Overcoming the Dangers of Intense Religiosity (pt. 4)

Overcoming the Dangers of
Intense Religiosity (pt. 4)

Rabbi Yehoishophot Oliver

(This is the last installment of a four-part series. The previous posts: pts. 1, pt. 2, pt. 3.)

We can also observe the phenomenon of well-meaning but misplaced religious feeling in a contemporary context, and on a far more basic level than was described in the previous installments of this essay.

Secular attitudes combined with ignorance of and sometimes outright disrespect for Jewish law have led many to follow practices that are in violation of the traditions of our holy Torah. And although they outright reject the tenets, laws, and customs of the Judaism of their ancestors, they bizarrely claim to be following it.

E.g., some people become enthusiastic about prayer—which is, indeed, a very sublime Mitzvah—but then pray in a mixed service without a mechitzah, or pray using a liturgy that they made up themselves while rejecting the divinely-inspired, required liturgy formulated millennia ago by the Anshei Knesses HaGedolah.

“Why do the fine points matter so much?” they protest. “The main thing is that we’re inspired in serving Hashem, and Hashem isn’t so petty—He loves us and hears us whether we follow a prescribed text or not!”

One recent high-profile example of this may be the “Women of the Wall,” who insist on their “right” to violate the traditional synagogue laws adhered to at Judaism’s holiest site, the Kosel. (My hesitation in including them in this category is that it seems that for many of them, their fervor is in fact political, not religious.)

This is comparable to approaching a human king or a prime minister with an impassioned plea that he spare one’s life, but with the qualification:

I know that your majesty has issued certain edicts, but I’ve decided to flout them: For instance, although I know that you’ve declared that when we come before you, we should follow the dress code that you prescribe, I don’t care—I’ll dress as I please when I come to ask you for a favor. I also know that you’ve explicitly stated that you want us to present our requests to you using a prescribed text, but I insist on expressing my individuality, and asking you for what I want in my own way. Yet I expect your highness to grant my heartfelt request regardless, because after all, you are so very merciful indeed.

How outrageous. What human king would tolerate such a request, never mind accede to it? How much more so is such an attitude completely inappropriate when one approaches the King of all kings, Hashem.[1]

In conclusion, on every level, the Jew should be careful to ensure that his spiritual, inspired feelings for Hashem are not expressed inappropriately, whether in the form of somehow mistreating others, or violating Jewish law. He attains this by strengthening his acceptance of Hashem’s absolute sovereignty and authority—kabolas ol Malchus Shomayim. Then not only will these feelings not result in inappropriate behavior, but they will inspire one to much more careful observance of halacha and much more sincere devotion towards one’s fellow Jew.

Adapted from Sichos Kodesh 5723, p. 54.

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[1] A truly courageous rabbi will find the words to make sure his congregants are aware of this. See a letter of the Rebbe on the responsibility of a congregational rabbi to object to changes in Judaism here.

Read this essay in full on Scribd here!

Dedicated in honor of the ninth birthday of beni bechori, Shneur Zalman ben Atara Arielle, on 29 Av. May he grow lTorah, l'Chupah, ulemaasim tovim, and become a chossid, yerei Shomayim, and lamdan!

Dedicated by Reb Yisrael Meir Raphael and family.

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Pure pleading

Pure pleading

Rabbi Yehoishophot Oliver

The highest point of Tefillah is the Shemoneh Esrei, in which we beseech Hashem for our needs. In so doing, we recognize and further reinforce the tenet of faith that we are totally dependent upon Hashem for all our blessings, and that only “the blessing of Hashem makes one wealthy.”[1]

But exactly what should you plead for? The simple answer: Whatever you feel that you’re lacking. But how is this defined?

Before analyzing this question, consider whether your goals in life are pure, because if they are tainted, then your prayer will also be tainted.

