B I C E NT E NNI AL E DI T I ON

SHULCHAN
ARUCH
OF RABBI SHNEUR ZALMAN OF LIADI


'

" '

Vocalized and Punctuated Hebrew Text

Translated and Annotated by
Rabbi Eliyahu Touger and Uri Kaploun
VOLUME 1
Orach Chayim Sections 157
- ,
Kehot Publication Society
770 Eastern Parkway Brooklyn, New York 11213
5774 2014
V
CONTENTS
Portrait and Signature of R. Shneur Zalman of Liadi . . . . . . . . . . . . . . . . . . . . . . . . vii
Foreword by the Rebbe to the Hebrew Edition of 5720 (1960) . . . . . . . . . . . . . . . . . viii
Foreword to the First Edition of the Bilingual Text . . . . . . . . . . . . . . . . . . . . . . . . . ix
Publishers Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . x
Facsimile / First Edition of the Alter Rebbes Shulchan Aruch, 5574 (1814) . . . . . . . . . . xii
Overview / The Alter Rebbes Shulchan Aruch: A Halachic Milestone . . . . . . . . . . . . . xiii
Preface by the Learned Sons of the Author . . . . . . . . . . . . . . . . . . . . . . . . . . . xxxvii
Preface and Approbation by R. DovBer, Son of the Author . . . . . . . . . . . . . . . . . . . . lvii
Preface by [R. Chayim Avraham], Son of the Author . . . . . . . . . . . . . . . . . . . . . . lxiv
Shulchan Aruch: Mahadura Basra The Later Edition
LAWS REGARDING RISING IN THE MORNING
Sec.
1. Laws Relating to Rising in the Morning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
2. Laws Relating to Dressing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
3. Conduct in the Lavatory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
4. Laws Relating to Washing the Hands . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Shulchan Aruch: Mahadura Kama The First Edition
LAWS REGARDING ONES CONDUCT IN THE MORNING
Sec.
1. Laws Relating to Rising in the Morning . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
2. Laws Relating to Dressing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
3. Conduct in the Lavatory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
LAWS REGARDING ONES CONDUCT IN THE MORNING
Sec.
4. Laws Relating to Washing the Hands . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
5. Laws Relating to Intent when Reciting the Blessings . . . . . . . . . . . . . . . . . . . . 67
6. Laws Relating to Asher Yatzar and Elokai Neshamah . . . . . . . . . . . . . . . . . . . . . 68
7. The Recitation of Asher Yatzar in the Course of the Day . . . . . . . . . . . . . . . . . . 74
LAWS REGARDING TZITZIS
Sec.
8. Laws Relating to Tzitzis and Enwrapping Oneself [in a Tallis] . . . . . . . . . . . . . . . 77
9. The Garments that Require Tzitzis and Those that are Exempt . . . . . . . . . . . . . . 95
10. Laws Relating to the Corners of the Tallis . . . . . . . . . . . . . . . . . . . . . . . . . . .101
11. Laws Relating to the Threads of the Tzitzis . . . . . . . . . . . . . . . . . . . . . . . . . . 112
12. Factors that Invalidate Tzitzis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134
13. Laws Relating to Tzitzis on Shabbos. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
14. Tzitzis made by a Non-Jew or by Women..., and a Borrowed Tallis . . . . . . . . . . . 148
15. The Permissibility of Transferring Tzitzis..., and a Torn Tallis . . . . . . . . . . . . . . . 157
16. The [Minimum] Measure of a Tallis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
VI
17. The Individuals Obligated to Wear Tzitzis . . . . . . . . . . . . . . . . . . . . . . . . . . 170
18. The Times at which [the Mitzvah of] Tzitzis Applies. . . . . . . . . . . . . . . . . . . . 173
19. The Times at which a Blessing is Recited over Tzitzis . . . . . . . . . . . . . . . . . . . 179
20. Laws Relating to the Purchase and Sale of Tallisos . . . . . . . . . . . . . . . . . . . . . 180
21. What is to be Done with Tzitzis Detached from Old Tallisos . . . . . . . . . . . . . . . 182
22. [The Recitation of Shehecheyanu over Wearing a Tallis and Tzitzis] . . . . . . . . . . . 184
23. Laws Relating to Tzitzis in a Cemetery . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
24. The Reward for Wearing Tzitzis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188
LAWS REGARDING TEFILLIN
Sec.
25. The Laws of Tellin in Detail . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .191
26. Laws Relating to a Person Who Has Only One Tellin. . . . . . . . . . . . . . . . . . . 212
27. Laws Relating to the Place & the Manner in which Tellin are Put On . . . . . . . . . 213
28. Laws Relating to Removing Ones Tellin . . . . . . . . . . . . . . . . . . . . . . . . . . 225
29. [Not to Recite a Blessing when Removing Tellin] . . . . . . . . . . . . . . . . . . . . . 231
30. The Time [Tellin] are Worn. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232
31. Laws Relating to [Tellin] on Shabbos and Festivals . . . . . . . . . . . . . . . . . . . . 237
32. Laws Relating to the Writing of Tellin . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239
33. Laws Relating to the Repair of the Compartments and to the Straps . . . . . . . . . . 320
34. Laws Relating to the Insertion of the Passages in the Tellin . . . . . . . . . . . . . . . 326
35. Laws Relating to the Number of Lines [in the Passages of Tellin] . . . . . . . . . . . 335
36. Laws Relating to the Precise Shape of the Scribal Letters. . . . . . . . . . . . . . . . . 336
37. The Time for Wearing Tellin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 355
38. Who is Obligated to Wear Tellin and Who is Not. . . . . . . . . . . . . . . . . . . . . 357
39. Who is Fit to Write Tellin and from Whom may Tellin be Purchased. . . . . . . . . 367
40. Laws Relating to Conduct that Concerns the Holiness of the Tellin . . . . . . . . . . 376
41. The Law Relating to a Person [Wearing] Tellin and Carrying a Burden . . . . . . . . 382
42. Whether it is Permissible to Convert Arm-Tellin into Head-Tellin . . . . . . . . . . 383
43. Conduct with regard to Tellin when Entering a Lavatory. . . . . . . . . . . . . . . . . 390
44. The Prohibition against Sleeping while Wearing Tellin. . . . . . . . . . . . . . . . . . 399
45. Laws Relating to [Wearing] Tellin in a Cemetery or Bathhouse . . . . . . . . . . . . 401
LAWS REGARDING THE MORNING BLESSINGS
Sec.
46. Laws Relating to the Morning Blessings and Other Blessings . . . . . . . . . . . . . . 404
47. Laws Relating to the Blessings for Torah Study. . . . . . . . . . . . . . . . . . . . . . . 422
48. The Passage Concerning the Daily Burnt-Ofering & the Shabbos Ofering . . . . . . 434
49. License to Recite the Shema By Heart . . . . . . . . . . . . . . . . . . . . . . . . . . . . 436
50. The Rationale for Reciting the Mishnah Beginning Eizehu Mekoman. . . . . . . . . . . 437
51. Laws Relating to the Prayers from Baruch SheAmar until Yishtabach . . . . . . . . . . 440
52. One who Arrives [when the Congregation is Approaching] Yishtabach . . . . . . . . 455
53. Laws Relating to Persons Fit to Lead the Communal Prayers. . . . . . . . . . . . . . . 458
54. Laws Relating to [the Blessing] Yishtabach . . . . . . . . . . . . . . . . . . . . . . . . . 480
55. Laws Relating to Kaddish . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 485
56. Laws Relating to the Congregations Response to Kaddish . . . . . . . . . . . . . . . . 507
57. The Recitation of Barchu and the [Congregations] Response to It . . . . . . . . . . . 514
KUNTRES ACHARON . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 518
Publishers Foreword IX
* From the comment of R.
Nachum of Chernobyl, saintly
disciple of the Baal Shem Tov and
the Maggid of Mezritch, when
an early manuscript copy of the
Tanya rst reached his hands.
(See R. Heilmann, Beis Rebbe, p.
126.)
R
abbi Shneur Zalman of Liadi (1745-1812), founder of Chabad Chassidus,
is widely identifed as the Baal HaTanya and the Baal HaShulchan Aruch
