The Shulchan Aruch Harav: Historical Origins, Purpose, Structure, and Legacy

A. The Divine Mandate – How the Shulchan Aruch HaRav Was Conceived:[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.

Its initiation by the Maggid of Mezritch:[2] After the Alter Rebbe’s arrival to his master and teacher, the Maggid of Mezritch, the holy soul of the Maggid was stirred through Divine inspiration—Ruach HaKodesh—and with heavenly approval, for a new Shulchan Aruch to be composed. Its purpose was to provide clear guidance on the practical observance of Jewish law and to establish a dwelling for the Divine Presence. For, as our sages teach, God has no place in this world except within the four cubits of Halacha. He was entrusted from Heaven to search from amongst his disciples for one who is worthy of this task. [Hence, for all intents and purposes, the Maggid of Mezritch was appointed by the heavenly courts to compile a new Shulchan Aruch, and search amongst his students for a proper candidate to do so. It is noteworthy that the Vilna Gaon (Gr”a) also intended to compose a Shulchan Aruch presenting his final rulings, bringing only a single, definitive opinion. However, this endeavor did not materialize, as the Gr”a himself testified that he lacked heavenly permission to proceed with such a work.[3] In contrast, the Maggid of Mezritch received explicit Divine consent and inspiration to initiate the composition of a new Shulchan Aruch.[4]]

The Maggid of Mezritch appoints the Alter Rebbe:[5] From among all his disciples, the Maggid of Mezritch chose the Alter Rebbe to undertake the composition of the new Shulchan Aruch. This decision was based on the Alter Rebbe’s unparalleled mastery of the Talmud and its commentaries, as well as his profound depth in Halacha. The Maggid praised his exceptional scholarship and, recognizing that no one else possessed such greatness, implored him repeatedly to accept this monumental task. The Maggid emphasized that only the Alter Rebbe could delve into the depths of Halacha and render definitive rulings, synthesizing the words of the early authorities together with the conclusions of the later sages up to his own time. 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].[6] The Alter Rebbe once related to his grandson that when his master and teacher instructed him to compose the Shulchan Aruch, he became deeply concerned that this might arouse jealousy among the other disciples. He expressed this worry to his master, and upon hearing it, the Maggid rose to his full stature, placed his holy hands upon the Alter Rebbe’s head, and blessed him with the priestly blessing (Birkat Kohanim). When he concluded the blessing, the Maggid spoke with him for a full hour, guiding him regarding the structure and composition of the Shulchan Aruch. From that moment onward, the remaining members of the Chevra Kadisha befriended him and honored him with love and brotherhood.[7]

The Author’s scholarship and tutelage under the Maggid:[8] By the age of eighteen, the Alter Rebbe had already completed the study of the entire Talmud together with all its principal commentaries. At twenty, having mastered the disciplines of Torah and Avoda through Sefarim, he sought further advancement in his Torah study and service of God through a teacher—an elevation that could not be attained through books alone. With Divine Providence guiding his heart, he resolved to seek a teacher and journeyed to Mezritch, where he met and became a devoted disciple of the Maggid of Mezritch. Shortly after his arrival, at the age of 21, the Maggid entrusted him with the task of compiling the Shulchan Aruch HaRav. At the age of thirty, the Alter Rebbe completed his sixteenth review of the entire Talmud, again with all its commentaries. This monumental undertaking was accomplished while standing, day and night, without interruption, in a state of complete dedication. It was at this juncture that he began revising and re-editing the Shulchan Aruch from the beginning.

B. Historical Background and Development:

When was it written: the Shulchan Aruch Harav was written anywhere between the years 1765-1775.[9] Some[10] prove that the section of Orach Chaim was written in the years 1771-1772. The Rebbe Rayatz writes[11] that the Maggid asked Admur to write the Shulchan Aruch when he was 21 years old.[12] The other sections of the Shulchan Aruch were written at a later time. An exact date has not been historically proven.[13]

The laws of Tzitzis and Pesach-Amongst the first sections to be written:[14] 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 Nickelsburg 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?[15] 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.[16] This publication of the Shulchan Aruch HaRav in 1816 was made possible through the financial support and assistance of the renowned philanthropist, Rabbi Pinchas Reizes of Shklov.[17] Certain sections of the Shulchan Aruch were printed beforehand. Hilchos Talmud Torah was printed in Shklov in the year 1794.[18]

C. Its Name – 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:[19] 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.”