We can understand this by considering the extreme case mentioned by our sages: A thief can be standing at the entrance to a tunnel, poised to commit a burglary, and yet pray to Hashem to crown his endeavor with success![2] Now, to any normal ear, aside from constituting outrageous insolence, this “prayer” is the height of foolishness and absurdity. For if one is callously violating Hashem’s commandment, how could he reasonably expect Hashem Himself to grant his plea?! It’s akin to asking someone to hand you a dagger so that you can stab him! Of course, you’d naturally regard such a person as irrational and foolish, confident that you would never stoop to such depravity yourself. Right?

Wrong. Many of us are guilty of the same kind of behavior, albeit in a less blatant form.

One example of a self-contradictory request in Tefillah can be presented by the businessman.

The Torah strictly forbids any dishonesty whatsoever in one’s business dealings, calling for the highest standards of integrity.[3] If, however, one is doing business in some sort of questionable manner, then his request to Hashem for success is similarly self-contradictory. Yes, he correctly recognizes that his livelihood comes from Hashem, but he is asking Hashem to bless his efforts ... to defy Hashem’s will!

Moreover, his very request indicates the selfish, G–dless focus of his life. Yes, Torah requires that one work in order to earn a living, and thereby make a vessel for Hashem’s blessings within the natural order, as it is written, “Hashem will bless you in everything that you do.”[4] However (to state the obvious that is all too easy to lose sight of), the work is not the end in itself; it is not the purpose of our creation and brief sojourn on earth. Rather, Hashem declares, “I made the earth, and I created man upon it.”[5] The expression “I created,” בראתי, has the same numerical value of 613, for the purpose of creation is the fulfillment of the 613 Mitzvos.

One who is conscious of the primary importance of Mitzvos will only engage in mundane activities “for the sake of Heaven,”[6] in order to enable him to perform the Mitzvos and refine the sparks of holiness (see here) that lie in his livelihood. Since he genuinely desires to fulfill Hashem’s will, he will not use means to pursue a livelihood that are repugnant to Hashem, and that constitute a rebellion against Him, may Hashem save us.

Adapted from Sefer HaMa’amarim 5687, pp. 120-121.

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[1] Mishlei 10:22.
[2] Berachos 63a.
[3] The Gemara even exhorts us (Makkos 24a) to “speak the truth in one’s heart” (Tehillim 15:2) by relating the story of Rav Safra, who was approached in his store while in the midst of praying with an offer for a purchase. But since he was praying, he didn’t respond. The customer raised his bid, thinking that Rav Safra had turned down his offer. When Rav Safra finished praying, he told the customer that he would sell the item for the original amount, because in his heart he had then accepted that lower offer.
[4] Devarim 15:18.
[5] Yeshayah 45:12.
[6] Avos 2:12.

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

Also dedicated by the Braunstein and Rona families in honor of Shlomo ben Pesach on 8 Sivan.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Tefillah: Revealing the Neshamah

Tefillah: “Gluing” our inner selves to Hashem

What is the fundamental purpose of Tefillah, prayer? The word Tefillah is etymologically related to the word tofel, “gluing” and bonding,[1] for the fundamental purpose of Tefillah is to reach Hiskashrus, a deep inner bonding of the Neshamah with G–dliness.

In particular, the focus of this inner bonding is changing one’s emotions, and so Tefillah is called “the service of the heart,”[2] for the goal of Tefillah is to transform one’s heart to love and fear Hashem.

How does the person transform his emotions? This comes through intellectual understanding that is followed by hisbonenus, contemplation on Hashem’s greatness. This is the meaning of the verse, “Know [“da”] the G–d of your father, and serve Him with a complete heart.”[3] The word da refers to Da’as, awareness of G–dliness that permeates the person, which can only be achieved through hisbonenus.[4] This verse is telling us that every Jew is obligated to reflect upon Hashem’s greatness according to his ability, and thereby inspire himself to love and fear of Hashem.

There are different kinds of hisbonenus, each one designed to bring to a different emotion. In Tefillah, each section has its own individual hisbonenus.