for his authorship of Sefer HaTanya and the Shulchan Aruch (Code of Jewish
Law) respectively.
Te Tanya, a compilation of the fundamental principles of the mystical/
chassi dic interpretation of Judaism, has become a classic, studied by students
and scholars alike. Te Tanya explores the esoteric dimension of the Torah, as
it relates to body and soul, the Jew and his G-d, immanent reality, and higher
worlds.
By contrast, the Shulchan Aruch concerns itself with the here and now of
daily existence. Indeed, it seems no detail of mundane life is lef unexamined
and undisciplined by the law, or halachah, of Torah. But it is at the intersection
of these two disciplines that Jewish life fnds its fullest expression. Te spiritual
informs the legal and the reverse in turn, illuminating a multi-dimensional
Jewish experience. Indeed, the name Shneur, which in Hebrew means two
lights, alludes to the illumination of these two contrasting yet complementary
dimensions of Torah, the legal and the mystical.
*
In the 1960s, at the directive of the Lubavitcher Rebbe, Rabbi Menachem M.
Schneerson, of blessed memory, an English translation of the Tanya was pub-
lished, making this work accessible to English readers for the frst time ever. A
preface by the Rebbe underscores this development as a milestone achievement
in the work of disseminating the light of chassidic thought.
It is thus with profound joy that we now present the frst installment of an
English translation of Rabbi Shneur Zalmans second magnum opus, Shulchan
Aruch HaRav, the Code of Jewish Law.
Tis work is another milestone achievement toward the dissemination of the
teachings of Rabbi Shneur Zalman, founder of the Chabad-Lubavitch movement.
Its publication has been made possible by the generosity of Dr. Judah and Gail
Schorr, in honor of the bar-mitzvah of their son Natanel Chaim.
Kehot Publication Society
24th of Teves 5762 (2002)
FOREWORD TO THE FIRST EDITION
OF THE BILINGUAL TEXT
Publishers Foreword X
O
n Wednesday, Chai Elul [5505/1745 ,], the Baal Shem Tov returned from immersion in
the mikveh in such lofy spirits and so joyful that his disciples were surprised.
As he led the morning prayers, they were all amazed by the lively, festive melodies that ac-
companied them. Tis was clearly an extraordinary day.
Afer the prayers, the tzaddik invited them to participate in the kind of festive meal that cel-
ebrates a mitzvah. He was exceptionally joyous. It was then that he said: On Wednesday, the
luminaries were suspended [in the heavens]. And on [this] Wednesday, a new soul descended
that will illumine the world with both the teachings of nigleh, the revealed insights of Torah
Law, and the mystical teachings of Chassidus. Tat soul will have to sacrifce itself in [order to
champion] the path of Chassidus, [but] will prevail until the coming of Mashiach.
1
As is well known, the Baal Shem Tov was speaking about the Alter Rebbe, R. Shneur Zalman
of Liadi, who was born on that very day in far-of Liozna. Indeed, his very name
2
alludes to his life
mission illuminating the world in those two realms of Torah scholarship.
A Lifetime of Challenge
Divine Providence works in ways that mans wisdom cannot fathom. Instead of being granted
the opportunity to spread his teachings unhindered, amidst comfort and ease, the Alter Rebbe was
subjected to a lifetime of struggle. He faced challenges from within the Jewish community and was
imprisoned and subjected to harsh treatment by the czarist authorities. Indeed, his very life was
cut short by travail.
In 5572 (1812), Napoleon invaded Russia. Te Alter Rebbe saw him as a disruptive force that
would rock the spiritual tranquility that characterized Russias Jewish community, and therefore
urged his chassidim to employ all their energies and resources to support the Czar in the battle
against him.
As Napoleons armies advanced, the Alter Rebbe had to fee. He did not want to be under
Napoleons rule for one moment. Weakened by the journey and the harsh Russian winter, on the
18th of Teves, 5573 (1812), the Alter Rebbe took sick. Six days later, on the 24th of Teves, as his
sons record in their Preface to the present work,
3
he became bound with the Holy One, blessed
be He, in a single bond.
His Teachings: Our Life
In that Preface, the Alter Rebbes sons explain how they saw their fathers life and mission
perpetuated in his works:
Tis, now, is our partial comfort. His teachings are our life; we live on his words even now,
for they are alive and eternal, shining and illuminating.We have now come, therefore, to
uphold the words of our father and to publish and circulate his wisdom and his teachings
throughout the world.
With that intent, shortly afer returning to White Russia and settling in Lubavitch, the Mitteler
PUBLISHERS FOREWORD
TO THE BICENTENNIAL EDITION
1. Toras Shalom, pp. 152-153.
2. means two lights, i.e., the
light of nigleh (the revealed levels of
the Torah) and the light of Chassidus
(see Likkutei Sichos, Vol. 6, p. 37, and
the sources there).
3. Echoing the Zohar (Zohar, Vol. III,
p. 288a). See page L below.
4. Toras Menachem, Vol. 34, p. 259ff.
Publishers Foreword XI
Rebbe began preparing the Alter Rebbes Shulchan Aruch for publication, and in 5574 (1814), a
little more than a year later, the frst volume was printed.
Time Spirals Upward
Chassidus and Kabbalah perceive time as cyclic, but since the passage of time also entails
advance and growth, time can be seen as an upward spiral. For that reason, the Alter Rebbes yah-
rzeit has always been viewed as a time to rededicate oneself to the intensifcation of the study and
dissemination of his teachings. Tat said, when a year is obviously a milestone, it deserves and
receives special focus. In that vein, from Chai Elul of 5722 (1962), some four months before the
150th anniversary of the Alter Rebbes passing, the Rebbe encouraged his listeners to intensify their
study of the Alter Rebbes works, putting special focus on the Shulchan Aruch.
4
And on the anniver-
sary itself, he conducted a siyum
5
of that work and urged that its study be invigorated even further.
6
How This Edition Evolved
In 5772 (2012), as the 200th anniversary of the Alter Rebbes passing approached, a small group
of chassidim felt a pressing need. For the many who could not understand the text in its original,
the Alter Rebbes Shulchan Aruch was a closed book; a complete translation did not exist. True, ten
years before, the translation of this Torah classic had been initiated and eight volumes had since
been published, but the project had halted midstream and for several years, no new volume had
been printed. A staf was soon gathered together and resources were found.
Two trusty patrons of Torah, Rabbi Yonah Mordechai Weiss of Los Angeles, California, and
his brother, Rabbi Moshe Aaron Tzvi Weiss, shliach to Sherman Oaks, California, heirs to a fam-
ily tradition of dedication to scholarship and to the Rebbes work, stepped forward at this point
and undertook to help shoulder the fnancial burden of the project. Moreover, they were not mere
absentee landlords. Rather, they focused their energies on improving both the texts content and
its graphic presentation.
Tis volume, the frst fruits of those eforts, features a modernized layout planned and designed
by the creative minds at Spotlight Design in Brooklyn, NY. Tree signifcant features of the design:
1) Te text on each page is presented in two facing columns that enable a reader to alternate more
readily between the original and the translation. 2) Te footnote markers keyed to the English notes
were added to the Hebrew text as well, to enable a reader studying in Hebrew to access them. 3) In
a reversion to the texts initial layout, the glosses of the Kuntreis Acharon were placed at the back
of the main body of the book.
7

