In the letter that follows, the Alter Rebbe urges chassidim to devote the daily interval between Minchah and Maariv to the group study of Ein Yaakov, and to the laws in the Shulchan Aruch that have frequent and practical application. He introduces this appeal by explaining how sublime is the Divine Presence that dwells within Jews when they study Torah publicly. Indeed, only in the World to Come can this lofty level of Divinity be manifestly received as a reward — except when it abides over Jews and within Jews when, in this world, they study Torah together.

בגזירת עירין פתגמא ומאמר קדישין

“This statement is made by decree of the wakeful [angels] and by the word of [those] holy ones,”

This phrase1 is used by the Sages2 (and here by the Alter Rebbe) to denote eminent Torah scholars, who are likened to ministering angels;3 specifically —

חכמי המשנה, עליהם השלום

the Mishnaic Sages, peace be upon them,

ששנו במשנתם: עשרה שיושבין ועוסקין בתורה, שכינה שרויה ביניהם

who taught in their Mishnah:4 “If ten people sit togeth-er and engage in the study of the Torah, the Divine Presence (the Shechinah) rests among them.”

A similar teaching5 — “The Shechinah hovers over every gathering of ten Jews” — means only that the Divine Presence hovers over them in a transcendent (lit., “encompassing”) manner, as explained at the end of ch. 11 of Tanya. In this instance, however, where ten Jews are studying Torah together, the Shechinah rests “among them” — in an internalized manner.

כי זה כל האדם

“For this is the whole [purpose] of man.”6 As the Gemara7 interprets this verse: “The entire world was created solely for this purpose.”

ואף גם זאת היתה כל ירידתו בעולם הזה, לצורך עליה זו

Moreover, [the soul’s] very descent to this world was for the purpose of this ascent, which is accomplished through public Torah study,

אשר אין עליה למעלה הימנה

and no [possible] ascent is higher than this.

The ultimate ascent of the soul, the reason for which the soul initially descended, is attained not only after it completes its descent, after it leaves the body; rather, through public Torah study while the soul is still within the body, it causes the Shechinah to rest in this nether world, and is thereby elevated more than by any other means.

כי שכינת עוזו אשר בגבהי מרומים, והשמים ושמי השמים לא יכלכלו אימתה

For the Shechinah of [G‑d’s] Might which is in the supernal heights, and Whose awesomeness8 “the heavens and the heavens of the heavens cannot contain,”

תשכון ותתגדל בתוך בני ישראל, כמו שכתוב: כי אני ה׳ שוכן בתוך בני ישראל

dwells and becomes magnified among the Children of Israel, as it is written,9 “For I, G‑d, dwell among (תוך) the Children of Israel,”

על ידי עסק התורה והמצות בעשרה דוקא

as a result of [their] study of the Torah and observance of the commandments in groups of [at least] ten, for ten Jews constitute a congregation.

כמו שאמרו רז״ל: אתיא תוך תוך כו׳

For, as our Sages of blessed memory said,10 “We infer a conclusion from [two appearances of] the word toch.”

In certain specified cases, the Sages draw an analogy from one expression in the Torah to the identical expression in a different context. A comparison of this kind (a gezeirah shavah) is made between two appearances of the above word. One verse states,11 “I will become sanctified in the midst (toch) of the Children of Israel,” while another verse states,12 “...from the midst (toch) of this congregation.” From this we learn that the recital of a davar shebikedushah, a text involving the sanctification of G‑d’s Name, requires a “congregation.” From a verse regarding the spies, where G‑d refers to the ten evil spies as a congregation, we learn that a congregation is not less than ten people.

The Rebbe Rayatz asks:13 Of all the possible contexts, why do our Sages derive this rule from the evil assemblage of the spies?

Answering his own question, the Rebbe Rayatz explains that with these words Moses sought to insulate the people from the makkif of evil, from the transcendent [and most intense] dimension of evil. (As far as the pnimi of evil was concerned, the permeating [but less intense] dimension of evil, Moses was able to rectify it.) Now, since everything in the realm of holiness has its counterpart in kelipah, in the forces of evil,14 it follows that the level of holiness referred to here is the transcendent level. Thus, when a congregation of at least ten participants engages collectively in prayer or in Torah study or in the observance of a mitzvah, they elicit a response from a transcendent level of Divine light, from an or makkif, that is utterly superior to the light called forth by a group of fewer than ten.

