Introduction

Author’s preface:

The laws of blessings is one of the most complex and intricate sections of study, as well as one of the most popular and widely studied sections of Jewish law. From a very young age we are already introduced by our parents and educators with the concept of reciting a blessing prior to eating a food, after eating a food, as well as to many other types of blessings such as reciting blessings upon waking, before performing Mitzvahs, and in other daily situations. It is a great honor and privilege to bring before you today a work unparalleled, especially in the English language and perhaps even in Hebrew, on this subject. This comprehensive book meticulously organizes the intricate laws of blessings, dividing them into chapters and relevant subcategories to ensure no detail is overlooked. Drawing from a vast array of sources, including the Alter Rebbe’s Shulchan Aruch, Seder Birchas Hanehnin, and Luach Birchas Hanehnin, as well as the insights of numerous Achronim like the Mishnah Berurah, Kaf Hachaim, and Piskeiy Teshuvos, it offers clear and authoritative rulings. Through practical examples, this book seamlessly weaves together complex legal discussions, making them accessible and practical for the reader. This volume will cover questions such as:

1. What is the origin of saying blessings and why do we do so? What is its importance?
2. How severe is it to say a blessing in vain and what are its rules and guidelines?
3. What is the law if one recited the wrong blessing on a food?
4. In what cases must one repeat a blessing over a second food?
5. When does bread become Hamotzi and what is the definition of Mezonos bread?
6. What foods receive the blessing of Mezonos? Chulent, porridge, granola bars?
7. What is the proper blessing to be recited on various types of fruits and vegetables?
8. What is the proper blessing to be recited on various types of soup?
9. What blessing is recited when one has a mixture of foods of two different blessings?
10. What is the order of precedence of a blessing? Which blessings are recited first?
11. When should a blessing be repeated if an interruption is made, or if your location changes mid-meal?
12. What are the bylaws of an after blessing?

This book, “The laws of Birchas Hanehnin – Rabbis Edition Vol. 1,” delves into the intricate details of these matters, offering a comprehensive guide for scholars and layman alike. A corresponding summary and student edition for the layman has also been published which is meant for quick reading and grasping of the bottom line laws without getting into the details of reasons, differences of opinions, and complex scenarios. We recommend purchasing both books as each one contains an advantage over the other. The rabbis edition contains an advantage in its depth, while the student edition contains an advantage in its brevity.

The Importance of saying Brachos:[1]

The concept of reciting blessings to G-d on the occasion of eating or receiving a benefit contains Biblical basis, as explicitly stated in Scripture regarding Birchas Hamazon, in which the verse states, “Veachalta Vesavata Uveirachta/And you shall eat and be satiated and bless.” The Torah, and later on the sages beginning with King David, commanded us to recite blessings prior and post various benefits for the sake of expressing our gratitude and recognition of the divine source of all sustenance. By reciting these blessings, individuals elevate their mundane experiences, transforming them into moments of spiritual connection and mindfulness. This practice fosters a deeper appreciation for the everyday gifts of life and reinforces the relationship between the physical and the spiritual, and between man and G-d.

Dovid Hamelech was the first to institute that one recite blessings daily. He instituted through Ruach Hakodesh that one recite 100 blessings a day as a result of the sudden death of 100 Jews each day during his reign. The purpose of the blessings that he instituted was to remind oneself of Hashem, and one’s love and fear of Him. The blessings also draw down a level of encompassing G-dliness onto the soul which give it divine assistance in its faith in G-d and helps it in the battles that it faces in this world. A blessing draws down divinity from the highest of sources and levels of the infinite light of G-d, known as Soveiv Kol Almin.

Aside for the above purposes of a blessing, the Sages also stated that whoever benefits from this world without a blessing is considered as if he has benefited from Hekdish and one who benefits from an item without a blessing is considered as if he has stolen it from G-d. Hence, one of the purposes of the recital of blessings over pleasures that one receives in this world, is to get permission from G-d to benefit from the item. Just as it is forbidden for one to use a sacred item of Hekdish for his own personal use, so too, it is forbidden for one to make use of any item of the world, which was all created by G-d for the purpose of His respect and honor, and is hence similar to an item of Hekdish. By reciting a blessing, one is in essence receiving permission from G-d to benefit from the item for the purpose of elevating it to Him, and revealing within it G-d’s glory and honor. Likewise, by reciting a blessing one expresses the fact that he is a servant of G-d, and a Master is required to provide food for his servant, hence allowing one to eat the food after the blessing is recited.