On the phrase from the Shemoneh Esreh, , we hope for Your deliverance the
entire day, the Alter Rebbe notes
8
that the root of the word , hope, is , which also means line.
Trough our study of the Torah in the present time, we draw the lines that confgure the blueprints
for our conduct in the Era of Redemption. Tis is the greater goal and the ultimate purpose of the
publication of this volume: to enable the Jewish people to comprehend Torah Law, which articulates
G-ds will, and to mold their lives accordingly., Tis activity creates a setting for the world to func-
tion as G-d desired and that is the core of what Mashiach will accomplish in the world at large.
Sichos In English
Lag BaOmer, 5774 (2014)
5. A discourse concluding the study
of a Torah work.
6. Ibid., Vol. 36, p. 39.
7. Their summaries in English, how-
ever, are included on the same page
as the Alter Rebbes main text.
8. Torah Or, p. 63d.
2 Mahadura Basra The Later Edition :
,
:
:

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3
."
,
4 ,
," "
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5 ,
,

MAHADURA BASRA THE LATER EDITION

1

'

2
.
This
1
[manuscript] was found among the sacred writings of our late revered master, the Rebbe.
When, with the Divine inspiration that rested upon him, he began to compose a second edi-
tion of the Shulchan Aruch, he added many new laws. Though many matters had already been
stated we felt that they should not be passed over, so that nothing would be lacking, and the
[original] teaching would not be laid aside.
2

LAWS REGARDING RISING IN THE MORNING
SECTION 1 Laws Relating to Rising
in the Morning. (19)
1
Yehudah ben Teima says: Be bold as a
leopard, swif as an eagle, feet as a deer
and strong as a lion, to fulfll the will of your
Father in Heaven.
3
To be bold as a leopard
4
means that one
should not to be embarrassed when confronted
by scofers. Strong as a lion strength is
mainly lodged in the heart,
5
enabling one to
overcome his [evil] inclination and conquer
11
' " .255 ' " " . .787 ' " .29 ' " .282 ' " " . "
.) ,( " . " " ." ' ." ' ' ." " " .7 ' " " ." ' " .283
. , . ." " " . " . . ." " " .
. ' " " . 361 ' " " ' . , " . " . , " ." ." "
1. This passage, introducing the
four surviving chapters of Maha-
dura Basra (The Later Edition) of
the Alter Rebbes Shulchan Aruch,
was added when the entire work
was published. As to why the
Alter Rebbe sought to revise his
original text Mahadura Kama
(The First Edition) see the
above Overview and the Prefaces
written by his sons.
2. The closing phrase borrows
a Talmudic expression, which
Rashi (Shevuos 4a) interprets
as follows: Once the text of a
mishnah had been disseminated
among scholars, then even when
its author, R. Yehudah HaNasi, had
since revised its content, the orig-
inal version was not discarded.
Nevertheless, while both versions
were thus preserved for poster-
ity, discerning students knew that
the later teaching was the one
accepted as law. The same prin-
ciple applies with regard to these
four revised chapters of the Alter
Rebbes Shulchan Aruch.
3. Avos 5:20. Similar concepts
appear in Mahadura Kama (The
First Edition; see sec. 1:1 below),
though the explanation differs.
The ramications of this direc-
tive in ones Divine service are
discussed in Likkutei Sichos, Vol.
21, p. 282, and Vol. 26, p. 29, et al.
4. Tur. See also Likkutei Sichos, Vol.
15, p. 255, and Vol. 21, p. 283.
5. Taz 1:1. See also Tanya, ch. 25.
6. Tur and Shulchan Aruch 1:1.
3 Mahadura Basra The Later Edition SECTION 1:12Laws Regarding Rising in the Morning
,
.

