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Raphaelwilmowsky — Thu, 25 Jun 2026 15:44:10 GMT

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Nigun K'Ayal Ta'arog (Admur HaZaken)

Raphaelwilmowsky — Thu, 25 Jun 2026 15:43:50 GMT

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	The nigun '''K'~~ayal~~ Ta'arog''' was ~~heard~~ by the ~~Chossid Reb~~ Shmuel Gronem Esterman from an elderly man who ~~was~~ in the ~~group~~ of ~~musicians by The~~ Alter Rebbe. The Alter Rebbe would sing this nigun frequently, with great ~~dveikus~~.		The [[nigun]] '''K'Ayal Ta'arog''' ("As the hart yearns for brooks of water") was transmitted by the Chassid R' [[Shmuel Gronem Esterman]], who learned it from an elderly man who had been part of the group of singers in the court of the [[Alter Rebbe]]. The Alter Rebbe would sing this nigun frequently, with great devekus — a state of cleaving and deep attachment to G‑d.

	That elderly man ~~was~~ blind ~~in his youth~~, and his father brought him to ~~The~~ Alter Rebbe to ~~heal him~~. The Alter Rebbe opened the Zohar and ~~commanded~~ the ~~child~~ to read from it. At first, the child ~~saw~~ only ~~blurry~~ letters, ~~and then The~~ Alter Rebbe rebuked him: "Read aloud!" and ~~his~~ eyes ~~were~~ opened, and he began to read like ~~any person~~. His father left ~~his~~ child in Liozna with ~~The~~ Alter Rebbe, and since the ~~child~~ had ~~talent in singing~~ and ~~music~~, he was added to ~~The~~ Alter Rebbe's ~~group~~ of ~~musicians~~.		That elderly man had been blind as a child, and his father had brought him to the Alter Rebbe to be healed. The Alter Rebbe opened a [[Zohar\|volume of the Zohar]] and instructed the boy to read from it. At first the child could see only blurred letters, but the Alter Rebbe rebuked him sharply: "Read aloud!" — and the boy's eyes opened, and he began to read like anyone else. His father left the child in [[Liozna]] with the Alter Rebbe, and since the boy had a gift for song and melody, he was added to the Alter Rebbe's circle of singers.

	== ~~Words of the Nigun~~ and Their Meaning ==		== Lyrics and Their Meaning ==
	The nigun is composed of verses that appear in two different pesukim that, on a superficial level, have no connection between them:<blockquote>'''"K'ayal ta'arog al afikei mayim; V'hayu l'totafot bein einecha"''' — Tehillim 42:2, Devarim 6:8</blockquote>The Chossid Reb Shmuel Gronem Esterman explained the inner meaning of the nigun:

	~~'''K'ayal ta'arog''' - this~~ is the ~~concept of ratzo~~, ~~the soul's attraction~~ to ~~Elokus.~~		The nigun is built from words drawn from two separate verses that, on the surface, appear to have no connection to each other:

	~~'''V'hayu l'totafot''' - this is~~ the ~~concept~~ of ~~shov, drawing down Elokus below through the fulfillment of Torah~~ and ~~mitzvos~~.		{{quote\|As the hart yearns for brooks of water — and they shall be as frontlets between your eyes.\|Psalms 42:2; Deuteronomy 6:8}}

	This nigun is Nigun #2 in Sefer HaNigunim.		The Chassid R' [[Shmuel Gronem Esterman]] explained the inner meaning of the nigun:

			'''K'Ayal Ta'arog''' — "As the hart yearns" — represents the concept of [[ratzo]] (longing), the soul's yearning to ascend and cleave to G‑dliness.

			'''Ve'hayu letotafot''' — "And they shall be as frontlets" — represents the concept of [[shuv]] (return), the drawing of G‑dliness downward, expressed through the fulfillment of [[Torah]] and [[mitzvos]].

			This nigun is Nigun No. 2 in [[Sefer HaNigunim]] — the official Chabad anthology of Chassidic melodies.