Rising up the rungs

These sections (and the specific hisbonenus that accompanies each one) are alluded to in the verse concerning Yaakov: “And he dreamed, and behold, a ladder was fixed in the earth, and its head reached the heavens.”[5] The ladder here alludes to Tefillah.[6] The Jew starts at the lowest rung of the ladder of Tefillah and rises ever higher, until he can reach the greatest spiritual heights.

This implies a fixed order: Just as one can only rise to a higher rung after having passed the lower rung, so, too, one can only rise to a higher level of connection with Hashem in Tefillah after completing the task required of one on the lower level.[7]

In particular, the ladder of Tefillah is said to have four rungs—the four sections of Shacharis, the Morning Prayer: Tefillas HaShachar, Pesukei DeZimrah, Blessings of Shema/Shema, and Shemoneh Esrei.

Tefillah: Revealing the Neshamah

When the person first wakes up, his Neshamah is said to be only “in his nose.”[8] It only encompasses him; it has not become revealed in him at all. Through Tefillah, however, he brings the Neshamah to a state of full revelation in the body. He does this by revealing ever-higher levels of the Neshamah.

There are four levels of the Neshamah (there is a fifth that we will not discuss just yet): Nefesh, Ru’ach, Neshamah, and Chaya, each of which is alluded to in the liturgy:[9] “It is pure” refers to Chaya; “You created it” to Neshamah; “You formed it” to Ru’ach; “You made it” to Nefesh.[10] (On the levels of the Neshamah, see here.)

Each level of the Neshamah is revealed through engaging in the hisbonenus connected with the corresponding section of the liturgy.

Likewise, through each successive section of Tefillah, one rises up to connect one’s soul to a progressively higher spiritual world, of which there are four.

(To be continued...)
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[1] Keilim 3:5.
[2] Ta’anis 2a.
[3] I Divrei HaYomim 28:9.
[4] Cf. Tanya end ch. 3.
[5] Bereshis 28:12.
[6] Zohar 1:266b, 3:306b.
[7] Sefer HaMa’amarim 5692-5693, p. 41.
[8] Yeshaya 2:22. Cf. Likkutei Torah, Pinchas 79d. Ma’amarei Admur HaEmtza’i, Vayikra, Vol. 2, p. 757. Hanachos 5577, p. 15.
[9] In the “Elokai Neshamah” prayer, recited in the Morning Blessings: “My G–d, the Neshamah that you gave in me is pure; You created it, You formed it, You made it.”
[10] Sefer HaMa’amarim 5663, Vol. 2, p. 68.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Cultivating a Tefillah state of mind

It happens regularly that we walk into Shul, begin reciting the words of Tefillah, and suddenly find our minds bombarded with all kinds of extraneous thoughts, from the mundane, to the banal, to the unworthy, to the outright forbidden. Even when we genuinely try to focus our attention, much of the time our thoughts still wander, and for most of us, we succeed at best partially.


Indeed, the struggle to remove extraneous thoughts from one’s mind and focus on the words of the prayers is immense.


And this stems from the fact that the goal is uncompromising: all thoughts other than meditating on Hashem’s greatness and the meaning of the words one is reading must be rejected. This even means that one should not read the words of Tefillah with one’s lips while reflecting in the back of one’s mind on topics in Torah. This is the reason that before Tefillah one should not study pilpul, intensive Talmudic analysis, but only practical halachic rulings. After studying pilpul, the mind is still excitedly grappling with complex ideas, and so even without consciously intent, one’s thoughts are prone to drift off from Tefillah to one’s studies. In contrast, practical halachic rulings do not engross the person, and so we are not concerned that such study will bring on stray thoughts during Tefillah.


If even thoughts of Torah should be rejected during Tefillah, one should surely reject thoughts of the mundane. This includes dispelling otherwise permitted and constructive thoughts, such as thoughts of one’s livelihood. It is especially difficult to clear one’s mind if one is emotionally distraught from hardship in some area of one’s personal life (may Hashem spare us).


