Tanya — Igeret HaKodesh אִגֶּרֶת הַקֹּדֶשׁ, Chapter 23

בִּגְזֵירַת עִירִין פִּתְגָמָא וּמַאֲמַר קַדִּישִׁין, חַכְמֵי הַמִּשְׁנָה עֲלֵיהֶם־הַשָּׁלוֹם, שֶׁשָּׁנוּ בְּמִשְׁנָתָם: ״עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם״, ״כִּי זֶה כָּל הָאָדָם״. וְאַף גַּם זֹאת הָיְתָה כָּל יְרִידָתוֹ בָּעוֹלָם הַזֶּה לְצוֹרֶךְ עֲלִיָּה זוֹ, אֲשֶׁר אֵין עֲלִיָּה לְמַעְלָה הֵימֶנָּה.

TWENTY-THREE. “The matter is by the decree of the watch-angels and the say of the holy ones” 33a.—the Sages of the Mishnah, may peace be on them, who taught in their Mishnah: “Ten that sit and busy themselves with Torah, the Shechinah dwells among them.” 3:6. This is the whole of man. Moreover, (man’s) very descent to this world was for the purpose of this ascent, of which there is none higher.

כִּי שְׁכִינַת עוּזּוֹ אֲשֶׁר בְּגָבְהֵי מְרוֹמִים, וְ״הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּ״ אֵימָתָהּ – תִּשְׁכּוֹן וְתִתְגַּדֵּל בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב: ״כִּי אֲנִי ה׳ שׁוֹכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, עַל־יְדֵי עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת בַּעֲשָׂרָה דַוְקָא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אַתְיָא תּוֹךְ תּוֹךְ כוּ׳״. וְעַל זֶה נֶאֱמַר: ״בְּקִרְבְּךָ קָדוֹשׁ״, וְ״אֵין דָּבָר שֶׁבִּקְּדוּשָּׁה בְּפָחוֹת מֵעֲשָׂרָה״.

For the Indwelling of His Might (Shechinat Uzo), which is in the heights of the upper realms (cf. Isaiah 33:16). and whose awesomeness the heavens and the heavens of the heavens cannot contain, dwells and becomes magnified among the children of Israel. Thus it is written: “For I, the L–rd, dwell among (toch) the children of Israel”—through the occupation with Torah and the commandments by ten, expressly, as our Sages, of blessed memory, said: “We compare toch-toch…”;, from which we derive the minimum often participants for a quorum; Berachot 21b; Megillah 23b. of this it was said: “The Holy One in your midst,” and “There is no matter of holiness with less than ten.” II:129b; Tikkunei Zohar 18 (35b); et passim.

וּמִשּׁוּם הָכֵי נַמֵי, אִצְטְרִיךְ לְהוּ לְרַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה לְמֵילַף מִקְּרָא: ״מִנַּיִן שֶׁאֲפִילוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה כוּ׳״. וְאַף גַּם זֹאת, לֹא מָצְאוּ לוֹ סְמַךְ מִן הַמִּקְרָא אֶלָּא לִקְבִיעַת שָׂכָר בִּלְבַד, לְיָחִיד לְפִי עֶרְכּוֹ לְפִי [נוסח אחר: וּלְפִי] עֵרֶךְ הַמְרוּבִּים, אֲבָל לְעִנְיַן הַשְׁרָאַת קְדוּשַּׁת הַקָּדוֹשׁ־בָּרוּךְ־הוּא – אֵין לוֹ עֵרֶךְ אֲלֵיהֶם כְּלָל.

Therefore, too, our Sages, of blessed memory, need to derive from Scripture whence we know that even one who sits occupied with Torah…. dwells with him.—Avot 3:6; Berachot 6a. And even so they did not find from Scripture support for that, but only for the allotment of a reward to the individual, proportionate to himself and in proportion to the many. But as to causing an indwelling (hashraah) of G–d’s Holiness, (the individual) cannot be compared to (the multitude) at all.