	== External Links ==		== External Links ==
	* '''Nigun K'ayal Ta'arog ofThe Alter Rebbe''' - on the website Heichal Negina

			* [http://www20.chassidus.com/audio/nigun/03-10-K-Ayal-Ta-arog-from-The-Alter-Rebbe-Heichal-Neginah.htm K'Ayal Ta'arog — Alter Rebbe's version] — at the Heichal Neginah website
			* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=421 R' Elior Valner — recording]
			* [https://chabadpedia.co.il/images/0/0d/%28%D7%91%29_%D7%9B%D7%90%D7%99%D7%99%D7%9C_%D7%AA%D7%A2%D7%A8%D7%95%D7%92_%28%D7%90%D7%93%D7%94%27%27%D7%96%29.mp3 R' Dovid Horowitz — recording]
			* [https://chabad.info/video/302094/ K'Ayal Ta'arog on mandolin and guitar]
			* [http://hageula.com/news/nigunim/20309.htm K'Ayal Ta'arog — Dov Ber Belshnikov]
			* [https://sinun770.org/ניגון-כאייל-תערוג-לאדמור-הזקן-niggun-kayol-taarog-from/ Avigdor Zeitlin — recording]

			[[Category:Niggunim of the Alter Rebbe]]
			[[Category:Niggunim on Verses from Psalms]]
	[[he:ניגון כאיל תערוג (אדמו"ר הזקן)]]		[[he:ניגון כאיל תערוג (אדמו"ר הזקן)]]

Niggun Bnei Heichala

Raphaelwilmowsky — Thu, 25 Jun 2026 15:39:25 GMT

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Nigun "Keli Ata"

Raphaelwilmowsky — Thu, 25 Jun 2026 15:36:09 GMT

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	'''Keli Ata''' is one of the ~~ten Nigunim (melodies)~~ of the Alter Rebbe.		'''Keli Ata''' is one of the [[Ten Niggunim]] of the [[Alter Rebbe]], Rabbi Schneur Zalman of Liadi. It is the third niggun in the [[Sefer HaNiggunim]].

	The ~~lyrics~~ of ~~this nigun~~ are ~~taken~~ from ~~Tehillim~~ (~~Psalms~~ 118:28)~~, which~~ are ~~also~~ recited in the Hallel prayer: ~~"Keli Ata v'odeka, Elokai aromemeka" ("You are my G-d and I will thank You, my G-d I will exalt You").~~		The words of the niggun are drawn from [[Psalms]] (chapter 118, verse 28) and are recited during the [[Hallel]] prayer:

	~~In the Rebbe~~'~~s household~~, ~~it is customary to sing this nigun at the conclusion of the Seder night after saying "L'Shana Haba~~'~~ah B~~'~~Yerushalayim" (Next year in Jerusalem), at the time when the wine is returned from Eliyahu~~'~~s cup to the bottle.~~		<blockquote>
			'''אֵ-לִי אַתָּה וְאוֹדֶךָּ, אֱלֹקַי אֲרוֹמְמֶךָּ'''

	~~This nigun is sung during the drawing of~~ "~~mayim shelanu~~" ~~(water that has rested overnight for baking matzah).~~		"You are my G‑d and I will thank You; my G‑d, I will exalt You."
			</blockquote>

	~~The Rebbe said in~~ the ~~name~~ of the ~~Frierdiker Rebbe~~ (~~Previous Rebbe~~, ~~Rabbi Yosef Yitzchak Schneersohn) that this nigun~~ is ~~a segulah (spiritual remedy) for~~ the ~~revelation of Eliyahu~~.		In [[Beis Rabbeinu]] — 770— it is customary to sing this niggun at the close of the [[Pesach seder]], after the recitation of ''[[Leshanah Haba'ah BiYerushalayim]]'' ("Next year in Jerusalem"), at the moment when [[Elijah's cup\|Elijah's wine]] is poured back from his cup into the bottle.

	~~This~~ is ~~Nigun #3~~ in ~~Sefer HaNigunim (The Book of Nigunim)~~.		The niggun is also sung at the Rebbe's court during the drawing of [[mayim shelanu]] — the water set aside from the previous night for use in baking [[matzah]].