This is also the reason that during Tefillah one should keep looking inside the Siddur at all times, for allowing one’s gaze to wander around Shul can trigger distracting thoughts. Moreover, since “letters illuminate,” gazing at the printed words helps focus one’s concentration.


In the case of Shacharis, we know that various specific preparations are prescribed with the goal of fostering the appropriate mental state (see here). So instead let us discuss Minchah and Maariv, for it is not written (as far as I am aware) that one ought to make a point of preparing for these Tefillos through a session of Torah study and hisbonenus (contemplation of Hashem’s greatness). (The reason for this is that the preparations for Shacharis are said to extend throughout the day, to Minchah and Maariv.) Nevertheless, this does not mean that it is acceptable to rush in from one’s car such that one enters the Shul at the exact moment that the Minyan begins (and that’s in a good scenario).


This is reflected in the Talmudic ruling: “Rav Chisda said: [When entering Shul] one should always enter a measure of two doors-worth and then pray” (Berachos 8a). One explanation of this is that one should wait briefly before starting to read the words of Tefillah.


During this time one should make a conscious effort to mentally cast aside all the aspects of day-to-day life that were preoccupying one until then, in order to enter the calm, lucid state of mind conducive to proper concentration. In Yiddish this process of transition is known as “shtelen zich davvenen.”


So instead of arriving at the 2 pm Minyan for Minchah at 2:00:39 short of breath and zipping through Ashrei in order to make it in time to answer Kaddish, do yourself a favor and come just five minutes earlier. Relax a bit, say Korbanos slowly, glance in a sefer, put a coin in the pushkeh, and remind yourself simply about what you are about to do—the purpose of all the words you are about to read: You are about to be granted the opportunity to stand directly before Hashem and praise Him, plead that He grant your requests for sustenance, and then thank Him for His kindness.


It will make all the difference.

Adapted from Kuntres HaTefillah, p. 23.

Designating a place for tefilla

This week’s parsha tells of the Jews who were dying in the plague, and of Pinchas, who prayed for them. Of this it is written: “Pinchas stood and prayed, and the plague stopped” (Tehillim 106:30).

This brings us to the topic of standing in one place during prayer, as the Gemoro (Berachos 6b) says:

Rabbi Chelbo said in the name of Rav Huna: Whoever designates a permanent place for his prayer, the G–d of Avraham assists him. And when he dies, it is said of him, “Woe, such a humble person; woe, such a pious person, among the students of Avraham our father!” From where do we know that Avraham our father designated a place? As it says, “Avraham arose early in the morning [and went to] the place where he had stood” (Bereshis 19:27) and “standing” means prayer, as it says, “Pinchas stood and prayed” (Tehillim 106:30).

Below I have compiled sources from the Rebbeim of Chabad on this topic:

The Alter Rebbe writes in a holy letter:

Once the Chazan begins the prayer of Hodu no one in the room where the Minyan is held may walk back and forth; it is especially forbidden to walk in front of those who are praying. This is completely forbidden by law of the Talmud. One who violates this should be distanced [from visiting the Alter Rebbe].

From the “Enactments of Liozna”—Igros Kodesh Admur HaZaken, p. 104. See also here.

The Mitteler Rebbe writes in his holy letters:

I have personally observed on several occasions an evil custom, one that has evolved amongst the masses of Chabad chassidim from great to small, though it is not intentional, for they do not know the root of the matter. Each one looks at his fellow and the young look at the adults, until the custom spread widely that one cannot concentrate on meditation [on Hashem’s greatness] in prayer unless one walks back and forth during prayer from corner to corner and runs with all his might as if he is greatly preoccupied with meditation. However, if he stands in his place, [it is thought that] he will attain nothing in his profound concentration and [efforts at] comprehension.

