אגרת הקדש 1

פּוֹתְחִין בִּבְרָכָה, לְבָרֵךְ וּלְהוֹדוֹת לַה׳ כִּי טוֹב. שְׁמוּעָה טוֹבָה שָׁמְעָה וַתְּחִי נַפְשִׁי, ״תּוֹרַת ה׳ תְּמִימָה״ – זוֹ הַשְׁלָמַת כָּל הַשַּׁ״ס כּוּלּוֹ בְּרוֹב עֲיָירוֹת וּמִנְיָנִים מֵאַנְשֵׁי שְׁלוֹמֵנוּ, הוֹדָאָה עַל הֶעָבָר וּבַקָּשָׁה עַל הֶעָתִיד, כֹּה יִתֵּן וְכֹה יוֹסִיף ה׳ לְאַמֵּץ לִבָּם בַּגִּבּוֹרִים מִדֵּי שָׁנָה בְּשָׁנָה, בִּגְבוּרָה שֶׁל תּוֹרָה. וּלְהוֹדִיעַ לִבְנֵי אָדָם גְּבוּרָתָהּ שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה וְכֹחָהּ עוֹז;

ONE. We begin with a benediction¹This letter was written in reply to the “good tiding…referring to the completion of the whole Talmud,” etc.; the author, therefore, responds firstly with a benediction, in accordance with the Talmudic precept (Berachot 59b) that one is to laud G–d for glad tidings. Cf. Shulchan Aruch, Orach Chaim 221:1; Seder Birchot Hanehenin, by the author, ch. 12. to bless and to give thanks to the L–rd, for He is good:²Par. Psalms 106:1; etc. my soul has heard and was revived³Par. Isaiah 55:3. by a good tiding—there is no Good but Torah,⁴Avot 4:3; Berachot 5a. the Torah of the L–rd is whole⁵Par. Psalms 19:8.—referring to the completion of the whole Talmud in most cities and congregations of the men of our chasidic brotherhood.⁶In Hebrew אנשי שלומים (שלומינו), this is a term used to denote particular groups in general, and especially in frequent use among Chasidim, when referring to their own group(s). The term is of Biblical origin, cf. Jeremiah 38:22; Obadiah 1:7; cf. also Genesis 34:21. The study of the complete Talmud, to which this letter refers, was not an incidental occasion. R. Schneur Zalman demanded of his followers that this should be done annually, in every city and, where so applicable, by every congregation; see Kuntres Acharon, Essay 9. Gratitude for the past, and a request for the future: may G–d grant and continue to strengthen their hearts among the mighty⁷Par. Amos 2:16, though relating it to Avot d’R. Nattan 23:1: “The mighty are none others than the mighty in Torah.” with the might of Torah⁸See Derech Eretz Zuta, ch. 4: “There is no might but in Torah.” See also Bamidbar Rabbah 10:8. in like manner from year to year and make known to mankind the might of the Oral Torah⁹See previous note; also, in the scheme of the sefirot, the Oral Torah is related to the sefirah of gevurah—cf. Zohar I:253a; ibid. III:257a; et passim. and its strong (עוז) power.¹⁰Lit.: וכחה עוז—“and her strong power.” The Torah is referred to as “power” and “strength” (Zohar II:58a and Nitzutzei Orot, by R. Chaim David Azulai, ad loc.; cf. below, note 42); see Likkutei Amarim, Part I, ch. 36.

פֵּירֵשׁ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו־הַשָּׁלוֹם ״חָגְרָה בְעוֹז מָתְנֶיהָ כוּ׳״ – ״מָתְנַיִם״, הֵם בְּחִינַת דָבָר הַמַּעֲמִיד כָּל הַגּוּף עִם הָרֹאשׁ הַנִּצָּב וְעוֹמֵד עֲלֵיהֶם, וְהֵם הַמּוֹלִיכִים וּמְבִיאִים אוֹתוֹ לִמְחוֹז חֶפְצוֹ.

