[ה] ואעפ"י שעיקר חיוב קבלת עומ"ש בק"ש מ"מ חיובה נמשך לעולם שאפי' רגע א' לא יזוז ממנו העול. וכמו שאומרים ע"ח שחטאנו לפניך בפריקת עול וכמ"ש הבע"ש ע"פ אשרי אדם לא יחשוב ה' לו עון. וקבלת עומ"ש של ערבית זמנה כל זמן השכיבה שכל הלילה צריך להיות נושא בעול. אבל של שחרית רק בתחלת הקימה וכמו הברכה בתחילת המצוה סגי על כל המצוה אף שנמשכת זמן מה. לפי שקבלת העול די בתחלת המעשה ואח"כ קדושת המעשה ממשכת. וכמו בלשמה גבי גט כמ"ש בתניא פ' מ"א ה"נ ביום שהוא עת המעשה הוא רק בתחלת המעשה וכדדייק קרא בשכבך היינו כל הלילה דשוכבין. משא"כ בקומך הוא רק בתחלת יום דאז קמין ועומדין משא"כ כל היום הולך ויושב ול"ש בקומך. והיינו דעל יום מעשה כללות הקבלת עול מ"ש בתחילת היום די:
[5] Although the primary obligation of one's acceptance of the Yoke of Heaven is in the recitation of Shema Nevertheless, this obligation persists constantly, such that for not even one moment should the yoke be removed. This is like we say (in the confessional prayer): "For the sins we have committed before you in our removal of the yoke (of Heaven). This idea relates to the teaching of the Baal Shem Tov on the Pasuk "Joyous is the man who Hashem does not hold guilty for his sins" (The Baal Shem Tov interprets this pasuk as follows: "Joyous is the man, who in not thinking of Hashem (for even a moment), has committed a sin in his own eyes"). With regards to one's obligation of the Acceptance of the Yoke of Heaven of the evening, its relevant time period is the entire period of 'laying', to say, for the entire night one must carry the Yoke of Heaven. But with respects to this obligation of the morning, it's relevant period is only in the hour of arising, similarly, the bracha that precedes the doing of a mitzvah is enough to last for the entire duration of that Mitzvah even if it continues for some length of time. This is because one's acceptance of the Yoke (of Heaven) in the beginning of an action is sufficient and the Holiness of that action continues forth. This is similar to the concept regarding the writing of a divorce document, that one must write it for the sake of this specific divorce and with that in mind, as is written in TanyaChapter 41. So too, in the day, which is the 'time of action', one must only accept the Yoke of Heaven in the beginning. A proof of this can be found in a close reading of the pasuk (of Shema) which says "In your laying", to mean for the entire night in which you are lay. What is not so in the morning where the pasuk says "In your rising", which is only done at the beginning of the day (once), because from there and on he arises, stands, walks, and sits, and this language of 'in your rising' is no longer relevant. This is to teach us that for the day, the actions done within it are comprised in ones original Acceptance of the Yoke of Heaven that took place in the beginning of the day, and it is sufficient (to persist throughout the day).
[ה] ואעפ"י שעיקר חיוב קבלת עומ"ש בק"ש מ"מ חיובה נמשך לעולם שאפי' רגע א' לא יזוז ממנו העול. וכמו שאומרים ע"ח שחטאנו לפניך בפריקת עול וכמ"ש הבע"ש ע"פ אשרי אדם לא יחשוב ה' לו עון. וקבלת עומ"ש של ערבית זמנה כל זמן השכיבה שכל הלילה צריך להיות נושא בעול. אבל של שחרית רק בתחלת הקימה וכמו הברכה בתחילת המצוה סגי על כל המצוה אף שנמשכת זמן מה. לפי שקבלת העול די בתחלת המעשה ואח"כ קדושת המעשה ממשכת. וכמו בלשמה גבי גט כמ"ש בתניא פ' מ"א ה"נ ביום שהוא עת המעשה הוא רק בתחלת המעשה וכדדייק קרא בשכבך היינו כל הלילה דשוכבין. משא"כ בקומך הוא רק בתחלת יום דאז קמין ועומדין משא"כ כל היום הולך ויושב ול"ש בקומך. והיינו דעל יום מעשה כללות הקבלת עול מ"ש בתחילת היום די:
[5] Although the primary obligation of one's acceptance of the Yoke of Heaven is in the recitation of Shema Nevertheless, this obligation persists constantly, such that for not even one moment should the yoke be removed. This is like we say (in the confessional prayer): "For the sins we have committed before you in our removal of the yoke (of Heaven). This idea relates to the teaching of the Baal Shem Tov on the Pasuk "Joyous is the man who Hashem does not hold guilty for his sins" (The Baal Shem Tov interprets this pasuk as follows: "Joyous is the man, who in not thinking of Hashem (for even a moment), has committed a sin in his own eyes"). With regards to one's obligation of the Acceptance of the Yoke of Heaven of the evening, its relevant time period is the entire period of 'laying', to say, for the entire night one must carry the Yoke of Heaven. But with respects to this obligation of the morning, it's relevant period is only in the hour of arising, similarly, the bracha that precedes the doing of a mitzvah is enough to last for the entire duration of that Mitzvah even if it continues for some length of time. This is because one's acceptance of the Yoke (of Heaven) in the beginning of an action is sufficient and the Holiness of that action continues forth. This is similar to the concept regarding the writing of a divorce document, that one must write it for the sake of this specific divorce and with that in mind, as is written in TanyaChapter 41. So too, in the day, which is the 'time of action', one must only accept the Yoke of Heaven in the beginning. A proof of this can be found in a close reading of the pasuk (of Shema) which says "In your laying", to mean for the entire night in which you are lay. What is not so in the morning where the pasuk says "In your rising", which is only done at the beginning of the day (once), because from there and on he arises, stands, walks, and sits, and this language of 'in your rising' is no longer relevant. This is to teach us that for the day, the actions done within it are comprised in ones original Acceptance of the Yoke of Heaven that took place in the beginning of the day, and it is sufficient (to persist throughout the day).