D. Its Sections:[20]

The new Shulchan Aruch was written by Admur into two sections. The first section presents the laws with their reasoning and the halachic rulings that emerge after careful analysis of the early and later authorities, articulated in clear and pure language so that they may be easily understood and retained by all. The work rested upon the foundations laid by all the great decisors, foremost among them the author of Magen Avraham. The approach is not to dispute unnecessarily, but to weigh and resolve, establishing the law with compelling proofs and setting each ruling in its proper order, free from confusion or contradiction. The second section, known as Kuntres Acharon, was designed for scholars, containing expanded dialectics and strong proofs, allowing each teacher to follow their own approach. This method was likewise applied to the essential laws scattered throughout the other parts of the Shulchan Aruch, gathering them into a unified structure modeled after Orach Chaim. In Yoreh De’ah, which addresses the rulings of prohibition and permission, the Alter Rebbe presented concise, definitive rulings alongside in-depth analysis, harmonizing clarity with depth so that both sections complement one another under a single framework.

1. Its Style:

The Shulchan Aruch HaRav was composed in three distinct styles, each tailored to its purpose and audience:

Style A – Concise Halachic Compilation: The first style is a summarized presentation of practical laws, similar in structure and chapter division (i.e. Simanim) to the original Shulchan Aruch but without the text of the Mechaber or the Rema. In this format, the Alter Rebbe compiled the halachos and their arbitrations in clear, straightforward language, omitting the names of individual authorities. When multiple opinions existed, he listed them briefly and then provided a final ruling based on his analysis. To enhance clarity and depth, this style included Kuntres Acharon footnotes, which elaborated on the decision-making process, citing sources, reasoning, and dialectical analysis for scholars. This approach was followed throughout Orach Chaim and parts of Yoreh De’ah, making the main text accessible to all—even the simplest learner—while reserving the complex pilpul for the scholarly notes.

Style B – Scholarly Commentary on Mechaber and Rema: The second style, primarily used in Yoreh De’ah, was intended for rabbinic authorities and advanced students. Here, the original chapters and rulings of the Mechaber and Rema were retained in full, and the Alter Rebbe wrote a comprehensive commentary around their words. This commentary included:

• Explanations of the underlying reasons for each ruling.
• Presentation of differing opinions among the Poskim.
• Comparative analysis of related cases.
• A final arbitration based on his deep understanding of the sources.

This style reflects the Alter Rebbe’s goal of providing rabbonim with the tools to understand the halachic process in depth, rather than merely memorizing conclusions.

Style C: Reorganized and Independent Structure: The third style was reserved for select complex subjects, such as the laws of Talmud Torah, Ribbis (interest), and various topics in Choshen Mishpat. In these areas, the Alter Rebbe did not follow the chapter order of the original Shulchan Aruch and did not reproduce the wording of the Mechaber and Rema. Instead, he:

• Rearranged the structure of the halachos for greater clarity and logical flow.
• Created new chapter divisions suited to the subject matter.
• Presented the laws in a fully integrated format, combining practical rulings with explanatory reasoning.

For example, the section on Talmud Torah does not mirror the original chapter sequence but follows the Alter Rebbe’s own systematic arrangement, making the material more user-friendly and pedagogically sound. This same method was applied to parts of Choshen Mishpat, where clarity and accessibility were paramount.