וְהַהֶפְרֵשׁ שֶׁבֵּין הַשְׁרָאָה לִקְבִיעוּת שָׂכָר מוּבָן לִמְבִינֵי מַדָּע, כִּי, קְבִיעַת שָׂכָר הוּא – שֶׁמֵּאִיר ה׳ ״לְנֶפֶשׁ תִּדְרְשֶׁנּוּ״, בְּאוֹר תּוֹרָתוֹ, שֶׁהוּא מַעֲטֵה לְבוּשׁוֹ מַמָּשׁ, וְלָכֵן נִקְרֵאת הַתּוֹרָה ״אוֹר״, שֶׁנֶּאֱמַר: ״עוֹטֶה אוֹר כַּשַּׂלְמָה״, וְהַנֶּפֶשׁ הִיא בַּעֲלַת גְּבוּל וְתַכְלִית בְּכָל כֹּחוֹתֶיהָ, לָכֵן גַּם אוֹר ה׳ הַמֵּאִיר בָּהּ הוּא גְבוּלִי, מְצוּמְצָם, וּמִתְלַבֵּשׁ בְּתוֹכָהּ, וְעַל כֵּן יִתְפָּעֵל לֵב מְבַקְשֵׁי ה׳ בִּשְׁעַת הַתְּפִלָּה וְכַיּוֹצֵא בָהּ, כִּי בוֹ יִשְׂמַח לִבָּם, וְיָגִיל ״אַף גִּילַת וְרַנֵּן״, וְתִתְעַנֵּג נַפְשָׁם בְּנוֹעַם ה׳ [נוסח אחר: עַל ה׳] וְאוֹרוֹ, בְּהִגָּלוֹתוֹ מִמַּעֲטֵה לְבוּשׁוֹ שֶׁהִיא הַתּוֹרָה, וְיָצָא כַבָּרָק חִצּוֹ, וְזוֹ הִיא קְבִיעַת שְׂכַר הַתּוֹרָה, הַקְּבוּעָה תָּמִיד בְּנֶפֶשׁ עֲמֵלָה בָּהּ.

The difference between causing an indwelling (hashraah) and the allotment of a reward is explicit to those who discern knowledge. For the “allotment of a reward” is when G–d irradiates the soul that seeks Him with the light of Torah, which is truly the wrapping of His garment—[wherefore the Torah is called “light” 7b; see also Megillah 16b and Sefer Habahir 50 (149).], as it is written: “He wraps (Himself in) light, as (with) a garment.” III:245b. But because the soul is limited and finite in all its powers, the light of G–d that radiates in it is also limited, contracted, and vests itself in (the soul). That is why the heart of those who seek the L–rd is in a mode of ecstasy at the time of prayer, or the like. For their heart rejoices in Him and exults “Even with exultation and song,” and their soul delights in the pleasantness of the L–rd and His light as it becomes revealed from the wrapper of His garment—the Torah; “And His arrow comes forth like lightning.” This is the allotment of the reward for Torah, which is always fixed in the soul that labors in (Torah).

אֲבָל הַהַשְׁרָאָה – הִיא הֶאָרָה עֲצוּמָה מֵאוֹר ה׳ הַמֵּאִיר בָּהּ בְּלִי גְבוּל וְתַכְלִית, וְאֵינוֹ יָכוֹל לְהִתְלַבֵּשׁ בְּנֶפֶשׁ גְּבוּלִית, כִּי אִם מַקִּיף עָלֶיהָ מִלְמַעְלָה – מֵרֹאשָׁהּ וְעַד רַגְלָהּ, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אַכָּל בֵּי עֲשָׂרָה שְׁכִינְתָּא שַׁרְיָא״, כְּלוֹמַר – עֲלֵיהֶם מִלְמַעְלָה, כְּמוֹ שֶׁכָּתוּב: ״וִיהִי נוֹעַם ה׳ עָלֵינוּ, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ״, כְּלוֹמַר, כִּי ״נוֹעַם ה׳״ אֲשֶׁר הוֹפִיעַ בְּ״מַעֲשֵׂה יָדֵינוּ״, בְּעֵסֶק הַתּוֹרָה וְהַמִּצְוֹת, דְּ״אוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד״ – יִתְכּוֹנֵן וְיִשְׁרֶה עָלֵינוּ מִלְמַעְלָה, לִהְיוֹתוֹ בְּלִי גְבוּל וְתַכְלִית וְאֵינוֹ מִתְלַבֵּשׁ בְּנַפְשֵׁנוּ וְשִׂכְלֵנוּ.

