The Alter Rebbe begins this section by saying, "ועתה הפעם"—and now, at this time, he is once again reaching out to the Chassidim. He says, "הנני יוסיף שנית ידי"—I am going to add my hand a second time, meaning he is making a renewed effort, a second appeal, to clarify and emphasize his request.

He explains that this time, he is offering his words with בתוספת ביאור—additional explanation, and with a בקשה כפולה—a doubled request. He is laying out his plea openly and clearly before all of אנשי שלומים—the brotherhood, both those who are close and those who are distant.

The main point of his request is that during the weekdays, שכל ימי החול לא ירדו לפני התיבה הבעלי עסקים שאין להם פנאי כל כך—those who are busy with business and do not have much free time should not be the ones to go down before the amud, to lead the prayers as the shliach tzibbur. In other words, the Alter Rebbe is saying that those who are pressed for time because of their work should not be the ones leading the davening during the week.

Instead, he says, only those who have the time—whether they are המלמדים—teachers, or הסמוכים על שולחן אביהם—those who are still supported by their parents and not rushing to work—should be the ones to lead. These are people who can afford to spend more time on davening, who are able to prolong the morning prayers for at least an hour and a half every weekday. The Alter Rebbe is emphasizing that weekday davening should be led by those who can truly devote themselves to it, not by those who are in a hurry to get to business.

The Alter Rebbe continues by specifying how the selection of the shliach tzibbur—the one who leads the prayers—should be made. He says, "מהם יהיה היורד לפני התיבה"—from among these people, meaning those who have the time and ability to daven at length, should be chosen the one to go before the amud.

This selection can be done either על פי הגורל—by drawing lots, or על פי ריצוי הרוב—by the agreement of the majority. In other words, the community should either make a lottery among those qualified, or select the one most accepted by the group.

Furthermore, the Alter Rebbe instructs that the chosen shliach tzibbur should gather around him all those who are similarly able—those who are supported by their parents or are teachers, who also have the time to daven at length. The idea is that the davening should be done with a group of people who can all participate fully and not be rushed.

He concludes this point with a strong plea: בל ישונה, נא ונא—this should not be changed, please, please. The Alter Rebbe is emphasizing how important it is to maintain this standard and not to deviate from it.

However, the Alter Rebbe makes a distinction when it comes to Shabbos and Yom Tov. He says that on these days, even those who are usually busy with business—the בעלי עסקים—also have free time. Shabbos and Yom Tov are opportunities for everyone, including the businessmen, to daven at length and with proper intention.

He stresses that on these days, it is not just permitted but actually a special obligation for the בעלי עסקים to take advantage of the extra time to daven with kavanah—with the intention of their heart and soul directed to Hashem. The Alter Rebbe says that, if anything, the responsibility is even greater for them on Shabbos and Yom Tov, because during the week they are busy, but now they have the opportunity and the obligation to focus on their davening.

He supports this by referencing the Shulchan Aruch, Orach Chaim, which discusses the importance of davening with proper intention, especially when one has the time and opportunity, as is the case on Shabbos and Yom Tov.

The Alter Rebbe further brings a proof from the Torah itself. He quotes, "ששת ימים תעבוד כו' ויום השביעי שבת לה' אלהיך"—six days you shall work, and the seventh day is Shabbos to Hashem your G‑d.

He points out that the Torah doesn't just say to rest on Shabbos, but specifically says, שבת לה' אלהיך—Shabbos is to Hashem, meaning the entire day should be dedicated to Hashem. It's not just a day of refraining from work, but a day that is kulo laHashem—entirely for Hashem.

The Alter Rebbe emphasizes that for those who are busy with work during the week, Shabbos is their opportunity to make the entire day for Hashem, to daven properly and devote themselves to spiritual matters. For others, like those who are always learning, every day is "to Hashem," but for the בעלי עסקים, Shabbos is especially their time to focus on Hashem.

Therefore, the Alter Rebbe says, on Shabbos and Yom Tov, even the בעלי עסקים—the businessmen—should also go down before the amud to lead the prayers. The selection should be done, as before, either על פי הגורל—by lottery, or בריצוי הרוב—by the agreement of the majority.

He notes that this is as he wrote the previous year—כמ"ש אשתקד—reminding them that this is not a new instruction, but a continuation and reinforcement of what he has already said. The Alter Rebbe is making it clear that on Shabbos and Yom Tov, everyone, even those who are usually busy, should take an active role in the davening and not leave it only to those who are free during the week.

At this point, the Alter Rebbe adds a strong warning. He says, "וכגון דא צריך לאודועי"—in a case like this, it is necessary to make known. He reveals his intention: with G‑d's help, he plans to send secret observers—מרגלים בסתר—to all the minyanim, to find out and report back to him.

These observers will identify anyone who has the ability and the time to daven at length and with focus, but who is lazy and does not do so. The Alter Rebbe says that such a person will be judged with בריחוק מקום—distancing, meaning he will be pushed away and not welcomed when he comes to hear Chassidus or participate in the community.

He uses a strong expression: להיות נדחה בשתי ידים—to be pushed away with both hands. If someone is able to daven properly and chooses not to, then when he comes to join the Chassidic gatherings or to hear Chassidus, he will be distanced and not allowed to participate.

On the other hand, the Alter Rebbe says, "ומכלל לאו אתה שומע הן"—from the negative you can infer the positive. Those who do daven properly will be welcomed and embraced. "ולשומעים יונעם"—to those who listen, it will be pleasant, and "ותבא עליהם ברכת טוב"—upon them will come the blessing of good. He concludes by saying, "ואין טוב אלא תורה"—and there is no good except Torah, emphasizing that the ultimate blessing is the blessing of Torah and spiritual growth.