Therefore I cannot contain myself and refrain from crying out again, in a voice betraying weakness.3Exodus 32:18. I plead with you, out of deep compassion, have mercy on your souls. Take care, be painstaking to an extreme concerning Torah and the service of the heart, which is prayer4Taanit 2a. with kavanah, proper intention. All should begin in unison, as one, word by word, not one here and another elsewhere, one mute and the other idly chatting—may G–d protect us.
The main cause and instigator of damage comes from those leading the services. That office is abandoned to whoever wishes to stride forth and seize the honor, or because not even one desires it….
For this reason, this is the counsel offered, and an amendment established as law not to be violated further, G–d forbid. That is, select specified people fit for this office, by lot or by consent of the majority of the worshippers. These shall be men who pray word by word, moderately, out loud, neither overly prolonging the prayers nor racing intemperately, G–d forbid.
Theirs is the duty to lead the services, each on his day as determined. He shall assemble close around him all those who pray at least with some voice, not whispering nor rushing, G–d forbid. This is amplified in ancient amendments in many cities.
I come now to renew them, to strengthen and invigorate them, never again to be weakened, G–d forbid. (Gevald! Gevald!)5An exclamation of anguish. These two words appeared in the original manuscript written by Rabbi Schneur Zalman. How long will this be an obstacle for us!6Exodus 10:7. Have we not sufficient reproofs and troubles that have overtaken us!—may G–d protect and console us with twofold salvation,7Cf. Job 11:6. and purify our hearts to serve Him in truth.8Liturgy, Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G–d.9Psalms 31:25.
Also: complete the entire Talmud every single year and in every community by apportioning the tractates by lot or by consent. In a city with numerous synagogues, each congregation shall complete (the Talmud). If a congregation is too small to implement (this program), they shall join to themselves men of some large congregation. This statute shall not be varied or violated. Each of the participants shall individually conclude Psalm 119 weekly.
Since, due to the frailty of the generation, not everyone is capable of fasting as he ought,10See Iggeret Hateshuvah, ch. 2 and 3. the counsel offered is the declaration of our Sages, of blessed memory, “Whoever observes Shabbat according to its halachah (law) is forgiven all his sins.”11Shabbat 118b. Note, according to its law. Therefore it is incumbent upon every individual to master the major law of Shabbat.12Shabbat 12a. The term is used there in reference to the admonition to examine one’s clothing regularly on Shabbat to ensure against unwittingly carrying.
For it is known to the students of Kabbalah that in all mitzvot there are the internal and the external aspects. The externality of Shabbat is the cessation of physical labor, just as G–d ceased making physical heaven and earth.
The internal aspect of Shabbat is the kavanah (intention) in the Shabbat prayers and Torah study, to cleave to the One G–d, as it is said, “It is Shabbat to the L–rd your G–d.”13Exodus 20:10; Deuteronomy 5:14. This is the state of “Remember.”14“Remember” appears in the Exodus text of the Ten Commandments, and “Observe” in the Deuteronomy text, in the Shabbat commandment.
The state of “Observe” in the inwardness (of Shabbat) is refraining from speech about material affairs, as G–d ceased from the Ten Utterances15Avot 5:1; see Likkutei Amarim, Part II, ch. 11 and Iggeret Hateshuvah, ch. 4 ff. through which physical heaven and earth were created. For one is opposite the other….16Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.
הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ – ״אֲפִילוּ מֵאָה פְעָמִים״.
“You shall reprove your comrade”1Leviticus 19:17.—even one hundred times.2Bava Metzia 31a.
וְלָזֹאת, לֹא אוּכַל לְהִתְאַפֵּק וּלְהַחֲרִישׁ מִלִּזְעוֹק עוֹד בְּקוֹל עֲנוֹת חֲלוּשָׁה: בְּמָטוּתָא מִינַּיְיכוּ, בְּרַחֲמִין נְפִישִׁין, חוּסוּ נָא עַל נַפְשׁוֹתֵיכֶם, וְהִשָּׁמְרוּ וְהִזָּהֲרוּ מְאֹד מְאֹד עַל הַתּוֹרָה וְעַל ״הָעֲבוֹדָה שֶׁבַּלֵּב – זוֹ תְּפִלָּה״ בְּכַוָּונָה, לְהַתְחִיל כּוּלָּם יַחַד כְּאֶחָד מִלָּה בְּמִלָּה, וְלֹא זֶה בְּכֹה וְזֶה בְּכֹה, וְזֶה דּוֹמֵם וְזֶה מֵשִׂיחַ שִׂיחָה בְּטֵילָה, ה׳ יִשְׁמְרֵנוּ.
Therefore I cannot contain myself and refrain from crying out again, in a voice betraying weakness.3Exodus 32:18. I plead with you, out of deep compassion, have mercy on your souls. Take care, be painstaking to an extreme concerning Torah and the service of the heart, which is prayer4Taanit 2a. with kavanah, proper intention. All should begin in unison, as one, word by word, not one here and another elsewhere, one mute and the other idly chatting—may G–d protect us.