	~~In addition~~ to this ~~nigun, there~~ is ~~another melody attributed to~~ the ~~Tzemach Tzedek on these same words~~, ~~which does not appear in Sefer HaNigunim~~.		The Rebbe cited the [[Frierdiker Rebbe]] to the effect that this niggun is a segulah — a propitious means — for a revelation of [[Elijah the Prophet]].<ref name="tm-pesach-tashia">[[Toras Menachem]], vol. 3, talk of the second night of [[Pesach]] 5711 (1951).</ref>

	~~== External Links ==~~		In addition to this niggun, there is a [[Keli Ata (Tzemach Tzedek)\|separate niggun on the same words attributed to the Tzemach Tzedek]], which does not appear in the Sefer HaNiggunim.

	* To hear the nigun in the holy voice of the Rebbe Melech HaMoshiach		==External Links==
	* To hear the nigun by the ba'al menagen (master singer) R' Dovid Horowitz
	* To hear the nigun on the Heichal Negina website
	* To hear the nigun arranged by R' Elaor Velner
	* To hear the nigun from Nichoach #1
	* To hear the nigun arranged by Chanan Bar Sela
	* To hear the nigun from "HaNigunim HaMechuvanim" (The Directed Nigunim)
	* The nigun performed by the Shevet Achim ensemble
	* Nigun 'Keli Ata' performed by Avraham Fried

			===Audio===
			* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=280 Keli Ata] — sung by the Rebbe
			* [https://chabadpedia.co.il/images/a/a9/%28%D7%92%29_%D7%A7%D7%9C%D7%99_%D7%90%D7%AA%D7%94.mp3 Keli Ata] — sung by the ''baal menagen'' R' Dovid Horowitz
			* [http://www20.chassidus.com/audio/nigun/03-03-Keili-Atoh-from-The-Alter-Rebbe-Heichal-Neginah.htm Keli Ata] at [[Heichal Neginah]]
			* [https://www.chabad.org/multimedia/music_cdo/aid/140683/jewish/Keili-Atoh.htm Keli Ata] from [[Nichoach]], vol. 1
			* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=422 Keli Ata — arrangement by R' Elior Valner]
			* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=368 Keli Ata — arrangement by Chanan Bar Sela]
			* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=835 Keli Ata — from ''HaNiggunim HaMekuvanim'']
			* [http://old2.ih.chabad.info/#!g=1&url=article&id=74882 Keli Ata — performed by the Shevet Achim ensemble]
			* [http://old2.ih.chabad.info/index.php?url=article_he&id=63592 Keli Ata — performed by Avraham Fried] (video)

			==Notes==
			<references/>

			[[Category:Niggunim of the Alter Rebbe]]
			[[Category:Niggunim on Verses from Psalms]]
	[[he:ניגון א-לי אתה]]		[[he:ניגון א-לי אתה]]

Nigun Avinu Malkeinu

Raphaelwilmowsky — Thu, 25 Jun 2026 15:32:06 GMT

The Words of the Niggun

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	The ~~nigun (melody) for~~ the words '''"Avinu Malkeinu ein lanu melech ela ~~atah"~~''' is one of the ~~ten niguns~~ attributed to the Alter Rebbe.		The [[niggun]] set to the words '''Avinu Malkeinu ein lanu melech ela Atah''' ("Our Father, our King, we have no king but You") is one of the [[Ten Niggunim]] attributed to the [[Alter Rebbe]], Rabbi Schneur Zalman of Liadi. It is the sixth niggun in the [[Sefer HaNiggunim]].

	To this day, Chassidim ~~customarily~~ sing this ~~nigun whenever~~ the prayer Avinu Malkeinu is recited in public.		To this day, Chassidim sing this niggun each time the [[Avinu Malkeinu (prayer)\|Avinu Malkeinu]] prayer is recited in public worship.

	~~This nigun~~ is ~~number 6 in Sefer HaNigunim~~ (~~The Book of Niguns~~).		The niggun is introduced by a distinctive melody of longing (''kisufim''), which is sung twice before the main niggun begins.

