Table of Contents

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and Twelve children KA”H, in Tzefas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. He performed Shimush both during his Semicha ordination process, and later on for several years by the veteran Rav of Anash in Beitar Ilit, Harav Asher Lemel Hakohen, and consults with leading Rabbanim on a wide variety of Halachic matters. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 60 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.

From an article by Mrs. Malka Forshner


An 18 year old yeshiva student has a vision. He learns and he writes, learns and writes. He writes everything down. Gemara, parsha, halacha, everything. This was Yaakov Goldstein. 

As he was learning and writing, he was disheartened by the lack of books on Jewish law available for English speakers. He was also dismayed at the general lack of practical and expertise halachic knowledge that bochurim have upon graduating from many years of yeshiva learning. He knew that it should not be that way. That lit a flame inside of him, and  pushed him to want to remedy that situation. As Rabbi Yaakov Goldstein was learning for his Semicha in 2004, he zeroed in on his vision, and he made it his personal goal to publish seforim that covered all areas of practical halacha. In his books, he considers himself to be a “halachic organizer & journalist.” He accurately records the halachic opinions on a subject from the full spectrum of Halachic literature, giving a final ruling according to the rulings of the Alter Rebbe and Chabad custom. At first, this manifested itself as physical books: paper, ink, and binding. In 2010, he published his first halacha sefer, Hilchos Shabbos. It was the first of his ever growing series of halacha books, which now numbers 39. (And that could be 40 halacha seforim by the time you read this article!)

As technology expanded, and with the encouragement and support of a dear admirer of his work, he added on his website, Shulchanaruchharav.com, to further implement this vision of publishing all the practical aspects of halacha.  His website, shulchanaruchharav.com, has a primary focus on halacha, but also  includes so much more. Both in terms of his printed halacha seforim and the website, it’s certainly worth noting that unlike other English halacha books, Rabbi Goldstein gives his readers a wealth of information, including all known opinions and background information on each topic. The reader not only learns halacha, but his wealth of halachic knowledge is broad and deep, with awareness and knowledge of halachas and customs followed by other groups. 

As far as the website is concerned, Together with an extensive section of well indexed and footnoted halacha, there are also links to his audio and video shiurim. There is a section of his articles on various topics in Chassidus and in the weekly Parshas. The various courses that he offers are described here as well, first and foremost his Home Study Semicha Program, which features 15 different courses including Tefillin, melicha, and basar b’chalav. Of course, there is an area  for purchasing his seforim. Amazingly, right there from his website, you can  subscribe to his daily halacha, Chumash, and Tanya emails, Daily whatsapp halacha messages, and weekly parsha summary & maamer emails. This entire project is particularly crucial when you consider that among Chabad Chassidim, there are so many ba’alei tshuvah who need to have English texts for learning and for reference. This huge vacuum also has an impact on the worldwide shluchim themselves, who are not always trained to be experts in all areas of halacha (and many of them are themselves ba’alei tshuvah). There is no reason that one cannot attain the level of “talmud chacham” in English!! And so, Rabbi Goldstein has a real shlichus, to bring the entire body of halacha to the English speaking world! Some Chabad houses have discovered that having the entire set “in stock” in their Chabad house is quite the treasure for their “people” and also for the shluchim themselves. 

It is of great interest to note, especially for Lubavitchers world-wide, that Rabbi Goldstein had extensive interactions with Rabbi Leibel Groner, a”h, doing deep, authentic research into innumerable aspects of Chabad interpretation of halachas and minhagim, and thus many of his works feature customs not very well publicized in the Chabad world from this most authentic and rich source whom the Rebbe entrusted with writing Sefer Haminhagim Chabad. He likewise regularly consults with Rabbi Eli Landau, son of  the famous Rabbi Yaakov Landau, and Rosh Hayeshiva of Tomchei Temimim of Kfar Chabad, in his thirst to discover and document authentic Chabad sources. Rabbi Landau has been known for decades as one of the most senior and respected sources for authentic Chabad customs. The close relationship that Rabbi Goldstein shares with him helps him shed much light on otherwise unknown Chabad customs and traditions.

There could be naysayers, quoting the sages as saying “One must toil in Torah” but the undertaking of learning all practical halacha is still “toiling” even if you avail yourself of all published and online materials. When you consider that hilchos talmud Torah clearly states that halacha, and specifically halacha l’ma’aseh (practical halacha) is top priority, clearly Rabbi Goldstein’s mission is a one of great vision and kedusha. If you’re a Jew, you need to know how to live your life, plain and simple. In a sicha on Yud Shevat, 1955, the Rebbe emphasized that yeshiva programs “are not to begin the accustomed deep analytical studies in Talmud, until the students have been taught the fundamental principles of Jewish belief and the laws which are written in Shulchan Orech.” This statement of the Rebbe follows the ruling of the Alter Rebbe in Hilchos Talmud Torah that one is to learn and become expert in the practical laws prior to learning anything else. 

