To hasten the Geulah’s speedy and tangible arrival even more, we should increase and intensify Ahavas Yisrael and Achdus Yisrael, (thus nullifying the cause of the galus, which was caused because of sinas chinam — baseless hatred.)

וּכְדֵי לְמַהֵר וּלְזָרֵז וּלְהָבִיא בְּפֹעַל תֵּכֶף וּמִיָּד מַמָּשׁ – יֵשׁ לְהוֹסִיף בְּיֶתֶר שְׂאֵת וּבְיֶתֶר עוֹז בְּאַהֲבַת יִשְׂרָאֵל וְאַחְדוּת יִשְׂרָאֵל (בִּטּוּל סִבַּת הַגָלוּת⁷),

Ahavas Yisrael means to love every Jew; Achdus Yisrael means to bring about Jewish unity.

The obvious difference is that a person can love someone else, but he still sees himself as independent from him. Achdus, by contrast, means achieving a sense of unity in which not only does one Jew love all other Jews, but more so, he sees them as part of himself.

Chassidus teaches how this is possible:

This is brought about by emphasizing the unique quality of every single Jew as being “an actual part of G-d above.”

עַל-יְדֵי הַדְגָּשַׁת מַעֲלָתוֹ שֶׁל כָּל-אֶחָד-וְאֶחָד מִיִּשְׂרָאֵל שֶׁהוּא “חֵלֶק אֶלֹקַהּ מִמַּעַל מַמָּשׁ”.

A fundamental Jewish belief is that Hashem is one, and all Jews being a part of G-d are a united entity with Hashem. We are only divided by our bodies, but our souls remain united.

This awareness brings a whole new dimension to how we should look at — and behave towards — a fellow Jew: with the utmost love and care, as much as we would love ourselves since we truly are one and the same.

The Tanya teaches that this is possible if one elevates and prioritizes his soul over his body.

We must behave so by positively showing love to a fellow Jew, and it goes without saying, that the opposite behavior is rejected.

[וּפְשִׁיטָא – שְׁלִילַת הֲפָכוֹ,

The Rebbe adds in the original sicha that while we must love every Jew “kamocha” — like yourself, there is an exception to that rule: When dealing with ourselves in our avoda, we must employ both methods of increasing in good and fighting off the evil, but when it comes to others, we should only use positivity:

We should not even say words of mussar — rebuke — to fellow Jews to bring them closer to Hashem and fix their ways.

וַאֲפִלּוּ לֹא עַל-יְדֵי אֲמִירַת דִּבְרֵי-מוּסָר

As we can clearly see how only speaking to (and about) Jews pleasantly and peacefuly, using words of love and affection, can have a positive influence on them in matters of Yiddishkeit.

– כְּפִי שֶׁרוֹאִים בְּמוּחָשׁ שֶׁכְּדֵי לְהַשְׁפִּיעַ עַל יְהוּדִים בְּעִנְיָנֵי יַהֲדוּת צְרִיכִים לְדַבֵּר אֲלֵיהֶם (וַעֲלֵיהֶם) בְּדַרְכֵי נוֹעַם וּבְדַרְכֵי שָׁלוֹם, וּבְדִבְרֵי אַהֲבָה וְחִבָּה.

Even when it is necessary to prevent a fellow Jew from an undesirable behavior — the most effective way is to influence him is in a pleasant and peaceful manner.

וַאֲפִלּוּ בְּמִקְרֶה שֶׁיֵּשׁ לִשְׁלֹל אֵצֶל חֲבֵרוֹ עִנְיָן בִּלְתִּי-רָצוּי – הֲרֵי הַצּוּרָה הֲכִי יְעִילָה לִפְעֹל זֹאת הוּא עַל-יְדֵי שֶׁמַּשְׁפִּיעַ עָלָיו בְּדַרְכֵי נוֹעַם וּבְדַרְכֵי שָׁלוֹם.

It’s true that sometimes we must use the opposite way, i.e., employ harsh measures for the sake of education, as alluded to in the verse “He who holds back his rod hates his son.”

וְזֶה שֶׁמָּצִינוּ שֶׁלִּפְעָמִים צְרִיכָה לִהְיוֹת הַנְהָגָה הָפְכִית, עַל-דֶּרֶךְ מַה שֶׁכָּתוּב¹⁰⁸ “חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ”

But there is an essential prerequisite:

This only applies between a father and son, who generally enjoy a loving and affectionate relationship,

– הֲרֵי-זֶה דַּוְקָא בְּאָב וּבֵן, שֶׁבְּדֶרֶךְ כְּלָל הַיַּחַס שֶׁבֵּינֵיהֶם הוּא בְּאוֹפֶן שֶׁל אַהֲבָה וְחִבָּה,