Oh, my brothers, do not treat my words lightly. They are said with sincerity, so may they be accepted eagerly, for they are said purely for your benefit. In worldly matters will any intelligent person say that walking and haste foster better concentration? Even in worldly matters it is the opposite—if one wishes to concentrate and make one’s mind up about something, he should stand or sit and reflect. Unless he is already very preoccupied, in which case he may come to pace back and forth automatically, without even realizing it at all. This is in fact the cause for this wicked, erroneous practice that has evolved among Chabad chassidim from times of old, for they witnessed those of a high caliber meditating and excited, who in their preoccupation would run around tirelessly.

This too is imaginary, and in fact Hashem does not desire these people. For if one does indeed have what to concentrate on, he should sit specifically in his place, and return to Hashem with a lowly spirit, for he should know before Whom he stands. As is known, the whole concept of prayer in its root is founded on standing. This is known as “designates a permanent place for one’s prayer,” and it is written of anyone who does this that “the G–d of Avraham assists him, as it is written, ‘[Pinchas] stood [and prayed]’ ( Tehillim 106:30), and standing refers [only to prayer].”

The ones who know [mystical concepts] are aware of the secret of the matter: Standing is an external form of nullification, with one’s body. This is higher than internal nullification [to Hashem] in one’s mind and heart. The proof is from a mortal king, before whom the main nullification is external. All the profound intentions one should engage in during Shemonah Esrei are said while standing. The same goes for Pesukei Dezimra and Shema and its blessings—it must all be said standing in one place, and one must know before Whom one stands ...

However, when we speak of reflecting upon G–d’s blessed Essence, it must be in a state of nullification while standing specifically in one place, as Eliyahu said: “By the life of Hashem before Whom I stood” (Melachim 1:17:1). We find the same concept in several verses, such as “Avraham was still standing [before Hashem]” (Bereishis 18:22), etc. The verses “walk before Me and be pure” (ibid. 17:1) and “Hashem, before Whom I have walked” (ibid. 24:40) refers to [one’s conduct] every day—that one should walk in the ways of G–d, and not deviate to the right or left, as is known to all.

It should not be necessary to explain something that is obvious to children. This declaration of mine is only intended to eradicate [this idea] from the hearts of those who erroneously attribute [their behavior to the example of] the great ones, who did not know [proper conduct], and after whom the masses followed, who did not even understand the meaning of the words [of prayer]. They too walk around while in deep concentration.

What a disgrace and tremendous desecration of Hashem’s name has resulted from this foolish custom. It cannot be described in text how much this has caused damage in all areas that require the acceptance of the yoke of the kingdom of Heaven and [of internalizing] Chassidus, etc. The wise ones will grasp these words of truth, and let the adults warn and command the young ones, and may this matter be abolished as if it never existed.

It is my duty to remind those who strive for this all their lives that they should remove sorrow and groaning from the heart of every man who trembles before Hashem and has pity for the honor of his G–d, which has been desecrated without any benefit at all. I testify that they should increase light specifically through the divine service of deep concentration, but they should not make breaches through walking, that is so idle and empty that it cannot be written. I witnessed all these walkers with my very own eyes, and my heart broke within me at these vain fancies. How long will the Satan dance?!

Thus, my beloved brothers, if you truly desire the closeness of Hashem, you will not listen to the voice of those who spread vain rumors. Rather, you will believe me in everything that I write, that this walking is nothing but foolishness and a rejection of the yoke [of the kingdom of Heaven]. It is merely a habit and a practice learned from what their eyes saw. Turn aside from this path of foolishness, which prevents [one from coming close to Hashem]. Every city and Minyan that accepted these words of truth should inform me, and then I will know that they are faithful to Chassidus, etc. They should do as follows: The Gabbai should declare before prayer: “Let there be a pleasant silence, with prayer aloud,” and also a warning against walking.

The words of the one who pleads, and seeks your welfare with sincerity.

Igros Kodesh Admur Ha’Emtzai, pp. 310, 311, 312.