וְעִיקַּר הַסִּיבָּה וּגְרָמָא בִּנְזָקִין – הוּא מֵהַיּוֹרְדִים לִפְנֵי הַתֵּיבָה, שֶׁהוּא הֶפְקֵר לְכָל הָרוֹצֶה לִפְשׁוֹט רַגְלָיו, הַחוֹטֵף אֶפְרָתִי, אוֹ מֵחֲמַת שֶׁאֵין גַּם אֶחָד רוֹצֶה וְכוּ׳.
The main cause and instigator of damage comes from those leading the services. That office is abandoned to whoever wishes to stride forth and seize the honor, or because not even one desires it….
וְאֵי לָזֹאת, זֹאת הָעֵצָה הַיְּעוּצָה, וְתַקָּנָה קְבוּעָה, חוֹק וְלֹא יַעֲבוֹר עוֹד חַס וְשָׁלוֹם, דְּהַיְינוּ, לִבְחוֹר אֲנָשִׁים קְבוּעִים הָרְאוּיִם לָזֶה עַל פִּי הַגּוֹרָל, אוֹ בְּרִיצּוּי רוֹב הַמִּנְיָן. דְּהַיְינוּ, שֶׁמִּתְפַּלְּלִים מִלָּה בְּמִלָּה בְּדֶרֶךְ הַמִּיצּוּעַ בְּקוֹל רָם, וְלֹא מַאֲרִיכִים יוֹתֵר מִדַּאי, וְלֹא מְקַצְּרִים וְחוֹטְפִים חַס וְשָׁלוֹם.
For this reason, this is the counsel offered, and an amendment established as law not to be violated further, G–d forbid. That is, select specified people fit for this office, by lot or by consent of the majority of the worshippers. These shall be men who pray word by word, moderately, out loud, neither overly prolonging the prayers nor racing intemperately, G–d forbid.
וַעֲלֵיהֶם, מוּטָּל חוֹבָה לֵירֵד לִפְנֵי הַתֵּיבָה, כָּל אֶחָד וְאֶחָד בְּיוֹמוֹ אֲשֶׁר יַגִּיעַ לוֹ, וְלֶאֱסוֹף אֵלָיו סָבִיב סָמוּךְ כָּל הַמִּתְפַּלְּלִים בְּקוֹל קְצָת עַל כָּל פָּנִים, וְלֹא בְּלַחַשׁ וְלֹא חוֹטְפִים חַס וְשָׁלוֹם, וְכִמְבוֹאָר בְּתַקָּנוֹת יְשָׁנוֹת בְּכַמָּה עֲיָירוֹת.
Theirs is the duty to lead the services, each on his day as determined. He shall assemble close around him all those who pray at least with some voice, not whispering nor rushing, G–d forbid. This is amplified in ancient amendments in many cities.
וְעַתָּה בָּאתִי לְחַדְּשָׁן וּלְחַזְּקָן וּלְאַמְּצָן, בַּל יִמּוֹטוּ עוֹד לְעוֹלָם חַס וְשָׁלוֹם, (בכתב יד גְּוַואלְד גְּוַואלְד), עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ, וְלֹא דַי לָנוּ בְּכָל הַתּוֹכֵחוֹת וְהַצָּרוֹת שֶׁעָבְרוּ עָלֵינוּ? – ה׳ יִשְׁמְרֵנוּ, וִינַחֲמֵנוּ בְּכִפְלַיִם לְתוּשִׁיָּה, וִיטַהֵר לִבֵּנוּ לְעָבְדוֹ בֶּאֱמֶת. חִזְקוּ וְאַמְּצוּ לְבַבְכֶם כָּל הַמְיַיחֲלִים לַה׳.
I come now to renew them, to strengthen and invigorate them, never again to be weakened, G–d forbid. (Gevald! Gevald!)5An exclamation of anguish. These two words appeared in the original manuscript written by Rabbi Schneur Zalman. How long will this be an obstacle for us!6Exodus 10:7. Have we not sufficient reproofs and troubles that have overtaken us!—may G–d protect and console us with twofold salvation,7Cf. Job 11:6. and purify our hearts to serve Him in truth.8Liturgy, Shabbat Amidah. Strengthen and fortify your hearts, all who hope in G–d.9Psalms 31:25.
גַּם, לִגְמוֹר כָּל הַשַּׁ״ס בְּכָל שָׁנָה וְשָׁנָה, וּבְכָל עִיר וָעִיר לְחַלֵּק הַמַּסֶּכְתּוֹת עַל פִּי הַגּוֹרָל אוֹ בְּרָצוֹן. וְעִיר שֶׁיֵּשׁ בָּהּ מִנְיָנִים הַרְבֵּה – יִגְמְרוּ בְּכָל מִנְיָן וּמִנְיָן. וְאִם אֵיזֶה מִנְיָן קָטָן מֵהָכִיל, יְצָרְפוּ אֲלֵיהֶם אֲנָשִׁים מֵאֵיזֶה מִנְיָן גָּדוֹל, בְּבַל יְשׁוּנֶּה, חֹק וְלֹא יַעֲבוֹר. וְכָל אֶחָד וְאֶחָד מֵהַלּוֹמְדִים הַנַּ״ל יִגְמוֹר לְעַצְמוֹ בְּכָל שָׁבוּעַ הַ״תְּמַנְיָא אַפֵּי״ שֶׁבִּתְהִלִּים קי״ט.
