4502 —על השתתפות בשיעורי חסידות, כוונת התפילה, והליכה אחר רבו

B"H, 3rd of Tammuz, 5716.

Brooklyn.

Shalom u'Vrachah!

In response to your letter from the 26th of Sivan, in which you write that you wish to participate in a Chassidus study class but distance and similar factors have prevented you—It is surprising that a yeshiva student would write such a thing. After all, it is an explicit Mishnah: "Four types... he who goes and acts becomes a chassid" (Avos 5:14), and even more so it is stated as a command: "Exile yourself to a place of Torah." May it be G‑d's will that from now on you participate as required in these classes and strive to make up for what was missed previously. See also Iggeres HaTeshuvah by our master the Alter Rebbe, author of Tanya and Shulchan Aruch, end of chapter 9: one who was accustomed to read one page should read two pages, etc. From this it is understood how much greater is the obligation for one who was not accustomed to study even one page in this matter.

You wrote about the conduct of some who are not so meticulous about reciting Krias Shema and its blessings at their proper time but do recite the short Shema at its time. The ruling of the Mishnah is already known: one should only stand to pray with a serious frame of mind; it is ruled in Orach Chaim section 98:2 that this refers to appropriate contemplation. It is also ruled in Rambam Hilchos Tefillah chapter 4:15-16 that prayer without intent is entirely nullified. It is already explained in Magen Avraham regarding these intentions that there is no contradiction with what Rambam writes there in chapter 10:1—this need not be discussed further. Accordingly, it is understood that this intention is even more essential than precision in timing because without it the prayer is entirely nullified. See Shulchan Aruch at the end of the section.

You wrote about errors in reading. Your question is not understood because obviously one should not deliberately mispronounce; however, if for some reason one has become accustomed to reading not according to grammatical rules and if trying to change would confuse his intention—it follows from what was said above that since the meaning does not change and on the contrary his intention strengthens, the primary overrides the secondary. See also Shemos Rabbah on "V'diglo Alai Ahavah."

You wrote that someone told you since their rabbi speaks this way out of habit they too act accordingly; yet you find this strange since you believe one must follow grammatical rules rather than as above. It is surprising that you cite as justification what some told you when there is an explicit Mishnah and halachic ruling that a person must speak in his teacher's language (Eduyos ch.1 mishna 3). See there in commentaries where they say "extra language," and this was written into Torah Sheba'al Peh and became part of our Torah—meaning it was given to Moshe at Sinai; even the word "malei" (full) mentioned there was said only for this reason. The ruling is known: whoever says all Torah is from Heaven except... or denies... (Rambam Hilchos Teshuvah ch.3 halacha 8). In general it has already been established that regarding Torah and mitzvos one must precede action to understanding—not begin with questions or seeking contradictions.

Certainly you are careful with Ezra's immersion; how good it would be if from now on you keep the three daily study portions established by my revered father-in-law the Rebbe zatzal—Chumash, Tehillim, Tanya—as known. May Hashem grant you success to share good news regarding all these matters.

Summary

The Rebbe teaches perseverance in Torah study despite obstacles, stresses sincere intent over formality in prayer, and highlights following one's teacher's traditions as part of authentic Torah practice.