1510 —הדרכה הלכתית על זמני תפילה, לימוד חסידות ומנהגי קדיש

B"H, 13 Nissan, 5712. Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n etc. Yitzchak Dubov

Shalom u'Vrachah!

a) Regarding your opinion that since he is the baal koreh (Torah reader), it causes him to begin Baruch She'amar after midday: In my view this is not correct. Even though it can be justified according to halachah with difficulty—since he recites the short Shema etc.—but in our community we must also consider "what will people say." Obviously, it is not similar to a case where one begins prayers earlier and prays throughout the time so that usually they reach Baruch She'amar around midday; in that case they were already engaged in prayer and its preparation beforehand. This is not so in your case where he is reading from the Torah, which has no connection to prayer or its preparation.

b) Regarding the students' question about which Chassidus to study—Likkutei Torah or other writings: In general, not all students are equal in this regard. To some extent it also depends on how much time they set aside for learning Chassidus. As I have said before, one should strive for both—in-depth study of certain topics and at least a superficial knowledge of several subjects. This comes through learning Shaar HaYichud VeHaEmunah and Iggeres HaTeshuvah in Tanya, some mitzvos as explained by tzt"z, and certain other writings. To specify which writings in detail depends on the type of student and their learning style; this decision should be made immediately by the mashpia (spiritual mentor).

c) Regarding your question about what is often stated in Chassidus—that growth from a seed can only occur after it first decomposes and returns to dust—and as is known that "yesh me'ayin" (something from nothing) can only happen through an "ayin" (nothingness) intermediary: You find it difficult how something can grow if its seed does not completely decompose. For me this is not difficult because such growth is simply from smallness to greatness—not true "yesh me'yesh" (something from something). This differs from chicks growing from eggs or grain sprouting from seeds; but something whose seed does not decompose is like a tree growing from smallness to greatness. Thus, in the analogy—the order of hishtalshelus (spiritual evolution)—it refers to "the true yesh" becoming "the created yesh," which is not a process of smallness to greatness G‑d forbid; rather it fits with "only through an ayin intermediary."

d) Regarding your question whether when counting the Omer after Aleinu one should recite Kaddish after the counting: If I had the ability, I would establish that we do not increase Kaddishes unnecessarily; Kaddish should be said only after Sefiras HaOmer and not between Aleinu and Sefirah. However, if under no circumstances do they agree with this and want to say Kaddish Yatom (Mourner's Kaddish) after Aleinu, then it is possible to say Kaddish also after Sefirah if that is the local custom.

e) I too regret that I am unable to edit the maamarim (discourses) and sichos (talks) from farbrengens as much as I would like—but what can I do? My time does not permit it etc., though I try as much as possible. The same applies regarding responses to letters received—they are sometimes delayed for this reason.

Summary

The Rebbe provides practical halachic guidance on prayer timing for Torah readers, individualized advice on studying Chassidus texts based on student needs, clarification of mystical concepts about creation and growth, direction regarding Kaddish customs after Sefiras HaOmer, and shares his personal challenges with time constraints.