The Regents Prayer: A Recap
In the first installment of this series, we explored the Rebbe’s passionate defense of the Regents Prayer—a brief, non-denominational acknowledgment of G-d composed by the New York Board of Regents in 1955 for use in public schools.1 Following the Supreme Court’s 1962 decision to strike down the prayer on constitutional grounds, the Rebbe advocated tirelessly for its reinstatement.
The Rebbe explained that this concise text uniquely fulfilled the Torah’s definition of prayer and provided Jewish children in public schools—many of whom had no other framework of religious education—with their only daily opportunity to mention G-d’s Name in an educational setting.
Beyond its significance for Jewish students, the Rebbe emphasized the prayer’s universal importance. The Rebbe taught that belief in G-d constitutes a fundamental obligation for all humanity, noting that G-d serves as the foundation of moral society. The prayer instilled this essential awareness in millions of non-Jewish children as well, contributing to the moral fabric of American society. The Rebbe viewed promoting such universal recognition of the Creator as part of the Jewish people’s responsibility to the world and lamented that secular Jewish organizations opposed the prayer on grounds of the Constitutional separation of Church and State.
In defending the prayer, the Rebbe constantly emphasized that his support was for a non-denominational acknowledgment of G-d, not for any prayer that would infringe on Jewish principles. He argued that establishing a non-denominational prayer would actually prevent the institution of a denominational prayer in its stead.
The prayer reads: “Almighty G-d, we acknowledge our dependence on Thee, and we beg Thy blessings upon us, our parents, our teachers and our country.”
The Rebbe’s First Public Letter
On November 25, 1962, the Rebbe issued his first detailed public response through an official letter released by Lubavitch News Services (Letter 2 in the first installment). This letter presented a systematic ten-point halachic analysis demonstrating why Jewish law permitted and required support for the Regents Prayer, emphasizing both its religious significance and its importance for society at large. The letter emphatically urged that all legal measures be used to reverse the Supreme Court’s ban.
Soon after the Rebbe’s official letter was circulated, excerpts were published in various news outlets. An incomplete excerpt appeared in the New York Times on November 27, 1962 (the newspaper’s analysis and conclusions do not completely reflect the Rebbe’s position). The last letter published in this installment addresses a rabbi whose sermon opposing the Rebbe’s position as presented in the Times article was published as an article in a subsequent edition of the Times.
Proposed Amendment and Congressional Testimony
Following the Supreme Court’s ruling—based on the First Amendment’s establishment clause regarding separation of church and state—Congressman Frank J. Becker (R-NY) introduced what became known as the Becker Amendment in September 1963. This proposed constitutional amendment sought to permit voluntary prayer and Bible reading in public schools while affirming references to G-d in public life. Becker gathered broad bipartisan support, compelling House Judiciary Committee Chairman Emanuel Celler (who strongly opposed school prayer) to hold extensive hearings beginning April 22, 1964.
In advance of these hearings, the Rebbe wrote a comprehensive letter providing detailed constitutional, educational, and moral analysis defending school prayer. This letter was both officially released by Lubavitch News Services and submitted directly to the congressional committee, where it was included in the official proceedings and referenced by several congressmen supporting the amendment.
Despite significant public support, strong opposition from major religious bodies and civil liberties groups ensured the Becker Amendment never left committee. The issue of prayer in public schools continues today.
In subsequent years, the Rebbe advocated an alternative solution—a moment of silence—which will be the subject of the next installment.