... Oh, how bitter it is for me when I see those who walk during davvenen from one corner to another, preoccupied with their thoughts that are empty and dry of any excitement; in my opinion it is clear that the light of Hashem has never touched them in their lives.

Kuntres HaHispaalus, Sefer Hamaamorim Kuntreisim, p. 42.

... One should pay no attention to those who become engrossed in their thoughts and walk back and forth. It has already been pointed out that these walkers should be stopped, and every person should stand in his place ...

Igros Kodesh Admur Ha’Emtzai, p. 274. See also this letter from the Rebbe, the Tzemach Tzedek.

The Rebbe Rashab writes in Kuntres HaTefillah:

One should also stand in one place during prayer, and not walk back and forth.

Firstly, walking around during prayer distracts one from concentration and contemplation. Some people fool themselves, and claim that specifically when they walk around they are able to mediate better, with a sense of expansion in their mind and heart. This is a complete mistake, for this is nothing but a superficial expansion of the spirit and a sensation of the self; however, it has no internal impact. [On the contrary,] for one to attain true meditation in an expanded state of mind, in a manner that will affect him one internally, walking around detracts.

Moreover, it is unavoidable that [one who paces back and forth] will see everything that is happening inside and outside, and this will bother and distract him. Therefore one should stand in one place, and focus his mind and heart on prayer alone.

Kuntres HaTefillah, p. 23.

The Previous Rebbe says in a sicha:

I wish to rectify a tremendous area of neglect. Those who pace around during prayer, and especially outside (on the roof)—this is against Halacha. When one walks around during prayer, he welcomes the foreign thoughts. Not only does he fail to struggle against the foreign thoughts—he welcomes them.

You don’t just know me from today. I have always been accustomed to speaking softly. ... However, now I am speaking in a harsh manner, because it is of the utmost importance for everyone in terms of the life of his soul and the souls of his family.

I will relate a story. After my grandfather, the Rebbe Maharash, reached the age of Bar Mitzvah, his father, the Rebbe, the Tzemach Tzedek summoned him, saying: “To know the Talmud is not a high level. To learn Ein Yaakov (a compilation of the Aggada in the Talmud) and know Aggada—that would be an accomplishment.” The Rebbe Maharash immediately began to study Ein Yaakov daily. It used to be the case that when [a Rebbe] would say something, people would immediately obey.

Once the Tzemach Tzedek entered the room while the Rebbe Maharash was studying Ein Yaakov, and he found him studying the section in tractate Berachos (6b):

When Hashem enters the synagogue and does not find ten people, he immediately becomes angered, as it is written: “Why did I come, and there was no man ... ” (Yeshaya 50:2).

After this statement, the Talmud continues: “Whoever designates a permanent place for his prayer, the G–d of Avraham assists him.” On the words “the G–d of Avraham” Rashi comments: “who fixed a place for his prayer,” and on the words “will help him,” Rashi comments: “in the way that he helped Avraham.”

The Rebbe Maharash paused when learning this statement, and the Tzemach Tzedek asked him: “What do you find difficult?” “I find the juxtaposition of these statements difficult,” the Rebbe Maharash responded. “Also, why does Rashi divide the one phrase—’the G–d of Avraham will help him’—in two?”

“It may be interpreted as follows,” Tzemach Tzedek said. “The statement: ‘The G–d of Avraham—who fixed a place for his prayer” means that the G–d of Avraham fixed a place for His prayer. It does not refer to Avraham, but to the G–d of Avraham, and it is saying that He fixed a place for Himself. I.e., [Hashem says that] “In this place I wish to hear the person’s prayer, and not elsewhere; elsewhere I don’t want to hear him at all.”

I want these words not to remain on paper; rather, they should be engraved in the mind and heart of everyone. Out of love for one’s fellow Jew, everyone who heard this should inform his friend who was not present here.

Sefer HaSichos 5696-Winter 5700 pp. 284-285.

