The history of the Shulchan Aruch Harav

The Shulchan Aruch Harav: Background of why it was written and why we follow his rulings

Historical background:[1]

The Shulchan Aruch Harav, also known as the Alter Rebbe’s Shulchan Aruch, or Shulchan Aruch Admur Hazakein; was written by Rav Schneur Zalman of Liadi. The Maggid of Mezritch was appointed by the heavenly courts to search amongst his students for a proper candidate to compile the new Shulchan Aruch.[2] The Maggid of Mezritch chose the Alter Rebbe to write this compilation.[3]

When was it written: It was written anywhere between the years 1765-1775.[4] Some[5] prove that the section of Orach Chaim was written in the years 1771-1772. The Rebbe Rayatz writes[6] that the Maggid asked Admur to write the Shulchan Aruch when he was 21 years old.[7] The other sections of the Shulchan Aruch were written at a later time. An exact date has not been historically proven.[8]

The laws of Tzitzis-Amongst the first sections to be written:[9] Amongst the first subjects to be compiled by the Alter Rebbe were the laws of Tzitzis and the laws of Pesach, which were written while he was in Mezritch, prior to the arrival of the brothers Rav Shmelka of Nickelsberg and Rav Pinchas Horowitz. When the holy brothers saw the work of the Alter Rebbe on these two subjects, they praised it tremendously and blessed him to merit completing his work.

How long did it take to write?[10] The section of Orach Chaim was written by Admur in a span of two years.

When was it printed? The Shulchan Aruch was first printed in its entirety after the Alter Rebbe passed away, in the year 1816.[11] Certain sections of the Shulchan Aruch were printed beforehand. Hilchos Talmud Torah was printed in Shklov in the year 1794.[12]

The name “Shulchan Aruch Harav”: The source for this name “Shulchan Aruch Harav” is seemingly based on the title of “Rav” that was given to Admur by the students of the Maggid and the Maggid himself. The following is the story related to the giving of this title:[13] The Maggid once told Reb Zusha “write to our Gaon Reb Zalmana Litvak to come here.” Upon the students hearing that the Maggid referred to the Alter Rebbe as our Gaon, they gave him with the title “Rav.” When Reb Avraham Hamalach told this over to his father the Maggid, the Maggid replied “The Chevraya Kadisha have projected the truth in this statement. A name has meaning, and the Halacha is like Rav. The Shulchan Aruch of the Rav will be accepted within all of Jewry.”

The purpose of its compilation and its necessity over the Shulchan Aruch of the Michaber:

The compilation of the new Shulchan Aruch was to serve a dual purpose:

1. To arbitrate between the many Halachic opinions that developed since the printing of the Shulchan Aruch of the Michaber.[14]
2. To explain the reasons behind the Halachas, hence lending the learner the ability to compare the reason to similar cases and hence come to a proper Rabbinical decision.[15]

The burning of the manuscripts:[16]

In the year 1810 the original manuscripts of the entire Alter Rebbe’s Shulchan Aruch were destroyed in a fire that broke out in Liadi.[17] The Alter Rebbe cried bitterly over this loss, and did not imagine he would get such Divine retribution. It is for this reason that many chapters, and selected laws within chapters, are missing from the available print, as the Shulchan Aruch was never formally printed until after the Alter Rebbe passed away, and by that time there only remained copies of parts of the original.

The second version of the Shulchan Aruch [Mahadurah Basra] and the rulings of the Siddur:[18]

As stated above the first version of the Shulchan Aruch was written in the years 1755-1775 while Admur was by his teacher the Maggid of Mezritch. Years later Admur began writing a second version of the Shulchan Aruch with various changes in his conclusive rulings.[19] The second version was lost in the fire together with sections of the first version. To date only the first four chapters of the second version have been found.

The Siddur: The Siddur was first published in the year 1803.[20] It includes various Halachas written by Admur. These Halachas are split into two sections. 1) Halachas that are relevant to the different areas of prayer and 2) a summary of topics of Halacha called “Seder”.

The general difference between the Siddur/Basra and Shulchan Aruch Kama:[21] The Siddur is not merely a summary of practical laws and directives that are needed at the prayers fingertips. It includes many Halachic novelties of Admur which he did not enter in his Shulchan Aruch. In many instances the rulings in his Siddur and Basra differ from his rulings in the Shulchan Aruch [Kama]. Various reasons have been attributed to this change of ruling. The general difference between the form of arbitration of the Shulchan Aruch [Kama] and that written in the Siddur and Basra is that the Shulchan Aruch [Kama] was written based on the opinions of the Talmudists and Codifiers and did not take into account the opinion of the Mekubalim. However in the Siddur and Basra, Admur takes the opinion of the Kabbalists into account and in many instances follows their ruling as opposed to the Talmudists and Codifiers.[22] This however does not attribute for all the changes of ruling between the Shulchan Aruch [Kama] and Siddur and Basra.[23] In many instances the change in ruling is simply a change of arbitration in a dispute amongst the codifiers. It is known that in the Shulchan Aruch Kama, Admur refrained from writing any personal novelties that were not sourced in previous Codifiers. Likewise he gave a lot of weight to the opinions of certain Poskim and hence followed their ruling in many instances.[24] However in the Siddur and Basra, which was written much later in his life, Admur wrote his own personal understanding and arbitrations, giving less weight to the rulings of his predecessors which don’t have support in the Talmud and Rishonim.[25] In majority of cases Admur was more stringent in his Siddur [and Basra] than his Shulchan Aruch, and in very few places was he lenient against his Shulchan Aruch.[26]