ועל זה נאמר: בקרבך קדוש

Concerning this it is written,15 “The Holy One is within you.”

This means to say that a level of Divinity which is holy in the sense that it is initially distinct from this world, is thereby drawn down and integrated within the ten or more people involved.

As the Rebbe Rayatz explains in the above-mentioned talk, the Alter Rebbe had spoken earlier of the transcendent degree of illumination that merely encompasses one; at this point he cites the phrase “The Holy One is within you” to indicate that this encompassing illumination can also become internalized within a Jew.

ואין דבר שבקדושה בפחות מעשרה

Likewise, “[the congregational recital of] a davar shebikedushah, a text involving the sanctification of G‑d’s Name, requires a quorum of ten,” as quoted above.16

Thus, in order that the holiness be “within you,” it is necessary that the Torah be studied in groups of at least ten.

ומשום הכי נמי אצטריך להו לרז״ל למילף מקרא, מנין שאפילו אחד שיושב ועוסק בתורה כו׳

This also explains why our Sages, of blessed memory, had to derive from Scripture [an answer to their question],17 “From where do we know that even one person who sits and engages in the study of the Torah, [the Holy One, blessed be He, sets a reward for him]?”

The Mishnah18 derives its answer from the verse,19 “He sits alone and [studies] in stillness; indeed, he takes [the reward] unto himself.” Evidently, then, a proof text was needed to show that even individual study is rewarded.

ואף גם זאת לא מצאו לו סמך מן המקרא, אלא לקביעת שכר בלבד, ליחיד לפי ערכו, לפי ולפי ערך המרובים

And even so [the Sages] did not find in Scripture support for that, i.e., they did not find support for the proposition that an individual can bring about the previously-mentioned indwelling of G‑d’s holiness, but only for the allotment of a reward to the individual, proportionate to himself [and]20 in proportion to the many.

If there are fewer than ten individuals, the reward is divided equally among them. According to the version “[and] in proportion...,” the more individuals participate, the greater the reward for each of them.

אבל לענין השראת קדושת הקב״ה, אין לו ערך אליהם כלל

But as to causing an indwelling of G‑d’s holiness,21 [the individual] cannot be compared to [the congregation] at all.

The sanctity drawn down through group study of the Torah is immeasurably more sublime.

* * *

וההפרש שבין השראה לקביעות שכר, מובן למביני מדע

The distinction between [causing a Divine] indwelling (by collective study) and the allotment of a reward (to an individual student), is understood by discerning thinkers.

כי קביעת שכר הוא שמאיר ה׳ לנפש תדרשנו באור תורתו, שהוא מעטה לבושו ממש

For the allotment of a reward is what takes place when G‑d irradiates22 “the soul that seeks Him” with the light of His Torah, which is truly the covering in which G‑d garbs Himself.

Through this garment, i.e., through the Torah, G‑d irradiates the soul of the Jew who seeks Him. This search for Him can take place either during the service of prayer that precedes one’s study of Torah, or during one’s actual study. As explained at the conclusion of ch. 37 of Tanya, the Talmudic phrase קורא בתורה can mean not only “reading (i.e., studying) the Torah,” but also “calling [G‑d] through the Torah.” In this sense, when one studies Torah one resembles a child who calls his father, asking him to come and be with him.

ולכן נקראת התורה אור, שנאמר: עוטה אור כשלמה

For this reason the Torah is called “light”, as it is written,23 “He garbs Himself in light, as with a garment.”24

This verse refers to the degree of illumination (diffused by the Torah) which, like a garment, is finite.

Likewise, the faculties of the soul are inherently limited, both quantitatively and qualitatively. Since the light that emanates to the soul must be integrated within its faculties, this illumination itself must also be limited. In the words of the Alter Rebbe:

והנפש היא בעלת גבול ותכלית בכל כחותיה

Now the soul is limited and finite in all its faculties.

לכן גם אור ה׳ המאיר בה הוא גבולי, מצומצם, ומתלבש בתוכה

Therefore, the light of G‑d that radiates in it is also limited and contracted, and vests itself within it.

ועל כן יתפעל לב מבקשי ה׳ בשעת התפלה וכיוצא בה

This is why the hearts of those who seek G‑d are ecstatically aroused at the time of prayer and the like.

