[New York] The Shabbos of a Torah scholar should last a full 26 hours, corresponding to the numerical value of the letters spelling the Name Havayah. This means that with the approach of the holy 24 hours of Shabbos one should add an hour from the preceding workaday week to the sanctified time, and at its conclusion one should also add an hour, in order to draw the delight of Shabbos into the forthcoming weekdays.

Of Shabbos it is written, "From it all the days are blessed." When one observes Shabbos as it should be observed, it introduces blessing into all of the six ensuing weekdays.

All the 26 hours of Shabbos should be utilized by a Torah scholar for holy purposes, that is, for Torah study and for avodah. This means that he himself should study, and should also influence others to do so. Obviously one has to eat and sleep, but all the other hours should be utilized for davenen and studying.

If a Torah scholar spends Shabbos strolling and chatting, then he may be considered (G-d forbid) as "one who causes many others to sin," because people say, If that is how a Torah scholar spends the holy hours of Shabbos, then what should an unlettered person do? However, strolling for half an hour or an hour is in order, provided that one discusses one's studies during that time.

Your educational work at the children's gatherings on Shabbos should also reflect the above teaching, that "from it all the days are blessed." That is, [your] proper conduct on Shabbos should influence the children's conduct throughout the following week.

May your educational work lend strength to your practice of Yiddishkeit, and may you be privileged to be counted among those who bring merit upon many others. May you yourselves succeed in your endeavors in Torah and in the awe of heaven, and may your parents and families be granted success both materially and spiritually.

Notes:

A Torah scholar: In the original, a ben Torah.

The delight of Shabbos: In the original, oneg Shabbos (cf. Isa. 58:13).

From it all the days are blessed: Cf. Zohar I, 63.

One who causes many others to sin: In the original, machti es harabim; Tractate Avos 5:18.

Those who bring merit upon many others: In the original, mezakei harabim; cf. Tractate Avos, loc. cit.