Igrot Kodesh · Letter 5751 — Prayer

B"H

19 Elul 5717

Brooklyn

To the Rav, distinguished Chassid* who fears Hashem, Rav Avraham HaCohen (note: Rav A. Blesovski of New York),

Greetings and blessings,

I am responding to your letter of this Thursday evening, in which you describe the organization of the morning at your association — the study before prayer, followed by the preparations for it, which include a ritual immersion for most of the members. It is clear that, as a result, the prayer begins later. Now, the proposal has just been made to begin the morning prayer two hours earlier, which would have the effect of eliminating everything that was accomplished until now before the prayer. The reason for this change is the desire to read the Shema Yisrael* at the time when it must be said.

It is quite obvious that one has no right to abandon the customs of the elders and men of good deeds among the Chassidim*, by eliminating these preparations before prayer — all the more so since this has been the practice at your location for a long time already, and these practices have been adopted by many people. There is therefore all the sanctity and value of that which is communal.

But in reality, all these arguments are unnecessary. It suffices to recall the injunction: "Prepare yourself before your Elokim, Israel" (note: establishing the necessity of such preparation), as explained at length in the works of Mussar*, Chassidus*, and Kabbalah*. This is self-evident.

Regarding the time at which the Shema* must be said, each person undoubtedly reads it before the prayer. Granted, this is done individually, but Heaven forbid that one should eliminate the study of Torah* at an auspicious time and the preparation for prayer early in the morning. Indeed, "when day breaks, a new harvest stands." Then, "the Sages* reap and pasture." And King Shlomo says, in the name of every Jew and in his own name: "I am lovesick" for the Holy One, blessed be He, for His Torah* and for His mitzvos*. According to the well-known statement of our Sages*, even though "I sleep in exile," nevertheless, "my heart is awake for the Holy One, blessed be He, for His Torah* and for His mitzvos*."

May Hashem grant that the prayer attain the highest elevation possible. One must consider all of this in light of the statement of the Sages* that "prayer replaces the perpetual offerings," which belong to the category of Olah* — entirely offered to Hashem. One knows the verifications and the caution that are necessary for a sacrifice. Moreover, our Sages* specify that the morning perpetual offering atones for the transgressions of the night and the evening perpetual offering for those of the day. May Hashem grant that the words of the verse be fulfilled in this matter: "An offering made by fire, a pleasing aroma for Hashem."

With my blessing to be inscribed and sealed for a good year, as well as your companions and all who "fear You and observe Your commandments,"