תשרי כ"ד - אגרת הקודש פרק כד

The Alter Rebbe begins with a heartfelt address: אהוביי אחיי—my beloved, my brothers. He pleads, אל נא תרעו—please, do not do wrong. He is speaking to those he calls ריעים, האהובים ליוצרם ושנואים ליצרם—friends who are beloved to their Creator and hated by their evil inclination. In other words, these are people who generally strive to do what is right, Chassidim who are beloved by Hashem, but whose yetzer hara dislikes them because of their good deeds.

The Alter Rebbe warns that a person should not make himself wicked, even for a single moment, שעה אחת לפני המקום—for even one hour before Hashem. There is a special time that Hashem has chosen from the entire day, להקהל ולעמוד לפניו בשעה זו—for us to gather and stand before Him at this hour. This is the time of davening, a time of עת רצון לפניו—a time of favor before Him, when Hashem reveals Himself and comes to the מקדש מעט—the small sanctuary, meaning the shul.

At this time, Hashem comes to "visit" His Shechinah, לפקוד לשכינת כבודו—to bring down His presence, His glory, into the shul. The Alter Rebbe emphasizes that Hashem dwells with us השוכן אתם בתוך טומאותם—even among our impurities, with all our mistakes and shortcomings. Despite everything, Hashem is present with us during davening, and He is found by those who seek Him, those who ask for Him, and those who hope for Him. This is a unique opportunity to stand before Hashem, and it must not be squandered.

The Alter Rebbe now addresses what happens when a person speaks about his own needs during davening. He says that someone who המספר בצרכיו—talks about his needs at this time—shows by his actions that he does not want to reflect or see the revelation of Hashem's glorious kingship. Instead of recognizing the presence of Hashem, he is busy with his own matters, showing disregard for the special moment of davening.

By doing so, the person becomes a מרכבה טמאה לכסיל העליון—an impure chariot for the supreme fool, which refers to the yetzer hara. The Alter Rebbe quotes the verse, לא יחפוץ כסיל בתבונה—a fool does not desire understanding. Instead of using the time of davening to reflect and connect with Hashem, he acts like the fool described in the Zohar and by the Arizal, who does not want to contemplate or appreciate the greatness of Hashem.

The Alter Rebbe explains further: this means that such a person does not wish to reflect or see the precious beauty and greatness of the King, the King of kings, the Holy One, blessed be He. At this time, Hashem is revealed above, and also below—to those who desire to gaze upon His glory and greatness.

How does this revelation happen? Hashem's greatness is מתעטף ומתלבש בתוך תיבות התפלה—wrapped and clothed within the words of the davening, which are organized in every person's mouth. In other words, the words of tefillah themselves are vessels for the revelation of Hashem's presence.

This revelation is not the same for everyone. Rather, ומתגלה לכלאחד לפי שכלו ושורש נשמתו—it is revealed to each person according to his intellect and the root of his soul. The Alter Rebbe quotes the verse, לפי שכלו יהולל איש—a person is praised according to his understanding. In the context of davening, this means that each person experiences and praises Hashem based on his own intellectual grasp and spiritual level. The more one reflects and understands, the more deeply he can connect to the revelation of Hashem during tefillah.

The Alter Rebbe now draws an analogy from the world of human kingship: ומלכותא דרקיע כעין מלכותא דארעא—the kingdom of Heaven is like the kingdom on earth. The way of a king is that his strength and glory are hidden deep within the innermost chambers of his palace, with many guards stationed at the entrances.

There are people who wait for days and even שנים—years, just to catch a glimpse of the king's strength and honor. It is not easy to gain access to the king; it requires effort, patience, and special permission.

But when the king decides to reveal himself to everyone, he sends out an announcement throughout his entire kingdom, calling everyone to gather and stand before him, so that he can show them the honor of his kingship and the precious beauty of his greatness. At such a moment, if someone stands before the king and does not care to see him, instead occupying himself with his own needs, how foolish and lacking is that person! The Alter Rebbe says such a person is נמשל כבהמות נדמה—compared to an animal in the eyes of all people. He is wasting a once-in-a-lifetime opportunity to see the king, and instead is busy with trivial matters.

In addition to missing the opportunity, the Alter Rebbe says that such behavior is also a בזיון המלך—a disgrace to the king. By acting this way in the king's presence, the person shows that the king is not precious in his eyes, that he does not value the pleasure and delight that comes from gazing at the king's glory and beauty more than his own personal needs.

In other words, he demonstrates that his own affairs are more important to him than the unique opportunity to experience the king's presence. This is not just a personal loss, but a public disrespect to the king himself.

The Alter Rebbe adds yet another dimension: the person is also מתחייב בנפשו למלך—guilty with his life to the king. Why? Because by showing his shame and disgrace of the king לעין כל רואה—in full view of everyone, he is not only disrespecting the king privately, but publicly degrading him.

This public display of disregard is a much more serious offense. It is not just a matter of personal foolishness or missed opportunity, but a grave insult to the king in the eyes of all who witness it. The person is held accountable for this public embarrassment of the king.

