4706 —שינוי מקומות לימוד תורה ומנהגי לימוד בשבת

B"H, 10 Elul, 5716. Brooklyn.

HaAvrech vavac"h iy"a nu"n Naftali HaKohen

Shalom u'Vrachah!

In response to your letter from Thursday of Elul and the previous one, in which you write that you are being asked—where you currently learn Tanya in a nearby place—to instead participate in this study at a much farther location. Apparently, the reason is that this would weaken the class learned in the nearby neighborhood, and certainly would not add to it.

2) That on Shabbos during the third meal, instead of participating as until now in a farbrengen where a discourse of Chassidus is reviewed, you are being asked to stop this practice and come hear an ethical talk. And regarding your question—that several of your friends are not present at the aforementioned talk—you were answered: they are not present at the time of the farbrengen where words of Torah are heard, unlike your case. You ask how to relate to these demands.

It is surprising that you ask about this—knowing that for quite some time you have been learning Gemara with Rashi and Tosafos (gaf"t) with diligence and consistency; even with simple superficial learning the attitude toward such demands is clear.

And in learning from easy to difficult: a) Even if we say that these changes are merely switching from one custom to another, both involving Torah and mitzvos, it is already known the law of "arkata d'mesani" (the strap of a sandal), that if the intention and inner content is to oppose or negate a certain matter in mitzvos, then even a minor change takes on the status of what one intends to nullify. So too here: since from your letter it is understood that both changes aim to weaken and distance from learning part of our Torah—which is complete and all its parts were given to Moshe at Sinai—the attitude toward these demands should be as if one were asked to reduce learning (part of) our Torah and influence others similarly.

b) Additionally: if even in the conduct itself there is a change for the worse—it further worsens the matter. Since among the things through which Torah is acquired are "clinging to friends" and "debate among students," here too applies our Sages' statement: "A person should always learn where his heart desires," which also applies to his study partners—that success and blessing are not equal everywhere. Since you have become accustomed until now to learn with certain partners successfully, it is unclear—if you switch partners—whether you will see blessing there as well. The attitude toward such a demand follows all the more so from Shulchan Aruch Yoreh Deah 240:25—that even doubtful blessing in learning overrides other concerns. Similarly for changing what you learn at a particular time—since not all times suit every type of study equally; since you succeeded studying a certain subject at a certain time, changing it will likely be for the worse.

c) Regarding the second demand—that during Shalosh Seudos on Shabbos Kodesh you switch from studying Penimiyus HaTorah (inner dimension of Torah) to an ethical talk—it is already known the directive of the Arizal [which has been accepted by all circles among Israel worldwide as well as Chassidim; in his student R. Chaim Vital's words: "May G‑d illuminate us...and send us a holy man from Heaven...my teacher Rabbi Yitzchak Luria Ashkenazi...full of Torah like a pomegranate..."] who said that Shabbos day is especially suited for studying Penimiyus HaTorah. All the more so there is no place to suggest abandoning your good custom of studying Penimiyus HaTorah on Shabbos Kodesh.

Note: I am amazed by those who insist on giving an ethical talk specifically during Shalosh Seudos on Shabbos—since aside from all general aspects of Shabbos (as Scripture says "and call Shabbos delight," which becomes law so that any pain is forbidden even for certain mitzvah purposes), especially at Minchah time on Shabbos it says in Zohar at length that this time is an especially favorable moment Above; we say then "VaAni Tefilati Lecha Hashem Et Ratzon" (And I—my prayer—is for You, Hashem—a time of favor) during Minchah prayer on Shabbos. Precisely then—to come before our Father King with an ethical talk whose content mostly focuses on avoiding evil, describing people's shortcomings etc.! In Arizal's words regarding this time: do not arouse judgment there. This is even more than omitting Tachanun on Yom Tov or Shabbos. See Rambam Hilchos Shabbos ch.24 halacha 7; Shulchan Aruch Orach Chaim siman 339; Sefer HaMitzvos tzt"z mitzvah 'Do not kindle fire.' It is well known among halachic authorities that we rule according to kabbalists unless contradicted by Talmud or poskim.

Given how straightforward all this is above, I hope there must be some misunderstanding between you and those who spoke with you about these demands.

Blessings for good news in all matters mentioned above—and there is nothing good but Torah; true good means good for Heaven and people alike. See Iggeres HaKodesh by Admor Hazaken sec.26.

Summary

The Rebbe teaches that one should maintain established routines in Torah study—especially regarding learning Chassidus on Shabbos—and avoid changes that would diminish one's own or others' connection to any part of Torah or reduce spiritual success.