In the previous letter, the Alter Rebbe explained how the Torah study of a group of at least ten, or a mitzvah performed by them collectively, brings about the indwelling of the Shechinah. He spoke of how even those who engage in the avodah of prayer sometimes spend the time before and after prayers in idle chatter. Indeed, the Mishnah calls such a group “a company of scoffers” since they are not studying Torah. The Alter Rebbe therefore urged that regular times be set aside between Minchah and Maariv for the group study of Ein Yaakov and of laws of practical application in the Shulchan Aruch.

In the present letter, the Alter Rebbe goes on to condemn those who during prayer services engage in mundane conversation—not only on idle matters but even on matters that are necessary for their livelihood. Such conversation at any other time would of course be permitted. During prayer services, however, it demonstrates that the speaker has no desire to behold the G‑dliness that is revealed specifically during that time.

This insensitivity is depicted by a parable drawn from the Zohar. For years on end, a terrestial king hides his majestic splendor behind locked doors; those of his subjects who have the discernment to value that splendor eagerly wait there for years on end until they are granted a glimpse of it; others are so foolish and so brazen that they show no interest.

For the time of prayer is a precious time below, echoing a propitious time Above. Above, as the Alter Rebbe states in the Tanya, Part I, ch. 12, it is a time of mochin degadlut, a time of sublime illumination in the upper worlds; below, therefore, it is the time when every individual can respond to the call which the King issues to His subjects.

If one is to receive the revelation which becomes possible at the time of prayer, that time needs to be utilized for meditation on the greatness of G‑d. But if this meditation is to be fertile and give birth to the spiritual emotions of love and awe, it still needs to find its way into the worshipper’s heart. This is the message of the following brief teaching of the Alter Rebbe.

There is an expression of our Sages: אִם כִּיוֵּן לִבּוֹ—“If one had the proper intention (kiven libo), he has fulfilled his obligation.”¹ Now, כיון shares a root with the Aramaic כוין (kavin), meaning “windows.”² Accordingly, in the above-quoted teaching of the Sages, the Alter Rebbe read the following message: A man fulfills his obligation during prayer only if he has made a window in his heart so that the revelation that illuminates his mind during prayer will radiate its warmth into his heart.

24 My beloved ones, my brethren:

כד אֲהוּבַיי, אַחַיי,

I beg of you, friends who are beloved unto their Maker and hateful unto their evil inclination: Do no wrong!

אַל נָא תָּרֵעוּ. רֵיעִים הָאֲהוּבִים לְיוֹצְרָם וּשְׂנוּאִים לְיִצְרָם.

Surely, one should respect the wishes of his Beloved and not of his enemy.

(i.e., the hour of prayer)

וְאַל יַעֲשֶׂה אָדָם עַצְמוֹ רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם, אֲשֶׁר בָּחַר בָּהּ מִכָּל הַיּוֹם,

so that [people] can congregate and stand³ before Him during that hour. For this is an auspicious time for Him to be revealed and to come into the “miniature sanctuary,” as a synagogue is called,⁴

לְהִקָּהֵל וְלַעֲמוֹד לְפָנָיו בְּשָׁעָה זוֹ, שֶׁהִיא עֵת רָצוֹן לְפָנָיו, לְהִתְגַּלּוֹת, לָבוֹא אֶל הַ”מִּקְדָּשׁ מְעַט”,

to visit the Shechinah of His Glory, “that dwells with [the Jewish people] in the midst of their impurity,”⁵

לִפְקוֹד לִשְׁכִינַת כְּבוֹדוֹ, “הַשּׁוֹכֵן אִתָּם בְּתוֹךְ טוּמְאוֹתָם”,

Even in the impurity of exile, the Divine Presence abides among the Jewish people. And at the auspicious hour of prayer, the Almighty Himself comes, as it were, to visit the Shechinah that resides constantly among His people.

and to be accessible to those who seek Him and entreat Him and yearn for Him.

וּלְהִמָּצֵא לְדוֹרְשָׁיו וּמְבַקְשָׁיו וּמְיַיחֲלָיו.

At this auspicious time of prayer, he who speaks of his needs demonstrates that he has no desire to contemplate and to behold the manifestation of [G‑d’s] majestic glory.

וְהַמְסַפֵּר בִּצְרָכָיו – מַרְאֶה בְּעַצְמוֹ שֶׁאֵינוֹ חָפֵץ לְהִתְבּוֹנֵן וְלִרְאוֹת בְּגִילּוּי כְּבוֹד מַלְכוּתוֹ,

Thus, he becomes an impure chariot (i.e., a subservient vehicle) to the “supernal fool” (i.e., to the kelipah),

וְנַעֲשֶׂה מֶרְכָּבָה טְמֵאָה לַכְּסִיל הָעֶלְיוֹן,

of whom it is said, “The fool does not desire understanding…,”⁶ as stated in the Zohar⁷ and by Rabbi Yitzchak Luria, of blessed memory.⁸

שֶׁנֶּאֱמַר עָלָיו: “לֹא יַחְפּוֹץ כְּסִיל בִּתְבוּנָה כוּ’”, כְּמוֹ שֶׁכָּתְבוּ הַזֹּהַר וְהָאֲרִ”י זִכְרוֹנוֹ לִבְרָכָה,

This means, he has no desire to contemplate and to behold the glorious splendor of the greatness of the King of kings—the Holy One, blessed be He—

דְּהַיְינוּ, שֶׁאֵינוֹ חָפֵץ לְהִתְבּוֹנֵן וְלִרְאוֹת בִּיקַר תִּפְאֶרֶת גְּדוּלָּתוֹ שֶׁל מֶלֶךְ־מַלְכֵי־הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא,

which becomes revealed at this hour above, for the hour of prayer is a propitious time above.

הַנִּגְלוֹת לְמַעְלָה בְּשָׁעָה זוֹ,

It is also [revealed] below, to those who earnestly desire to gaze upon His glory and greatness, which garbs and vests itself in the words of the liturgy which is known to all,

וְגַם לְמַטָּה – אֶל הַחֲפֵצִים לְהַבִּיט אֶל כְּבוֹדוֹ וְגָדְלוֹ, הַמִּתְעַטֵּף וּמִתְלַבֵּשׁ בְּתוֹךְ תֵּיבוֹת הַתְּפִלָּה הַסְּדוּרָה בְּפִי כֹל,

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FOOTNOTES

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1. Berachot 13a.

2.  Daniel 6:11.

3. ​ Note by the Rebbe: “Cf. the expression of the Sages, that ‘standing refers to prayer’ (Berachot 6b).”

4. ​  Megillah 29a, commenting on Ezekiel 11:16.

5.    Leviticus 16:16; see also Tanya, ch. 45.

6.  Proverbs 18:2.

7.   See Zohar I, 179a.

8. See Ramaz to Zohar, loc. cit.