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I’ve seen Rabbonim in Lubavitch who stand still even after shmoneh esrei of maariv until the Chazan says d’amiran balmo in kadish. I’ll ask someone what the makor for it is.
Hagaon Harav Yosef Avraham Heller Shlita, the Rosh Kollel of Crown Heights, Brooklyn and former member of the Beis Din there, wrote a essay explaining the Halachic justification for davening after Chatzos, published in “Kobetz Beis Chayenu” 11 Nissan 5760 pg. 28. The crunch of the explanation is as follows:
The Gemora (Brochos 26a) states that, “He may go on praying [Shachris] the whole day. But up to midday he is given the reward of saying the Tefillah in its proper time; thereafter he is given the reward of saying Tefillah, but not of saying Tefillah in its proper time.” Although the mainstream view in Rishonim is that of the Rashba that after Chatzos is only considered tashlumim if he accidently missed the time, the Perisha in OC Siman 89 cites an alternative view that even after Chatzos is still considered the time of davening Shachris but only that one would not receive the reward for davening on time. Rabbi Heller continues to back up this view based on many Rishonim that maintain that the time for Shachris is the entire day. Although this Prisha argues with the Mechaber and Rama, Rabbi Heller suggest that since it concurs with the view of many Rishonim, Chassidim relied on his ruling in order to have adequate kavana in their davening.
There are also several letters of the Lubavitcher Rebbe on the topic collected in “Sharey Halacha U’Minhag” OC Chelek 1 pg. 111. The Rebbe brings the halacha (OC 98:2 and Rambam Hilchos Tefila 4:15-16) that proper kavanah during davening is integral to the davening, and without it the teffila is nullified. He asserts that therefore proper preparation for davening takes precedence over being exact in the time of davening.
However, it must be stressed that all the above is only when one is involved in davening or it’s preparation from before zman tefila. There is no justification to begin davening after chatzos.
In terms of an opinion that as long as one begins before zman tefilla they may continue even after, I heard that this comes from Tosfos in Brochos 7a “Sh’ilmaley”. The Gemora relates that Biliam tried to find the exact second Hashem was angry to curse the Jews, and Tosfos asks what he could have said in that short moment. In their second answer Tosfos says that as long as he would have started at a time of Divine anger the curse would work even after. Similarly, the “zman tefilla” follows when one begins even if he finishes after.
Lubavitcher Chassidim learn chassidus for at least one hour and do hisbonenus (“meditation”) on gadlus Haboreh using the concepts explained in Chassidus. In general they are makpid to finish Shacharis before chatzos but few individuals who are real “Oivdim” may use this Heter with the guidance of a Mashpia.
This is the Teshuva of Hagaon Harav Heller Shlita:
Does anyone know what the yichus of the Gurary Mishpocho is? Shmarya Gurary (Gur Aryeh) was the Fridiker Lubavitcher Rebbe’s Eidim. Specifically I would like to know Moshe Gurary’s the mashpia in Tel Aviv. Are the Eineklachbof the Alter Rebbe?
Then she offered the Shtreimel to him obviously, but The Rebbe said the opportunity had passed and didn’t take it. (Rebbeshe Inyonim, a ruchnyusidke reason). Even the Rashag accepted the Rebbe’s Nesius when he was chosen as Rebbe, and became his devoted Chossid. The Rashag was even on The Rebbe’s side in court when his own son stole the Seforim of the Frierdiker Rebbe claiming the yerusha while The Rebbe said it was the property of the Chassidim. That victory is celebrated on Hey Teves when the Sforim were brought back.
Milhous: The Rebbe took on the Nesuis openly and clearly and did all the things that only a Rebbe does like delivering Maamarei Chassidus, Yechidus. He simply always referred to the Fridiker Rebbe as The Rebbe.
The rebbetzen refused to give it to him during the year of time when their was no clear successor to Rabbi Yosef Yitzchak (presumably because he was not yet confirmed as the seventh Lubavitcher Rebbe). Moreover, there was a second candidate for the succession : Rabbi Shemaryahu Gurary, another son-in-law of the Rayatz. Not because she didn’t approve of him.
Lubavitchers wear the same borsalino fedoras, except that their pinch is closer and the back is pinched with three points like the Rebbe had on his hat. The Rebbe never told the Chassidim to emulate his style. Quite the contrary, there are some letters in which the Rebbe wrote that Lubavitchers should wear long coat, especially on Shabbes (the kapota). He explained in these letters that the change in the Lubavitch dress code is due to some g’zeiros edicted by the Russian gov’t, but now that Lubavitch relocated in America, they should reintroduce the old Chassidic levush. But most Lubavitchers didn’t follow that call because “a Chosid wants to be like his Rebbe.” (The Rebbe wore short jackets before the Nesius)
In regards to Shtreimels: In Lubavitch and other Chassidic groups in Russia and Ukraine shtreimels weren’t common and only the Rebbe and Yechidei Segula wore a shtreimel, and even then the Rebbeim only wore them in the Town of Lubavitch not when traveling (except the Rebbe Rayatz after his daughter’s wedding to The Rebbe from then on wore it outside Lubavitch)
In continuation to RSo’s anecdote: After The Rebbe took leadership as Rebbe one year later, he’s mother in law offered to give him the shtreimel, but he declined it at that time, and made some remarks to the effect that “that opportunity has passed” [i.e., in some way, it was now inappropriate to take possession of the shtreimel since initially he had been denied]. This exact question was once posed to the Rebbe by a very prominent rabbi from Israel, who sat on the rabbinical court in Jerusalem. The visitor remarked to the Rebbe that if he would wear a shtreimel, he would gain another 50,000 chassidim. The Rebbe replied, “Where would these chassidim come from? From other chassidic groups, or from Hashomer Hatzair?”
When the Rebbe and his wife arrived in America, the Previous Rebbe, who, because of ill health, was unable to greet his daughter and son-in-law personally, sent four of his most eminent chassidim to greet the Rebbe. The Previous Rebbe described his son-in-law as “one who recites Tikkun Chatzot; knows by heart the entire Talmud Bavli with the commentaries of the Ran, the Rosh and the Rif; he knows by heart the Talmud Yerushalmi, The Rambam’s Mishneh Torah with its commentaries and Likkutei Torah. . .” But despite all this, he humbly “goes with a hat that has its brim down. Go and greet him!”
My best friend is the previous Klausenberger’s grandson (his mother is his daughter and his two uncles are the present Rebbe’s) he is now a Lubavitcher Chossid by the way. In regards to preparing the eggs and onions on the Dhabbos table, that is a minhag that only the Divrei Chaim’s Ztz”l aineklach do not the rest of the Chassdim although you still have yichudim who do it.