Shulchan Aruch: Chapter 281 - Laws Pertaining to Hymns [of Praise Recited] on Shabbos Day

In that source, the Alter Rebbe explains that since one is permitted to cook the holiday meals on the festival itself – which is, of course, forbidden on Shabbos – people delay coming to the synagogue in order to begin preparing their meals.

See also sec. 290:2, which mentions that those who take a mid-afternoon nap during the week should do so on Shabbos for this reason. Note, however, the Igros Kodesh of the Rebbe Rayatz, Vol. 13, Letter no. 4649, which speaks of rising earlier than usual on Shabbos to study andcontemplate chassidic concepts, and to pray at length with sincere devotion.

The Shema must be recited before the passage of three seasonal hours from sunrise. See the Alter Rebbe’s Piskei HaSiddur and sec. 58:2-3 and notes.

The Morning Shemoneh Esreh should be recited before the passage of four seasonal hours from sunrise. See the Alter Rebbe’s Piskei HaSiddur, and sec. 89:1 and notes.

In the Lubavitch community, there is a long-respected custom of taking due time after one has recited the morning blessings and the three passages of the Shema to prepare oneself for prayer by appropriate study. Afterwards, the reading of passages in the Siddur is interspersed with pauses for disciplined meditation on the concepts studied. In Chabad usage, [following] this mode of Divine service is known as davenen baavodah. (See Kuntreis Etz HaChayim, ch. 25 and Shaarei Halachah U’Minhag,Vol. 1, pp. 100-101.)

At times, this unhurried practice may cause a person – or even a congregation – to delay the prayers beyond the limits prescribed above. The Rebbe notes in a letter that such leniencies should not be overextended and should only be taken in consultation with a seasoned spiritual mentor. It goes without saying that Kerias Shema must be recited prior to the conclusion of the three seasonal hours after sunrise. See Shaarei Halachah U’Minhag, Vol. 1, p. 112.

The order of this series of psalms is described at great length in the Zohar, Vol. II, p. 136b ff. According to Ashkenazic custom, they are included in Pesukei D’Zimrah itself (as indicated by the wording of the Alter Rebbe in the main text) and thus should be recited after the blessing Baruch She’amar. According to the AriZal (whose approach is followed by Sephardic and chassidic custom), these psalms are recited as preparations for Pesukei D’Zimrah (before Baruch She’amar).

Shaar HaKollel 19:1 explains that the difference between these two approaches is dependent on a variance in the versions of the above-cited passage from the Zohar. According to one version, it was the Men of the Great Assembly who ordained the recitation of these psalms together with the other psalms of Pesukei D’Zimrah. Hence, they should be recited after Baruch She’amar. According to the second version, their recitation was ordained by the students of Rabbi Shimon Bar Yochai. As such, their status is only that of preparatory prayers.

In his Siddur, the Alter Rebbe includes these prayers before Baruch She’amar. See Badei HaShulchan 83:2, who questions whether according to Lubavitch custom a person who forgot to recite these psalms before Baruch She’amar should add them afterwards in accord with Ashkenazic custom.

The Songs of Praise recited in the Morning Service between the blessings Baruch She’amar and Yishtabach.

This prayer is mentioned in the Talmud (Pesachim 118a) and in the continuation of the above-cited passage from the Zohar, Vol. II, p. 138a.

In his Siddur, the Alter Rebbe ordained that on Shabbos, the wording of this blessing is Uv’chen yishtabach. Shaar HaKollel 20:3 gives a mystic explanation for the change.

The first of the blessings recited in preparation for the recitation of the Shema.

The addition of these passages is mentioned in the Zohar, Vol. II, p. 205b.

See Shaar HaKollel, loc. cit., which states that this statement does not apply to the passage Nishmas. He maintains that based on the Alter Rebbe’s inclusion of Nishmas in the Pesach Hagadah, that passage is an integral part of the concluding blessing of Pesukei D’Zimrah on Shabbos and festivals. Hence, if one omits it, he should go back and recite it. Badei HaShulchan 83:3, however, maintains that once one has recited G‑d’s name in the blessing Yishtabach, he should not go back and recite Nishmas.

The blessing in which this passage is added; i.e., the Alter Rebbe is describing a situation where the person recited the blessing Yotzer Or in the weekday manner, but became aware of his error before completing the blessing.

As explained in that source, it is forbidden to fast for even half a day on Shabbos. According to Lubavitch custom, it is preferable to eat something before a lengthy davenen so that one can daven with energy and vitality. See the notes to sec. 89:5.

In that source, the Alter Rebbe writes:

[When] a sheliach tzibbur prolongs his prayers so that [the congregation] will hear his sweet voice… if his intention is that his voice be heard and he is happy with its sound, this is dishonorable…. Any [sheliach tzibbur] who prolongs his prayers [unduly] is not acting in a desirable manner, because this is an imposition on the congregation.

I.e., the blessing Modim in Shemoneh Esrei, which begins with almost identical wording.

In that source, the Alter Rebbe states:

One who bows in the second blessing of the Grace after Meals… is reprehensible. The same applies to other expressions of gratitude – such as the statement, “To You alone, we give thanks” and “Now our G‑d, we offer thanks to You….” For the expression hodaah does not imply bowing at all, but grateful acknowledgment and praise. One who bows [whenever] he uses a form of the term hodaah is reprehensible; he is a fool and his bowing is an act of foolishness.