The third "room" in the chamber of everyday life.
Monday, the 21st of Kislev, 5703 (1942).
Lessons: Chumash, Vayeishev, second reading, with Rashi's commentary.
Psalms, from chapter 104 until chapter 105.
Tanya: On that day one studies the half of the introduction of the Alter Rebbe, from the words "The Compiler's Introduction" until the conclusion with the words "her husband, etc."
The saying we are studying today is taken from a farbrengen of the Rebbe Rayatz, who held a farbrengen in honor of Yud-Tes Kislev 5689 in the city of Riga. This farbrengen was also held in honor of the "Sheva Brachos" of the Rebbe — for as is known, his wedding took place on the 14th of Kislev 5689, and this was during the week of the "Sheva Brachos." The Rebbe Rayatz held a farbrengen with the chassidim, and it is interesting to bring the opening of the words that the Rebbe Rayatz said before the passage that I will read shortly.
At the beginning of his remarks, the Rebbe Rayatz spoke as follows (originally in Yiddish, and in translation): "Listen, Jews, tomorrow I will not speak with you what I am speaking with you today, so that these matters will be engraved in the inner depths of the heart." Then he said an interesting sentence: "Father" — meaning his father, the Rebbe Rashab, for this was already after his passing — "who is now hearing the words of the Rav" ("the Rav" — referring to the Alter Rebbe), "from alef to tav, is now transmitting the words through me." That is, the Rebbe Rayatz says that what he is about to say now are matters that his father is transmitting through him.
And then comes the sentence in the passage that the Rebbe brought for this day (originally in Yiddish, and in translation): "One should review Mishnayos by heart, each according to his own measure" — each person according to his ability. It is interesting that this expression, "each according to his own measure," appears in the daily Tanya portion of that same day — in the introduction to the Tanya — where the Alter Rebbe says "each according to his own measure." And he continues, saying: "And to review them while walking in the street — through this we will merit to greet Moshiach." This is the first passage.
The second passage: "Chassidim are obligated to study Chassidus: ordinary chassidim — Monday, Thursday, and Shabbos." What are "ordinary chassidim"? The meaning is simply chassidim, the Rebbe's chassidim. It is interesting that at a certain farbrengen in 5712 the Rebbe says that there are all kinds of chassidim: there are chassidim who come to the Rebbe on special dates, following an arousal on a particular date; and "ordinary chassidim" are those who come plainly, without connection to any particular date, but rather because they feel a belonging and connection. In any case, "ordinary chassidim," the Rebbe's chassidim, need to study Chassidus on Monday, Thursday, and Shabbos. These are also the days on which they instituted the Torah reading, so that three days would not pass without Torah study.
The conclusion: "Temimim — one hour each day." Who are the "Temimim"? The intention is not specifically to those currently studying in yeshiva as Temimim — for those studying in yeshiva must study according to the schedules of the yeshiva, and in the schedules of "Tomchei Temimim" there are three hours of Chassidus each day. Here the discussion is about those who have already left the yeshiva and established a home, but continue in their conduct in daily life as Temimim — they continue to be holy vessels: shluchim, shochtim, rabbis; what they learned as students of the yeshiva they continue, and they are called "Temimim." Regarding them he says that they must study one hour of Chassidus each day.
What is the connection? At first glance there are two segments here: one speaks about learning and reviewing Mishnayos by heart wherever one goes, and the second about studying Chassidus. Seemingly these appear to be two different matters that were placed into a single saying and a single connection. Perhaps it is possible to cite another talk of the Rebbe Rayatz, which appears in Likkutei Dibburim, and from it to try to understand the connection between the two segments.
In that talk the Rebbe Rayatz writes that the world errs and thinks that serving G-d is when a person immerses every day in a mikvah, prays five or six hours with fervor, and afterward fasts and studies Torah all day — that this is serving G-d. Says the Rebbe Rayatz: the world errs. Serving G-d is when a Jew walks down the street, that on the stone he treads upon it should be felt that a Jew is now walking upon it; when a Jew walks down the street, the air should become cleaner and purer, and the world should become illuminated. And how does one merit this? Of course one must study Chassidus, pray at length, and uproot one's negative character traits — all of this so that ultimately the light of Chassidus will be recognizable and felt in the world.
Now the connection between the two passages becomes clear: the first part speaks of the need to walk in the street in a manner that infuses the world with the light of Torah; and in order to succeed in this, one must of course study Chassidus, which works upon a person to enable him to succeed in this. This entire matter — walking in the street and reviewing Mishnayos — is a saying that appears in "Hayom Yom" five times on five different days; this is the first time, and it will appear another four times over the course of the book. This is also connected and relevant to the main theme that the Rebbe greatly emphasized throughout all the years and always demands of us — making a "dwelling place in the lower realms," to act upon the world and make it a dwelling place for Him, may He be blessed. And part of the ways in which one does this: when you walk in the street and constantly recite words of Torah by heart, you refine the world, the air, and the environment in which you find yourself. This is the main purpose that this saying conveys to us.