התפילה במנין קבוע ודאגות לגבי דיוק בתקיעת שופר

B"H, 24 Menachem Av, 5713.

Brooklyn.

Shalom u'Vrachah!

In response to your letter in which you ask about what is written in the maamar "Lecha Amar Libi" from Chai Elul (Kuntres Peh Alef), that a person must plead to Hashem to find good understanding in Divine comprehension, and you are troubled why it does not say this regarding comprehension of Torah as well. The explanation is that even within Torah study itself there are several levels, arranged from below to above: (a) one who studies Torah solely to know what actions to take—making Torah secondary to another matter; (b) one who studies Torah to know, understand, and comprehend it; (c) one who studies Torah knowing that it is the wisdom and will of the Holy One Blessed Be He, and since He and His wisdom are one, through this Israel—the learner—becomes united with the Torah he studies and with the Holy One Blessed Be He. As explained elsewhere and also in the works of Maharal of Prague (see Mitzvas Ha'amanas HaAlef ch. 3) regarding the idea that Hashem is the knowledge, the knower, and the known—thus when a person learns he becomes an influencer within Torah because he connects it with its Giver. It is known that these are two analogies brought by our Sages: sometimes Israel is called "the bride," receiving influence through Torah—as our Sages said: "On the day of his wedding—this refers to Matan Torah." Sometimes Israel is called "the groom" and Torah "the bride," meaning Israel influences and Torah receives. Clearly, in learning at this third level one attains not only the logic and wisdom but also the G‑dliness within Torah. This is the meaning of the maamar's statement that one must plead for Divine comprehension because this too is the ultimate purpose in learning Torah.

(b) Regarding your question about praying consistently in a minyan where they pray with our nusach but you are concerned about whether they will be meticulous in all possible details regarding shofar blowing: Our Sages said that anyone who establishes a set place for his prayer—the G‑d of Avraham assists him. Therefore, I do not see fit for you to change your physical location—especially since their nusach differs from yours—and even according to revealed law it is not so advisable during the Days of Awe since their shaliach tzibbur recites piyutim in the middle of Birchot Kriyat Shema, whereas for us this is not practiced due to interruption within the blessing. Why should you join a congregation where this would be your shaliach tzibbur when until now you did not accept such interruptions? In my opinion there is another point if you continue praying at your current synagogue: since you have some concern regarding how they blow shofar, you can clarify this matter—and thereby merit many others.

May Hashem bless you with proper health—(since you are concerned according to halachah regarding sound production and as Tekias Shofar days approach, it would be worthwhile for you to study Rosh Hashanah discourses especially those found in Siddur and Sefer Ataret Rosh where it discusses sound—its source and manner of extension; once you complete your knowledge spiritually surely Hashem will fulfill its material aspect as well. Of course, there should also be practical action according to nature by following doctors’ instructions).

Blessings for proper health both materially and spiritually together.

Summary

The Rebbe teaches that maintaining one's established place of prayer has spiritual merit even when concerned about technical details like shofar blowing. He encourages deepening understanding through study while also taking practical steps for both spiritual growth and physical wellbeing.