,
"
7 ,
:
6 ,
,
"
9 ,
.
8 ,
,

10 ,

11 ,
, '

12 ,

(
15

,

14

,
" "

16 ,
,)
it, like a mighty man who overcomes his ad-
versary, vanquishing him and throwing him
to the ground.
Similarly, like a lion, every individual
should overcome his inclination in the morn-
ing and rise from sleep before dawn to serve
his Creator. Tus he will rouse the morning,
6

as it is written,
7
I will wake the dawn, which
implies: I will wake the dawn; the dawn will
not wake me.
8
Tis is an intermediate standard
of conduct.
9
2
It is, however, appropriate for any G-d-fear-
ing person,
10
any man of valor whose heart
G-d has touched,
11
to rise at midnight
12
and to
devote a little time to mourning for the de-
struction of the Beis HaMikdash and the exile
of the Divine Presence.
13
One should recite the
psalm beginning, By the waters of Babylon
14

and the like
15
(as printed in various Siddurim
16
).
. , " . . , " " .) ' ( , . "
( ." ' " .) ( " " .) , "( "
. ... :" " . ' . ' " " .)
. ." .) ( .
7. Tehillim 57:9.
8. Talmud Yerushalmi, Berachos 1:1;
Midrash Eichah, sec. 2; Zohar I, 23a.
9. In Likkutei Sichos, Vol. 16, p.
361ff., the Rebbe notes that only
here, in (the later) Mahadura
Basra, though not in (the earlier)
Mahadura Kama, the Alter Rebbe
completes the quotation: the
dawn will not wake me.
This phrase is also omitted by
the Shulchan Aruch of Rav Yosef
Caro. In Taz 1:2 this omission is
explained as follows: The dawn
alludes to the spiritual inuence
from above that stirs a person
to Divine service. King David
was stating that even without its
help he was able to spur himself
to Divine service on his own ini-
tiative. And since such a rung is
beyond the reach of most people
it is omitted by the Shulchan Aruch.
If so, the Alter Rebbes inclusion
of the phrase would appear prob-
lematic, for his Shulchan Aruch,
too, is a halachic text applicable
to everyone and can such a
level be demanded of everyone?
To resolve this, the Rebbe explains
how from the mystical perspective
of pnimiyus haTorah, on which basis
Mahadura Basra was written, even
this elevated rung of Divine service
is within the potential of every Jew.
10. Rosh, Berachos ch. 1, sec. 2; Tur
and Shulchan Aruch 1:3.
11. Cf. I Shmuel 10:26. See also
Seder Tikkun Chatzos in the Alter
Rebbes Siddur. (See p. 15, note
43.)
12. Zohar II, 195b; Kisvei HaAriZal,
et al. In Seder Tellos MiKol HaSha-
nah (i.e., Siddur Im Dach), p. 303,
the Alter Rebbe writes (citing the
Zohar) that though the preferred
time for Tikkun Chatzos is true mid-
night, it may be recited as early as
from the beginning of the second
watch (see footnote 28 below).
This is two hours before true mid-
night in both summer and winter.
Midnight is midway between sun-
set and sunrise; see subsection 8
below and footnotes there.
13. Kisvei HaAriZal, et al.; see
Tanya Iggeres HaTeshuvah, ch. 7.
14. Tehillim 137.
15. E.g., Tehillim 15; see Tanya, ch.
26.
16. Including the Alter Rebbes
Siddur.
4 Mahadura Basra The Later Edition :

17 ,
:
13 ,
,
,"' "

"

:

18
."'

20

,

19 ,
.

.
21

,

22 ,
,
," "
32

,

' "
24 ,
:
"
25 ,
: ."'
,"
"