How does one follow the Siddur or the Shulchan Aruch?[27] Whenever there is a difference in ruling between the Siddur and the Shulchan Aruch one is to follow the rulings of the Siddur. The reason for this is because the Siddur was written later than the Shulchan Aruch and hence represents the final ruling of Admur in the given subject. [The same rule applies regarding the Kama and the Basra.]

Following the rulings of Shulchan Aruch Harav versus other Poskim:[28]

Chabad Chassidim have accepted the rulings of the Shulchan Aruch Harav for all matters, whether for leniency or stringency. This applies even if majority of codifiers argue on his opinion. This is similar to those who follow the opinion of the Rambam [or Michaber] and do not swift from his opinion. The Maggid stated that the four cubits of Halacha are dependent on the Alter Rebbe and that even the first though of the Alter Rebbe in a given topic is a glimmer of Divine spirit [Ruach Hakodesh].[29] His rulings and arbitrations are considered as if they were given on Sinai.[30] The Tzaddik, Reb Levi Yitzchak of Berditchiv writes[31] as follows: I testify heaven and earth that if the Alter Rebbe were alive in the times of the Rif and Rambam he would be considered like one of their contemporaries etc. His “words of gold” is literally like the words of the Rif and Rambam of blessed memory.”

______________________________

[1] See the following resources for Historical background of the Shulchan Aruch Harav: Hakdama of Shulchan Aruch Harav, written by the children of Admur; Sifrei Halacha Shel Admur Hazakein; Sefer Hatoldos.

[2] To note that the Gr”a also intended on writing a Shulchan Aruch with all of his final rulings, bringing only one opinion. However this did not come into fruition being the Gr”a testified that he did not have heavenly permission to do so. [Hakdama of Biur Hagr”a written by his children] However the Maggid received Divine consent and motivation to write a new Shulchan Aruch. [Sifrei Halacha Shel Admur Hazakein p. 7 footnote 1; Talpiyos 4/1-2 p. 184 in name of the Admur of Radzin]

[3] Igros Kodesh Admur Hazakein [printed in Maggid Dvarav Leyaakov Hosafos p.47]; Hakdama on Shulchan Aruch Harav, written by the children of Admur. The Maggid stated that the four cubits of Halacha are dependent on the Alter Rebbe and that even the first thought of the Alter Rebbe in a given topic is a glimmer of Divine spirit [Ruach Hakodesh]. [Letter of Maggid printed in Sefer Hatoldos p. 36]

[4] It is unclear as to exactly which year Admur began writing the Shulchan Aruch. However the above years are the estimated years of when it was written. [See Sifrei Halacha Shel Admur Hazakein p. 9] Many say that the writing of the Shulchan Aruch was begun by Admur at the age of 25. Accordingly the beginning of the writing of the Shulchan Aruch would have begun in 1770. This is five years after the Alter Rebbe arrived in Mezritch. [He arrived in Mezritch for the first time at the age of 20-Hakdama of Shulchan Aruch written by the children of Admur; Igros Kodesh Admur Hazakein 2/32; See also Beis Rebbe 2/1; Likutei Dibburim 3/483]

[5] Footnote 16-17 in Hakdama of new Kehos printing.

[6] Sefer Hasichos 1929 Sukkos brought in Sefer Hatoldos 3 p. 161

[7] Accordingly it was written in the year 1765-1767. Vetzaruch Iyun

[8] See Sifrei Halacha Shel Admur Hazakein p. 9-10

[9] Hakdama of Shulchan Aruch written by the children of Admur

[10] Hakdama of Shulchan Aruch Harav, written by the children of Admur.

[11] Prior to that time the Chassidim had many hand written copies of the Shulchan Aruch. However it was not printed in a formal book. [Piskeiy Hassidur introduction ]

[12] Sefer Hatoldos p. 33

[13] Likkutei Dibburim 1 p. 100-101

[14] Hakdama of Shulchan Aruch Harav, written by the children of Admur.

After the compilation of the Shulchan Aruch of the Michaber a number of dissenting opinions over various Halachas were voiced and later compiled as part of the Shulchan Aruch. These commentaries include the Magen Avraham; Taz; Elya Raba; Levush; ChokYaakov; Shvus Yaakov; Olas Tamid; Bach; Ateres Zekeinim; Soles Belula; Peri Chadash; Tevuos Shur; Beir Heiytiv; Kreisy Upleisiy. This left the reader with an inability of knowing how he should practically follow. Thus the Alter Rebbe was given the great task of sifting through all the opinions, learning all the laws in extreme depth from their Talmudic sources and then handing down an authoritative decision regarding which opinion to follow.[ibid]

[15] Hakdama of Shulchan Aruch Harav; Sifrei Halacha Shel Admur Hazakein p. 31-32; Likutei Sichos 6 p. 40; Hilchos Talmud Torah Admur 1/6; 2/1.