The indwelling (hashraah), however, is an immense radiation from the light of G–d that radiates in (the soul) without limit and end. It cannot become vested in a finite soul, but encompasses it from above, from “its head to its foot,” as our Sages, of blessed memory, said: “The Shechinah hovers over every gathering often,” 39a. i.e., over them, from above., Part I, end of ch. 11. Thus it is written: “May the pleasantness of the L–rd our G–d be upon us, and the work of our hands establish upon us.” This is to say that the pleasantness of the L–rd which shone forth through the work of our hands in the occupation with Torah and the commandments [for “The Torah and the Holy One, blessed is He, are entirely one” II:90b; see also 60a and III:73a. Cf. Kitzurim V’Hearot, p. 104 f. See Likkutei Amarim, Part I, chs. 4 and 23.] become established and “dwell upon us from above,” for it is without limit and end and does not become vested in our soul and intellect.

וְעַל כֵּן, אֵין אָנוּ מַשִּׂיגִים בְּשִׂכְלֵנוּ הַנְּעִימוּת וְהָעֲרֵיבוּת מִ״נּוֹעַם ה׳״ וְזִיו הַשְּׁכִינָה בְּלִי גְבוּל וְתַכְלִית, אֲשֶׁר מִתְכּוֹנֵן וְשׁוֹרֶה עָלֵינוּ בְּ״מַעֲשֵׂה יָדֵינוּ״, בְּתוֹרָה וּמִצְוֹת בָּרַבִּים דַּוְקָא. וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא״, כִּי אִי אֶפְשָׁר לָעוֹלָם לְהַשִּׂיגוֹ, כִּי אִם – בְּהִתְפַּשְּׁטוּת הַנֶּפֶשׁ מֵהַגּוּף. וְאַף גַּם זֹאת – עַל דֶּרֶךְ הַחֶסֶד, כְּמוֹ שֶׁכָּתוּב: ״וּלְךָ ה׳ חָסֶד, כִּי אַתָּה תְּשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ״ וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן כֹּחַ בַּצַּדִּיקִים כוּ׳.

That is why we do not apprehend with our intellect the delightfulness and sweetness of the unlimited and infinite pleasantness of the L–rd, and the splendor of the Shechinah, established and dwelling upon us through the work of our hands in Torah and the commandments (performed) specifically en masse. And of this our Sages, of blessed memory, said: “In this world there is no reward for the commandments.” 39b. For it is impossible for the world to attain it [the reward] but by divesting the soul from the body, and even then by way of grace, as it is written: “And that Yours, my L–rd, is kindness, for You repay each man according to his deeds.” Thus our Sages, of blessed memory, said that the Holy One, blessed is He, gives unto the righteous a capacity…. 100b. Cf. above, Epistle 3, note 5.

מַה־שֶּׁאֵין־כֵּן בַּמַּלְאָכִים כְּמוֹ שֶׁשָּׁמַעְתִּי מֵרַבּוֹתַי: כִּי אִילּוּ נִמְצָא מַלְאָךְ אֶחָד עוֹמֵד בְּמַעֲמַד עֲשָׂרָה מִיִּשְׂרָאֵל בְּיַחַד, אַף שֶׁאֵינָם מְדַבְּרִים בְּדִבְרֵי תוֹרָה – תִּפּוֹל עָלָיו אֵימָתָה וָפַחַד בְּלִי גְבוּל וְתַכְלִית, מִשְּׁכִינְתָּא דְּשַׁרְיָא עֲלַיְיהוּ, עַד שֶׁהָיָה מִתְבַּטֵּל מִמְּצִיאוּתוֹ לְגַמְרֵי.