:
For thus it is written,
17
Arise, cry out in the
night, at the beginning of the watches just
as the Holy One, blessed be He, Himself
mourns at this time, saying, Woe is Me, that
I have destroyed My House...
18
And a mod-
est measure recited with genuine intent is
preferable to a greater quantity with less ear-
nest feelings.
19
Aferwards, one should engage in the
study
20
of the Oral Law
21
until daybreak.
3
Te praises which the Zohar
22
lavishes
on this practice are well known. Simi-
larly, the Talmud
23
states that midnight is a
time of Divine favor; this is refected in the
fact that
24
it came to pass at midnight that
G-d smote all the frstborn [in the land of
Egypt]. [Our Sages] also said:
25
Whenever
a person engages in Torah study at night, the
Divine Presence is before him. Tis is im-
plied by the verse, Arise, cry out in the night,
)" ( , . , ." " .) ( . " . "
. ' . " .' : " .
" . ." . " . " " . . ' ." ' ." "
" ." . " ' " ." . " :"
:) ( .20 ' " ' . " ." ' ." ' ." "
.45 ' " " " ." '
17. Eichah 2:19.
18. Berachos 3a. This quotation is
taken verbatim from early manu-
scripts of the Talmud. Ever since
the invention of printing, most
editions of the Talmud have
perpetuated the emendation of
medieval ecclesiastical censors:
Woe to the sons on account
of whose sins I destroyed My
House...
19. Tur. This devotional exercise,
known as Tikkun Chatzos, has in
practice become restricted to
individuals of rare spiritual stat-
ure, though in Tanya Iggeres
HaTeshuvah, ch. 10, the Alter
Rebbe urges that it be prac-
ticed more widely, at least every
Thursday night. See also Kuntreis
HaTellah, ch. 11.
In defense of those who do not
practice Tikkun Chatzos, R. Avra-
ham of Butshash argues that for
some people, being awake at
that time may hinder the next
days energetic pursuit of metic-
ulous observance. (See his Eshel
Avraham.)
20. In Mahadura Kama 1:8 the
Alter Rebbe stipulates that this
study and prayer must be under-
taken joyously. See also Tanya,
ch. 26.
21. The subjects to be studied and
the differences between before
and after midnight are extensively
discussed by the Kabbalists. See
also Sefer HaMinhagim: The Book
of Chabad-Lubavitch Customs, p.
41; Likkutei Sichos, Vol. 34, p. 45.
22. See Zohar II, 195b.
23. Yevamos 72a; in the original,
eis ratzon.
24. Shmos 12:29.
25. Tamid 32b. See also the Alter
Rebbes Hilchos Talmud Torah 4:8,
and sources there.
5 Mahadura Basra The Later Edition SECTION 1:23Laws Regarding Rising in the Morning
at the beginning of the watches; pour out your
heart like water, facing the Presence of G-d.
Tat is to say, the Divine Presence abides with
the individual at the beginning of the watch-
es,
26
which means midnight.
27
(If a person cannot rise at midnight,
he should rise at the beginning of the third
watch.
28
)
If one engages in Torah study at night, a
thread of Divine favor is extended over him
during the day,
29
as it is written,
30
By day G-d
ordains His lovingkindness, and at night His
song is with me. Moreover, such a person is
called a servant of G-d,
31
as in the verse that
addresses
32
all the servants of G-d who stand
in the House of G-d by night.
It is advisable to prepare a rooster,
33
as
R. Akiva did, to wake one at midnight. Even
when on a journey he would take a roost-
er with him to wake him at midnight.
34
If a
26. Rashi on Tamid, loc. cit.
27. According to R. Yehudah
HaNasi in Berachos 3b.
28. The beginning of the third
watch is also called the begin-
ning of the watches (ibid.).
The night (say from 6:00 p.m.
to 6:00 a.m.) is divided into three
watches of four hours each. Thus
the beginning of the third watch
is 2:00 a.m. This time, however,
must be adjusted according to
the principle of shaos zemani-
yos, seasonal hours. To explain:
The night is exactly twelve hours
long only at the time of the spring
and fall equinox, while at other
times of year it is either longer or
shorter. A shaah zemanis, seasonal
hour, is one-twelfth of the actual
time from nightfall to daybreak.
Thus to arrive at the real equiva-
lent of 2:00 a.m. on any particular
night (such as a northern winters
night of 4:30 p.m. to 7:30 a.m.),
one must rst calculate the length
of a shaah zemanis at that time of
year by dividing that nights 15
hours by twelve. The equivalent of
2:00 a.m. that night will be eight
such hours (8 x 1 hr. 25 mins. =
10 hrs.) after nightfall (4:30 p.m.
plus 10 hrs. = 2:30 a.m.).
As to the end of the third
watch, the Alter Rebbe writes in
Siddur Im Dach, p. 303 (citing Pri
Etz Chayim), that for those who
could not manage to recite Tikkun
Chatzos earlier, it may be recited
until daybreak.
29. Chagigah 12b.
30. Tehillim 42:9.
31. Zohar I, 136a; III, 13a.
32. Tehillim 134:1.
33. Reishis Chochmah, Shaar HaKe-
dushah, ch. 7.
34. Berachos 60b, and Rashi there.
, " . " . " . ' .61 ' .98 ' " ' . " '
" . , . ' " " ' ." " " " ' .) ,( . , . , .
' ." ' " ' . " " ' . " . , .
' . " ' " " .' "
' . " . , .25 '
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26 ,
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27 ,
.

(

28 ,
)


30 ,
:
29 ,
,
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31 ,
,"' " ."
' "
32 ,
:
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33

,

,

6 Mahadura Basra The Later Edition :
35. Cf. Rambam, Moreh Nevuchim
III, sec. 52.
36. Yeshayahu 6:3. In Mahadura
Kama 1:1 and elsewhere, the Alter
Rebbe cites a different verse.
37. Rama 1:1; Moreh Nevuchim, loc.
cit.; see also Tanya, ch. 42.
38. Tehillim 16:8; see the inter-
pretation of this verse at the
beginning of Tzavaas HaRivash.
39. Moreh Nevuchim, loc. cit.
40. Yirmeyahu 23:24.
41. On this paragraph, see Tanya,
loc. cit.
." . " ." ' " " .
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. " . ' " . ) , ( " ,"
. . , ' . " . , .) ,( " ." " "

34 ,
.
.

35

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36 ,
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37 ,

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38 ,
:



39 ,
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40 ,
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rooster will not wake [its owner], he should
hire someone to wake him.
4
As soon as a person wakes up,
35
in order
that he should be able to overcome his
inclination and rise energetically at mid-
night, or before dawn as in the intermediate
standard of conduct he should contem-
plate in his heart before Whom he is lying.
He should be aware that the King of kings is
hovering over him, as it is written,
36
Te
entire earth is flled with His glory. Were he
to lie before a king of fesh and blood who
was standing over him, he would be liable
for his life. How much more does this apply
with regard to the King of kings, the Holy
One, blessed be He!
5
A cardinal principle in the Torah
37
and
one of the attributes of the righteous who
walk before G-d is refected by the verse,
38
I
have placed G-d before me at all times. For
the manner in which a person sits, moves
about, and conducts his afairs is not the
same when he is alone at home as when he
is in the presence of a great king.
39
Similarly,
the way he speaks freely in the company of
members of his household is not the same as
the way he speaks in the dwelling of a king.
How much more does this apply when
one earnestly considers that the great King
the King of kings, the Holy One, blessed
be He is standing over him and observing
his deeds. As it is written,
40
If a man hides
7 Mahadura Basra The Later Edition SECTION 1:36Laws Regarding Rising in the Morning
42. Rabbeinu Yonah, Shaarei Tes-
huvah and Sefer HaYirah.
43. Sefer Chassidim, sec. 35.
44. Yeshayahu 59:2.
45. Seder HaYom, as cited in
Magen Avraham, end of sec. 4,
and in Eliyah Zuta, sec. 102.
46. The Rebbe Rayatz directed
that when saying this, one should
place one hand against the
other, and lower the head. (See
Sefer HaMaamarim 5710, p. 244;
Sefer HaMinhagim The Book
of Chabad-Lubavitch Customs, p.
3.) Many chassidim understand
this to mean that one should say
Modeh Ani while lying on his side
with his hands held palm to palm
above his chest, inclined slightly
toward his head, and with the
head bent towards his hands.
Others understand the beginning
of the instruction to mean that
one should place his left hand at
on his chest and place his right
hand upon it.
47. See Hilchos Shemiras Guf
VeNefesh, subsection 5. Gittin 70b
states that a person who rises
immediately after sleep is closer
to death than life; by waiting the
time it takes to recite this phrase,
one avoids that danger.
"
,'

41 ,
"
. '


42 ,
,
,

43 ,
,
"
44 ,
:
."'