King Solomon, peace be to him, explained: “She girds her loins with strength (עוז)….”¹¹Proverbs 31:17. The “loins” are the faculty¹²Text corrected according to L. H. which supports the whole body, with the head that was put and stands over them; and they are the ones that take and bring (the body) to its desired destination.

וּכְמוֹ שֶׁהוּא בְּגַשְׁמִיּוּת הַגּוּף, כָּךְ הוּא בִּבְחִינַת רוּחָנִיּוּת הַנֶּפֶשׁ הָאֱלֹהִית, הָאֱמוּנָה הָאֲמִיתִּית בַּה׳ אֶחָד אֵין־סוֹף בָּרוּךְ־הוּא, דְּאִיהוּ מְמַלֵּא כָּל עָלְמִין וְסוֹבֵב כָּל עָלְמִין, וְלֵית אֲתַר פָּנוּי מִינֵּיהּ, לְמַעְלָה עַד אֵין קֵץ וּלְמַטָּה עַד אֵין תַּכְלִית, וְכֵן לְד׳ סִטְרִין בִּבְחִינַת אֵין־סוֹף מַמָּשׁ, וְכֵן בִּבְחִינַת שָׁנָה וְנֶפֶשׁ, כַּנּוֹדָע:

And just as it is with the corporeality of the body, so it is with [the aspect of] the spiritual of the Divine soul. The true belief in the One G–d, the En Sof, blessed is He—[Who permeates all worlds and encompasses all worlds,¹³Zohar III:225a.—With respect to the terms “permeates” and “encompasses all worlds” (referring to the immanence and transcendence of G–d), see Likkutei Amarim, Part I, chs. 41, 48, and 51; Part II, ch. 7. Cf. below, Epistle 3, note 12. and there is no place void of Him¹⁴Tikkunei Zohar 57 (91b); 70 (122b). above to no end and below to no limit, and likewise in all four directions, truly in a state of infinitude, and likewise in the aspects of “year” and “soul,”¹⁵See below, note 17. as known.]

הִנֵּה אֱמוּנָה זוֹ נִקְרֵאת בְּשֵׁם בְּחִינַת ״מָתְנַיִם״ דָּבָר הַמַּעֲמִיד וּמְקַיֵּים אֶת הָרֹאשׁ, הוּא הַשֵּׂכֶל הַמִּתְבּוֹנֵן וּמַעֲמִיק דַּעַת בִּגְדוּלַּת אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת עוֹלָם־שָׁנָה־נֶפֶשׁ, וּבְרוֹב חַסְדּוֹ וְנִפְלְאוֹתָיו עִמָּנוּ, לִהְיוֹת ״עַם קְרוֹבוֹ״, וּלְדָבְקָה בוֹ מַמָּשׁ, כַּנּוֹדָע מִמַּאֲמַר ״יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי עוֹלָם־הַבָּא״, שֶׁהוּא רַק זִיו וְהֶאָרָה מִבְּחִינָה הַנִּקְרֵאת ״שְׁכִינָה״ הַשּׁוֹכֵן כוּ׳, וְנִבְרָא בְּיוּ״ד אַחַת מִשְּׁמוֹ יִתְבָּרֵךְ כוּ׳, אֲבָל תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְקָרְבִין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם מַמָּשׁ, לְמַהוּתוֹ וְעַצְמוּתוֹ כִּבְיָכוֹל, בְּחִינַת אֵין־סוֹף מַמָּשׁ, וּכְמוֹ שֶׁכָּתוּב ״הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, וַיָּרֶם קֶרֶן לְעַמּוֹ כוּ׳״, ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ כוּ׳״.