כי בו ישמח לבם, ויגיל אף גילת ורנן

For their hearts rejoice in Him and exult25 “even with exultation and song,”

ותתענג נפשם בנועם ה׳ על ה׳ ואורו

and their souls delight in the pleasantness of G‑d26 and His light

בהגלותו ממעטה לבושו, שהיא התורה

as it becomes revealed through the covering in which [G‑d] garbs Himself, which is the Torah;

ויצא כברק חצו

“and His arrow comes forth like lightning”:27 from this garment, this illumination initially emanates to the soul with all the vigor of a lightning bolt.28

וזו היא קביעת שכר התורה, הקבועה תמיד בנפש עמלה בה

This is the allotment of the reward for the [study of] Torah, which is always fixed in the soul that labors in it.

Being fixed within the soul constantly, this reward is received by the soul not only in the World to Come — when the soul is enabled to apprehend rewards that are not to be obtained in this world29 — but in this world as well. And since this kind of reward consists of a finite degree of illumination, it can be received by the soul even as the soul finds itself within the body.

This is why it is written that a reward awaits even one individual who studies Torah.

אבל ההשראה

Indwelling, however, i.e., that degree of indwelling of which it is written that “the Shechinah dwells among them,”

היא הארה עצומה מאור ה׳, המאיר בה בלי גבול ותכלית

is an intense radiation from the light of G‑d, that radiates in it — within the soul itself, and not within its inherently limited faculties — without limit or end.

ואינו יכול להתלבש בנפש גבולית, כי אם מקיף עליה מלמעלה, מראשה ועד רגלה

It cannot become vested (i.e., integrated and internalized) within a finite soul, but encompasses it from above, like a transcendent (makkif) light, “from its head to its foot,” so that all the levels and faculties of the soul, from the highest to the lowest, are surrounded by this infinite Divine light.

כמו שאמרו חז״ל: אכל בי עשרה שכינתא שריא, כלומר: עליהם, מלמעלה

As our Sages, of blessed memory, taught,30 “The Shechinah hovers over every gathering of ten Jews” — over them, from above.

Just as the Shechinah hovers over all Jews in an encompassing manner even when they are not studying Torah, so, too, even with regard to the indwelling of the Shechinah that is brought about by congregational Torah study: this illumination of the soul, being infinite, must be primarily transcendent.

כמו שכתוב: ויהי נועם ה׳ אלקינו עלינו, ומעשה ידינו כוננה עלינו

Thus it is written,31 “May the pleasantness of the L‑rd our G‑d be upon us; establish upon us the work of our hands”;

כלומר: כי נועם ה׳ אשר הופיע במעשה ידינו, בעסק התורה והמצות

i.e., [we ask] that the pleasantness of G‑d which has appeared through the work of our hands, in [our] involvement in the Torah and the commandments32

דאורייתא וקודשא בריך הוא כולא חד

for33 “the Torah and the Holy One, blessed be He, are entirely one” —

יתכונן וישרה עלינו מלמעלה

become established and rest upon us from above, in an encompassing manner,

להיותו בלי גבול ותכלית, ואינו מתלבש בנפשנו ושכלנו

for it is without limit and end, and does not become vested within our [finite] soul and intellect.

ועל כן אין אנו משיגים בשכלנו הנעימות והעריבות מנועם ה׳ וזיו השכינה בלי גבול ותכלית

This is why we do not apprehend with our intellect the delightfulness and sweetness of “the pleasantness of G‑d,” and the unlimited splendor of the Shechinah,

אשר מתכונן ושורה עלינו במעשה ידינו בתורה ומצות ברבים דוקא

that is established and rests upon us through the work of our hands, in [our] joint study of the Torah and [our] joint fulfillment of the commandments.

An infinite order of illumination is elicited only by collective Torah study and performance of mitzvot.

ועל זה אמרו רז״ל: שכר מצוה בהאי עלמא ליכא

And of this our Sages, of blessed memory, said,34 “In this world there is no reward for the [performance of the] commandments.”

Since this world is finite, it cannot be a receptor for the infinite revelation of Divine radiance that is called forth by the performance of the mitzvot.