Also: complete the entire Talmud every single year and in every community by apportioning the tractates by lot or by consent. In a city with numerous synagogues, each congregation shall complete (the Talmud). If a congregation is too small to implement (this program), they shall join to themselves men of some large congregation. This statute shall not be varied or violated. Each of the participants shall individually conclude Psalm 119 weekly.
וְלִהְיוֹת מֵחֲמַת חֲלִישׁוּת הַדּוֹר אֵין כֹּחַ בְּכָל אֶחָד וְאֶחָד לְהִתְעַנּוֹת כָּרָאוּי לוֹ, לָזֹאת, עֵצָה הַיְּעוּצָה כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״כָּל הַשּׁוֹמֵר שַׁבָּת כְּהִלְכָתוֹ מוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו״ – ״כְּהִלְכָתוֹ״ דַּיְיקָא, לָכֵן מוּטָּל עַל כָּל אֶחָד וְאֶחָד לִהְיוֹת בָּקִי בְּ״הִלְכְתָא רַבְּתִי לְשַׁבְּתָא״.
Since, due to the frailty of the generation, not everyone is capable of fasting as he ought,10See Iggeret Hateshuvah, ch. 2 and 3. the counsel offered is the declaration of our Sages, of blessed memory, “Whoever observes Shabbat according to its halachah (law) is forgiven all his sins.”11Shabbat 118b. Note, according to its law. Therefore it is incumbent upon every individual to master the major law of Shabbat.12Shabbat 12a. The term is used there in reference to the admonition to examine one’s clothing regularly on Shabbat to ensure against unwittingly carrying.
וְגַם יִזָּהֵר מְאֹד שֶׁלֹּא לָשׂוּחַ שׁוּם שִׂיחָה בְּטֵילָה חַס וְשָׁלוֹם.
Also, be most careful not to indulge in idle chatter, G–d forbid.
בִּהְיוֹת מוּדַעַת זֹאת לְיוֹדְעֵי חֵן, כִּי בְּכָל הַמִּצְוֹת יֵשׁ פְּנִימִיּוּת וְחִיצוֹנִיּוּת, וְחִיצוֹנִיּת מֵהַשַּׁבָּת – הִיא שְׁבִיתָה מֵעֲשִׂיָּה גַשְׁמִיִּית, כְּמוֹ שֶׁשָּׁבַת ה׳ מֵעֲשׂוֹת שָׁמַיִם וָאָרֶץ גַּשְׁמִיִּים.
For it is known to the students of Kabbalah that in all mitzvot there are the internal and the external aspects. The externality of Shabbat is the cessation of physical labor, just as G–d ceased making physical heaven and earth.
וּפְנִימִית הַשַּׁבָּת – הִיא הַכַּוָּונָה בִּתְפִלַּת הַשַּׁבָּת וּבְתַלְמוּד תּוֹרָה לְדָבְקָה בַּה׳ אֶחָד, כְּמוֹ שֶׁכָּתוּב: ״שַׁבָּת לַה׳ אֱלֹקֶיךָ״, וְזוֹ הִיא בְּחִינַת ״זָכוֹר״.
The internal aspect of Shabbat is the kavanah (intention) in the Shabbat prayers and Torah study, to cleave to the One G–d, as it is said, “It is Shabbat to the L–rd your G–d.”13Exodus 20:10; Deuteronomy 5:14. This is the state of “Remember.”14“Remember” appears in the Exodus text of the Ten Commandments, and “Observe” in the Deuteronomy text, in the Shabbat commandment.
וּבְחִינַת ״שָׁמוֹר״ בִּפְנִימִיּוּת – הִיא הַשְּׁבִיתָה מִדִּיבּוּרִים גַּשְׁמִיִּים, כְּמוֹ שֶׁשָּׁבַת ה׳ מִיּוּ״ד מַאֲמָרוֹת שֶׁנִּבְרְאוּ בָהֶם שָׁמַיִם וָאָרֶץ גַּשְׁמִיִּים, כִּי זֶה לְעוּמַּת זֶה כוּ׳:
The state of “Observe” in the inwardness (of Shabbat) is refraining from speech about material affairs, as G–d ceased from the Ten Utterances15Avot 5:1; see Likkutei Amarim, Part II, ch. 11 and Iggeret Hateshuvah, ch. 4 ff. through which physical heaven and earth were created. For one is opposite the other….16Ecclesiastes 7:14; see Likkutei Amarim, Part I, ch. 6, note 1.