Now, this belief is referred to as the faculty of the “loins” which upholds and sustains¹⁶Cf. Makkot 24a: “Habakkuk came and based (all commandments) on one belief”; see Likkutei Amarim, Part I, ch. 33. Thus faith is the foundation of all. the “head,” meaning the intellect that contemplates and cogitates on the greatness of the En Sof, blessed is He, in the aspects of “world,” “year,” “soul,”¹⁷“World,” “year,” and “soul” are crucial concepts in Sefer Yetzirah (see there 3:3 ff.; et passim). Generally speaking they represent the concepts of space (world), time (year), and life, or vital force (soul). See Likkutei Torah, Chukat 64d; Haazinu 74d; Shir Hashirim 7b.—Above the author mentioned only “year” and “soul,” because “world” was already described in the “above, below, and all four directions.” and on the magnitude of His kindness and His wonders with us, that we are “A people close to Him”¹⁸Psalms 148:14. This passage, literally, may be translated: “the people that is His relative!” See Midrash Tehillim 4:3, 4; also Likkutei Torah, Re’eh 19d. and truly “To cleave to Him.”¹⁹I.e., “able to cleave to Him”; see Deuteronomy 11:22, 30:20; Joshua 22:5 (cf. Deuteronomy 4:4, 10:20, 13:5; Job 23:8; Jeremiah 13:11). (Thus it is) known from the saying:²⁰Avot 4:17. See Likkutei Amarim, Part I, ch. 4. “One hour of repentance and good deeds in this world is better than all the life of the World to Come,” for the World to Come is but a gleam and reflection of the [aspect called] Shechinah,²¹The Divine Indwelling. See Berachot 17a and Maimonides, Hilchot Teshuvah, ch. 8. “Who dwells…,”²²Leviticus 16:16—Paradoxically, the Shechinah itself dwells in this material world, while the (spiritual) World to Come is a mere “reflection,” or a “gleam,” of the Shechinah. Thus only in this world can one cleave to the Shechinah itself through “repentance and good deeds.” In the World to Come, one can attain no more than the “reflection” of the Shechinah. Cf. below, Epistle 8, note 23. and was created by the single yud of His Name, blessed be He….²³Menachot 29b; see below, Epistle 5. Repentance and good deeds, however, truly bring Israel close to their Father in Heaven, to His Being and Essence, as it were, [the aspect of infinitude, indeed], and as it is written:²⁴Psalms 148:13, 14; cf. Midrash Tehillim 4:3, 4 and Likkutei Torah, Re’eh 19d. “His radiance is upon the earth and heavens. He raises the glory of His people…,” “Who has sanctified us (to Himself) with His commandments, and commanded us….”²⁵Text of benedictions uttered before the performance of many precepts. These words emphasize a special relationship between G–d and Israel; see Likkutei Amarim, Part I, ch. 46; Likkutei Torah, Derushim LiShemini Atzeret 83c; cf. Sefer Habahir 57 (184).

וְ״כַמַּיִם הַפָּנִים כוּ׳״ לְהוֹלִיד מִתְּבוּנָה זוֹ דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, לִהְיוֹת בְּחִינַת ״צָעַק לִבָּם אֶל ה׳״, אוֹ בְּחִינַת רִשְׁפֵּי אֵשׁ וְשַׁלְהֶבֶת עַזָּה, בִּבְחִינַת ״רָצוֹא״, וְאַחַר כָּךְ בִּבְחִינַת ״שׁוֹב״, לִהְיוֹת פַּחַד ה׳ בְּלִבּוֹ וְלֵיבוֹשׁ מִגְּדוּלָּתוֹ כוּ׳, וְהוּא בְּחִינַת ״שְׂמֹאל דּוֹחָה״, כְּמוֹ שֶׁכָּתוּב בְּמַתַּן־תּוֹרָה ״וַיַּרְא הָעָם וַיָּנוּעוּ וַיַּעַמְדוּ מֵרָחוֹק כוּ׳״, וְהֵן בְּחִינוֹת הַזְּרוֹעוֹת וְהַגּוּף שֶׁבַּנֶּפֶשׁ:

And as waters (reflect) the face…,²⁶Proverbs 27:19: “As waters (reflect) face to face, so is the heart of man to man.” In other words, there is an equal reflection and response. See Yalkut Shimoni, ad loc. (vol. 2, toward end of 961), and Likkutei Amarim, Part I, ch. 46 and 49. from this contemplation are born the intellectual or the natural awe and love,²⁷See Likkutei Amarim, Part I, ch. 16 and 38 on the concepts (and the distinction between) intellectual and natural awe and love. that there be a state of “Their heart cried to the L–rd,”²⁸Par. Lamentations 2:18. or a state of “Flashes of fire, a mighty flame”²⁹Par. Song of Songs 8:6; cf. Likkutei Torah, Chukat 66b and references cited there; below, Epistle 29.—on a level of “advance” (ratzo), and, afterward, on a level of “retreat” (shov)³⁰See Ezekiel 1:14. “Advance” and “retreat” are two levels in the worship of G–d which—in their natural sequence—follow one upon the other, in this order. Ratzo, lit., running, signifies a fierce love and passion for G–d: “running” (advancing) toward G–d, in order to cleave unto Him. Shov, lit., returning, which follows upon and is a still higher level than ratzo, signifies the occupation with Torah and mitzvot, thus bringing the “advance” to its proper conclusion. By the “retreat” the Divine abundance is elicited and drawn earthward, in, and through the fulfillment of the Torah and the commandments. While advance signifies “love,” retreat includes “awe.” (Cf. Torah Or, Bereishit 1d-2a; 25b.) In Likkutei Torah, Re’eh 19d, the author applies these two levels to Deuteronomy 13:5: “You should go after the L–rd your G–d”—ratzo; “Him you shall fear. His commandments you shall keep,” etc.—shov.—due to the fear of G–d in his heart and being abashed by His greatness…. This is the aspect of “the left hand parries,”³¹See Sotah 47a.—An aspect of gevurah; withdrawal (cf. Addendum, Mystical Concepts in Chassidism). as it is written of the Giving of the Torah:³²Exodus 20:15. “The people saw and they trembled, and they stood from afar….” And these are the faculties of the arms³³“Love” and “awe”; advance and retreat. and the body of the soul.³⁴I.e., the counterpart of the physical body in the soul; the harmony between love and awe. (See Addendum, ibid.)

אַךְ מִי הוּא הַנּוֹתֵן כֹּחַ וָעוֹז לִבְחִינַת ״מָתְנַיִם״, לְהַעֲמִיד וּלְקַיֵּים הָרֹאשׁ וְהַזְּרוֹעוֹת? – הוּא עֵסֶק וְלִימּוּד הֲלָכוֹת בַּתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁהִיא בְּחִינַת גִּילּוּי רָצוֹן הָעֶלְיוֹן, דְּאוֹרַיְיתָא – מֵחָכְמָה הִיא דְנָפְקַת, אֲבָל מְקוֹרָהּ וְשָׁרְשָׁהּ – הוּא לְמַעְלָה מַּעְלָה מִבְּחִינַת חָכְמָה, וְהוּא הַנִּקְרָא בְּשֵׁם ״רָצוֹן הָעֶלְיוֹן״ בָּרוּךְ־הוּא, וּכְמוֹ שֶׁכָּתוּב ״כַּצִּנָּה רָצוֹן תַּעְטְרֶנּוּ״ כַּעֲטָרָה שֶׁהִיא עַל הַמּוֹחִין שֶׁבָּרֹאשׁ, וְכַנּוֹדָע מִמַּה שֶּׁפֵּירְשׁוּ עַל פָּסוּק ״אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ״; וְ״כָל הַשּׁוֹנֶה הֲלָכוֹת בְּכָל יוֹם כוּ׳״.