Summary:

• Walking back and forth during tefilla is forbidden by Halacha.
• The Alter Rebbe declared that those who act in this way would not be admitted to Yechidus when they would come to visit him.
• Pacing back and forth doesn’t assist deeper concentration; it only detracts from it. One who truly wishes to engage in Hisbonenus must sit still.
• One should pay no attention to the poor example in this regard of some otherwise respectable chassidim.
• This practice desecrates Hashem’s Name.
• This is not a reason to cease engaging in proper Hisbonenus while sitting in one place.
• If necessary, the Gabbai should announce, in addition to other things, that no one may pace back and forth during the service.
• Those who claim that they feel a more expanded state of mind when they walk back and forth should know that this is illusory, and this practice only prevents proper concentration.
• One who paces back and forth will also be distracted from his tefilla by the things he sees in Shul.
• Rectifying this breach is of the utmost importance for everyone in terms of the life of his own soul and the souls of his family.
• Hashem doesn’t want to listen to prayers uttered when one has wandered away from one’s designated place for tefilla.
• Love of one’s fellow Jew should spur everyone who learns of the severity of walking in tefilla to influence others to be careful in this area.

(If anyone knows of any other sources from the Rebbeim of Chabad that speak against walking around during tefilla, please let me know.)

Talking During Tefillah: A Twofold Solution

Some people complain: “There are people who talk in Shul, both before davvenen and during davvenen. They come late and miss the Minyan, or leave before the Minyan is over, or don’t show up altogether. Or they davven too fast, or after the proper time, or skip parts of davvenen. Something must be done!”

All these complaints are valid, and our Rebbeim, starting from the Alter Rebbe, screamed in great pain against this contempt for the Shul and davvenen in it. The question is how best to address the problem.

My understanding is that there are two types of solutions, both necessary:

1) An immediate solution. If someone is talking during davvenen (never mind a group of people), shush him, and if necessary, speak out in protest. “Silence is consent” (Yevamos 87b), and “Anyone who has the opportunity to protest [against sinning] and failed to do so, is termed wicked” (Shavuos 39b). Don’t allow this desecration of a holy place to continue. If he disturbs consistently, inform him unambiguously that unless he changes his ways, he is not welcome.

However, this solution is only symptomatic, for even if the serial talker leaves this Shul, he’ll probably manage to find another one where no one will make a fuss if he talks. So how do we solve this?

2) A long-term solution. The core question is: why are people talking during davvenen? The answer is pretty obvious: they’re not the least bit interested in communing with the One Above. So instead of Shul being a time for introspection and spiritual growth, it is seen as an opportunity for a social gathering.

But this begs the question: why indeed aren’t they interested in Hashem? Socializing is indeed pleasant, but isn’t He the One Who creates them and provides them with their every need? Are they not aware that they were created to serve Him, and that He schuduled the time of davvenen for special communication with Him?

To answer this, they talk for all kinds of reasons, but the root cause seems to be that despite their basic observance (of course, talking in Shul is a total violation of Halacha, but what I mean is that they generally adhere to the “big three” of family purity, Shabbos, and eating only Kosher food) they have over time become coarse and materialistic, and almost completely lost touch with their true inner selves, the special Jewish soul, the Neshamah. How does one overcome the cumulative effect of years and years of an indulgent, materialistic lifestyle?

The solution is that they need to have experiences that will rekindle the hidden flame of their Neshamah, so it can overcome the coarse lifestyle into which they have sunken. It should be noted that while the former solution is fairly easy and straightforward, the latter requires tremendous personal sacrifice, and will most likely be exceedingly difficult. However, it is still attainable.

In particular, studying Chassidus, which discusses the greatness of Hashem and of the Neshamah, has the power to arouse the Neshamah from its slumber and slowly but surely inspire the Jew who has fallen to devote himself to serving Hashem scrupulously. Regardless whether it happens sooner or later, Chassidus is guaranteed to change the person (see here).