"(
45 ,

, ,

46
,)"

. '

,
,
47 ,
.
himself in secret places, will I not see him?
says G-d. For I fll both heaven and earth!
[When one earnestly considers this,] he will
immediately be afected by awe
41
and sub-
missiveness, with a constant fear of G-d and
bashfulness before Him.
If he is not immediately afected in this
manner, he should ponder deeply upon this
concept until he is afected.
42
Moreover, he
should repent with wholehearted teshuvah
for all his sins, for it is they that prevent the
awe from afecting him,
43
as it is written,
44

Your sins have separated [you from your
G-d].
6
It is proper for one to habituate himself
immediately upon waking
45
to say
Modeh Ani...: I ofer thanks to You, living
and eternal King, for You have mercifully
restored my soul within me; great is Your
faithfulness.
46
Tis will remind him of G-d
Who is standing over him and he will then
rise energetically. Nevertheless, he should
not rise and stand up suddenly, but should
wait a little until he has completed this sen-
tence while still lying or sitting, as will be
explained in the laws of proper conduct.
47
' " . , . ' ' . ' .
." " " . " . . ." " " ." '
' ' ." " . " " . . " ' . "
. " ." " " . " ' " .
. ' ' . "
8 Mahadura Basra The Later Edition :
48. The Rebbe points out in
Inyanah shel Toras HaChassidus
(translated as On the Essence of
Chassidus; Kehot, N.Y., 1978) that
the recitation of Modeh Ani was
instituted after the Talmudic era.
In Talmudic times, people recited
the blessing that begins Elokai
Neshamah (see sec. 6:7 below)
immediately upon rising, because
at that time they were holy and
could recite a blessing in purity
immediately upon rising (Rab-
beinu Yonah, gloss to Berachos
60b).
In later and less spiritual gener-
ations this became impossible, for
the Divine name (an integral ele-
ment of the blessing) may not be
mentioned while a spirit of impu-
rity rests upon ones hands. The
recitation of Modeh Ani (which
includes no Divine names) was
thus instituted as an expression
of gratitude that would to
some degree compensate for
the absence of Elokai Neshamah.
49. See 85:3 below.
50. The spiritual rationale under-
lying this ruling is claried in
Inyanah shel Toras HaChassidus.
As the Rebbe explains there,
Modeh Ani emanates from a level
within a Jews soul that cannot be
affected by ritual impurity.
51. The conclusion of sec. 4 is
not extant, but see Mahadura
Kama 4:3.
52. Rabbeinu Yonah on Berachos,
ch. 2. See also 85:1 below.
53. Cf. Zohar I, 72a.


49 ,

48




50
,


51 ,
.

52 ,
.

] [
53 ,


,
"
54 ,
: ,
."

57 ,
,

58

Since this statement does not include
any of the seven Divine names
48
that may
not be erased,
49
one is not forbidden to
recite it before washing his hands.
50
[Tis
applies] even when he slept naked and his
hands presumably touched unclean parts
of his body, as will be explained in sec. 4.
51
By contrast, it is forbidden to utter
words of Torah with unclean hands, though
it is permissible to think about words of
Torah.
52
Nevertheless,
53
a person should
not speak nor even think words of
Torah while he is lying in bed, even if he
has already washed his hands. Instead, he
should arise and stand up or sit in awe, in
the spirit of the verse,
54
Prepare to greet
your G-d, O Israel.
7
As explained below in sec. 4, the Tal-
mud
55
and the subsequent halachic
authorities
56
rule that when a person sleeps
in his clothes,
57
it is possible that his hands
did not touch the unclean parts of his
body;
58
hence his hands are presumably in
a state that allows him to mention G-ds
. " . " ' ." " ' , " ' ." ' '
' ' . " " .) ' " . ' " ( " . " " "
: ." " " . " ' . " ' .) , " ( " ." "
. " " . ' " . ' " " " . , . " .
' " ." ' .)" ' '( :
9 Mahadura Basra The Later Edition SECTION 1:67Laws Regarding Rising in the Morning
54. Amos 4:12.
55. Berachos 60b.
56. See: Rambam, Hilchos Tellah
3:3, 4:1; Rosh (on Berachos, ch. 9),
sec. 23.
57. Responsa of Rashba, Part I,
sec. 153; Shulchan Aruch 4:23.
58. I.e., as the Alter Rebbe writes
in his Siddur, the parts of the body
which are usually covered (see
92:7).
59. Rama 47:13.
60. Shabbos 109a.
61. Rashi on Yoma 77b.
62. In the Introduction, p. 10b,
and in Parshas Vayeishev, p. 184b.
63. I, 53b; et al.
64. Sources based on Zohar I,
10b. Eshel Avraham 4:1 writes
that one should not step down
onto the oor before washing
Netilas Yadayim. On this practice,
see Likkutei Sippurim by R. Chaim
Mordechai Perlow, p. 287.
65. When the closest place to
wash is more than four cubits
from ones bed, Ketzos HaShul-
chan 2:1 counsels walking less
than four cubits at a time until
one reaches it.
66. Sources based on the Zohar;
Shelah, Tractate Chullin.

56

,

55 ,

59 ,

.) (

60 ,
.
,
61 ,

.
,
62 ,


63 ,
, ,
,
64

,

,

65
.

