Rather, in using this phrase he was implying an underlying plea: Call forth your exalted qualities!”

With regard to the following pair of phrases, “not to cast aside my words, in which I have asked...,” the Previous Rebbe explains that the former phrase refers to the indirect and transcendent (makkif) mode in which the Alter Rebbe influenced his chassidim, while the second phrase refers to his simultaneously direct and internalized (pnimi) mode of influence.

Finally, the Previous Rebbe points out that the Alter Rebbe’s following affirmation that “every man [literally:] is better than his fellow,” really means that one’s fellows enable one to become a better person; i.e., as translated above, “every man becomes better through his fellow.”

* * *

וכתיב: כל איש ישראל כאיש אחד חברים

Thus too it is written,56 “All the men of Israel associated together like one man.”

כמו שאיש אחד מחובר מאברים רבים, ובהפרדם נוגע בלב, כי ממנו תוצאות חיים

Just as one man is composed of many limbs and when they become separated this affects the heart, for from it there issues life,

אם כן אנחנו היות כולנו כאיש אחד ממש, תיכון העבודה בלב

therefore, by our truly being all like one man, the service [of G‑d] in the heart i.e., prayer will be firmly established.

To consider both this divisiveness and this harmony on the cosmic level, in terms of the relation of souls to the Divine Presence: The above sentence means57 that divisiveness among Jews affects, as it were, the Divine Presence, the “heart” of the Jewish people; conversely, since the task of prayer is to connect a soul with its source in the Divine Presence, cultivating one’s sense of unity with one’s fellows — which in turn connects all souls with the Shechinah — enhances the divine service of prayer.

ומכלל הן כו׳

And from the affirmative [you may infer the negative].58

(In keeping with Rabbinic usage, the bracketed clause is euphemistically omitted in the Hebrew original, and merely hinted at by “etc.”) I.e., when unity is lacking, the service of prayer is likewise imperfect.

ועל כן נאמר: לעבדו שכם אחד דוקא

That is why it is said,59 “To serve Him with one purpose” (literally, “with one part” or “with one shoulder”): only when all Jews fully unite in this way can it be said that they “serve Him.”

ועל כן, אהוביי ידידיי, נא ונא לטרוח בכל לב ונפש לתקוע אהבת רעהו בלבו

The Alter Rebbe resumes his plea to his chassidim: Therefore, my beloved and dear ones, I beg again and again that each of you exert himself with all his heart and soul to firmly implant in his heart a love for his fellow Jew,

ואיש את רעת רעהו אל תחשבו בלבבכם, כתיב

and, in the words of Scripture,60 “let none of you consider in your heart what is evil for his fellow.”

ולא תעלה על לב לעולם

Moreover, [such a consideration] should never arise in one’s heart [in the first place];

ואם תעלה

and if it does arise, for even a person who has attained the rank of a Beinoni cannot prevent a thought from presenting itself to his mind,

יהדפנה מלבו כהנדוף עשן, וכמו מחשבת עבודה זרה ממש

one should push it away from his heart61 “as smoke is driven away,” as if it were an actual idolatrous thought.62

כי גדולה לשון הרע כנגד עבודה זרה וגילוי עריות ושפיכות דמים

For to speak evil [of another] is as grave as idolatry and incest and bloodshed.63

ואם בדבור כך כו׳

And if this be so with speech, [then surely thinking evil about another is even worse64];

וכבר נודע לכל חכם לב יתרון הכשר המחשבה על הדבור

for all the wise of heart are aware of the greater impact [on the soul] of thought over speech,

הן לטוב והן למוטב

whether for the good or for the better.

This really means, “whether for good or for bad.” Here, too, however, the Alter Rebbe uses a traditional euphemism (“for the better”), which could be understood to mean, “for that which needs to become better.65

Thought is a soul-garment that is more intimately involved with the soul than speech. For this reason, (a) good thoughts leave a deeper impression on oneself than good speech, and conversely evil thoughts leave a deeper impression than evil speech; (b) thought is a constant, just as the soul itself is a constant, whereas with regard to speech,66 “There is a time to keep silence, and a time to speak.”

וה׳ הטוב, המברך את עמו בשלום, ישים עליכם שלום וחיים עד עולם

May the good L‑rd, Who blesses His people with peace, bestow peace and life upon you forever more,

כנפש אוהב נפשם מלב ונפש

as is the wish of him who loves you deeply from heart and soul.