But what gives the power and strength to the faculty of the loins—to support and sustain the head and the arms? It is the occupation with, and the study of, the halachot³⁵Legal rulings. in the Oral Torah—which is the [state of] manifestation of the Supernal Will.³⁶G–d’s will is expressed in the Torah. The legal rulings of the Oral Torah define and explicate (manifest) in detail the Divine will as expressed in the Torah.—See below, Epistle 29. For though “the Torah derives from chochmah,”³⁷Zohar II:121a; ibid., 85a and III:81a; cf. Bereishit Rabbah 17:5 its source and [its] root surpasses exceedingly the rank of chochmah, and is [that which is] referred to as the will of the Supreme One, blessed is He,³⁸The Torah stems from chochmah while chochmah itself derives from the supreme keter which is also referred to as the supreme ratzon. See above, note 37; Tikkunei Zohar 70 (127a); and cf. Likkutei Amarim, Part I, ch. 4. as it is written:³⁹Psalms 5:13. “As with a shield ratzon ta’etrenu (You encompass him with favor)”—as a crown⁴⁰Atarah, in Hebrew. which is over the brains that are in the head [and as known from what has been explained on the verse “A woman of valor is the crown of her husband”⁴¹Proverbs 12:4.—and “whoever repeats halachot every day…”⁴²The author refers to his exposition appearing below, Epistle 29.].

וְזֶהוּ ״חָגְרָה בְעוֹז מָתְנֶיהָ״ – ״אֵין עוֹז אֶלָּא תוֹרָה״ שֶׁהִיא נוֹתֶנֶת כֹּחַ וָעוֹז לִבְחִינַת מָתְנַיִם הַחֲגוּרִים וּמְלוּבָּשִׁים בָּהּ, לְחַזֵּק וּלְאַמֵּץ זְרוֹעוֹתֶיהָ, הֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, כָּל חַד לְפוּם שִׁיעוּרָא דִילֵיהּ, (וְעַל הַעֲמָדַת וְקִיּוּם בְּחִינַת הָרֹאשׁ שֶׁבַּנֶּפֶשׁ, הוּא הַשֵּׂכֶל הַמִּתְבּוֹנֵן כוּ׳, אָמַר ״טָעֲמָה כִּי טוֹב סַחְרָהּ כוּ׳״, וּמְבוֹאָר בְּמָקוֹם אַחֵר):

This is the meaning of “She girds her loins with strength”: there is no strength but Torah,⁴³Sifrei, Deuteronomy, sect. 343 (on Deuteronomy 32:2); Shir Hashirim Rabbah 1, s.v. Meshacheni 1; Tanchuma, Berachah 4; cf. above, note 10. See Likkutei Torah, Shelach 39d. for it gives power and strength to the faculty of the loins—which are girded and embodied in it⁴⁴In the Torah (the “body”; tiferet; cf. Tikkunei Zohar 21 (60a), and 70 (131a). to strengthen and fortify its “arms,” namely the intellectual or natural awe and love, each one according to his measure. (As regards supporting and sustaining the faculty of the “head” of the soul, i.e., the intellect that contemplates… [Solomon] said:⁴⁵Proverbs 31:18. “She perceives that her trade is good,” as explained elsewhere.)

אַךְ עֵת וּזְמַן הַחִיזּוּק וְאִימּוּץ הַזְּרוֹעוֹת וְהָרֹאשׁ, הִיא שְׁעַת תְּפִלַּת הַשַּׁחַר, שֶׁהִיא שְׁעַת רַחֲמִים וְעֵת רָצוֹן הָעֶלְיוֹן לְמַעְלָה. וְלָזֹאת, אוֹתָהּ אֲבַקֵּשׁ מִמְּבַקְשֵׁי ה׳, יָבִינוּ וְיַשְׂכִּילוּ יַחְדָּיו, וְלִהְיוֹת לְזִכָּרוֹן בֵּין עֵינֵיהֶם כָּל מַה שֶּׁכָּתַבְתִּי אֲלֵיהֶם אֶשְׁתָּקַד בִּכְלָל, וּבִפְרָט מֵעִנְיַן כַּוָּונַת הַתְּפִלָּה מֵעוּמְקָא דְלִבָּא, יוֹם יוֹם יִדְרְשׁוּן ה׳ בְּכָל לִבָּם וּבְכָל נַפְשָׁם, וְנַפְשָׁם תִּשְׁתַּפֵּךְ כַּמַּיִם נוֹכַח פְּנֵי ה׳, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה בְּסִפְרֵי: ״עַד מִיצּוּי הַנֶּפֶשׁ כוּ׳״:

However, the occasion and time for the strengthening and fortification of the “arms” and the “head” is the time of the morning prayer. For above that is the time of compassion and a time of Supreme favor.⁴⁶Zohar I:247b; III:204a. See also Mechilta on Exodus 14:24 and Zohar Chadash 8a. And, therefore, that I will seek after from those who seek the L–rd: let them both contemplate and ponder, and have as a reminder between their eyes,⁴⁷Par. Exodus 13:9. all that I wrote them last year in general, and especially with respect to the devotion of prayer from the depth of the heart.⁴⁸Cf. Zohar II:63b. Day after day they should seek the L–rd with all their heart and with all their soul,⁴⁹Par. Deuteronomy 4:29. to pour out their soul as water in the presence of the L–rd,⁵⁰Par. Lamentations 2:19. and as the saying of our Sages, of blessed memory, in Sifrei:⁵¹Sifrei on Deuteronomy 6:3. “To the extent of pressing out the soul….”

וְעַתָּה הַפַּעַם, הִנְּנִי יוֹסִיף שֵׁנִית יָדִי בְּתוֹסֶפֶת בֵּיאוּר, וּבַקָּשָׁה כְּפוּלָה, שְׁטוּחָה וּפְרוּשָׂה לִפְנֵי כָּל אַנְשֵׁי שְׁלוֹמִים הַקְּרוֹבִים וְהָרְחוֹקִים, לְקַיֵּים עֲלֵיהֶם.

And now once more I put forth my hand a second time to an additional explanation and twofold request, extended and laid out before all men of the chasidic brotherhood,⁵²Cf. above, note 6. those close and those afar, to take upon themselves (the following):

שֶׁכָּל יְמֵי הַחוֹל לֹא יֵרְדוּ לִפְנֵי הַתֵּיבָה הַבַּעֲלֵי עֲסָקִים שֶׁאֵין לָהֶם פְּנַאי כָּל כָּךְ, רַק אוֹתָם שֶׁיֵּשׁ לָהֶם פְּנַאי, אוֹ הַמְלַמְּדִים, אוֹ הַסְּמוּכִים עַל שׁוּלְחַן אֲבִיהֶם, שֶׁיְּכוֹלִים לְהַאֲרִיךְ בִּתְפִלַּת הַשַּׁחַר עֵרֶךְ שָׁעָה וּמֶחֱצָה לְפָחוֹת כָּל יְמוֹת הַחוֹל – מֵהֶם יִהְיֶה הַיּוֹרֵד לִפְנֵי הַתֵּיבָה, עַל פִּי הַגּוֹרָל, אוֹ עַל פִּי רִיצּוּי הָרוֹב. וְהוּא יֶאֱסוֹף אֵלָיו בְּסָבִיב לוֹ כָּל הַסְּמוּכִים עַל שׁוּלְחַן אֲבִיהֶם, אוֹ מְלַמְּדִים שֶׁיּוּכְלוּ לְהַאֲרִיךְ כָּמוֹהוּ, בְּבַל יְשׁוּנֶּה נָא וְנָא:

On all weekdays, businessmen, who do not have so much time, should not descend before the Ark.⁵³That is, to lead the congregation in prayer. Only from those who have the time [either teachers, or such as are supported by their parents] who are able to prolong the morning prayer to at least about an hour and a half on all weekdays shall one descend before the Ark, according to lot or by consent of the majority. And he should gather about him all those who are supported by their parents, or teachers, who are able to prolong like himself. This (arrangement) is not to be changed, I beg and beseech you!