The Alter Rebbe concludes this section by quoting the verse: וכסילים מרים קלון—fools raise their shame. He explains that even if a person is a fool and does not care about the king, לא יהי' מרים קלון—he should not publicize his shame so that it is visible to all. In other words, even if someone is not sensitive to the significance of davening, he should at least not display his disregard openly, causing others to see and learn from his disrespect.

The lesson is that one's behavior during davening is not just a private matter between himself and Hashem, but has a public impact as well. The way we conduct ourselves in shul affects how others perceive the importance of tefillah and the honor of Hashem.

Therefore, our sages of blessed memory established that during tefillah—prayer—a person should conduct himself כאלו עומד לפני המלך—as if he is standing before the King. At the very least, a person should יהי' מראה בעצמו כאלו עומד—show himself as if he is standing before the King, even if he does not truly feel it internally.

This means that, outwardly, one must behave with the proper respect and seriousness, so that anyone who sees him with their physical eyes—לעין כל רואה בעיני בשר—will observe his actions and speech and see that he is standing in awe before the King. Even if, internally, a person is not focused, and even if he is a fool who lacks the proper thoughts, he should still present himself outwardly with the appropriate conduct during davening.

The point is that one's behavior in shul is not just a private matter between himself and Hashem, but also a matter of public example. Others see how you act, and it is crucial to demonstrate respect for the sanctity of the moment, regardless of your internal state.

And it is for this very reason—וע"ז הענין—that all the tefillos—prayers—were instituted: so that a person who truly reflects on them will be able to sense and appreciate the presence of the King. The prayers are designed to help us focus on the glory of Hashem and to stand before Him with the proper mindset.

However, ומי שאינו מראה כן—one who does not show this outwardly, who does not demonstrate the proper respect and awe during davening—מתחייב בנפשו—he is considered guilty with his soul. This is a very serious matter; it is not just a lack of etiquette, but a spiritual failing that carries real consequences.

The Zohar says about such a person: "דאנהיג קלנא בתקונא עילאה ואחזי פרודא ולית ליה חולקא באלהא דישראל"—one who behaves with shame and disrespect in the context of the higher order (meaning, during davening, which is a time of spiritual connection and tikkun), and who demonstrates separation (meaning, he acts as if he is apart from the community and from Hashem), such a person has no share in the G‑d of Israel, G‑d forbid. In other words, failing to show the proper respect during davening is not just a personal failing, but it severs one’s connection to the Jewish people and to Hashem Himself.

Therefore, the Rebbe says, I am simply fulfilling the mission—שליחותייהו דרז"ל קא עבידנא—of our sages of blessed memory. I am not inventing anything new; I am merely carrying out what they have already established.

Accordingly, I am instituting a decree—לגזור גזירה שוה לכל נפש—an equal decree for every soul: שלא לשוח שיחה בטלה—not to engage in idle talk—from the moment the shliach tzibbur (the prayer leader) begins the prayer until the conclusion of the final Kaddish of Shacharis, Maariv, and Mincha.

This means that from the very start of davening, until the very end, there should be absolutely no idle conversation. This applies to all the daily prayers, and the decree is meant for everyone equally, to preserve the sanctity and seriousness of the time of prayer.

One who intentionally violates this decree—והעובר ע"ז בזדון—should sit on the ground and request from three people to permit for him the excommunication from above—שיתירו לו נידוי שלמעלה. After doing so, he can return and be healed, and it will be as if the excommunication never rested upon him at all.

Why is this so? Because, from the outset, the excommunication only applies to those who are truly rebellious and intentionally sinful—המורדים והפושעים—who do not care at all to seek atonement, neither from Heaven nor from people, for this grave sin. In other words, if someone sincerely seeks forgiveness and takes steps to correct his behavior, the decree does not truly apply to him retroactively.

This underscores how serious the matter is, but also that there is a path to rectification for those who genuinely repent and seek to make amends.

Additionally, this entire process applies only when someone speaks intentionally and with a brazen attitude—דוקא כשמדברים בזדון בשאט נפש. It does not apply to someone who simply forgot, or if a few words slipped from his mouth unintentionally—או שנזרקו מפיו כמה תיבות בלא מתכוין. Such a person does not need any permission or release at all; he is not included in this decree.

Ultimately, בוחן לבות וכליות אלקים צדיק—the righteous G‑d examines the hearts and innermost thoughts of every person. Hashem knows whether a person acted out of forgetfulness or by mistake, or whether he deliberately disregarded the sanctity of davening. The decree is only for those who act with intentional disregard, not for those who err unintentionally.

The paragraph concludes with a prayer: הטיבה ה' לטובים ולישרים בלבותם—May Hashem do good to those who are good and to those who are upright in their hearts.

This is a blessing that Hashem should grant goodness and kindness to those who strive to do what is right, and who serve Him with sincerity and uprightness of heart. It is a fitting conclusion to this discussion about proper conduct and respect during davening, emphasizing that those who act with integrity and sincerity are deserving of Hashem's goodness.