My beloved, my brethren:

I beg you, do not act wickedly, friends that are beloved unto their Maker and hateful unto their inclination. Let no one make himself wicked before the Omnipresent the one hour He has chosen of all day in which to gather and stand before Him [during that hour]. It is an auspicious time before Him to become revealed, to come into the miniature sanctuary to attend to the Abode (Shechinah) of His Glory, "He who dwells with them in the midst of their impurity," and to be available to those who seek and beseech Him and them that hope for Him.

Now, he who recounts his needs shows of himself that he does not desire to contemplate and to see the manifestation of His majestic glory. Thus he becomes an impure chariot to the "supernal fool" (ch'sil haelyon) of whom it is said "The fool does not desire understanding ...", as mentioned in the Zohar and by R. Isaac Luria, of blessed memory. This means, he does not desire to contemplate and to see the preciousness of the splendour of the greatness of the King of all kings, the Holy One, blessed is He, which becomes revealed in that hour above, and also below, to those who desire to look to His glory and greatness which wraps and vests itself in the words of the liturgy [which has been properly arranged for everyone] and becomes revealed to each according to his intellect and the root of his soul, as it is written: "Man yeholel (is praised) according to his intellect," the ktiv being: yehalel (praises).

Now, the kingdom of heaven is similar to a kingdom on earth. It is customary for a king to have the hiding-place of his strength in the innermost chambers, with several guards at the doors, [ so] that many people await for days and years to see his might and glory. And when he wishes to become revealed to all, he proclaims throughout his kingdom to gather and to stand before him, in order to show them his majestic glory and the precious splendour of his greatness. Now, whoever will stand before him not caring to see him, and busies himself with his needs, how inferior, foolish and simple is he; "He is like the beasts that speak not" in the eyes of all creatures. Moreover, it is a dishonour to the king, by demonstrating before him that to have pleasure and delight from looking at his glory and beauty is of no more esteem in his eyes than busying himself with his (own) needs. Also, he forfeits his life unto the king by demonstrating how he insults and dishonours the king before all who see. Of this it was said: "And the fools raise the insult." This means to say that though he is a fool, he should not "raise the insult," that the insult becomes apparent to all.

Our sages, of blessed memory, therefore, ordained that with prayer one should be "As standing before the King." At least he should make himself appear as if he stands etc. to the sight of all who look with physical eyes at his actions and words, even though the fool has no thought. That is why all the prayers were ordained for the one that will contemplate on them properly. But he that does not show this, makes himself guilty, at the risk of his life, and of him it was said in the sacred Zohar that "He causes an insult against the Supernal Arrangement and shows that he is separate and has no part in the G‑d of Israel," the Merciful save us.

Therefore, I come to act as an agent of our sages, of blessed memory, to enact a decree to apply equally to every one: No idle talk is to be spoken from the moment the deputy of the congregation begins to recite the prayer until the end of the last Kadish, at Shacharit, Mincha, and Arvit. And he who will disobey wittingly shall sit on the ground and beg of three people to release him from the supernal excommunication. "As he will repent, he will be healed," and fully retroactively, no excommunication will apply to him. For, from the very outset it applies only to those that rebel and revolt, who do not care at all to seek atonement from Heaven and from the creatures for this sin which calls for judgment. Also, (this applies) only when they speak deliberately, with contempt, but not to one who forgets, or unwittingly uttered some words, for he does not require a release at all; "And G‑d who is righteous, examines the hearts and the kidneys." Do good, O Lord, unto the good and unto those that are upright in their hearts.