כי אי אפשר לעולם להשיגו, כי אם בהתפשטות הנפש מהגוף

For it is impossible for the world to attain it (i.e., the reward of infinite light) except when the soul is divested from the body and unencumbered by it;

ואף גם זאת, על דרך החסד, כמו שכתוב: ולך ה׳ חסד, כי אתה תשלם לאיש כמעשהו

and even then, [the soul is able to receive this light only] by way of grace; as it is written,35 “Kindness, O G‑d, is Yours, for You render to every man according to his work.”36 I.e., granting every man an infinite degree of illumination according to his work in Torah and mitzvot is an act of kindness on G‑d’s part.

וכמו שאמרו רז״ל: שהקב״ה נותן כח בצדיקים כו׳

Thus our Sages, of blessed memory, taught37 that the Holy One, blessed be He, gives the righteous the capacity [to receive their reward in the World to Come].

Even then this gift is needed, for even after the soul divests itself of its body it is finite, while the reward that it receives is infinite.

מה שאין כן במלאכים

This is not so, however, with the angels,38 which are incapable of receiving an infinite degree of revelation;

כמו ששמעתי מרבותי, כי אילו נמצא מלאך אחד עומד במעמד עשרה מישראל ביחד, אף שאינם מדברים בדברי תורה

as I heard from my masters, viz., the Baal Shem Tov and the Maggid of Mezritch, that if one39 angel40 were to stand in the presence of a gathering of ten Jews, even if there were no words of Torah between them, yet still, since the Shechinah rests upon every gathering of ten Jews,

תפול עליו אימתה ופחד בלי גבול ותכלית, משכינתא דשריא עלייהו, עד שהיה מתבטל ממציאותו לגמרי

such a boundless and infinite terror and dread would then befall him on account of the Shechinah that abides over them, that he would become utterly nullified.

The sanctity of ten Jews congregating together, even if they are not engaged in Torah study, is so intense, than an angel would become utterly nullified when confronting the indwelling of the Shechinah that abides in the presence of ten Jews.41

In Sefer HaSichot 5704,42 the Rebbe Rayatz relates that when his father taught him this letter for the second time, and they came to the above theme of the superiority of souls over angels, he noted that “As I heard from my masters” refers to both the Baal Shem Tov and the Maggid of Mezritch; the phrase “I heard from my teacher” (in the gloss to ch. 35) refers to the Maggid of Mezritch.

The Rebbe Rashab went on to tell him that this theme is one of the laws that are studied in Gan Eden.

Then, having shared with him eight narratives regarding the laws studied in Gan Eden, he concluded: “And all this is discussed in Tanya in order to [encourage] the establishment of daily study groups in Ein Yaakov, concerning which the Alter Rebbe states that most of the secrets of the Torah are concealed in it, and that moreover it atones for man’s sins.

At that time, too, the Rebbe Rayatz writes,43 his father told him that chassidim of old used to include as part of their indispensable daily study sessions — in addition to Mishnayot, a page of Gemara, and Tanya — a passage of Ein Yaakov, and at least one law (of two paragraphs) in Kitzur Shulchan Aruch.44 If a paragraph was long, it was studied as one law, though usually one law is divided there into two paragraphs.

* * *

ועל כן רע בעיני המעשה אשר נעשה תחת השמש בכלל

Therefore, evil in my eyes is45 “the conduct that takes place under the sun” in general,

The Alter Rebbe is referring here to those who engage in business or labor — temporal occupations that are “under the sun,” in contrast to Torah, that is “above the sun.” To them, too, his forthcoming words of rebuke are addressed, and he finds it “evil in his eyes” that before or after prayer they devote their time to lightminded talk instead of to Torah study.

ובפרט בין אחיי ורעיי הנגשים אל ה׳, הגשה זו תפלה

especially among my brethren and friends who draw near to G‑d46 — and47 “drawing near means prayer,” for prayer, particularly when accompanied by the avodah of measured meditation, constitutes a “drawing near” to G‑d,

ואחר תפלה או לפניה, נעשה מושב לצים, רחמנא ליצלן

when after prayer or before it, [the gathering] becomes a “company of scoffers,” heaven forfend.

כמו שאמרו רז״ל: שנים שיושבים, ואין ביניהם דברי תורה כו׳

As our Sages, of blessed memory, said,48 “If two people sit together and no words of Torah are exchanged between them, [this is a company of scoffers].”

ואם נעשה מושב לצים בעשרה, דשכינתא שריא עלייהו, אין לך עלבונא וקלנא דשכינתא גדול מזה, רחמנא ליצלן

Now if a “company of scoffers” is constituted by ten people, over whom the Shechinah abides, there is no greater insult and shaming of the Shechinah than that, heaven forfend.