E. Its purpose – The Purpose of the Compilation of the New Shulchan Aruch and its necessity over the Shulchan Aruch of the Michaber:

The compilation of the new Shulchan Aruch was intended to fulfill two central objectives:

1. Arbitrating Among the Later Authorities (Achronim):[21] The first purpose was to provide clear arbitration between the many Halachic opinions that had developed since the original printing of the Shulchan Aruch by the Michaber. After the appearance of the Shulchan Aruch, numerous dissenting opinions and additional commentaries emerged, such as the Magen Avraham, Taz, Elya Raba, Levush, Chok Yaakov, Shvus Yaakov, Olas Tamid, Bach, Ateres Zekeinim, Soles Belula, Peri Chadash, Tevuos Shur, Beir Heiytiv, and Kreisy Upleisiy. The abundance of these opinions resulted in confusion, making it difficult for the reader to determine which view should be followed in practice. The Alter Rebbe was thus given the significant responsibility of carefully reviewing all these opinions, delving deeply into the laws from their Talmudic sources, and ultimately issuing clear and authoritative rulings for practical observance.
2. Explaining the Reasons Behind the Laws (Halachos Betameihem):[22] The second objective was to present the Halachic rulings together with their underlying reasons. By explaining the rationale behind each law, the learner is empowered to compare these reasons to similar cases, thereby gaining the ability to reach proper Rabbinical decisions when new or related questions arise. This method not only clarifies the law itself but also enables a deeper understanding, allowing students and scholars to appreciate the foundations of each ruling and to apply them accurately in various circumstances.

F. The burning of the manuscripts:[23]

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.[24] 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.

G. The second version of the Shulchan Aruch [Mahadurah Basra] and the rulings of the Siddur:[25]

As stated above, the first version of the Shulchan Aruch was written in the years 1765-1775, 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.[26] The second version was lost in the fire together with sections of the first version.[27] 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.[28] 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:[29] The Siddur is not merely a summary of practical laws and directives that are needed at the worshipper’s 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 took the opinion of the Kabbalists into account and in many instances follows their ruling as opposed to the Talmudists and Codifiers.[30] This however does not attribute for all the changes of ruling between the Shulchan Aruch [Kama] and Siddur and Basra.[31] 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.[32] 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 in those instances that they don’t have support in the Talmud and Rishonim.[33] 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.[34]

Who does one follow, the Siddur or the Shulchan Aruch?[35] 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 after the Shulchan Aruch and hence represents the final ruling of Admur in the given subject.

H. Following the rulings of Shulchan Aruch Harav versus other Poskim:[36]

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 divert from his opinion. 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].[37] His rulings and arbitrations are considered as if they were given on Sinai.[38] The Tzaddik, Reb Levi Yitzchak of Berditchev writes[39] 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.”

I. Ruling of Alter Rebbe that differs from Tzemach Tzedek:[40]

The Alter Rebbe was divinely appointed by the Maggid of Mezritch[41] in the late 1760’s[42] to compile a new Shulchan Aruch which would arbitrate a final ruling amongst the various opinions in Halacha and compile the reasons.[43] This work of the Alter Rebbe, which became known as the Shulchan Aruch Harav[44], became accepted amongst all Jewry, and became the final practiced ruling for Chassidim, especially Chassidei Chabad.[45] Nonetheless, despite this being the general approach to always follow the rulings of the Alter Rebbe’s Shulchan Aruch, we find numerous instances in which the final Chabad practice differs from these rulings, either due to the Alter Rebbe himself having later retracted from his original ruling as we find in his Siddur, and Mahadura Basra, or due to Minhag Beis Harav [the personal custom of the Alter Rebbe and Chabad Rabbeim]. Now, regarding the rulings of the Tzemach Tzedek, the grandson and close student of the Alter Rebbe. The Tzemach Tzedek wrote many volumes of Halachic responsa’s, as well as commentary on the Talmud, and in some of these areas he writes differently than how his grandfather, the Alter Rebbe, had ruled in his Shulchan Aruch. In such instances, the question is raised as to whom Chassidim should follow; should we file the rulings of the Alter Rebbe which carry the full weight of the Shulchan Aruch which had been divinely written and accepted by all, or should one follow the rulings of the Tzemach Tzedek, due to the rule of “Halacha Kebasraiy[46],” and likewise due to the fact that perhaps the Tzemach Tzedek was aware that the Alter Rebbe later retracted from his ruling and this retracted ruling simply never came to writing [as is known, the Alter Rebbe wrote an entire second version of the Shulchan Aruch later on in his life, and only a few chapters of it survived the infamous fire of 1810].