66 ,
,
' , '

, ,
.
name that appears in the blessings and to
speak words of Torah.
59
Needless to say,
[according to this ruling,] he may touch
his clothes, even though a spirit of impu-
rity rests upon [his hands];
60
he should
merely refrain from touching food
61
or
drink, as explained there.
Nevertheless, the Zohar
62
rules very
stringently that one should neither recite
blessings, nor study, nor touch ones gar-
ments,
63
nor walk
64
four cubits, while the
spirit of impurity still rests on ones hands
before they are washed in the morning.
65

A person who walks four cubits [before
washing] is liable for his life,
66
for by allow-
ing this impurity to rest upon his hands, he
desecrates the sanctity of G-d which rests
upon him as it rests upon all of G-ds
servants who sanctify themselves with the
holiness of the Omnipresent and His holy
Torah to a higher degree of sanctity and
purity than that of the people at large who
have not attained this level.
' " ." ' " . ' " " ." " ." " ' " . , .
, . . " ' " . , " . , ." ' ." " " ."
" " ' . . , " .96 ' " ' . ." " " . , ' .
, " . ' ' .

"
' . " " .)" (
.77 ' " . ' )( ."
( ... :" , " , ) ' " (
. " .) . :" . '
10 Mahadura Basra The Later Edition :
67. After mentioning this leni-
ency in Piskei HaSiddur (s.v. Le),
the Alter Rebbe adds that in the
meantime one should be care-
ful not to touch his eyes, ears,
[or other organs, etc.], and most
certainly not to touch any food or
drink, in order not to render them
impure.
68. I.e., although the time for
midnight will uctuate slightly
throughout the year, the manner
in which that hour is determined
nding midday by dividing the
time between sunrise and sunset,
and then taking that same hour at
night remains the same through-
out the year. (The Alter Rebbes
sources here include responsa that
cite Rashi on Eruvin 56a.)
69. I.e., there is no difculty in mid-
night being a time of Divine favor
in both New York and Jerusalem,
even though there is a seven-hour
difference between them. (The
Alter Rebbes sources here are
mainly based on the Zohar.)
,
,

,


,
,
67 ,
.

68
,
,
" " ,
.

,



69
.

,

Nonetheless, if it happens that a person
does not have sufcient water to wash his hands
three times properly in order to remove the
spirit of impurity when he rises at night, Heav-
en forbid that he should desist from studying
Torah until daybreak when he will be able to
wash his hands three times. Instead, he should
wash his hands in a lesser manner or clean
them with any other substance. He should then
recite the blessings and proceed with his study,
in accordance with the ruling of the Talmud
and the halachic authorities.
67
8
Te time of midnight is always [calculated]
in the same manner in summer and win-
ter
68
twelve hours afer noon. Tis is the
actual midpoint of the night, and a time of Di-
vine favor above, at all times and in all places.
Although the length of the days and the nights
varies according to the climates [i.e., the various
latitudes] and the longitudinal distances be-
tween one country and another, that does not
change the above.
69
Tis resembles the times
for reciting Shema and Shemoneh Esreh and the
times at which the Shabbos or the festivals com-
mence, which are also [calculated] for each
country according to the times of its own day
and night.
' "( ' .] "[ ' ." ' . ,
, ' , .) , " )" ( )'( " "
( " , " .) ." ." " (
. . " ' " " . " .) '
." ' ." " . ' ." ' ' . , " . , " "
.)" ( " ' . ' .65 ' " )( " . ' " . ' " . ' " "
11 Mahadura Basra The Later Edition SECTION 1:78Laws Regarding Rising in the Morning
70. This statement provides an
example of the cases in which the
Alter Rebbe revised his ruling in
Mahadura Basra to conform with
the ruling of the Kabbalists, even
though according to the accepted
understanding of the Talmud one
might rule otherwise.
To explain: In Hilchos Yom-Tov
496:8, the Alter Rebbe rules that
people from Eretz Yisrael who
visit the Diaspora for a festival
with the intent of later returning
to Eretz Yisrael should not observe
the second day of the festival
(Yom-Tov Sheini shel Galuyos) as
a holiday; i.e., they must recite
the weekday prayers and put on
tellin. Although they may not
perform forbidden labors, that is
only because this might lead to a
dispute if they were seen by the
local residents. This ruling is also
rendered by most later halachic
authorities.
The rationale: Being an inhab-
itant of Eretz Yisrael, such an
individual is required to observe
the festival as it is observed in
his home. True, he must take pre-
cautions not to cause strife in the
locale in which he is found during
the festival but for him, its sec-
ond day is not a holy day.
In his ruling here in Mahadura
Basra the Alter Rebbe adopts a
new position (though this is also
reected in the responsa of cer-
tain Geonim in the post-Talmudic
period): a festival is celebrated
for two days in the Diaspora, not
because of a technical reason,
but because at that time its dis-
tinctive spiritual light is diffused.
The place of a persons origin
is thus of no signicance. Since
on the festival he is located in a
place in which its distinctive light
is diffused for two days, he must
observe it appropriately.
R. Avraham David Lavut, the
Rebbes great-greatgrandfather,
urges (in Shaar HaKollel 1:2) that
the later ruling of Mahadura
Basra should be followed. In
support of this position he cites
sources in the literature of Chas-
sidus (Likkutei Torah on Shemini
Atzeres, p. 92c; Toras Chayim on
Shmos, p. 349b).
Nevertheless, it was not until
recently that the overwhelm-
ing majority of Chabad Rabbinic
authorities would rule according
to this understanding. Indeed,
even within the Rebbes cor-
respondence we nd passages
which follow the Alter Rebbes
initial conception. (See letters in
Igros Kodesh, Vol. 4, p. 244, dat-
ing from 5711 (1951), and Vol. 7,
p. 168, dating from 5713 (1953).)
However, the last extant letter by
the Rebbe on this subject states:
Our custom in fact and this
is straightforward is that one
should conduct himself accord-
ing to local practice. (The letter
is dated 24 Nissan, 5718 (1958),
and appears in Igros Kodesh, Vol.
17, p. 46.)
71. These are not extant, since
only the rst four sections
of Mahadura Basra were ever
published.
" " ( .
,

,
,

.