The importance of studying Hilchos Brachos:

It is known and evident the importance that the study and knowledge of Halacha plays in the role of the life of a Jewish man and woman so he know how to be properly observant. All the more so does this apply to the laws of blessings. The laws of blessings are both complex and frequently encountered, with the possibility of questions arising several times a day upon eating, making them an ideal example of a subject that requires careful study for proper understanding and observance. This study is required both in order so one can properly recite blessings prior to and post eating, as well as so he does not say blessings in vain, which often occurs when one is not well-versed in these laws and either says a wrong blessing on a particular food, or repeats a blessing in a scenario that it is not required hence reciting a blessing in vain. It is due to this that our Sages[2] have stated that if one is not knowledgeable in the laws of blessings and as to what blessing should be said over which product then he is required to visit a Sage to study the laws of blessings. The Maharsha[3] explains that this mainly refers to the laws of blessings over foods and other benefit which are much more complex than other forms of blessings such as the morning blessings or blessings prior to a Mitzvah. The reason for this complexity is due to the fact that the before and after blessing change based on the species and likewise based on many other factors, and the saying of the wrong blessing not only causes one to eat a food without saying a blessing, which is tantamount to Meilah [as explained above] but furthermore that one has set a blessing in vain. For these reasons, we find that the Rebbe placed special emphasis on the study of the laws of Birchas Hanehnin, explicitly mentioning the subject many times when discussing the need for one to study practical Jewish law.[4] Perhaps, this itself can be learned from the fact that the Alter Rebbe published no less than three compilations on the laws of blessings, as we will learn below, hence emphasizing its great importance of study and knowledge in the life of every Jew. On one occasion the Rebbe gave a directive for everyone to study the entire Seder Netilas Yadayim and Seder Birchas Hanhenin.[5]

The Alter Rebbe’s three compilations on the laws of blessings:[6]

Most amazingly, while there are full subjects in Jewish law that are missing from the Alter Rebbe’s Halachic works due to a fire which consumed much of his original manuscripts of the Shulchan Aruch[7], the laws of Brachos by the Alter Rebbe appear in three different versions, having been written three different times at different periods, each later compilation being a more updated work than the former. His first compilation are the chapters of laws in his Shulchan Aruch, which as stated above is missing several chapters. His second compilation is known as Luach Birchas Hanehnin, while his third compilation, which represents his final position on the subject, is known by Seder Birchas Hanehnin. Below we will delineate some historical and noteworthy background to each of these compilations, and how they compare to each other.

Hilchos Brachos in Shulchan Aruch Admur:

The Shulchan Aruch of Admur was written anywhere between the years 1765-1775.[8] Some[9] prove that the section of Orach Chaim was written in the years 1771-1772. The Rebbe Rayatz writes[10] that the Maggid asked Admur to write the Shulchan Aruch when he was 21 years old.[11] The other sections of the Shulchan Aruch were written at a later time. An exact date has not been historically proven.[12] [Hence, we do not have any evidence of the exact year that the laws of blessings were written by Admur, although one can assume that it was some time in the years 1772-1773.[13]] All the above is regarding the date of its writing, however regarding the publishing, the Shulchan Aruch was first printed in its entirety after the Alter Rebbe passed away, in the year 1816.[14] It was published in the city of Kapust. Accordingly, as will be explained below that the Seder Birchas Hanehnin was published together with the Siddur in the year 1803, it is highly possible that this later version known as Seder Birchas Hanehnin was actually made available to the public through publication prior to the earlier writings of Admur in his Shulchan Aruch!

The Shulchan Aruch of Admur in comparison to the Seder and Luach:[15]

There are several noteworthy differences between the laws of blessings written by Admur in his Shulchan Aruch versus those written in his later work known as the Seder and Luach. The first and most significant difference is with regards to the subjects that each cover. Admur in his Shulchan Aruch follows the order of chapters of the Shulchan Aruch of the Michaber which extends from chapter 157 through chapter 230. A number of the subjects covered throughout these chapters were not covered in the Seder and Luach. On the other hand, however, due to the above-mentioned fire, many of these chapters are missing in the Shulchan Aruch of Admur, and hence we have entire subjects completely omitted from his Shulchan Aruch but which can be found in his Seder and Luach [and some which are missing from both]. Below we will delineate the list of chapters missing from the Shulchan Aruch of Admur and reference to if they are included in his Seder and Luach.