Rabbi Goldstein’s website currently has on average more than 20,000 monthly visits from all over the world. Looking at the orders for his books through the website could give us a world-wide tour, and his book orders through Amazon most assuredly stem from an international readership: from Germany, to Australia, South Africa to Sao Paulo, a rural town in India to Southwest Florida. Rabbi Goldstein is also able to personalize any one of his seforim for any special occasion.  For example, he recently used  the sefer about halachas of tefillin, and made it in  a teshura (gift) for a bar mitzvah. His Erev Shabbos book has been featured at both large weddings and Shabbatons as a teshurah for the guests.

And if you’re wondering if he has a long-term goal, he most certainly does! His broader vision is to make the entire Tanach, Talmud, and Rambam accessible in  summary form. He has already published a volume of summaries of all the parshiot of the Chumash, and the Sefarim of Yehoshua and Shoftim something that wasn’t available in any language, until he wrote his volume. 

And our take away message?  The Rebbe urged us to be wealthy in Torah, and with Rabbi Goldstein’s books you are one step closer in realizing that vision. “All you need to do is open the books!”

“Side bar” #1 biography

Rabbi Yaakov Goldstein grew up in a litvish community in Miami Beach. He joined Chabad while he was studying in Eretz Yisroel, where he began to learn Tanya. He was inspired enough to make a full transition over the course of about 2 years. 

He received semicha in 2005, from Rabbi Shneur Zalman Labkowski of Tomchei Temimim. He served in the IDF for 3 years, as a chaplain in the Lotar/Kalatz and the K9 unit. He is also a certified shochet. 

Not only is he the director of shulcanaruchharav.com, he is also the director of the Home Study Semicha Program, a self-study web-based semicha program. 

He is a world renown Posek, answering questions to a web-based market, and also serves as local Posek, rov, and lecturer in the Tzemach Tzedek shul in Tzfat. His classes can be joined live via various web-based platforms, as well as in their archived version on youtube and the like. 

Side bar #2–what is a “Rabbi”?

To the uninitiated, frum or not, aren’t all “rabbis” the same?

No, more certainly not, and this author wanted a clear understanding of the difference.

#1 A pulpit rabbi has a leadership role. Like a politician, he leads his community, helping them with their “congregational” needs. 

#2 A judge/posek/rov is entirely different. He is involved 24/7 in halacha: it is his main occupation. Once a rabbi has smicha, and is pursuing such a status, he must have “shimush” which can be understood as an internship, which can last years so that his understanding of the entire shulchan orech has been guided and “supervised” while he was in this period of shimush. 

About 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

Format of the Halachas on Website

Understanding the format of the Halacha’s provided within this Website and which Poskim they are based on:

The rulings provided in the site are faithful to the rulings of the Shulchan Aruch Harav otherwise known as the Alter Rebbe’s Shulchan Aruch. When there are other opinions applicable, such as the opinion of the Michaber, or Mishneh Berurah, or other opinions, they are mentioned in the footnotes.

The Halacha’s provided are split into three sections:

The Halacha Section: The Halacha section is the main section written in the non-boxed area. In general only those rulings recorded in the Shulchan Aruch Harav are brought and summarized within this section. Many times there are additional explanations, stipulations and clarifications of a Halacha in Admur which is brought in other Poskim. All these additions are brought in brackets or footnotes. This allows the reader to maintain an understanding of the Halacha as written by Admur without the additional comments of later authorities, but at the same time gain from their necessary additions. Thus the rulings in the non-boxed areas which are not in brackets are all sourced in the Alter Rebbe’s Shulchan Aruch. 

The footnotes: The footnotes provide the reader with a number of different points of information. They provide the sources for each statement written, as well as additional explanations and opinions of a given Halacha. Many footnotes serve to delve into the wording of Admur in a given Halacha, his intent and the background of his rulings.

The Q&A: The Q&A section does not include Halacha’s that are explicitly ruled in the Shulchan Aruch of Admur. The Q&A section lend the learner a greatly needed base knowledge for practical application of the resulting law learned within a topic. Many times even after one has sifted and comprehended the final ruling of Admur, its influence within practical cases remain obscure. This is besides for the fact that researching a question amongst the sea of Poskim is both time comprising as well as not always practical. We therefore have compiled many major practical Halachic questions which connect with a given Halacha that was learned. The answers given have been compiled from various sources, including Kaf Hachaim, Piskeiy Teshuvos, Shearim Hametzuyanim Behalacha as well as the many resources of Poskim brought within these Sefarim. Mention must be made that effort was placed in verifying the sources of the rulings found within these Sefarim by looking into their sources and verifying their ruling. In cases where a dispute amongst Poskim is recorded we have not given final rulings, being that we are not in a position to rule for the public like which Posek one is to follow. In these cases one is to consult with his personal Rav and receive guidance for what he is to do. It is of importance to note that the ruling of one’s personal Rav takes precedence over any dissenting opinion brought on the site, whether or not this opinion is known to the Rav. Furthermore, even those which are in Rabbinical position of giving rulings are not to base their rulings on opinions brought on this site without first studying and verifying its source. As is known that one may not base a ruling on summarized Halachas [Melaktim a compiler of opinions] but is rather to discern this for himself in the sources that are brought. [See Piskeiy Teshuvos Vo. 3 in the approbations of Gedolei Yisrael, and the introduction there.]

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