.

70
,
71 ,
.)
(For the time of Divine favor above, and
the Supernal Unions efected by the recitation
of Shema and Shemoneh Esreh, and the sanctity
of Shabbos and the festivals all transcend the
limits of space and time, though they radiate
downward into the physical realms to each
and every place at the time appropriate for it.
Tis also explains why a sublime holiness per-
vades in the Diaspora on the second day of a
festival; hence inhabitants of Eretz Yisrael who
are temporarily in the Diaspora are obliged to
observe the holiness of that day, even though
they intend to return [to Eretz Yisrael].
70
Tis
will be explained in the laws pertaining to the
festivals.
71
)
12 Mahadura Basra The Later Edition :
. , . 95 ' " " ." " " ." .
" . " .32 ' 98 ' .2 ' " 95 ' " " . ' '
' , . " " " . ' " " .
. . " " . " . ' .) ' ' (
." 413 ' " .50 ' " .438 ' " " .)" ,( " ." " " ' . , . ,
. , . ." " ' . " " . , .37 ' "
72. Tur; Beis Yosef.
73. Rama (Orach Chayim 1:5)
states that though it is desirable
for an individual to recite the Ten
Commandments, they should not
be recited communally.
Signicantly, the Alter Rebbes
Siddur includes the passage of the
Akeidah, but neither the passage
concerning the manna nor the Ten
Commandments, though they are
included in many other Siddurim.
In Likkutei Sichos, Vol. 26, p.
95ff., the Rebbe examines the
differences in wording between
the above passage and the par-
allel passage in Mahadura Kama
1:10 below.
74. Of these readings, the Alter
Rebbes Siddur includes only the
Biblical passage concerning the
daily burnt-offering, as well as
the Talmudic passage beginning
Eizehu Mekoman which mentions
all the offerings enumerated
above.
75. A compilation rst pub-
lished in Venice, 1545, echoing
the Biblical readings and prayers
which accompanied the offering
of sacrices in the Beis HaMik-
dash; see Taanis 27a.
76. Hoshea 14:3.
77. Vayikra 7:37.
78. Menachos 110a.
79. I.e., Zevachim 5:1-8, which
describes a variety of commu-
nal and individual offerings. In
practice, the Alter Rebbes Siddur
includes, in addition, readings
from the Torah on the removal of
9
It is proper to recite
72
every day the passage of
the Akeidah (the Binding of Yitzchak) to recall
the merit of the Patriarchs, the passage concerning
the manna [to spur] ones trust in G-d Who pro-
vides every man with his daily bread, and the Ten
Commandments.
73
In addition, it is very advisable to recite the
passages pertaining to the various sacrifces
74

the daily burnt-ofering, the peace-ofering, the
thanksgiving-ofering, the sin-ofering, the defnite
guilt-ofering and the provisional guilt-ofering, the
adjustable guilt-ofering, the libations, and all the
meal oferings as reproduced in the Maama-
dos.
75
Tis recitation fulflls the intent of the verse,
76

We will render [the prayer of] our lips in place
of [the sacrifce of] bulls. Likewise it is written,
77

Tis is the law of the burnt-ofering, the meal-of-
fering, the sin-ofering..., and on this verse the
Sages comment:
78
Whoever studies the laws of
the burnt-ofering [is considered to have brought
a burnt-ofering].
Nevertheless, a person who has the capacity to
study and to understand [the Oral Law] should not

72

,

'

,
," "
,
73
.

74
,
, , ,

, ,
, ,
,

76 ,
:
75 ,
,
." "

77

,
:
78

,

"
" "'
, ."'

13 Mahadura Basra The Later Edition SECTION 1:9Laws Regarding Rising in the Morning
" " . ' " . ' " " . " . ." "
" " . ' )" ( " ." ' ." " ' . " ." ' ." ' ."
." ' ' . . . .404 ' " .28 '
,

,

79
," "

80 ,

(
81 ,
.)

82 ,
,
, :
,

83

.

,
84 ,
,
.

85 ,

, ,

.

86 ,
.
recite daily even the passages describing the
sacrifces. Tis he should do only from time to
time, and for him it is sufcient every day to
recite the chapter beginning Eizehu Mekoman
79

for Torah study is superior because it leads
to action,
80
as well as to a knowledge of the
Torah (as is stated in Hilchos Talmud Torah).
81
If a person knows that he is obligat-
ed to ofer a particular sacrifce
82
e.g., a
burnt-ofering because he neglected a positive
commandment or [willfully] contemplated
transgressing a prohibitive commandment, or
a thanksgiving-ofering if he fnds himself in
one of the four categories of those who are ob-
ligated to express their gratitude in this way
83

he should recite the passage dealing with
that sacrifce as soon as he becomes obligated.
[Tis] he should do by day,
84
for this is the
time at which the relevant sacrifces were of-
fered, and not at night. However, he does not
have to recite these passages while standing,
85

as a kohen was required to ofer the sacrifces
while standing, for in fact he is not a kohen
ofering sacrifces; it is only that his study is ac-
counted as equivalent to the service of a priest
who brought an ofering on his behalf.
On Shabbos, it is proper to recite the pas-
sage describing the ofering of the Showbread.
86
the ashes from the Altar, on the
daily burnt-offering, and on the
incense-offering. It also includes
a Talmudic passage concerning
the incense-offering and another
on the sequence of the daily
priestly functions.
80. Kiddushin 40b.
81. 4:2 and 4:4, where the Alter
Rebbe encourages the study of
the laws that apply to ones day-
to-day conduct.
82. Cf. Shelah, Maseches Taanis.
See also Igros Kodesh (Letters) of
the Rebbe, Vol. 24, p. 268.
83. Berachos 54b.
84. Tur and Shulchan Aruch 1:6.
85. Cf. the Alter Rebbes position
in Mahadura Kama 1:14.
86. This passage appears in the
Alter Rebbes Siddur after Mussaf.

518
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This gloss refers to

sec. 8:7 (see page
81) and is discussed
in footnote 21.
This gloss refers to
sec. 8:13 (see page
84) and is discussed
in footnote 40.
This gloss refers to
sec. 8:21 (see page
89) and is discussed
in footnote 54.