Cf. Siddur, p. 12ff.

It is proper to say before [the morning] prayers, hareini m'kabeil alai mitzvas asei shel... - "I hereby undertake to fulfill the mitzvah, 'Love your fellowman as yourself.' "[41]

In the Shema (p. 46) which some people recite early in the morning, before the full prayer service, in order to discharge the obligation of reciting it within its proper time, the final three words, ani Hashem Elokeichem, are repeated [as they are in any private reading of the Shema], and one concludes with the word emes.[42]

When saying ana b'koach (p. 22) one should look at, or have in mind, the Divine Names incorporated in the initial letters of the words of each sentence. They should not, however, be pronounced.[43]

When leading the service, the Rebbe Shlita reads at least the conclusion of the Beraisa of Rabbi Yishmael (p. 25) in a voice that is audible[44] to a quorum of worshipers, and in the tonal mode that is traditional for the study of such texts. The same applies to the conclusion of the paragraph that precedes Aleinu and that begins, amar Rebbe Elozar (p. 83); and it applies too to the conclusion of the Mishnayos (pp. 406-8) that are studied after the prayers. The above is the case if Kaddish DeRabbanan is to be said after these texts are read.

According to the AriZal (as explained in Pri Etz Chayim, Shaar HaKaddishim) one should say Kaddish DeRabbanan after eizehu m'koman and the Beraisa of Rabbi Yishmael, before hodu (p. 26). "It is a religious obligation to reinstate the reading of Kaddish DeRabbanan before [the morning] prayer, in keeping with universal Jewish practice."[45]

When reciting Kaddish one bows one's head as follows:

1. at sh'mei rabbah;

2. at vikareiv mishichei;

3. at v'imru amein, after which one momentarily raises the head;

4. at y'hei shemei Rabbah... yisboreich, after which one again stands erect before bowing the head slightly at

5. v'yishtabach... v'yishalel, after which one stands erect once more before bowing the head

6. at sh'mei d'kudsha brich hu and

7. again at v'imru amein. When saying v'imru amein at the end of the sentence in Kaddish Tiskabel that begins with the word tiskabeil, the head is lowered only slightly.[46]

When saying oseh shalom at the end of Kaddish, one inclines and bows the head as follows:

1. to the right as one says oseh shalom bimromav;

2. straight ahead as one says hu;

3. to the left as one says ya'aseh shalom aleinu; and

4. again straight ahead as one says v'al kol yisroel v'imru amein.[47]

   

Notes:

41. (Back to text) The Alter Rebbe's Siddur; the beginning of Shaar HaKavanos; Siddur HaAriZal. See also Sefer HaSichos, Kayitz 5700, p. 157, and Sefer HaMaamarim 5709, p. 99.

    "This means that fulfilling the precept of ahavas Yisrael (loving a fellow Jew) is the gateway that enables a man to enter and to stand before G-d in prayer. By virtue of this love one's prayers are accepted." (HaYom Yom, p. 67.)

42. (Back to text) HaYom Yom, p. 54.

    The question as to whether one is required to wear tefillin for this reading of the Shema is discussed at length in Os Chayim VeShalom 25:6 by the Rebbe of Munkacz. (See references there.) This source was cited and explained extensively by the Rebbe Shlita on Shabbos Parshas Shlach, 5712.

43. (Back to text) HaYom Yom, p. 39.

44. (Back to text) In order to satisfy the requirements of all the relevant authorities. (See the Acharonim on the Shulchan Aruch, Orach Chayim, sec. 69 and sec. 234; Ketzos HaShulchan 16:7-8; Aruch HaShulchan 55:5.)

45. (Back to text) From a letter of the Rebbe Rayatz, of blessed memory (Sefer HaMaamarim 5709, p. 98), [and in his Igrois Koidesh, Vol. III, p. 141ff.].

46. (Back to text) The various views on this subject appear in the commentaries to the Shulchan Aruch, Orach Chayim, end of sec. 56.

47. (Back to text) See Beis Yosef, Orach Chayim 56, and Shulchan Aruch, beginning of sec. 123, and commentaries there. This subject requires further elucidation.