Whom to rule like: Practically, there is no clear-cut directive of how Chassidei Chabad are to act, and how Rabbanei Chabad are to rule in those halachic matters which contain a contrast in ruling between the Alter Rebbe and Tzemach Tzedek. In some instances we rule like the Tzemach Tzedek over the rulings of the Alter Rebbe, while in other instances we were like the rulings of the Alter Rebbe over the rulings of the Tzemach Tzedek. This especially applies in those cases that the Tzemach Tzedek did not actually finalize the ruling which contradicts the ruling of the Alter Rebbe, but simply discussed the opposing ruling as part of his commentary on the Talmud and Poskim. While one can argue in such cases that this indeed expresses the true opinion of the Tzemach Tzedek to be unlike that of his grandfather, the Alter Rebbe, one can equally argue that the Tzemach Tzedek is simply showing Halachic support for the other opinions as part of “Eilu Vieilu Divrei Elokim Chayim,” and does not intend to practically rule against the ruling of his grandfather [i.e. Pilpula and Shakla Vetarya and not Pesak Halacha]. Furthermore, it is possible that the Tzemach Tzedek was not always aware that he was even arguing on the ruling of the Alter Rebbe, as can be seen from the fact in many of his contrasting rulings he does not even mention the ruling of his grandfather the Alter Rebbe, due to that perhaps he never saw that ruling of the Alter Rebbe whose Shulchan Aruch was only first printed in its entirety late in the life of the Tzemach Tzedek.[47]

The Rebbe’s opinion: There is no known clear position of the Rebbe on the subject of how to arbitrate when there is a dispute between the rulings of the Alter Rebbe and that of the Tzemach Tzedek. There were cases in which the Rebbe sided like the ruling of the Tzemach Tzedek [i.e. Shehechiyanu by daytime of Megillah], and cases in which he sided like the ruling of the Alter Rebbe [i.e. Mizmor Lesoda; Sheitals], as will be brought below in the examples. All in all, as can be gleaned from the Rebbe’s replies regarding how an ambidextrous should put on his Tefillin, this matter is subject to the rulings of Ziknei Rabbanei Anash, and hence whenever one has a question in this matter, he should turn to them for final ruling, and there is no set rule in this matter.

Case example: The Alter Rebbe[48] rules that one who writes with his right hand is to wear the Tefillin on his left arm even if he does all his other actions with his left hand.[49] However, other Poskim[50] rule that in such a case he is to wear the Tefillin on his right hand, like a lefty[51], and the Tzemach Tzedek[52]  thereby concludes that in such a case he is to put the Tefillin onto both arms due to doubt. Practically, there is no clear arbitration in this dispute.[53] Nonetheless, the widespread custom is not to be stringent like the latter opinion, and rather the custom is to only wear the Tefillin on the left arm, similar to a righty.[54] In all cases, one is the contact a Rav for a final arbitration on this matter.[55]]

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[1] See the following resources for Historical background of the Shulchan Aruch Harav: Hakdama of Shulchan Aruch Harav, written by the children of Admur; Beis Rebbe; Sifrei Halacha Shel Admur Hazakein; Sefer Hatoldos Volume 1 Chapter 6

[2] Hakdama of Shulchan Aruch Harav “And as he stood before the Lord, there was awakened the holy spirit of his master and teacher in that sacred abode, upon whom the hand of God rested with wisdom. From Heaven, it was affirmed through him to undertake this work for Israel—the words of the covenant, the revealed Torah given to us and our children, which is equal to all the commandments, for as our sages taught: “Even the matters of Heaven do not compare to it.” For the Holy One, blessed be He, has no place in His world except the four cubits of Halacha……Therefore, regarding all the matters of this letter, it was affirmed from Heaven through the holy master mentioned above to search diligently among his disciples for one in whom the spirit of God rests—one capable of understanding and teaching clear Halacha, with precision and depth, establishing the law according to its true conclusion. This individual was to undertake the sacred task of composing a work in the manner of the Shulchan Aruch on Orach Chaim and Yoreh De’ah, which contain the laws most essential and prioritized above others, and to arrange all the legal rulings found in the Shulchan Aruch and among the later authorities in a refined language, with clarity and in their proper context.”