Another noteworthy difference is the style of writing; as while in his Shulchan Aruch Admur painstakingly clarified and explained each and every law and opinion together with its reasons, at times going great lengths to explain the logic behind a certain view, for the most part, this is completely omitted in his Seder and Luach. Not only are certain opinions and topics not brought at all, but reasons behind the rulings are scarce, and only brought if they have some practical application to the law under discussion. The reason for this difference is simple, as the intent of the Seder and Luach is to be a short and brief jotting of rulings that can be easily available on the fingertips of every individual and hence entering lengthy reasonings and explanations, as well as uncommon scenarios of rulings, would be counterproductive.[16] This is in contrast to the Shulchan Aruch of Admur which was initially written with the intent of giving the background  and reasons to the laws in addition to the rulings. [With this in mind it can be said that the Seder and Luach are a mere summary of the Shulchan Aruch, and hence in many instances we find that they record the exact same law in the exact same wording.] Accordingly, it is difficult to discern any change of mind in ruling by Admur from the fact that the reasons were omitted. Nonetheless, there are several clear changes in ruling between the Seder and Luach and those which he ruled in his Shulchan Aruch, and as stated above these rulings represent his final position. When this occurs, quite often the ruling of the Luach and Shulchan Aruch are the same, while the ruling of the Seder is the one that defers. However, on rare occasions we find that the rulings in the Luach and Seder are the same and defer from the ruling of his Shulchan Aruch. In even rarer instances we find that every publication has a different ruling for a total of three different rulings on the same subject.

Another most noteworthy difference between the Seder and Luach versus his Shulchan Aruch is the organization of the laws, as while in the Shulchan Aruch the laws are organized according to the chapters of the Shulchan Aruch of the Michaber, in the Seder and Luach they are organized in accordance to topic, hence making it much easier to study and find a requested law. To quote from the Alter Rebbe’s own words in his [or the publishers[17]] introduction to his Luach “Being that there are many laws and many stumbling blocks and we have found in seen a pamphlet compiling the rulings of the earlier and later codifiers in a clear and straightforward language with set laws, in order to lessen the burden on the reader we have jotted short rulings that are necessary and common in our country and divided them into chapters in order so the reader can quickly proceed through the material, and the world will be filled with knowledge of G-d” To note, however, as we will bring later in the comparison between the Seder and Luach, that a further and better reorganization of the chapters was done in the Seder.

The chapters missing from Shulchan Aruch Admur

The following chapters are missing from the laws of blessings found in the Shulchan Aruch of Admur:

1. 169-173 [not discussed in Seder nor Luach]
2. 175 [found in Seder 12 and Luach chapter 11]
3. 176 [found in Seder 9:7 and Luach 6:7]
4. 208 [found in Seder and Luach chapter 1 and Seder chapter 8]
5. 209
6. 210 [found in Seder chapter 8 and 10 and Luach chapter 2]
7. 211 [found in Seder chapter 10 and Luach chapter 3]
8. 216-230 [Some found in Seder chapter 11-13, and Luach chapter 11-12]

See the end of the introduction for a full list of tables on the subject matter !

The Seder Birchas[18] Hanehnin versus the Luach[19] Birchas Hanehnin:[20]

In addition to the Alter Rebbe’s compilation of rulings on the laws of blessings in his Shulchan Aruch, which as stated above is missing several chapters, he also wrote two other compilations on these laws, one known as Luach Birchas Hanehnin and the second name as Seder Birchas Hanehnin. The Luach Birchas Hanehnin was seemingly published around the year 1800[21], although was seemingly written between the years  1779 and 1795.[22] It is considered a more updated version of laws of the Alter Rebbe in comparison to his rulings in his Shulchan Aruch which were likely written in the early 1770s when the Alter Rebbe was still young. Nevertheless, the Seder Birchas Hanehnin is an even more updated version, having been published together with the Alter Rebbe’s Siddur three years later in the year 1803.[23] Seemingly, its writing took place during the years 1801 to 1803 hence being written over two decades after the Shulchan Aruch, and possibly a decade or two after the Luach.[24] Indeed, due to that the Seder Birchas Hanehnin was printed together with the Alter Rebbe’s Siddur, it is often cited and referenced to plainly by the term Siddur. It was only in the year 1820 that the Seder Birchas Hanehnin was published as its own individual publication not together with the Siddur. One of the novelties in this later publication is that the chapters were each given a title and listed the number of laws within them.[25]