אַךְ בְּשַׁבָּתוֹת וְיָמִים טוֹבִים, שֶׁגַּם כָּל בַּעֲלֵי עֲסָקִים יֵשׁ לָהֶם פְּנַאי וּשְׁעַת הַכּוֹשֶׁר לְהַאֲרִיךְ בִּתְפִלָּתָם בְּכַוָּונַת לִבָּם וְנַפְשָׁם לַה׳, וְאַדְּרַבָּה, עֲלֵיהֶם מוּטָּל בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז, כְּמוֹ שֶׁכָּתוּב בְּ״שׁוּלְחָן עָרוּךְ אוֹרַח חַיִּים״, וּכְמוֹ שֶׁכָּתוּב בְּתוֹרַת מֹשֶׁה: ״שֵׁשֶׁת יָמִים תַּעֲבוֹד כוּ׳ וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה׳ אֱלֹהֶיךָ״ דַּיְיקָא – כּוּלּוֹ לַה׳, וְלָזֹאת גַּם הֵם יֵרְדוּ לִפְנֵי הַתֵּיבָה בְּשַׁבָּת וְיוֹם טוֹב, עַל פִּי הַגּוֹרָל אוֹ בְּרִיצּוּי הָרוֹב, כְּמוֹ שֶׁכָּתַבְתִּי אֶשְׁתָּקַד:

On Shabbat and the Festivals, however, all the businessmen, too, have the time and opportunity to prolong their prayers with the devotion of their heart and soul to the L–rd. Moreover, theirs is the duty to do so with exceeding uplifting and abundant strength, as stated in Shulchan Aruch, Orach Chaim,⁵⁴Section 290:2 (glosses of R. Moses Isserles). and as it is written in the Torah of Moses:⁵⁵Exodus 20:9, 10. “Six days you shall work…and the seventh day is a Shabbat to the L–rd your G–d,” stating expressly that (Shabbat) is wholly to the L–rd.⁵⁶See Rabbi Schneur Zalman, Shulchan Aruch, Orach Chaim 290:5. On a Shabbat or Festival, therefore, they too can descend before the Ark, according to lot or by assent of the majority, as I wrote last year.

וּכְגוֹן דָּא צָרִיךְ לְאוֹדוֹעֵי, שֶׁבְּדַעְתִּי, אִם יִרְצֶה ה׳, לִשְׁלוֹחַ לְכָל הַמִּנְיָנִים מְרַגְּלִים בַּסֵּתֶר, לֵידַע וּלְהוֹדִיעַ, כָּל מִי שֶׁאֶפְשָׁר לוֹ וְכָל מִי שֶׁיֵּשׁ לוֹ פְּנַאי לְהַאֲרִיךְ וּלְעַיֵּין בִּתְפִלָּה וּמִתְעַצֵּל, יִהְיֶה נִידּוֹן בְּרִיחוּק מָקוֹם, לִהְיוֹת נִדְחֶה בִּשְׁתֵּי יָדַיִם בְּבוֹאוֹ לְפֹה לִשְׁמוֹעַ ״דִּבְרֵי אֱלֹקִים חַיִּים״, וּמִכְּלַל לָאו – אַתָּה שׁוֹמֵעַ הֵן. וְלַשּׁוֹמְעִים יוּנְעַם, וְתָבֹא עֲלֵיהֶם בִּרְכַּת טוֹב, וְאֵין טוֹב אֶלָּא תוֹרָה וְכוּ׳:

And it should be made known that, G–d willing, it is my intention to send spies secretly to all congregations,⁵⁷Lit., minyanim—i.e., groups of ten or more men (the legally required quorum) gathered for the purpose of prayer, etc. In colloquial use, the term denotes not only the numbered groups but, where these gather regularly in a fixed place, to the congregation in general. to find out and to inform about anyone who is able, and about anyone who has the time to prolong and meditate on prayer but is slothful. He shall be punished by estrangement, to be pushed away with both hands when he comes hither to hear the “words of the living G–d.”⁵⁸A locution for the teachings of Chasidism. And from the negative you can infer the positive.⁵⁹A Talmudic proposition; cf. Nedarim 11a. But with those that shall obey it will be well, and the blessing of goodness shall come unto them—“there is no Good but Torah…”⁴