[3] See the introduction to Biur HaGr”a, authored by his children “These two things I heard from his holy and pure mouth: that his Creator’s will did not agree with him, and therefore he did not act upon them in his old age. I asked him many times why he had not traveled to the Holy Land, and he never answered me. Once, after much persistence, he replied: ‘I have no permission from Heaven.’ Likewise, he assured me that he intended to compose halachic rulings based on the Arba’ah Turim, presenting only one definitive opinion—the view that appeared correct in his eyes, supported by strong and irrefutable proofs. I requested this of him several years before his passing, and on one occasion he answered me: ‘I have no permission from Heaven.’”

[4] See Sifrei Halacha Shel Admur HaZakein, p. 7, footnote 1; Talpiyos 4:1–2, p. 184, citing the Admur of Radzin

[5] Hakdama on Shulchan Aruch Harav, written by the children of Admur “Thus, our master, teacher, and Rebbe of blessed memory chose him—because at that time he was overflowing with the wisdom of the Talmud and the decisors—and he urged him persistently, saying: “There is no one as discerning and wise as you to descend into the depths of Halacha and perform this sacred labor: to bring forth the essence and inner reasoning of the laws mentioned throughout the words of the early and later authorities, each matter set in its proper order without confusion or mixture, and to establish the clarified halachic ruling derived from all the decisors up to the sages of our own time.”; Igros Kodesh Admur Hazakein [printed in Maggid Dvarav Leyaakov Hosafos p.47]

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

[7] Hatamim p. 72

[8] Hakdama of Shulchan Aruch Harav, written by the children of Admur, “For it is already well known and widely recognized the full strength and breadth of his greatness in wisdom and understanding from his youth—that while still only eighteen years old, he had mastered the entire Talmud together with all its accompanying commentaries, both of the early and later authorities, leaving nothing of significance aside… For when he was twenty years old, he strove to pursue the knowledge of God in accordance with the depth of his understanding, the breadth of his wisdom, and the purity and sanctity of his heart, faithful before the Lord. Yet in all his study, he did not find sufficient fulfillment to satisfy the profound depths of his aspirations—particularly in attaining the inner meaning of the Torah and its luminous truths that illuminate the soul with the light of life, to the point of complete spiritual satiation. Then, by the spirit of holiness from God, it was granted to him that He guided his ways to walk in the light of the Lord, to set his steps and ascend inward to the sanctuary of holiness of that sacred abode—the eternal light, the wonder of the generation, the divine and brilliant genius, our teacher and master of blessed memory, who walked in uprightness in the holy community of Mezritch, upon whom the spirit of the Lord rested, as is known and renowned. There he found rest for his soul, quenched its thirst with clarity, and partook of the Tree of Life—the Torah—living forever in the life of life, as it is written: ‘The righteous shall live by his faith………. After many years in which he added wonders of wisdom upon wisdom—thirty years during which he reviewed the entire Talmud repeatedly, as we have heard from his holy mouth—that while in the holy community of Mohilev, he completed his seventeenth review of the Talmud, standing day and night without pause, so that the teachings shone from his lips as on the day they were given at Sinai. At that time, he began to edit and innovate in his commentary, starting with the section of Orach Chaim.”

[9] 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]

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

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

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

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

[14] Hakdama of Shulchan Aruch written by the children of Admur “His work began while he was seated among the sages in the place of the holy master mentioned above, where he expounded the Torah on the laws of Tzitzit and the laws of Pesach. Both sections were completed there before the arrival of those two golden pillars—brothers united—the renowned and exalted geniuses, pillars of the world: Rabbi Shmelke and his brother Rabbi Pinchas, of blessed memory, prior to their departure to assume the rabbinate in the communities of Ashkenaz, in Nikolsburg and Frankfurt am Main. Before their eyes were the writings of my revered father on these two sets of laws, and they praised and lauded him exceedingly, saying to him: “Be strong and strengthen yourself to bless the completion, for this work is fitting and proper for you. May the merit of the Torah stand for you, your descendants, and all Israel.”