The differences between them: Indeed, there are a number of differences and changes in ruling of Admur between his Luach and Seder. At times, these differences are explicitly evident, such as when Admur explicitly rules in his Seder differently than his explicit ruling in his Luach. At other times this change of ruling is not explicitly evident but is rather deduced from an omission in his Seder of a ruling that he brought in his Luach. The Seder represents the final position of the Alter Rebbe on the various subjects, and it is like this version that we rule.[26] For this reason, the Luach Birchas Hanehnin is also known as the Mahadura Kama, while the Seder Birchas Hanehnin is known as the Mahadura Basra. With that said however, the vast majority of rulings remain the same between the Seder and Luach, and even the Shulchan Aruch of Admur and it is only in occasional areas that we find differences between them. To highlight the differences between the two publications, it suffices to bring the Alter Rebbe’s own words in his introduction to his Seder Birchas Hanehnin:

“And these add to the earlier ones [i.e. the Luach and Shulchan Aruch] some clear halachic innovations, compiled from the writings of the early sages, which were not included in the first Luach. The first Luach was established and refined according to the views of the later sages which left space for further research to gather more details and sources from the various orchards of Torah literature and scholarship. Both of these compilations are the word of the living G-d having been given by the same Shepherd. Also the laws and its chapters have been reorganized in this new compilation in a better and finer manner.”

Thus, we see two clear differences noted by the Alter Rebbe himself with regards to the differences between his earlier and later version, the Luach and Seder.

1. Change of views: The Luach was strictly limited to the rulings of the Achronim, while the Seder includes new innovative rulings compiled from earlier sources in the Rishonim or Kadmonim. [This follows the general style of Admur in his Siddur and later publications to include the rulings of earlier Rishonim whose publications were not available to the Achronim or at the time that he wrote his Shulchan Aruch, and to overrule the Achronim based on these opinions found in the earlier codifiers.[27]]
2. Change of structure: The structure and organization of the laws and chapters are different between the two versions, with the Alter Rebbe testifying that the organization in the Seder has the upper hand. An example of such a difference can be found in the order of the chapters of discussion, which are different in the Seder than the Luach. Likewise, the Luach only consists of 12 chapters while the Seder consists of 13 chapters, having added an entire chapter on the subject of Besamim, which is not to be found in the Luach. A full table delineating the corresponding discussions of each chapter of the Seder, Luach, and Shulchan Aruch can be found at the end of the introduction.

Some noteworthy ruling differences between the Seder, Lauch, and Shulchan Aruch:[28]

While it is beyond the scope of this short paragraph to delineate all of the many differences in rulings between the three works of Admur, we will jot down a few examples of these differences, as we have brought within the actual Sefer each in their relevant chapter of discussion.

