Time in the Teachings of Rabbi Shneur Zalman of Liadi

dirat ‘ara’i
], 
stands for study at fixed times, and dwelling [
mishkan
], or permanent abode [
dirat 
keva’
], for study by the scholar.
81
 
78
Horovits, 
Shenei luhot ha-berit
, Sha‘ar ha-’otiyot, ’ot kuf, 5. 
79
T1, 53:74a-b. 
80
T1, 34:43a-b [Appendix 7]. 
81
LT 
Balak
74d-75a; 
Va-ethanan 
11a. 

---

189 
4.3 Torah study at set times as a higher level than full-time study. 
Rashaz’s persistent effort to reinstate a balance between scholars and laymen, full-
time and part-time Torah study, as well as Torah and deeds, is conspicuous in the 
idea of a human being as an intermediary who carries down the divine light into the 
world. This idea is rendered in different configurations throughout hasidic lore, 
especially in reference to the role of the 
tsadik 
as a connection between heaven and 
earth.
82
In several places in his teachings, Rashaz indicates that ordinary people are 
bound to play an analogous role.
83
This follows the more general tendency present in 
Rashaz’s teachings, to re-evaluate the layperson’s immersion in the material aspect 
of reality. The particular place that the layman occupies in the world impacts on his 
task as transmitter of the divine vitality: 
Also a businessman [
ba‘al ‘esek
] must fix times for Torah, for every drawing 
down [
hamshakhah
] [of divine influx] needs to go by degrees, through a 
transmitter [
ma‘avir
]. Even though the essence of drawing down is 
performed here by a deed [
ma‘aseh
], the first stage must be performed by 
thought and speech [
mahashavah ve-dibur
], and only later by deed. Therefore 
one needs to set times for Torah study, which is thought and speech.”
84
The passage follows Rashaz’s description of drawing down the divine light, divine 
will [
ratson
], and associated with it, divine delight [
ta‘anug
],
85
by means of Torah 
study for its own sake [
Torah li-shmah
].
86
He explains that the Oral Torah preceded 
the Written Torah in drawing down and disclosing the divine light, for through 
elucidation of the laws that are mentioned only in the Written Torah, the Oral Torah 
spread the divine will in the world and made it comprehensible.
87
Rashaz adds that 
82
Idel, 
Hasidism
, 198-207. 
83
See for example LT 
Tetse
40c. 
84
MAHZ
 5571
, 83 [Appendix 8]. 
85
On delight in Kabbalah and Hasidism, see Idel, “Ta‘anug.”
86
On the notion of 
Torah li-shmah 
in Rashaz
,
see Foxbrunner, 
Habad
, 152-54. See also Idel, 
Hasidism,
176-85, where different understanding of 
li-shmah
in Hasidism are discussed, and Lamm, 
Torah Lishmah
, 191-92, where functional, devotional, and cognitive definitions of 
li-shmah
are 
proposed. 
87
MAHZ
 5571
, 81-82. 

---

190 
not only extensive and detailed studies of the Oral Torah bring down the divine light, 
but also study at fixed times by ordinary men. Indeed, an ordinary person draws 
down
 
the influx mainly through his deeds, yet the deeds must be preceded by 
thought and speech, as these three dispositions amount to the “three garments of the 
soul” which a person should direct to God.
88
Drawing down [