ואם אמרו רז״ל על העובר עבירה בסתר, שדוחק רגלי השכינה, חס ושלום

And if our Sages, of blessed memory, said49 of him who commits a transgression in secret that “he repulses the feet of the Shechinah,” heaven forfend,

העובר עבירה ברבים דוחק כל שיעור קומה של יוצר בראשית, כביכול

then he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were.50

כמו שאמרו רז״ל: אין אני והוא וכו׳

As our Sages, of blessed memory, said,51 “It is impossible for Me and him [to live together in the world].”

But repulsing the Shechinah does not mean that the actions of the transgressor cause it to be utterly absent, for the above passage speaks of shaming the Shechinah while it is present.

אלא שמלך אסור ברהטים כו׳

Rather,52 “The King is held captive in the gutters”53 [“of the mind”54] — shackled in the channels of people’s unworthy thoughts which, like gushing currents, flash fleetingly through the mind. This is indeed a humiliation of the Shechinah.

אבל ווי למאן דדחקין לשכינתא, כד יוקים לה קודשא בריך הוא, ויימא לה: התנערי מעפר קומי וגו׳

But55 woe unto those who repulse the Shechinah, when G‑d will raise her (the Shechinah) and say to her,56 “Awake, arise from the dust....”

ועל תלת מילין מתעכבי ישראל בגלותא: על דדחקין לשכינתא, ועל דעבדין קלנא בשכינתא וכו׳, כמו שכתוב בזוהר הקדוש

So, too, “On account of three things are the Jewish people detained in exile — because they repulse the Shechinah, and because they shame the Shechinah,” and so on, as stated in the sacred Zohar.57

* * *

על כן, אהובי אחיי ורעיי, אל נא תרעו הרעה הגדולה הזאת

Therefore, my beloved ones, my brethren and friends: do not commit this great evil — of turning a gathering of worshipers before or after prayers into a “company of scoffers,”

ותנו כבוד לה׳ אלקיכם בטרם יחשך, דהיינו בין מנחה למעריב כל ימות החול

and58 “give glory unto the L‑rd your G‑d before it grows dark,” i.e., between Minchah and Maariv every weekday,59

ללמוד בעשרה פנימיות התורה, שהיא אגדה שבספר עין יעקב

by studying in groups of [at least] ten the innermost (i.e., the mystical) dimension of the Torah, i.e., the Aggadah contained in Ein Yaakov.

שרוב סודות התורה גנוזין בה

For most of the secrets of the Torah are concealed in it (i.e., in the Aggadah);

ומכפרת עונותיו של אדם

moreover, it atones man’s sins,

כמבואר בכתבי האריז״ל

as explained in the writings of R. Isaac Luria, of blessed memory.60

והנגלות שבה

As to the revealed (non-mystical) passages in [the Aggadah],

הן דרכי ה׳ שילך בהם האדם

these are the ways of G‑d in which a man ought to walk,

וישית עצות בנפשו במילי דשמיא ובמילי דעלמא, וכידוע לכל חכמי לב

and [they enable him] to take counsel in his soul in heavenly matters (such as Torah and mitzvot) and in worldly matters, as is known to all the wise of heart.

וגם ללמוד מעט בשלחן ערוך, אורח חיים, הלכות הצריכות לכל אדם

In addition, between Minchah and Maariv, [people] should study a little — out of the Shulchan Aruch, in [the section called] Orach Chayim — the laws that are essential for every person to know.

ועל זה אמרו רז״ל: כל השונה הלכות בכל יום כו׳

Of this our Sages, of blessed memory, said:61 “Whoever studies Torah laws (halachot) every day [is assured of life in the World to Come].”

שהן הלכות ברורות ופסוקות, הלכה למעשה

This refers to clear and definitive rulings that are of practical relevance,

כמבואר בפירוש רש״י ז״ל שם

as explained in the commentary of Rashi, ad loc.62that the term halachot refers to final rulings, without the surrounding debates and argumentation.

This is actually explained by Rashi a little earlier in Tractate Megillah, not on the teaching about “Whoever studies halachot...,” but in connection with a eulogy for someone who used to “study halachot.”