1. Blessing of Tafel – Seder versus Luach and Shulchan Aruch: Whenever one is required to recite an individual blessing on a Tafel, as will be explained in Chapter 17, we rule following Admur in the Seder[29] that the Tafel is to receive its unique blessing whether it be Hamotzi , Mezonos, Haeitz, Ha’adama, or Shehakol. However, in his Luach[30] and Shulchan Aruch[31] Admur rules that a Tafel always receives the blessing of Shehakol, irrelevant to its original blessing. [See Chapter 17 Halacha 1C] Hence we have brought an example where the rulings in the Seder overrule a previous ruling brought both in the Luach and Shulchan Aruch of Admur.
2. Said Haeitz on wine instead of Hagafen –  Seder versus Luach and Shulchan Aruch: In the Luach[32] and Shulchan Aruch[33] Admur rules that if one recited the blessing of Haeitz on wine he does not fulfill his obligation and must repeat the correct blessing of Hagafen. However, in the Seder[34] Admur completely omits this subject, not writing either this position nor any other position on the subject. This was not for no reason, as the brother of Admur, known as the Maharil[35], testifies that it was due to the Alter Rebbe retracting from his previous view and now ruling that that one does fulfill his obligation Bedieved if he said the blessing of Haeitz over wine. Practically, due to this we conclude that the blessing is not to be repeated. [See chapter 7 Halacha 17D] Hence we have brought a further example where the rulings in the Seder overrule a previous ruling brought both in the Luach and Shulchan Aruch of Admur, however this time the ruling in the Seder is based on an omission and not based on any explicit ruling. We thus see how carefully we must analyze even the omissions of Admur in his Seder to determine his final position.
3. In how much time must a Revius be consumed: See Chapter 21 Halacha 7 for a difference in ruling between the Seder [brought in the main text], versus the Luach and Shulchan Aruch [brought in footnotes]
4. Tziruf for Bracha Achrona by food with its gravy – Seder and Luach versus Shulchan Aruch: In the Seder and Luach Admur rules that food that was cooked with gravy, the gravy does not join the food for a total of a Kezayis.[36] However, in his Shulchan Aruch[37], Admur rules they do join. Hence we have seen an example where the rulings in the Seder and Luach differ from the Shulchan Aruch of Admur. See Chapter 21 Halacha 8B!

Determining the final opinion of the Alter Rebbe:

With all said and done with regards to the three compilations of Admur on the laws of blessings, we now have the difficult and challenging task of refining the final position and rulings of the Alter Rebbe. As stated above, we always rule like an author’s latest and final version of laws, hence making the Seder the final position of ruling of the Alter Rebbe which is to be followed by Chabad Chassidim and others who abide by his rulings.[38] Nonetheless, there still remains a major challenge in clarifying the final positions of the Alter Rebbe as there are many Halachas and details which are either completely omitted from the Alter Rebbe in his final version of the Seder, or are left unclear as to their proper understanding. In many of such cases, clear rulings and/or clarifications on these subjects have been written by Admur in his prior works of the Luach and Shulchan Aruch. Accordingly, in order to get a clear and full understanding of the positions and rulings of the of the Alter Rebbe in the laws of blessings, it is necessary for the scholar to study all three of these works and compare them to each other. It is then necessary for him to discern which of the additions and clarifications brought in the prior works represent the Alter Rebbe’s final position and would apply even according to his Seder, and which are considered obsolete rulings which have since been overruled by the Seder. Many books have been written by scholars on this subject of comparison with many of the footnotes on these publications relating any differences or additions found in the other works. One most noteworthy work is that of the Ketzos Hashulchan who summarizes all the final rulings of Admur in the main text, adding additions that do not contradict the Seder whenever necessary including from the Michaber and other Achronim. In his footnotes, he draws extensively into contrasts and comparisons between the Seder versus the Luach and Shulchan Aruch. In this book we have painstakingly attempted to document any changes, additions, and clarifications present in any of the three works either in the main text or in the footnotes. In cases of conflict, while we have written only the rulings of the Seder in the main text, we have done our best to bring you the conflicting ruling of Admur in his previous texts whether it be the Luach or/and Shulchan Aruch, within the footnotes.

Table of Seder Birchas Hanehnin

Table of Luach Birchas Hanehnin

Table of Shulchan Aruch Admur Hilchos Peiros

Table delineating chapters of discussion in each three publications

Two Tables of differences between all three versions

[1] See Chapter 1 Halachas 1-4

[2] Brachos 35a, brought in Admur Seder 1:5; Luach 1:5; Admur 202:24; M”A 202:36; Rabbeinu Yona Brachos 25a; Ketzos Hashulchan 49:3

[3] Chidushei Agados on Brachos ibid

[4] Toras Menachem 5715 Vol. 13 pp. 86 and 229 [Yud Shvat 1955]; Igros Kodesh 10:130; 10:270; 10:355

[5] Likkutei Sichos 24:67 [24^th Teves 1978]

[6] For a full background and further research on the subject, please see all the following sources of discussion: Shaar Hakolel 43:15; 44:1; Likkutei Sichos Vol. 24 p. 69; Toras Chabad of Rav Mondshine pp. 64-69; Yagdil Torah Tzemach Tzedek 8 pp. 87-102; Kefar Chabad 793 p. 20; The new print of the Shulchan Aruch p. 5 -6 and in the footnotes; Seder Birchas Hanehnin of Rav Alyashvili p. 29 in the footnotes

