3968 —המעשה מעל הדיבור, עידוד המביא למעשה יומיומי

B"H, 15 Kislev, 5716.

Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n oseik b'tzt"z Yitzchak Dubav

Shalom u'Vrachah!

In response to your letter from the 25th of Cheshvan, thank you for writing about the farbrengen you gave regarding your visit here. Surely, engraved in everyone’s mind are the words of the Mishnah: "Lo HaMidrash Ikar Ela HaMaaseh" (not study but action is the main thing). My intention is that efforts are made so that the farbrengen and words of inspiration you certainly included will have their effect in daily life for those present and through them also in their families. It is already well known that there is a rule—publicizing something does not return empty-handed.

I was surprised by your question: since until now you were accustomed to praying on Shabbat calmly and at some length—should you continue now or G‑d forbid otherwise? Clearly this is not even a question after what has been explained at length about prayer (only communal inconvenience exempts from this; as our Sages said about Rabbi Akiva: when he prayed with the congregation he would shorten his prayers due to communal needs, but otherwise he would pray at length—see Berachos 31a). I can only interpret your question as an opportunity for me to encourage you—not only on Shabbat should you do as above but also from time to time on weekdays. After all, even on weekdays one must say "Yom Echad BaShabbat" (one day of Shabbat), and especially since some say this is included in the Ten Commandments (see Ramban Shemos 20:8; from there it is also clear that it refers to Shabbat itself). Moreover, Divine Providence has made you an influencer on others. As per the rule of "one who is saturated can saturate others," so for others to pray at length at least on Shabbat there must be an increase in this by the influencer—and this is obvious.

Regarding your comment in Tanya chapter 1—that the Zohar’s explanation cited in the gloss appears to be what is generally said elsewhere in the chapter—the distinction is explained: what is generally said can be interpreted (as explained) as relating to reward and punishment; whereas in Zohar it refers specifically to matters of "tzaddik v’ra lo v’rasha v’tov lo."

Certainly you will utilize the auspicious time of the upcoming bright day Yud-Tes Kislev—the day of our redemption and soul’s liberation when light and vitality were given us—to spread (specifically spread) the wellsprings outward—even to those who are still outside for now. Publicizing has a strong effect, especially during auspicious times and days which have a visible impact even on daily life.

With blessings for Chag HaGeulah.

The sending was delayed; meanwhile your letter from Motzaei Shabbat with the pan was received. Regarding notes from sichos—some excerpts will be included in the next "Kovetz" (and even for this gloss I have not yet found free time).

On Erev Minchah of Yud Kislev—our custom is not to say Tachanun.

Summary

The Rebbe teaches that encouragement must translate into concrete daily actions. Prayer with intention should extend beyond Shabbat into weekdays, and one should use every opportunity—especially auspicious times—to influence others positively and spread Chassidus outward.