[15] Hakdama of Shulchan Aruch Harav, written by the children of Admur “For two full years, this composition on Orach Chaim was refined into two tablets—written on both sides. The inner tablet contains the laws with their reasoning and the halachic rulings that emerge after thorough analysis of the early and later authorities, presented in a clear and pure language so that they may be easily understood and articulated by all. It is founded upon the opinions of all the decisors, both early and later, foremost among them the author of Magen Avraham. He did not exceed the proper measure by disputing them unnecessarily, but rather sought to resolve and determine their rulings with sound and compelling proofs, setting each matter in its proper place without confusion or mixture.”

[16] 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 ]

[17] Hakdama of Shulchan Aruch Harav, brought in Sefer Hatoldos ibid p. 167, omitted from all other publications of the Hakdama

[18] Sefer Hatoldos p. 33

[19] Likkutei Dibburim 1 p. 100-101

[20] Hakdama of Shulchan Aruch Harav, written by the children of Admur, “For two full years, this composition on Orach Chaim was refined into two tablets—written on both sides. The inner tablet contains the laws with their reasoning and the halachic rulings that emerge after thorough analysis of the early and later authorities, presented in a clear and pure language so that they may be easily understood and articulated by all. It is founded upon the opinions of all the decisors, both early and later, foremost among them the author of Magen Avraham. He did not exceed the proper measure by disputing them unnecessarily, but rather sought to resolve and determine their rulings with sound and compelling proofs, setting each matter in its proper place without confusion or mixture. The second section, called Kuntres Acharon, was composed so that every individual could read the established halacha in its proper order and have it readily on their lips, while the dialectical analysis would remain reserved for scholars and teachers, each following their own approach. Likewise, the Alter Rebbe applied this method to the essential laws scattered throughout the other sections of the Shulchan Aruch, gathering them one by one to form tablets of the covenant modeled after the structure of Orach Chaim. In the section of Yoreh De’ah, which contains the rulings of prohibition and permission for those who render decisions, he presented the halachic conclusions in two forms: the first in concise, definitive rulings, and the second in expanded analysis with strong and refined proofs. Both were harmonized under a unified framework, just as in Orach Chaim.”

[21] Hakdama of Shulchan Aruch Harav, written by the children of Admur “Our master, teacher, and Rebbe of blessed memory expounded at length in his work on the laws of Torah study, clarifying the commandment to know the Torah: it is an obligation upon every Jew to know all 613 commandments and their interpretations as they were given to Moses—“And I will give you the tablets of stone and the Torah,” referring to the Written Torah, “and the commandment,” referring to the Oral Torah. Yet the needs of Israel are many, and particularly in these difficult times, when the cost of living rises and the burden of livelihood weighs upon each individual, compelling them to labor for their sustenance.  Consequently, their capacity for extended study and deep analysis of the Talmud and its decisors is limited, making it difficult to trace the source of the law in detail and in its proper context. Even for the great scholars, whose reputation in Talmudic study is well established, the task of resolving disputes among the authorities and determining the law according to the conclusions of the later sages—whose teachings we drink and whose paths we follow—is arduous. For in many places, opinions are divided: one raises an objection, another resolves it; one builds, another dismantles. And in the hands of man, there is no clear path to choose the straight way.”

[22] Hakdama of Shulchan Aruch Harav “Indeed, such is the custom of those who enter the gates—the gates of the preface brought to the printing house—to make known the greatness and benefit of the work, and upon what foundations the preface was established. Therefore, we too have come to inform Israel faithfully of the true reason for the stirring of the holy spirit of our master, teacher, and rabbi—the divine genius of blessed memory—to compose such a work as the Shulchan Aruch, presenting the laws in their proper order and their reasoning thereafter.””; Sifrei Halacha Shel Admur Hazakein p. 31-32; Likutei Sichos 6 p. 40; Hilchos Talmud Torah Admur 1/6; 2/1.

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

[24] 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]

[25] See Shaar Hakolel 1:1; Piskeiy Hassidur Hakdama

[26] 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.”