[16] See Sifrei Halacha Shel Admur Hazakein p. 28

[17] Mittler Rebbe in Igros Kodesh p. 225; Hakdama of Shulchan Aruch Harav by the sons of Admur mentions two fires that destroyed the manuscripts. Perhaps this refers to the fire that broke out in 1813 when Admur was running away from Napolian.

The Shulchan Aruch of the Mittler Rebbe: To note that the Mittler Rebbe, the son of the Alter Rebbe, likewise wrote a Shulchan Aruch on all four sections of the Tur. Likewise he wrote a lengthy commentary on the Shulchan Aruch of his father. Nevertheless these manuscripts never made it to print and were lost over the years. [Migdal Oaz p. 80 as told by the son of the Rebbe Mahrash, Rebbe Menachem Mendal]

[18] See Shaar Hakolel 1/1; Piskeiy Hassidur Hakdama

[19] Hakdama of sons on the Shulchan Aruch: “After many years when he became aged in wisdom he began to edit and novelize his rulings in Orach Chaim, beginning with the laws of Netilas Yadayim.”

[20] See Likkutei Sichos 11 p. 246; However there were some that thought the Siddur of Admur was written earlier than the Shulchan Aruch. [See Shulchan Hatahor 8/2]

[21] See Shaar Hakolel 1/1; Piskeiy Hassidur Hakdama

Negation of saying the Siddur is only for Chassidim: Many were accustomed to say that the Shulchan Aruch was written for all the Jewish people while the Siddur was written for Chassidim. [see Minchas Elazar 1/23] The Piskeiy Hassidur ibid strongly disproves this claim saying it is completely unfounded and defies logic.

[22] In 25/28 Admur rules that when there is a dispute between the Talmudists and Codifiers and the Kabbalists one is to follow the Codifiers. However if the Kabalists are stringent, one is to likewise be stringent like them, although this is not obligatory. Reb Hillel of Paritch related to Harav Avraham David Lavut [brought in his Sefer Shaar Hakolel 1/1; Likkutei Sichos 33 p. 95] that one time they asked the Alter Rebbe how to rule in a dispute between the codifiers and Kabalists and Admur answered that in general one is to follow the Kabalists. They then asked him that he himself ruled in his Shulchan Aruch that one is to follow the Poskim. Admur then replied: “That ruling that I wrote in the Shulchan Aruch follows what the Poskim say one is to do when there is a dispute between them and the Mekubalim. However the Mekubalim write that in a case of dispute one is to follow the Kabala. It is not possible that the Mekubalim will rule against the Talmud or the Poskim that ruled based on the Talmud, as all Jews must abide by all the Talmudic rulings.”

[23] The Shaar Hakolel ibid concludes that this is the main difference between the Kama and Siddur/Basra as in the later versions Admur follows the rulings of the Mekubalim. However the Piskeiy Hassidur of Rav Avraham Chaim Naah adds that although this is true this does not attribute for all the Halachic differences.

[24] See Hakdama on the Shulchan Aruch: “The Shulchan Aruch is based on the opinion of all the Poskim, Rishonim and Achronim, with the M”A at their head. The Alter Rebbe did not argue on them but rather merely arbitrated between their opinions.”

[25] Hakdama of sons on the Shulchan Aruch; Tzemach Tzedek 18/4; Divrei Nechemia 21; Minchas Elazar 1/23; Piskeiy Hassidur ibid

Hakdama of sons on the Shulchan Aruch: “The Shulchan Aruch is based on the opinion of all the Poskim, Rishonim and Achronim, with the M”A at their head. The Alter Rebbe did not argue on them but rather merely arbitrated between their opinions. However after many years when he became aged in wisdom he began to edit and novelize his rulings in Orach Chaim, beginning with the laws of Netilas Yadayim.”

Divrei Nechemia 21: “In the Shulchan Aruch the Alter Rebbe was very careful not to negate the rulings of the previous Poskim, especially the M”A. However in his later years when he became exceedingly advanced in his wisdom he argued on the previous codifiers [Achronim] even in matters that they were stringent, and codified the laws in accordance to his own personal opinion even to be lenient. It was explicitly heard from Admur that he has retracted his original method of arbitration which gave a lot of weight to the opinion of the M”A. This especially applies by those rulings that the Achronim wrote without support from any of the Rishonim.”

Tzemach Tzedek 18/4: “I heard from the Alter Rebbe himself that there are matters which he retracted from his rulings in Shulchan Aruch as he relied too much on the M”A.”

[26] Piskeiy Hassidur ibid

[27] Shaar Hakolel 1/1; Likutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechmia 21

[28] Hakdama of Ketzos Hashulchan; See Divrei Nechemia Yoreh Deah 1

[29] Letter of Maggid printed in Sefer Hatoldos p. 36

[30] Letter of Maggid printed in Maggid Dvarav Leyaakov Hosafos p. 100

[31] Brought in Piskeiy Hassidur ibid