The Morning Blessings

The Alter Rebbe sifted and refined the wording of the Siddur according to the proper kavanos (Kabbalistic meditations) as prescribed by the AriZal. Moreover, he formulated the text in conformity with the strictest rules of grammar. (From an approbation of R. Yehudah Leib of Yanowitz, the Alter Rebbe’s brother.) Indeed, chassidic oral tradition going back to the Tzemach Tzedek testifies that when the Alter Rebbe compiled his Siddur he consulted sixty Siddurim of various rites and editions, and from them he sifted and refined the version which appears in his Siddur. (From Beis Rebbe I, ch. 27; see also ch. 10.)

The Alter Rebbe included in his Siddur only texts that accord with the traditions recorded in the writings of the AriZal, and that are consistent with the halachic decisions that the poskim derived from the Gemara. He took meticulous care that the words should incorporate the appropriate Kabbalistic secrets and kavanos, but did not explain them, in order that access to them should not be overly free. (Introduction to Shaar HaKollel; and see Likkutei Sichos, Vol. IV, p. 1149.)

As is well known, one of the ten meritorious accomplishments of the Alter Rebbe as enumerated by early chassidim, was his editing of the nussach of the prayers. (Likkutei Dibburim, Vol. IV, p. 1436.)

[Yevamos 14a on Devarim 14:1.] See Piskei Dinim of the Tzemach Tzedek, Orach Chayim 8:4ff. The question arises as to whether a worshiper in this situation may lead the prayers as a sheliach tzibbur while following his own accustomed rite and not that of the congregation. In such cases, the law is determined by actual precedent (maaseh rav). Thus R. Nasan Adler (and so too [R. Pinchas Horowitz,] the author of Sefer Haflaah), himself following the Sephard rite, led his congregation who followed the Ashkenaz rite. (From the responsa of the Chasam Sofer, Orach Chayim 16.) There is no need here to elaborate further on this subject.

See the responsa of Maharshdam, Orach Chayim; Chasam Sofer, Orach Chayim 15; Minchas Elazar 1:11, where further references are cited and which concludes that one is permitted to change one’s prayer rite from Ashkenaz to Sephard or to the rite of the AriZal, though not the reverse. Here too, the law is determined by actual precedent. In the days of the Alter Rebbe, the vast majority of those who chose to follow the rite of the AriZal as edited precisely by the Alter Rebbe, were of course obliged to make a change from their previously accustomed rite. And among them were numerous celebrated halachic authorities. (From a letter of the Rebbe Shlita [reprinted in the He’aros VeTziyunim (“Notes and Sources”) appended to the Alter Rebbe’s Siddur in Dach, p. [שנח]; see also Igrois Koidesh (Letters of the Rebbe Shlita), ed. R. Shalom Dober Levin (Kehot, N.Y.; Heb.), Vol. VIII, p. 114; Vol. XI, pp. 23, 65, 178].)

This was the custom of the Rebbe Rashab, as cited in Likkutei Dibburim (Eng. translation), Vol. III, ch. 23, sec. 81; see also the above-mentioned He’aros VeTziyunim p. [717].

The Alter Rebbe’s Siddur; see also its He’aros VeTziyunim, loc. cit.