[27] See Hakdamas 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

[28] 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]

[29] 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.

[30] In 25:28 Admur rules that when there is a dispute between the Talmudists and Codifiers and the Kabalists one is to follow the Codifiers. However, if the Kabalists are stringent, one is to 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 the ruling of the Poskim in a case that 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.”

[31] The Shaar Hakolel ibid concludes that this is the main difference between the Kama and Siddur:Basra, that 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.

[32] 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.”

[33] 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.”

[34] Piskeiy Hassidur ibid

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

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

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

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

[39] Brought in Piskeiy Hassidur ibid

[40] See Hiskashrus 467

[41] Hakdama of Shulchan Aruch Harav, written by the children of Admur; Sifrei Halacha Shel Admur Hazakein; Sefer Hatoldos.

[42] The Rebbe Rayatz writes^[42] that the Maggid asked Admur to write the Shulchan Aruch when he was 21 years old. [Sefer Hasichos 1929 Sukkos brought in Sefer Hatoldos 3 p. 161] It is unclear as to exactly which year Admur began writing the Shulchan Aruch. It was written anywhere between the years 1765-1775. [See Sifrei Halacha Shel Admur Hazakein p. 9]

[43] Hakdama of Shulchan Aruch Harav, written by the children of Admur; Sifrei Halacha Shel Admur Hazakein p. 31-32; Likutei Sichos 6 p. 40; Hilchos Talmud Torah Admur 1:6; 2:1.

[44] Likkutei Dibburim 1 p. 100-101

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

[46] See Admur O.C. Kuntrus Achron 168:7; 249:4; 509:2; 510:4; Admur Y.D. 24:36; 32:6; Siddur Admur Seder Hachansas Shabbos; Shut Admur 1; Miluim 16; 13; Maharik Shoresh 84l Maharashdam E.H. 114; Get Pashut Kelalim 50; Encyclopedia Talmudit Erech “Halacha Kibasraiy” p. 341

[47] Suggestion of Rav Y. Farkash in Hiskashrus ibid; See Taharah Kehalacha 1 footnote 1; Biurim 1 2 footnote 39

[48] Admur 27:9; Rama 27:6 that so is custom; 2^nd Opinion in Michaber 27:6 [Kneses Hagedola Kelalei Haposkim 62 writes that the main opinion always follows the 2^nd opinion]; Rav Yechiel of Paris brought in Hagahos Semak 153:8 and Tur 27; M”A 27:10; Bach 27; Taz 27; Elya Raba 27; M”B 27; Kaf Hachaim 27:31 [as so rules Michaber like 2^nd opinion and so rules Arizal who is final arbitrator]; Ketzos Hashulchan 8:13; Shevet Halevi 9:14; Yabia Omer 6:2; 9:108; Shoel Vinishal 1:3; See Kaf Hachaim 27:31; Piskeiy Teshuvos 27:14

[49] The reason: As the verse [Devarim 6:8] states “Ukeshartem Ukesavtem” which teaches us that just as one writes with his right hand, so too he must tie with his right hand, and from the fact that the tying is with ones right hand one can deduce that the tying of the Tefillin Shel Yad must be done on the left hand, as he must use his writing hand for tying the Tefillin onto the opposite hand. [Admur ibid; Taz 27:7; Semak ibid; 2^nd reason in Menachos 37a]

[50] 1^st opinion in Michaber 27:6; Sefer Hateruma 213; Rosh Tefillin 18; Biur Hagr”a 27:17; Tzemach Tzedek O.C. 4:2 that so applies according to Rashi and Tosafus according to one opinion in Gemara, and so is opinion of Riy and Mordechai and Rabbeinu Yerucham

[51] The reason: As the verse [Shemos 13:16] states “Al Yadkah” and the Sages expounded that this word is to be read as “Yad Keiha” which is one’s weaker and more frail hand. [Michaber ibid; See Admur 27:1; Rav Ashi Menachos 37a]