In Tractate Niddah, commenting on this teaching, Rashi states that the term halachot refers to Mishnayot, Beraitot and Halachah leMoshe miSinai, none of which include the discussions of the Gemara. This is also the case with regard to the Shulchan Aruch.

ובשבת קדש, בעלות המנחה, יעסקו בהלכות שבת, כי הלכתא רבתי לשבתא

On the holy Sabbath, moreover, towards the time of Minchah, [people] should occupy themselves with the laws of the Sabbath. For63 “the law of Sabbath is a weighty law,” with many details to be mastered.

ובקל יכול האדם ליכשל בה, חס ושלום, אפילו באיסור כרת וסקילה, מחסרון ידיעה

A person can easily stumble in it, heaven forfend, even in a prohibition punishable by extirpation or stoning, because of ignorance [of these laws],

ושגגת תלמוד עולה זדון, חס ושלום

and64 “an unwitting error in [observance due to insufficient] study is accounted as an intentional transgression,” heaven forfend.

ואין צריך לומר באיסורי דברי סופרים, שרבו כמו רבו למעלה, ובפרט באיסורי מוקצה, דשכיחי טובא

It goes without saying [that the same applies to] the Rabbinic injunctions which are ever so numerous, and especially so with respect to the prohibitions of muktzeh that occur frequently;

וחמורים דברי סופרים יותר מדברי תורה

and65 “[infringements of] the words of the Sofrim (i.e., the Rabbinic injunctions) are more serious than [infringements of] the words of the Torah (i.e., explicit Scriptural commandments).”

כמו שאמרו רז״ל: שכל העובר על דברי חכמים, אפילו באיסור קל של דבריהם, כמו האוכל קודם ערבית וכהאי גונא, חייב מיתה, כעובר על חמורות שבתורה

As our Sages, of blessed memory, said:66 “Whoever transgresses the words of the Sages,” even a minor prohibition of theirs — as, for instance, he who eats before the evening prayer, and the like — “is liable to the death penalty,” just like one who transgresses grave prohibitions [explicit] in the Torah.67

At any rate, since we see from the above that it is vital that one study and know the laws of the Sabbath, they should be studied in public as the time for Minchah draws near.

וכל יחיד אל יפרוש עצמו מן הציבור, אפילו ללמוד ענין אחר

And let no individual separate himself from the congregation, when they are studying Ein Yaakov, Shulchan Aruch and the like, even in order to study something else;

כי אם בדבר שהציבור עסוקים בו

rather, [every individual should participate only] in whatever the congregation is busy with.

ואין צריך לומר שלא יצא החוצה, אם לא יהיו עשרה מבלעדו

It goes without saying that one should not leave if there are not ten without him;

ועליו אני קורא הפסוק: ועוזבי ה׳ יכלו כו׳

to him [who does leave] I apply the verse,68 “And those who forsake G‑d (i.e., who forsake the study of His Torah) shall be consumed...,”

כמו שאמרו רז״ל על כל דבר שבקדושה

as our Sages, of blessed memory, have said69 with respect to every sacred matter.

כי אין קדושה כקדושת התורה

For there is no holiness like the holiness of the Torah,

דאורייתא וקודשא בריך הוא, כולא חד

since70 “the Torah and the Holy One, blessed be He, are entirely one.”

Strictly speaking, our Sages applied the above verse (“And those who forsake G‑d shall be consumed”) only to a person whose leaving bars the congregational recital of a davar shebikedushah, a text involving the sanctification of G‑d’s Name, which cannot be done without a quorum of ten. By contrast, though the quality of Torah study is enhanced by a quorum of ten, this is not a prerequisite condition.

Nevertheless, the fact remains that there is “no holiness like the holiness of the Torah”: when ten Jews study together they draw down a most exalted degree of holiness and an intense indwelling of the Shechinah, as explained above. In this sense, then, an individual whose leaving disrupts a study group of ten may be likened to one whose leaving prevents a minyan from reciting Kedushah or the like.

וכל הפורש מן הציבור כו׳

Moreover,71 “Whoever separates himself from the community [will not merit to witness (and participate in) the community’s consolation].”

ושומע לי ישכון בטח, ובימיו ובימינו תושע יהודה, וירושלים תשכון לבטח

The Alter Rebbe concludes:72 “But he who listens to me shall dwell securely,” and73 in his days and in ours, Judah shall be saved and Jerusalem shall dwell securely.74

אמן, כן יהי רצון

Amen, may this be His will.