The reinforcement and the nurture of every quality comes through establishing a fixed schedule. This is particularly true with regard to the study of Chassidus for there are special times which are appropriate for this study, and there are times when this study is necessary.

In general, it is preferable to study Chassidus at two [different] times during the day. The most appropriate time to study Chassidus is in the morning before prayer when the loven haelyon is revealed.[355] This quality is aroused in the morning which is associated with Avraham, [and the attribute of kindness,] as explained in Torah Or, in the maamar entitled VaYashkeim Lavan BaBoker.

At this time, the [yeshivah students] should study at least two hours. At 7:30, after putting on tefillin and reciting the Shema[356] and after drinking tea,[357] they should gather together in the large study hall. (They should not study in their private quarters or in other places, but instead should gather in the large study hall as is done when studying Nigleh.) They should study for at least two hours straight, until 9:30. And if it is possible for them to begin at 7:00 so that they will not recite their prayers after the set time,[358] it is preferable.

Those who study on their own, should group together so that five, six, or more students will be studying the same subject. My intent is not that only one of these five should read, and the others should listen, but that they should all read and study on their own. They should not, however, study separate topics. Instead, each group should study one subject and they should discuss their understanding of the matter together.

Every group should study on a separate table so that the subjects will not be confused. And the members of each group should have ample space so that they will be able to study in pairs so that they will not confuse each other. They should review every maamar that they study once or twice as is necessary. For it is impossible to appreciate the truth of a concept from a single reading. When, by contrast, [a person studies it] a second or a third time, he will be able to appreciate the truth of the concept, and it will become internalized and comprehended.

Those who listen to [the shiurim of] the mashpiim, Rashbatz[359] and Rim,[360] should listen while [looking on] in the text. The students should listen carefully to the lessons delivered and afterwards review alone [the lessons] they heard. At least, two students should review together, going over the lessons carefully. If there is anything that they do not remember or do not understand, they should ask the mashpia.

And the very young students who are beginning and who do not have a background in Chassidus should study with Ram from Zembin.[361] He should explain the subjects to them, and teach them to comprehend them thoroughly until they have grasped them. Afterwards, they should review the subjects in pairs. Behold, I am appointing Rik Seligson[362] to monitor the time when [every student] comes to the study sessions for Chassidus. Rik is obligated to come to the study hall at 7:30 [a.m.] to see that all the students are in attendance. He should write down those who are missing in a register. (And during the times when Rik is involved with his esrogim business, I will ask the mashgiach, Razav[363] to monitor this.) When the students are studying [by themselves] in the manner described above, Ram of Zembin and Rik should oversee their study.

The second fixed session [for studying Chassidus] should be at night, because Chassidus should be studied at night. The students should study from 9 until 11. Those who go to sleep before 11 should begin studying before 9, so that they study for at least two hours straight. [Their study] should be supervised by Razav. He shall define which students cannot study until this late, and when they should start their study of Chassidus. Rik should watch and see that [the students] follow the directives set out by the mashgiach. The study at night should follow the same pattern as in the morning. All of this is in addition to the study of Tanya which is carried out between Minchah and Maariv.

Those students who are indolent with regard to the study of Chassidus will be punished according to the degree of their indolence. And [a student] who does not devote himself to the study of Chassidus will be banished from our association entirely.

Those who rise early in the morning should study Chassidus for the entire time before prayer.[364] For in general, before prayer, nothing aside from Chassidus should be studied. For there is enough time during the day to study Nigleh. [Those who] rise early and study Chassidus may compensate for this time by reducing their study of Chassidus at night (provided this will fit the measure of time mentioned above). But they must also study some Chassidus at night. For it is necessary to study Chassidus at that time.

And the day of Shabbos should be totally devoted to the study of Chassidus.[365] In general, it is important to treasure the time on Shabbos and use it to study the Torah, and not to use the time for useless matters. [In truth,] even during the week, one should be careful about these things, but in particular this applies on the holy Shabbos, for “the day is sanctified unto G-d our L-rd.” It is given to the Jewish people to be satiated and to delight in His goodness.

Taking pleasure strolls on Shabbos is undesirable. For the only [material pleasure the Torah] permits on this [holy] day is to sleep slightly more than every other day,[366] and to take delight in food and drink.[367] And this is permitted only when a person’s intention is to honor the Shabbos, i.e., he should feel that this is being done for the sake of the honor of Shabbos, and [during this time,] he should be affected by the awe of Shabbos. The [all-]encompassing bittul which characterizes the Shabbos should affect him. (As is known,[368] Shabbos [is distinguished] by the ascent of the external dimensions of the worlds as well. Every entity ascends to the sublime realms. In particular, this is brought about through the prayers of the Shabbos [which] elevate the soul. For as is well known, the prayers of Shabbos and the meals of Shabbos are related to each other.) But to waste the time of Shabbos on useless matters is a great sin. In particular, this applies to taking strolls on Shabbos, for then everyone is strolling, and it is impossible that one will not be affected by evil. A person who guards his soul should stay far away from this.

