3644 —ירידת לפני התיבה כאשר פחות מעשרה הם שומרי שבת

B"H, 18 Tammuz, 5715.

Brooklyn.

Harav vavac"h iy"a nu"n etc. Naftali Shub

Shalom u'Vrachah!

In response to your letter from the fourth of Pinchas, in which you ask about: a) The matter of a synagogue where fewer than ten are Shomrei Shabbat and the rest are not, G‑d forbid. When passing by there on Shabbat morning, they asked you to come in and be their shaliach tzibbur for the first minyan since they hurry to their work but still wish to pray with a minyan and many say Kaddish, etc. Your question is whether you should accept their request and lead the prayers. From your description, it seems they themselves did not want to lead because they know that one who does not keep Shabbat should not do so; if you do not agree to be shaliach tzibbur, the minyan will be canceled and likely many will not pray at all. If this is the case, I am not satisfied with zealousness when it is not entirely appropriate; we say that a person may commit a minor transgression to save another from a major one. Even though some say this only applies when he has no share in his fellow's sin, this is not so according to the attribute of piety.

In our case, we can also consider as an additional factor: a) The opinions that public desecration of Shabbat applies only for certain melachot and in front of ten Jews, as noted by later authorities on Yoreh Deah 2:5. b) If you did not fulfill their request, they would see it as outright rejection and something akin to chillul Hashem.

b) If you pray in a synagogue where those who lead are questionable in their status but by entering you can improve matters in prayer order and learning—this depends on the nature of the deficiency among the chazzanim or worshippers. What we have seen in most cases is that even if one does not pray there regularly but joins occasionally and participates in their learning—that suffices for them to accept suggestions when explained properly regarding necessity and benefit. Based on the above, this must be done diplomatically so they do not feel he prays separately or elsewhere.

At an auspicious time I will mention all those you write about at the holy resting place of my father-in-law, the Rebbe zatzal nishmaso Eden; and his son Dovber sheyichyeh for livelihood with peace of mind and fixed times for Torah study—both matters required from every Jew. May Hashem grant you success to share good news regarding all these matters.

Certainly you fulfilled my request to convey at least some points from the farbrengen to Anash in our camp. Thank you very much.

Summary

The Rebbe teaches that when leading services could prevent greater spiritual loss—even if most present are not fully observant—it is proper to do so with sensitivity and positive influence rather than strict exclusion.