[7] See Hakdama of sons of Admur to the SHU”A that there were two fires that caused the manuscripts to get destroyed; Igros Kodesh Admur Haemtzai p. 225 that the fire occurred in the year 1810/5570; Hatamim 2:46; Toldos Amudei Hachabad p. 82; See Sifrei halacha of Admur [Mondshine] p. 28

[8] It is unclear as to exactly which year Admur began writing the Shulchan Aruch. 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 been 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; Likkutei Dibburim 3:483.] The year that the Alter Rebbe arrived in Mezritch was 1764. [Rebbe in Haggadah Shel Pesach “Bedikas Chameitz”]

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

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

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

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

[13] See new Mahadurah of Shulchan Aruch Admur volume 1 p. 5 footnote 5 that so implied from the Hakadama of Bnei Admur who write that the entire section of Orach Chaim was completed in two years starting from the year 1772

[14] 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 ]

[15] See Yagdil Torah Tzemach Tzedek 8 pp. 87-102 [Rav Levi Bistritzky] in length and Sifrei Halacha Shel Admur Hazakein p. 67

[16] Likkutei Sichos 24:69

[17] See the new Mahadurah of Shulchan Aruch Admur volume 1 p. 636 footnote 1 that in their estimation the first part of this introduction was written by the publishers while the second part was written by the Alter Rebbe himself

[18] It is interesting to note that in all the publications, the title is Birchas Hanhenin, and not Brachos Hanehnin. [Likkutei Sichos 24 p. 67 footnote 1] However, we do find in some letters of the Rebbe, that it was spelled as Birchos Hanehnin.

[19] The name Luach: As for the reason why this compilation was named Luach, in contrast to the name Seder, some suggest that this is because it was posted on the walls of Shuls and study halls in order for people to be able to always access it and look up any question they may have. [Likkutei Sichos Vol. 24 p. 69 footnote 17]

[20] See Hakdama of Admur in his Seder Birchas Hanhenin; Hakdama of Rav Levi Bistritzky in his Seder Birchas Hanhenin with Marei Mekomos

[21] It was evidently first printed in 1800 in the city of Shklov and then in 1801 in a different city. To note however that the Rebbe Rayatz states that it was first published in 1795. [Igros Kodesh Rayatz 10:117] See in great length in new Mahadurah of Shulchan Aruch Admur volume 1 p. 5 footnote 8 and in Toras Chabad of Rav Mondshine pp. 64-67

[22] See new Mahadurah of Shulchan Aruch Admur volume 1 p. 5 footnote 7 that so implied from the Hakadama of Bnei Admur

[23] 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]

[24] See new Mahadurah of Shulchan Aruch Admur volume 1 p. 5 footnote 9 that so implied from the Hakadama of Bnei Admur

[25] Toras Chabad [Mondhsine] p. 66

[26] Shaar Hakolel 1:1; Likkutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechemia 21

[27] See for example the introduction of Admur to his Seder Hachnasas Shabbos where he explicitly states this.

[28] See Yagdil Torah Tzemach Tzedek 8 pp. 87-102 [Rav Levi Bistritzky] in length for a list of differneces

[29] Setimas Admur in Seder 3:16 and Seder 3:13 “Hameyuchedes Lah”; and 4:7 and Seder Netilas Yadayim Halacha 18;

[30] Luach 4:15

[31] Admur 212:10

[32] Luach Birchas Hanehnin 1:2 and 10:11

[33] Admur 202:10

[34] Omitted from Seder Birchas Hanehnin 1:2 and 6:9

[35] Gloss of Maharil on Admur 202:10 [regarding his ruling that if one said Haeitz on wine that he is not Yotzei] “In the Siddur Admur omitted this ruling and I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer that he is Yotzei.”; Even Haozer 208:14

[36] Seder 8:8; Luach 2:9;

[37] Admur 158:6; 197:2; 612:2

[38] Shaar Hakolel 1:1; Likkutei Sichos 11 p. 246; Introduction of the Rebbe to the Shulchan Aruch Harav; See Divrei Nechemia 21