תשרי י"ח - אגרת הקודש פרק כב

The Alter Rebbe opens this section with a heartfelt address: אהוביי אחיי ורעיי—my beloved, my brothers, my friends. He explains that due to the great burdens and responsibilities that have surrounded him from all sides—מגודל טרדתי אשר הקיפו עלי יחד וסבוני כמים כל היום וכל הלילה תמיד לא יחשו—he is constantly beset by communal needs, day and night, without respite. Because of this, he says, לא אוכל משא לאמר עם הספר כל אשר בלבבי—he cannot possibly express in writing everything that is in his heart.

Nevertheless, he writes, אך בקצרה באתי כמזכיר ומחזיר על הראשונות—he is coming briefly, as a reminder, to repeat what he has already said in the past. He is addressing everyone, but ובפרט אל המתנדבים בעם—especially those who volunteer among the people, those who are eager to serve Hashem.

The Alter Rebbe urges them לעמוד על העבודה זו תפלה בקול רם—to stand firm in the service of davening, specifically prayer out loud. He emphasizes the importance of davening with a loud voice, and to להתחזק מאד בכל עוז ותעצומות—to strengthen oneself with all one's might and power, נגד כל מונע מבית ומחוץ—against any obstacle, whether it comes from within or from outside, that might interfere with davening out loud.

He says this must be done ביד חזקה כמשמעו—with a strong hand, literally. The Alter Rebbe explains that this "strong hand" refers to serving Hashem with ratzon—with will and desire—rather than just with intellect. This is the רצון יריאיו—the will of those who fear Hashem, which is למעלה מן החכמה והתבונה—higher than wisdom and understanding. While Hashem gives us chokhmah and binah—wisdom and understanding—to know and do what He commands intellectually, the level of ratzon is even higher. The Alter Rebbe is saying that true service, especially in davening, should come from this higher place of will, not just from knowledge or intellect.

He continues: it should be a רצון פשוט ורוח נדיבה—a simple desire and a generous spirit. Every person whose heart moves him—בכל איש אשר ידבנו לבו—should serve Hashem with a עבודה תמה—a complete and sincere service, לעשות נ"ר ליוצרו—to bring pleasure to his Creator. In other words, the Alter Rebbe is urging us to daven like a mensch, not just with the mind, but with the whole heart and will.

He then brings a fascinating point from the Torah: Moshe Rabbeinu says to Hashem, "כי עם קשה עורף הוא וסלחת"—because they are a stiff-necked people, You should forgive them. At first glance, this seems paradoxical—why should stubbornness be a reason for forgiveness? The Alter Rebbe explains that this stiff-neckedness refers to serving Hashem with ratzon, with a stubborn, unwavering will that is beyond intellect. Forgiveness—סליחה—also comes from a place higher than intellect. The Gemara says that when they asked chokhmah (wisdom) what to do with a sinner, it answered that he should be punished, because that is the logical, intellectual response. But selicha, forgiveness, comes from a level above intellect.

So Moshe Rabbeinu pleads for mida keneged mida—measure for measure: since the Jewish people serve Hashem with a stubborn will that is beyond intellect, Hashem should also respond to them from a place beyond intellect, with forgiveness. This is the deeper meaning of "כי עם קשה עורף הוא וסלחת"—because they are a stiff-necked people, therefore You should forgive them. Their stubbornness in serving Hashem with ratzon draws down a forgiveness that is also above logic and reason.