6045 —שמירת הדיוק וקדושת התפילה

B"H, 9 Shevat, 5718.

Brooklyn.

Haraha"g vavac"h iy"a nu"n anaf etz avot Yaakov Verdiger

Shalom u'Vrachah!

It was with pleasure that I received in due time the siddur you published, Siddur Tefillah Tzelotah D'Avraham Part I, adorned with notes and insights from a crown of sources for prayer and its customs. I found within it a hidden treasure of clarifications on the text of prayer and related matters. The words of our Sages regarding prayer are well known: "These are matters that stand at the heights of the world" (Berachos 6b), from which it is understood—and obvious—the importance of every single detail. Especially according to Rashi's precise commentary there on 'the heights of the world'—that it rises upward. This is also evident from how our earliest authorities were meticulous about every aspect of prayer down to each word, as they said—they would weigh and count the number of words in prayers and blessings (Tur Orach Chaim siman 113). It is also known from Rabbeinu HaZaken, author of Tanya and Shulchan Aruch, who considered it a special merit that he clarified and established the text of prayer in his siddur. It is told among chassidim that in his clarification he compared sixty siddurim. The value of annotating sources for matters of prayer is even greater in our times, since as stated in Berachos there, people treat them lightly—and this disrespect has increased in our orphaned generation, sometimes to such an extent that anyone who wishes claims authority and alters or abbreviates prayers as he pleases, even composing new prayers unlike anything our ancestors ever imagined. This is contrary to what we were strictly warned about in explicit Scripture: 'Do not be rash with your mouth nor let your heart be hasty to utter a word before G‑d...' (Koheles 5:1). See there at length in Ibn Ezra's commentary. Rachaim Vital reported in the name of his teacher, the AriZal, even regarding piyutim and poems: only those composed according to truth were approved; but later ones who did not know the ways of Kabbalah do not know what they are saying and err entirely in their speech order (Pri Etz Chaim Shaar Alef at its beginning). Due to the preciousness and dearness of this matter—I have added some notes at the end.

I hope that many will bring his siddur into their homes and study it; most importantly, that this will lead them to its intended purpose—to contemplate before praying, as we are commanded: 'And when you pray, know before Whom you stand.' There is a clear halachic ruling: one should think before praying (i.e., at least three times daily on weekdays and four times on Shabbos and Yom Tov!—the writer) about the exaltedness of G‑d above and man's lowliness, removing all human pleasures from his heart (Shulchan Aruch Orach Chaim start of siman 98). This law is based on a Mishnah: one does not stand to pray except... Then certainly during prayer itself it will be fitting for its purpose; as Rashi says above—it will rise upward.

With honor and blessing.

Notes at its beginning:

14a. Laws a. Tallit Katan—one must bless on tzitzis before putting it on. It is understood that halachic rulings in general—and especially those included in a siddur—must be the final conclusion relevant to actual practice. Such a situation where this law applies nowadays is extremely rare because a tallit katan must have proper dimensions; if not—it is a blessing in vain with all its severity (this is mentioned incidentally later in his siddur but specifically for scholars on p. 24b). Unfortunately many do not have properly sized tallit katan garments etc.—and it has already been ruled regardless that one who puts on a tallit gadol should intend with his blessing to exempt his tallit katan; this is relied upon even when it does meet size requirements. Thus anyone whose tallit katan does not certainly meet size requirements and does not yet wear a tallit gadol—should hear someone else's blessing on their tallit gadol. These matters are explained by later authorities to Shulchan Aruch Orach Chaim siman 8:16-17; this is not the place for further elaboration.

End introduction:

41b. Four tefachim [handbreadths], as should be written. In explaining several points there was difficulty etc.—the version "four tefachim plus a bit" appears in AriZal's writings per R' Shmuel Marashkov; see also Pri Etz Chaim Shaar Hachotam perek gimel; also Shaar HaKavanos regarding Sukkos about four tefach boards. Incidentally regarding what he wrote there (in explanation) about what appears in AriZal's writings "olive-sized light" etc.—see Shaar HaKolel (on Siddur by my grandfather R' Avraham David Lavut) Shaar Mem Chet seif bet (where he also brings from Shu"t Sheiv Moshe; see Orach Chaim siman 16 teshuvah by Chatam Sofer).

Siddur at its beginning:

a. The precision that "You returned my soul within me."—This matches the wording "Who returns souls..." In this blessing one can say simply—the reason according to pshat is that we mention and recall Maaseh Bereishis: "And He blew into his nostrils a living soul." Regarding his comment about using "in Your hand I entrust my spirit"—see Shaar HaKavanos Drushei Halaylah daf yud: why say "I entrust my spirit" rather than my soul or my nefesh etc.

Siddur at its end:

598 Rosh Chodesh—exception regarding fasts ^[3]—one should add one for Tishrei—Rosh Hashanah (see Tzafnas Paneach by Gaon MiRogatchov new edition p.142b).

There: Prohibition against work on Rosh Chodesh brought from Testament of Rabbi Yehudah HaChasid—not to cut hair or nails—it depends whether Rabbi Yehudah HaChasid's reason was due to prohibition or danger (if so it's unrelated to work prohibition)—already noted by Damask Eliezer commentary—as we find some say after midday one should not cut hair etc. (see AriZal's Shulchan Aruch; Pri Etz Chaim).

Summary

This letter emphasizes preserving accuracy in prayer texts and customs while warning against unauthorized changes or innovations. Proper preparation before prayer elevates one's connection with G‑dliness, while attention to halachic details ensures authentic observance.