It is not so, however, with the angels, as I heard from my masters that if there were an angel standing in the presence of a gathering of ten Israelites [even if there are no words of Torah between them], an unlimited and infinite fear and awe would then befall him from the Shechinah that dwells over them that he would become totally nullified..

וְעַל כֵּן, רַע בְּעֵינַי הַ״מַּעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ״ בִּכְלָל, וּבִפְרָט בֵּין אַחַיי וְרֵעַיי הַנִּגָּשִׁים אֶל ה׳, ״הַגָּשָׁה – זוֹ תְּפִלָּה״ וְאַחַר הַתְּפִלָּה אוֹ לְפָנֶיהָ – נַעֲשֶׂה ״מוֹשַׁב לֵצִים״ רַחֲמָנָא לִצְּלָן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶם דִּבְרֵי תוֹרָה כוּ׳״, וְאִם נַעֲשָׂה ״מוֹשַׁב לֵצִים״ בַּעֲשָׂרָה, דִּשְׁכִינְתָּא שַׁרְיָא עֲלַיְיהוּ אֵין לְךָ עֶלְבּוֹנָא וּקְלָנָא דִשְׁכִינְתָּא גָּדוֹל מִזֶּה רַחֲמָנָא־לִיצְּלָן, וְאִם אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל הָעוֹבֵר עֲבֵירָה בַּסֵּתֶר שֶׁ״דּוֹחֵק רַגְלֵי הַשְּׁכִינָה״ חַס וְשָׁלוֹם, הָעוֹבֵר עֲבֵירָה בָּרַבִּים – דּוֹחֵק כָּל שִׁיעוּר קוֹמָה שֶׁל יוֹצֵר בְּרֵאשִׁית כִּבְיָכוֹל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״אֵין אֲנִי וְהוּא וְכוּ׳״, אֶלָּא שֶׁ״מֶּלֶךְ אָסוּר בָּרְהָטִים״ כוּ׳.

Therefore, evil in my eyes is the behavior that takes place under the sun in general, and especially among my brethren and friends that draw near to the L–rd, “drawing near means prayer”:, Vayera 8; see also Bereishit Rabbah 49:8 and 93:6; Aggadot Bereishit 22:2. after prayer or before it there is formed a “seat of scoffers,” the Merciful save us, as our Sages, of blessed memory, said: “Two who sit together, and there are no words of Torah between them….” 3:2. And if a “seat of scoffers” is formed by ten, over which the Shechinah dwells, there is no greater insult and shaming of the Shechinah than that, the Merciful save us. And when our Sages, of blessed memory, said of him who commits a transgression in secret that “he repulses the feet of the Shechinah,” 31a. Heaven forfend, he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were, as our Sages, of blessed memory, said: “It is impossible for Me and him…,” 5a. except that “the King is held captive in the tresses….” is bound to Israel, regardless; thus, by their improper acts the Shechinah is drawn into exile with them, per force, as it were; see Vayikra Rabbah 31:4; Tanchuma, Nitzavim 3; Tikkunei Zohar 6 (21b); Likkutei Amarim, Part I, ch. 45.

אֲבָל ״וַוי לְמַאן דְּדָחֲקִין לִשְׁכִינְתָּא כַּד יוֹקִים לָהּ קוּדְשָׁא־בְּרִיךְ־הוּא, וְיֵימָא לָהּ: ״הִתְנַעֲרִי מֵעָפָר קוּמִי וְגוֹ׳״, וְעַל תְּלַת מִילִּין מִתְעַכְּבֵי יִשְׂרָאֵל בְּגָלוּתָא: עַל דְּדָחֲקִין לִשְׁכִינְתָּא, וְעַל דְּעָבְדִין קְלָנָא בִּשְׁכִינְתָּא וְכוּ׳״, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ.

But woe to one who repulses the Shechinah when G–d will raise (the Shechinah) and say to her: “Awake, arise from the dust…,” II:7a. and “For three things Israel is kept back in exile: because they repulse the Shechinah, and because they shame the Shechinah…,” as mentioned in the sacred Zohar. III:75b.

