The most appropriate time for the study of Chassidus is in the morning before Shacharis. At this time the Supernal attribute of Loven HaElyon [i.e., a transcendent light from G-d's very Essence, the source of infinite Divine compassion] irradiates from Above - and this is aroused by the mode of divine service called baboker deAvraham [i.e., Avraham's initiative in worship, stemming from his dominant attribute of Chesed].[51]

Meditating on the teachings of Chassidus while wearing tallis and tefillin before beginning the morning prayers upgrades their quality, and enhances the manner in which one lives one's day. Moreover, the very meditation is different than at other times. Being closer to a man's essence, its effect is more potent.[52]

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To dispel whatever may hamper the acceptability of one's prayers, charity should be given beforehand. Thus we find that before praying Rabbi Eliezer would give a pauper a coin, in the spirit of the verse, "With tzedek ('righteousness'; cf. tzedakah - 'charity') shall I behold Your countenance."[53] For accusatory voices On High adjudge whether a worshiper is indeed worthy of entering the heavenly palace of the King of Kings in prayer. Yet "charity rescues...,"[54] and "charity elevates a nation...."[55]

The most auspicious times of the day to give charity are in the morning before Shacharis and in the afternoon before Minchah.[56]

By giving a poor man charity before prayer and thereby giving him life, one's prayers come alive.

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According to a widely accepted tradition, those whose limited knowledge and memory do not allow them to meditate properly on the particular mystical meditations (kavanos) that apply in the course of the prayers, need to bear in mind only one comprehensive intention - that their prayers be heard by G-d together with all the kavanos that are explained in the works of Kabbalah.[57]

A mourner throughout the first eleven months of mourning, and so too a person who is observing a yahrzeit, kindles five candles at the time of prayer.[58]

On Rosh Chodesh, and likewise on any day on which there is a Mussaf prayer, a mourner does not lead the service. This applies also to Minchah on that afternoon and to Maariv of the preceding evening.[59]

On Chanukah a mourner may lead the service, except for Hallel.[60]

[The Alter Rebbe wrote:] "As an emissary of our Rabbis of blessed memory I have come to enact a decree which applies equally to all - that no idle talk be uttered from the time when the sheliach tzibbur commences the service until the end of the last Kaddish, whether it be at Maariv, Shacharis or Minchah."[61]

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The question has been asked: How is it possible to engage in "the service of the heart" by meditating on Chassidus at length during prayer, and yet to fulfill one's obligation to pray together with a congregation? Our forebears, the Rebbeim, have answered this question with the following authoritative ruling: "Praying with a congregation" (tefillah betzibbur) means "praying at the time that the congregation prays." They therefore instructed their chassidim to listen to the whole congregational service - including every Kaddish, Barchu, Kedushah, the Reading of the Torah, and each Kaddish of the congregational prayer - and then to pray deliberately, each man according to his meditative ability, with the devout "service of the heart."[62]

It is the custom of married men to wear a gartl at all prayers (and for the performance of certain mitzvos as well, though it is yet to be clarified why this is not done for all mitzvos).[63]

In addition to raising his voice at the end of each paragraph of the congregational prayers, the sheliach tzibbur should make himself heard at the following places: hodu...alilosav (Siddur, pp. 27 and 148); ki kol...asah (pp. 28 and 148) ;romemu...Elokeinu (pp. 28 and 149); Hashem hoshiah...kareinu (pp. 29 and 149); atah hu... l'fanecha (pp. 38 and 164); u'malchuso...kayemes (pp. 48 and 176).[64]

The sentences beginning Hashem melech and v'hayah Hashem l'melech (p. 30) are said standing. If one is at another place in his prayers when the congregation reaches this point, he ought to stand up with the congregation. In such a case, however, it would appear that he should not interrupt himself to read these sentences, even when an interruption is permitted, but should continue with his prayers.[65]

   

Notes:

51. (Back to text) The Rebbe Rashab, Kuntreis Etz HaChayim, ch. 25; see also his Kuntreis HaTefillah.

    Cf. the Rama (Shulchan Aruch, Orach Chayim 98:1) and the Alter Rebbe's Shulchan Aruch (loc. cit.): "Before praying, let a man contemplate the exaltedness of the Almighty and the lowliness of man, and banish all mortal pleasures from his heart."

    The above does not contradict the statement in the Shulchan Aruch (Orach Chayim 155:1), which is highlighted too by the Alter Rebbe in his Shulchan Aruch (loc. cit.), as follows: "The most preferable way to fulfill the mitzvah of setting aside a period for the regular daytime study of the Torah, is to choose the time immediately after the morning prayers." Why does this preference not contradict the counsel quoted earlier?

    The Rebbe Shlita explains in a letter [reprinted in his Teshuvos U'Biurim, p. 60]: "The function of Torah study before one prays is to give the heart and the brain due preparation for prayer. The preferred time for Torah study per se, however, is after the prayers [as cited above]. This is reflected in the prayer of Abba Binyamin, 'that my prayer be close to my bed,' as explained by Rashi (Berachos 5b). (The Alter Rebbe quotes the query raised by Tosafos and explains this subject, in Likkutei Torah, Devarim 96b.)"

52. (Back to text) From a letter by the Rebbe Rashab [reprinted in his Igrois Koidesh, Vol. I, pp. 24-29].

