At this point, I would also rouse you to study Kuntres HaTefillah[397] which was published previously. ([And the study should follow] the general principle of studying for the sake of application. When a person studies without the intent of applying what he studies, it is preferable [that his embryo had been overturned].[398] A student must conscientiously appreciate that every subject which he studies can be relevant to him, that the matter depends on him, and that he is obligated to endeavor to reach these levels. Just as in chs. 16-20, it was explained that [everyone can attain] love and fear [of G-d], so too, with regard to every concept which one studies: one must seek to discover what one can take and apply in one’s own Divine service. One should not fool oneself, neither with false humility, nor with exaggerated self-esteem, aspiring to a higher level than one’s own. [The concept that study must be carried out with the intent that it be applied] is a point of general relevance; all study must be carried out with this intent. We are not concerned with fools.)[399]

Heaven forbid that a person who sees himself fit to apply effort in developing his concentration in one of the two approaches explained in [Kuntres HaTefillah][400] should be indolent in pursuing this, for it is a matter on which his soul depends. Moreover, [if this is not done,] his Torah study is not worth anything; on the contrary, [it becomes a source for negative energy], as explained in chs. 11-12.

A person should not reassure himself with false words,[401] saying: “Who am I? How can I?” For G-d created man forthright,[402] and generously endowed him with wisdom and knowledge. It is within his potential to reach the desired levels of Divine service. All that is necessary is hard work and effort.

A person who has not studied [these subjects] and does not know how to pray with concentration, should at least have in mind the meaning of the words he recites, as explained in Kuntres [HaTefillah] with regard to the Divine service of the youth.[403]

In that text, there are also several points of advice on how to attain genuine Divine service. It should be a fixed practice to study that text once every two or three months. It is preferable that all [the students] should study the text at the same time and speak about it, reinforcing each other. See the explanation of the advantage of [working together as a harmonious unit in one’s Divine service] in the maamar entitled Heichaltzu.[404]

Synopsis:

[The chapter] charges [the students] to study Kuntres HaTefillah (with the intention of applying that study), and to endeavor to advance in the Divine service of prayer according to one of the paths explained in that text.

After all the above statements, I ask you: “Apply your hearts to all the words” [405] stated in this text. May these words be upon your hearts[406] at all times, for it is very difficult for me to make these statements and repeat them continually. Therefore, have these words before your eyes at all times, so that they will not be forgotten by you. For they are your lives and the length of your days,[407] and indeed, they will bring you eternal life.

I lift up my hands to G-d in prayer and in supplication. May it be G-d’s will that the light of the Torah of truth which our ancestors, the holy and revered Rebbeim revealed, will be internalized within you. May it illuminate your souls, bringing happiness to the heart of the Sublime Man[408] (as the Shaloh writes, p. 193a[409]). Then we will see desirous results from our labor and your labor, the labor of the Torah, as it is above the sun, joining together the sun and the moon.[410]

These are the words of your friend, who genuinely loves you, and desires your life,

Shalom DovBer

   

Notes:

397. (Back to text) Tract on Prayer (English translation, Kehot, N.Y., 5752).

398. (Back to text) Jerusalem Talmud, Berachos 1:2. [The concluding phrase is in brackets for it is not found in the original text, since the Rebbeim minimized the use of severe language in his text to whatever degree possible.]

399. (Back to text) Cf. Bava Kamma 85a.

400. (Back to text) See chs. 9-10 of that text.

401. (Back to text) Cf. Shmos 4:9.

402. (Back to text) Cf. Koheles 7:29.

403. (Back to text) See ch. 14 of that text.

404. (Back to text) Chs. 7,10.

405. (Back to text) [Cf. Devarim 32:46. By employing this phrase, the Rebbe was more than borrowing Biblical phraseology. The phrase cited relates that after addressing the Jewish people on several occasions for more than a month before his passing, and charging them to advance in their Divine service and not to falter, Moshe appeals to them: “Apply your hearts to the words”; take what I have said to heart; do not consider it merely as an abstract matter.]

406. (Back to text) Cf. Devarim 6:6.

407. (Back to text) Cf. Siddur Tehillat HaShem, p. 107.

408. (Back to text) [I.e., G-dliness as manifest in the Sefiros of the world of Atzilus.]

409. (Back to text) This is in his tractate Shavuos, ch. Torah Or, the portion beginning Omnam nirah li.

410. (Back to text) [The source for the Rebbe’s statements is the Zohar, Vol. I, p. 223b (explained in Sefer HaMaamarim 5669, p. 210; 5670, p. 190; 5689, p. 219). The concept of work “above the sun” is a contrast to Koheles 1:9: “There is nothing new under the sun.” The Zohar explains that “under the sun,” i.e., within the context of our material existence, there is nothing new. But “above the sun,” in the Torah’s spiritual framework, there is the potential for new growth.

     The union of the sun and the moon refers to the union of Za’er Anpin, associated with the sun; and Malchus, associated with the moon; as explained in previous chapters.]