עַל כֵּן, אֲהוּבַיי אַחַיי וְרֵעַיי, אַל נָא תָּרֵעוּ הָרָעָה הַגְּדוֹלָה הַזֹּאת, וּתְנוּ כָבוֹד לַה׳ אֱלֹהֵיכֶם בְּטֶרֶם יֶחְשַׁךְ, דְּהַיְינוּ, בֵּין מִנְחָה לְמַעֲרִיב כָּל יְמוֹת הַחוֹל, לִלְמוֹד בַּעֲשָׂרָה פְּנִימִיּוּת הַתּוֹרָה, שֶׁהִיא אַגָּדָה שֶׁבְּסֵפֶר ״עֵין יַעֲקֹב״, שֶׁרוֹב סוֹדוֹת הַתּוֹרָה גְּנוּזִין בָּהּ, וּמְכַפֶּרֶת עֲוֹנוֹתָיו שֶׁל אָדָם, כִּמְבוֹאָר בְּכִתְבֵי הָאֲרִיזַ״ל, וְהַנִּגְלוֹת שֶׁבָּהּ – הֵן דַּרְכֵי ה׳ שֶׁיֵּלֵךְ בָּהֶם הָאָדָם וְיָשִׁית עֵצוֹת בְּנַפְשׁוֹ בְּמִילֵּי דִשְׁמַיָּא וּבְמִילֵּי דְעִלְמָא, וְכַיָּדוּעַ לְכָל חַכְמֵי לֵב.

Therefore, my beloved ones, my brethren and friends: do not commit this great evil and “Give glory to the L–rd your G–d before it grows dark,” i.e., between Minchah and Maariv, by studying in groups every weekday the pnimiyut of Torah, i.e., the Aggadah contained in the work Eyn Yaakov. For most of the secrets of the Torah are concealed in it, and it atones man’s sins, as explained in the writings of the Arizal. 2:2 (and notes, ad loc., in ed. N.Y., 2004); cf. Foreword to the commentary on Shir Hashirim attributed to Nachmanides. (On the Arizal, see above, Epistle 5, note 103.) The revealed parts therein are the ways of G–d wherein man is to walk and (enable him) to devise counsels in his soul pertaining to matters of heaven and matters of the world, as is known to all the wise of heart. on Deuteronomy 11:22; Avot d’R. Nattan 29:7.

וְגַם, לִלְמוֹד מְעַט בְּ״שׁוּלְחָן עָרוּךְ״ ״אוֹרַח־חַיִּים״ הֲלָכוֹת הַצְּרִיכוֹת לְכָל אָדָם, וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״כָּל הַשּׁוֹנֶה הֲלָכוֹת בְּכָל יוֹם כוּ׳״, שֶׁהֵן הֲלָכוֹת בְּרוּרוֹת וּפְסוּקוֹת הֲלָכָה לְמַעֲשֶׂה, כִּמְבוֹאָר בְּפֵירוּשׁ רַשִׁ״י זִכְרוֹנוֹ לִבְרָכָה שָׁם.

(They are) also to learn somewhat in Shulchan Aruch, Orach Chaim, the laws that are essential to every person. Of this our Sages, of blessed memory, said: “Whoever studies halachot every day…” 28b.—referring to the clarified and adjudged rulings that are of practical relevance, as explained in the commentary of Rashi, ad loc.