    On the history and impact of this letter, see Likkutei Dibburim by the Rebbe Rayatz (English translation; Kehot, N. Y., 1987), ch. 5a, sec. 14ff.

53. (Back to text) [Tehillim 17:15.]

54. (Back to text) [Mishlei 10:2.]

55. (Back to text) [Ibid., 14:34.] Likkutei Torah, Parshas Savo, maamar beginning Tachas Asher Lo Avadta, sec. 3; see also Iggeres HaKodesh, Epistle 8; the maamar beginning HaKol Kol Yaakov (Introduction to the Alter Rebbe's Siddur); Sefer HaSichos, Kayitz 5700, p. 98ff.; Sefer HaMaamarim 5711, p. 153.

56. (Back to text) See Shulchan Aruch HaAriZal, Hilchos Tzedakah; the Alter Rebbe's Shulchan Aruch, end of sec. 92; Shulchan Aruch, Hilchos Tzedakah 249:14. See also Torah Or, end of Parshas Vayeitzei, Likkutei Torah, Parshas Savo (p. 47b); the Alter Rebbe's Introduction to his Siddur; and Iggeres HaKodesh, Epistle 8. According to my revered father-in-law, the Rebbe, tzedakah is appropriate "before every mitzvah" (HaYom Yom, entry for 6 Tammuz). In some of the latter references, however, tzedakah is called for on account of the ensuing prayer (or mitzvah), and not because the particular time recommended is appropriate per se for tzedakah. This is not the case with Shulchan Aruch HaAriZal [and related sources]. This, however, is not the place for further discussion of the subject. (From a talk of the Rebbe Shlita on 18 Elul, 5722; and see Sefer HaMaamarim 5702, p. 144.) [See also footnote 186, below.]

57. (Back to text) HaYom Yom, p. 27.

58. (Back to text) Corresponding to [the five levels of the soul:] nefesh, ruach, neshamah, chayah and yechidah. (From the Rebbe Rayatz, Sefer HaMaamarim 5708, p. 146.) "The electric lamps placed on the lectern of the sheliach tzibbur should thus also be five in number." (Directive of the Rebbe Shlita.)

59. (Back to text) See minhagim in pamphlet entitled Baruch She'asah Nissim; Pri Megadim on Orach Chayim, end of sec. 671; Mishbetzos Zahav, sec. 108.

60. (Back to text) See the above pamphlet; for the range of opinions see the Acharonim on Shulchan Aruch, Orach Chayim, sec. 131, beginning of sec. 581, and sec. 582 and 671; Yoreh Deah, end of sec. 376; and elsewhere.

61. (Back to text) Discussed extensively in Iggeres HaKodesh, Epistle 24, by the Alter Rebbe.

62. (Back to text) Sefer HaMaamarim 5709, p. 99, at length.

63. (Back to text) Chassidic custom, following the practice cited in Tur Shulchan Aruch, Orach Chayim, sec. 91, and its commentaries. See also Kaf HaChayim, ad loc., para. 4ff., and Nimukei Orach Chayim there. [See also Igrois Koidesh (Letters of the Rebbe Shlita), Vol. XIX, p. 199.]

    The following passage is from a letter of the Rebbe Shlita:

    "You ask why a gartl is worn for prayer only after marriage. Though I have not found an explicit explanation, one could point to a similarity with the mitzvah of wearing a tallis. Wearing a gartl is a chassidic custom (see its full treatment in Tur Shulchan Aruch, Orach Chayim, sec. 91, and its commentaries) which is practiced in fulfillment of the injunction to 'Prepare to face your G-d, Israel' (Amos 4:12). In this it resembles the mitzvah of wrapping oneself in a tallis, which is an instance of prisu demitzvah (lit., 'being enveloped by a mitzvah'; Zohar III, 120b), for it is a means of drawing G-d's sovereignty upon oneself (as is explained at the beginning of Tanya, ch. 41). It could thus be suggested that this similarity between the gartl and the tallis explains why people are accustomed to begin with both at the same time. This time is after marriage, as is hinted at, with regard to the tallis, in Kiddushin 29b. Other reasons too could be proposed, but this is not the place to enumerate them.

    "It will be noted that in certain regions in Poland the gartl is customarily worn before marriage as well. There is also a custom of wearing two gartls. (This is cited in Menachem Tzion, as well as in Taamei HaMinhagim, Vol. III; see also Shabbos 16:4, which is likewise a source for the chassidic custom of wearing a skullcap under one's hat; cf. Chullin 138a, s.v. kippah.) Neither of these customs, however, is practiced in our circles."

64. (Back to text) From a note by the Rebbe Shlita, who adds: "I have not recorded other such cases where there are differing customs."

65. (Back to text) Shemoneh She'arim, Shaar HaKavanos, s.v. Hashem melech; Pri Etz Chayim, Shaar HaZemiros, ch. 3; Siddur Kol Yaakov on this verse; Siddur [of the AriZal] edited by R. Shabsai [of Rashkov]; and Mishnas Chassidim, Masseches Tefillas HaAsiyah, ch. 11, mishnah 1. Emek HaMelech, Shaar 6, ch. 72, writes: "Every passage that is associated with the World of Atzilus should be said standing. This is especially true of this passage, which corresponds to Atzilus within Atzilus."

    [The source for the above text and the references in this footnote:] The Glosses of the Rebbe Rashab to the Siddur Torah Or [p. 486].