1 אֲמִירַת תְּהִלִּים הָאָמוּר (בְּכָל יוֹם אַחַר הַתְּפִלָּה) אֵין בָּזֶה שׁוּם הֶפְרֵשׁ בֵּין בָּתֵּי כְנֵסִיּוֹת שֶׁל אַנְשֵׁי‏ שְלוֹמֵינוּ שֶׁיִחְיוּ אוֹ מִתְפַּלְלֵי נוּסַח אַשְׁכְּנָז אוֹ נוּסַח פּוֹלִין, ד' עֲלֵיהֶם יִחְיוּ. וּמִצַּד אַהֲבַת יִשְׂרָאֵל... וּבִפְרָט לְגוֹדֶל הָעִנְיָן שֶׁל אֲמִירַת תְּהִלִּים בְּצִבּוּר וְכַוָּנָתָהּ הַפְּנִימִית, הַנּוֹגֵעַ לִכְלַל יִשְׂרָאֵל מַמָּשׁ בְּגַשְׁמִיּוּת, בְּבָנֵי חַיֵּי וּמְזוֹנָא, וּבְרוּחָנִיּוּת... עָלֵינוּ לְהִשְׁתַּדֵּל בְּכָל מִינֵי הִשְׁתַּדְּלוּת אֲשֶׁר יוּקְבַּע בְּכָל בֵּית הַכְּנֶסֶת‏ מֵאֵיזֶה נוּסַח שֶׁיִּהְיֶה.

The practice of reciting Tehillim every day after the morning prayers [should be observed in all] synagogues without distinction, whether [the congregants belong to] the chassidic brotherhood, or whether they follow Ashkenazicor Polish nuschaos.2 (May G‑d bless them all with life!) Regardless of nussach, we must make every kind of effort to see this practice established in all synagogues, in view of the obligation to love every fellow Jew, and particularly in view of the lofty value of reciting Tehillim communally. Moreover, this effort is vital in view of the inner intent of this practice, which has an actual effect on the entire Jewish people materially — with regard to their children, health, and livelihood — as well as spiritually.3

A Faithful Shepherd

Whenever the Rebbe wrote public letters, he would address them “To all the sons and daughters of Israel, wherever they may be.”4 The Rebbeim of Chabad did not limit themselves to addressing their own followers, but spoke to the Jewish people as a whole.

To cite a parallel from the Torah: After Pharaoh’s unsettling dreams of the seven fat cows and the seven lean cows, and the seven fat ears of grain and the seven lean ears of grain, he turned to his advisers for an interpretation. They told him, for example, “You will father seven daughters, but you will then bury them.” Or, “You will conquer seven kingdoms, but seven lands will rebel against you.”5 Pharaoh rejected their explanations, but he readily accepted Yosef’s analysis. What was the difference?

The interpretations of his advisers were personal, relating to Pharaoh as an individual; Yosef’s interpretation touched upon the whole nation. Even Pharaoh understood that if G‑d sends a message to the leader of a people, it will not address a private matter, but will be of consequence to all the people under his dominion.

Little wonder, then, that the letters that sought to connect the hearts of Jews at large to their Father in Heaven were addressed to all His sons and daughters, wherever they may be.