וּבְשַׁבָּת קֹדֶשׁ בַּעֲלוֹת הַמִּנְחָה יַעַסְקוּ בְּהִלְכוֹת שַׁבָּת, כִּי ״הִלְכְתָא רַבְּתָא לְשַׁבְּתָא״, וּבְקַל – יָכוֹל הָאָדָם לִיכָּשֵׁל בָּהּ חַס וְשָׁלוֹם, אֲפִילוּ בְּאִיסּוּר כָּרֵת וּסְקִילָה מֵחֶסְרוֹן יְדִיעָה, וְ״שִׁגְגַת תַּלְמוּד – עוֹלָה זָדוֹן״ חַס וְשָׁלוֹם, וְאֵין צָרִיךְ לוֹמַר בְּאִיסּוּרֵי דִּבְרֵי־סוֹפְרִים, שֶׁרַבּוּ כְּמוֹ רַבּוּ לְמַעְלָה, וּבִפְרָט בְּאִיסּוּרֵי מוּקְצֶה דִּשְׁכִיחֵי טוּבָא, וַ״חֲמוּרִים דִּבְרֵי־סוֹפְרִים יוֹתֵר מִדִּבְרֵי תוֹרָה״, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁ״כָּל הָעוֹבֵר עַל דִּבְרֵי חֲכָמִים״ אֲפִילוּ בְּאִיסּוּר קַל שֶׁל דִּבְרֵיהֶם, כְּמוֹ הָאוֹכֵל קוֹדֶם תְּפִלַּת עַרְבִית וּכְהַאי גַּוְנָא – ״חַיָּיב מִיתָה״ כְּעוֹבֵר עַל חֲמוּרוֹת שֶׁבַּתּוֹרָה.

On the holy Shabbat, toward the time of Minchah, they should occupy themselves with the laws of Shabbat. For “The law of Shabbat is important.” 12a; see Rashi, ad loc. It is easy for man to stumble in it, Heaven forfend, even in the matter of a prohibition involving extirpation and stoning, because of a lack of knowledge, and “error in teaching amounts to intentional sin,” 4:13. Heaven forfend. No need to mention (that the same applies to) the Rabbinic injunctions which are ever so numerous, and especially with respect to the prohibitions of muktzeh, of which there are many; and as our Sages, of blessed memory, said: “The words of the Soferim are more severe than the words of Torah.” 1:4; Eruvin 21b. For whoever transgresses the words of the Sages, even but a light injunction of theirs [as, for instance, he who eats before the evening prayer, and the like] is guilty of death, 4b. just as one who transgresses the severe matters of the Torah.

וְכָל יָחִיד אַל יִפְרוֹשׁ עַצְמוֹ מִן הַצִּיבּוּר אֲפִילוּ לִלְמוֹד עִנְיָן אַחֵר, כִּי אִם בַּדָּבָר שֶׁהַצִּיבּוּר עֲסוּקִין בּוֹ, וְאֵין צָרִיךְ לוֹמַר שֶׁלֹּא יֵצֵא הַחוּצָה אִם לֹא יִהְיוּ עֲשָׂרָה מִבִּלְעָדוֹ, וְעָלָיו אֲנִי קוֹרֵא הַפָּסוּק: ״וְעוֹזְבֵי ה׳ יִכְלוּ כוּ׳״, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל כָּל דָּבָר שֶׁבִּקְדוּשָּׁה. כִּי אֵין קְדוּשָּׁה כִּקְדוּשַּׁת הַתּוֹרָה, דְּ״אוֹרַיְיתָא וְקוּדְשָׁא־בְּרִיךְ־הוּא כּוּלָּא חַד״.

And let no individual separate himself from the congregation, even to learn something else; rather, (each one is to participate) in whatever the congregation busies itself with. There is no need to mention that one should not leave if there are not ten without him; to him I apply the verse “And those that leave the L–rd shall be consumed…,” as our Sages, of blessed memory, said with respect to every sacred matter. 4:4; cf. Berachot 8a. For There is no holiness as the holiness of the Torah III:81a.—whereas “the Torah and the Holy One, blessed is He, are entirely one.”

וְ״כָל הַפּוֹרֵשׁ מִן הַצִּיבּוּר כוּ׳״. וְשׁוֹמֵעַ לִי יִשְׁכּוֹן בֶּטַח, וּבְיָמָיו וּבְיָמֵינוּ תִּוָּשַׁע יְהוּדָה, וִירוּשָׁלַיִם תִּשְׁכּוֹן לָבֶטַח, אָמֵן כֵּן יְהִי רָצוֹן:

Thus, whoever separates himself from the community…, 2:10; Maimonides, Hilchot Evel 1:10. but he who will listen to me shall dwell securely, and in his and in our own days Judah shall be saved and Jerusalem shall dwell securely—Amen, may this be (His) will.