	~~As an introduction to the nigun, a special yearning melody~~ is ~~sung~~, ~~which~~ is ~~customarily repeated twice~~.		A notable feature of this niggun is that its opening words are repeated — which makes it unusual, since Chabad is otherwise careful to avoid the cantor's practice of repeating words of prayer.

	~~This nigun is unique in that~~ the ~~first words are repeated~~, ~~despite the fact that in Chabad there~~ is ~~a strong custom not~~ to ~~repeat words of~~ prayer ~~as is~~ the ~~practice~~ of ~~chazzanim~~ (~~cantors~~).		At the Rebbe's synagogue at [[770 Eastern Parkway]], it is customary to sing this niggun before every prayer service throughout the [[Ten Days of Teshuvah]] (the period from Rosh Hashana through Yom Kippur).

	In the ~~Rebbe's beis midrash (study hall) at 770, it~~ is ~~customary to sing this nigun at~~ the ~~beginning of~~ each prayer service ~~during~~ the Ten Days of Teshuvah.		In Anash communities generally, the niggun is sung on the following occasions: on [[Rosh Hashana]] before each prayer service, throughout the Ten Days of Teshuvah, on [[Yom Kippur]], and on public fast days. It is not sung on Shabbos, since Avinu Malkeinu is not recited on Shabbos. It is also sung at [[farbrengen]]s of the Rebbe on dates associated with the Alter Rebbe, and on occasions when the niggunim of all the Rebbeim are sung, it is included as the Alter Rebbe's niggun.

	~~The Avinu Malkeinu nigun is customarily~~ sung ~~in Anash (Chassidic) communities on~~ the ~~following occasions:~~		For a number of years, by the Rebbe's instruction, the niggun was also sung during the forty days preceding Rosh Hashana.

	* On Rosh Hashanah, before every prayer service		According to the text found in the Sefer HaNiggunim and the Nichoach recordings, the niggun begins with the words '''"Avinu Malkeinu Avinu Atah"''' — however, the Rebbe sang only the words '''"Avinu Malkeinu ein lanu melech ela Atah."'''
	* During the ~~Ten Days of Teshuvah~~ and ~~Yom Kippur~~
	* On public fast days
	* On Shabbos Kodesh, the ~~nigun is not sung because~~ Avinu Malkeinu ~~is not recited on Shabbos~~
	* At the Rebbe'~~s farbrengens (gatherings)~~, ~~on dates connected to~~ the ~~Alter~~ Rebbe ~~or on dates when all Chabad niguns are sung, this nigun would sometimes be sung as a nigun of~~ the ~~Alter Rebbe~~

	~~For several years, at~~ the ~~Rebbe's instruction, the Avinu Malkeinu nigun was sung because it was 40 days before Rosh Hashanah.~~		==The Words of the Niggun==

	~~According to the version in Sefer HaNigunim and also Nichoach, the nigun begins with the words:~~ '''~~"Avinu Malkeinu avinu atah"~~'''~~, however, the Rebbe sang only the words "Avinu Malkeinu ein lanu melech ela atah."~~		<blockquote>
			'''אָבִינוּ מַלְכֵּנוּ אָבִינוּ אַתָּה'''<br/>
			'''אָבִינוּ מַלְכֵּנוּ אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה'''

	~~== Lyrics of the Nigun ==~~		"Our Father, our King, You are our Father / Our Father, our King, we have no king but You"
	~~<blockquote>'''Avinu Malkeinu avinu atah~~, ~~Avinu Malkeinu ein lanu melech ela atah'''~~

	— Siddur, "Avinu Malkeinu" prayer recited at ~~favorable~~ times</blockquote>		— ''Siddur'', the Avinu Malkeinu prayer, recited at times of Divine favor
			</blockquote>