[52] Tzemach Tzedek O.C. 4:2 and 12:3; Chesed Lealafim 27:5; Kaf Hachaim 27:31 that one who is stringent to wear on the opposite arm after Davening is blessed; Opinion of Rav Yaakov Landau, brought in Yagdil Torah 38:36; Sefer Dinei Iter 5:15; See Igros Kodesh 11:148 regarding that some wear also after Davening on other arm; See Divrei Nechemia O.C. 11

[53] Piskeiy Teshuvos 27:14; See Rabbanim in next footnote that there is likewise no tradition amongst the Chabad Rabbeim, or official Chabad custom, as to whether one is to follow Admur or the Tzemach Tzedek

[54] See Igros Moshe 4:11 that the custom is not to require one to be stringent to wear it on both hands; Yagdil Torah 38:36 that the custom is like Admur ibid to wear on left [So write the Alterer Rabbanim of Anash: Rav Gringlass that so he was ruled by Ziknei Rabbanei Anash; Rav Shnear Zlaman Gerelik that the custom is to follow Admur and not the Tzemach Tzedek, although he has received no Chabad tradition in this matter; Rav Alexander Yudsin to do only like Admur and that we have never seen or heard of anyone who puts it on both arms ; Rav Perlow that although he received no tradition, the custom of the world is to follow the writing hand as rules Admur; Rav Hillel Pezner writes that he did not receive a tradition in this, although agrees in the scenario asked like Admur; and so rule of Rabbanei Anash today: Rav Farkash, brought in Hiskashrus]; See Piseki Rav Z.S. Dworkin 6 who also rules like Admur; There is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid; See also Nesivim Bisidei Hashlichus 1:44

Other opinions of today’s Rabbanim and Poskim: See Piskeiy Teshuvos 27:14 that the above dispute is not arbitrated and that based on the Biur Halacha 27 “Vehachi Nahug” one should attempt to do like all opinions. Rav Yaakov Landau ibid and Sefer Dinei Iter 5:15 both conclude like Tzemach Tzedek to wear on both arms.

Analysis on Chabad ruling, custom, and opinion of Rebbe: The Alter Rebbe ibid rules that we always follow the writing hand versus the hand that is used for majority of one’s actions. Hence, one always wears the Tefillin on the hand that one does not use for writing. However, the Tzemach Tzedek ibid rules that we follow the majority of one’s actions versus writing, and hence if one does all his actions with his right then one is to put the Tefillin on his left hand. The above dispute is with regards to what’s is the main source for why one is to don the Tefillen on his left hand, is it due to “Yad Koh” the weaker hand [and thus one should place on his left in this scenario], or is it due to “Ukshartam Ucsavtam” [and thus one is to place them on his right]. This debate creates a great dilemma for Chabad Chassidim, as there’s no clarity as whether one should follow the Alter Rebbe’s ruling or that of the Tzemach Tzedek. In such a case, the Rebbe was accustomed to send the asker to ask Ziknei Rabbanei Anash. [See Igros Kodesh 11:148; Story with Rav Nasan Gurary brought below; Maaneh of Rebbe brought above] Practically, the testified Chabad custom by the Rabbanim is like the opinion of Admur and unlike the Tzemach Tzedek, and we were not even stringent to put it on the second arm after Davening, and so rule the majority of Chabad Rabbanim. Perhaps the reason for this is because the Tzemach Tzedek does not even record the ruling of his grandfather the Alter Rebbe, and if he would have seen his ruling he would have retracted from his conclusion. [See Yagdil Torah ibid] Nonetheless there does exist a testimony that the Rebbe once instructed a boy [Rav Nasan, Ben Rav S.Z. Gurary] in the above situation [is a righty who writes only with his left hand] to ask a Rav, and the Rav who was asked was Rav Shmuel Livitin. Rav Shmuel Livitin in turn asked the Rebbe and the Rebbe replied that he is to wear the Tefillin on the left hand as rules the Tzemach Tzedek. [See Hiskashrus 574; Dinei Iter 5:14]

[55] See Igros Kodesh 11:148, printed in Shulchan Menachem 1:82 to ask Rabbanei Anash; Likewise, there is a Maaneh of the Rebbe to an individual regarding this matter, that one should follow Rabbanei, and Ziknei Rabbanei Anash, who rule like Admur ibid