Synopsis:

[This chapter explains that] the time which is most appropriate for the study of Chassidus is in the morning before prayer. The time when this study is necessary is at night.

[It elaborates on] the schedule for the study [of Chassidus] and how that study should be carried out. [It concludes by emphasizing how] the day of Shabbos should be totally devoted to Chassidus, and how one should carefully use one’s time on Shabbos.

   

Notes:

355. (Back to text) [Literally, the sublime whiteness, referring to an abundant revelation of chesed, Divine kindness.]

356. (Back to text) [The Shema should be recited before studying for two reasons:

     1. it is possible that since the students will daven later, they will recite the Shema in the prayer service after the time set aside for it, the end of three seasonal hours;

     2. since the recitation of the Shema is a Scriptural commandment, it should be fulfilled before eating or drinking.

     Tefillin should be put on before reciting the Shema, because it is improper to recite the Shema without wearing tefillin (Shulchan Aruch HaRav 25:1). At present, there are many who will recite the Shema in the morning without putting on tefillin, basing their conduct on Sichos Shabbos Parshas Shelach, 5712, where the Rebbe explains — with regard to reciting the Kerias Shema Katanah before the Korbanos — that this passage may be recited without putting on tefillin, for putting on tefillin afterwards has a retroactive effect on one’s conduct beforehand. There is not, however, a specific directive from the Rebbe that it is not necessary to put on tefillin before eating.]

357. (Back to text) [Although it is forbidden to eat before prayer (see Shulchan Aruch HaRav 89:5), leniency is granted when, because of health reasons, a person is unable to concentrate without eating before prayer. If, however, eating and/or drinking will help one concentrate in prayer, it is permissible. Since the yeshivah students will be reciting their prayers at a later hour, they were given license to eat and drink beforehand, so their hunger will not disturb their concentration on prayer.

     In this context, the chassidim have always referred to the advice given by the Tzemach Tzedek to his daughter-in-law when her doctors advised her to eat early in the day: “It is better to eat in order to pray, than to pray in order to eat” (HaYom Yom, entry 10 Shvat).]

358. (Back to text) [I.e., before four seasonal hours of the day have passed.]

359. (Back to text) The name is an acronym for Reb Shmuel Betzalel ben Shalom Shabtie Sheftel. His biography is printed in HaTamim, Vol. I, p. 67ff. [English translation, Links in the Chassidic Legacy (SIE, N.Y., 5757)].

360. (Back to text) The name is an acronym for Reb Michael Bliner of Neville. His personal history is mentioned in the notes to Toras Shalom, p. 39.

361. (Back to text) The name is an acronym for Reb Moshe of Zembin, one of the chassidim of the Rebbe Maharash. He was a student of Reb Avraham of Zembin and a colleague of Reb Shmuel Gronem Esterman. He passed away in Shvat, 5675, in Lubavitch.

362. (Back to text) Reb Yaakov Kopil Seligson, the son of Rav Avraham Seligson, who was called the Motz (Moreh Tzedek, a term used to refer to the local rabbinic authority). He was the Rav in Lubavitch in the time of the Tzemach Tzedek.

363. (Back to text) Rav Zaev Wolf (5608-5670), the son of Reb Moshe Avraham Levitin, the son-in-law of Rav Gershon Ber of Faher.

364. (Back to text) [With regard to the study of Nigleh before prayer,] see Rashi (Berachos 5b), entry semuch and the explanation to the maamar entitled Torah Tzivah in Likkutei Torah, sec. 4. In contrast, with regard to the study of Chassidus, see the maamar entitled Tachas Ashar Lo Avadita in Likkutei Torah. See also the gloss of Melo HaRoim to Berachos, op. cit.

365. (Back to text) [See Likkutei Sichos, Vol. 1, p. 53. See also Sefer HaMaamarim 5635, Vol. II, p. 568.]

366. (Back to text) [See Shulchan Aruch HaRav 281:1.]

367. (Back to text) [Ibid., 242:2.]

368. (Back to text) See Derech Mitzvosecha, the section entitled Mitzvas Achilas Kadshei Kedoshim.