	== External Links ==		==External Links==

	* The Rebbe singing 'Avinu Malkeinu'		===Audio===
	* ~~To listen to the~~ nigun ~~on the Heichal Negina website~~		* [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=185 The Rebbe singing Avinu Malkeinu]
	* Chazzan Ben Tzion Miller and his children singing the Alter Rebbe's Avinu Malkeinu at ~~the Jewish Culture Festival in Krakow, 16 Av 5772 (07.2012)~~		* [http://www20.chassidus.com/audio/nigun/03-06-Avinu-Malkeinu-from-The-Alter-Rebbe-Heichal-Neginah.htm Avinu Malkeinu] at [[Heichal Neginah]]
	* Avinu Malkeinu ~~performed by Avraham Fried~~		* [https://www.chabad.org/multimedia/music_cdo/aid/140681/jewish/Ovinu-Malkeinu.htm Avinu Malkeinu] from [[Nichoach]], vol. 1
	* To listen to the nigun from Nichoach #1		* [https://chabadpedia.co.il/images/e/e7/%28%D7%95%29_%D7%90%D7%91%D7%99%D7%A0%D7%95_%D7%9E%D7%9C%D7%9B%D7%99%D7%A0%D7%95.mp3 Avinu Malkeinu] — sung by the ''baal menagen'' R' Dovid Horowitz
	* ~~'''To listen to~~ the ~~nigun~~''~~' by the~~ baal-menagen ~~(master singer)~~ R' Dovid Horowitz		* [https://chabadpedia.co.il/images/b/bf/%D7%90%D7%91%D7%99%D7%A0%D7%95_%D7%9E%D7%9C%D7%9B%D7%A0%D7%95.mp3 Avinu Malkeinu] — sung by the ''baal menagen'' R' Zalman Bronstein
	* ~~'''To listen to~~ the ~~nigun'~~'' ~~by the~~ baal-menagen R' Zalman Bronstein		* [https://chabadpedia.co.il/images/f/fd/%D7%90%D7%91%D7%99%D7%A0%D7%95_%D7%9E%D7%9C%D7%9B%D7%A0%D7%95_%D7%90%D7%9C%D7%90_%D7%90%D7%AA%D7%94.mp3 Avinu Malkeinu] — sung by the ''baal menagen'' R' Shmaryahu Betzalel Tzvi Althoiz
	* ''~~'To listen to the nigun~~''' by ~~the baal-menagen Rashbatz Althaus~~		* [http://old2.ih.chabad.info/newvideo/video.php?id=2508 Avinu Malkeinu] — performed by Avraham Fried

	~~'''~~Various ~~Performances~~ and ~~Arrangements'''~~		;Various arrangements and performances:
			* [http://old2.ih.chabad.info/newvideo/video.php?id=3719 Amir Benayoun] · [http://old2.ih.chabad.info/php/audio.php?action=playsong&id=425 Elior Valner] · [https://www.chabad.org/multimedia/music_cdo/aid/254240/jewish/Avinu-Malkeinu-Medley.htm Avraham Fried] · [http://old2.ih.chabad.info/#!g=1&url=article&id=71755 Michoel Teplinsky, from the album ''Tefillah LeYomim Noraim'']
	* Amir Benayoun ~~'''•''' Elaor Velner '''•''' "Chassidic Farbrengen" album '''•'''~~ Avraham Fried '''•'~~'' Michael Teplinsky, in the album "Prayer for the High Holidays"~~

			[[Category:Niggunim of the Alter Rebbe]]
	[[he:ניגון אבינו מלכנו]]		[[he:ניגון אבינו מלכנו]]

The Niggun Arba Bavos

Raphaelwilmowsky — Thu, 25 Jun 2026 15:28:00 GMT

Raphaelwilmowsky moved page The Niggun Arba Bavos to Niggun Arba Bavos

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'''Arba Bavos''' (Yiddish: '''דער ניגון פון פיר פאַלען''', ''Der Niggun fun Fir Faln'', "The Niggun of the Four Chambers"; also called '''the Niggun of the Alter Rebbe''' or '''the Niggun of the Rav''') is considered the most important and profound [[niggun]] (Chassidic melody) in the entire repertoire of [[Chabad]] Chassidus. It was composed by the [[Alter Rebbe]] — Rabbi Schneur Zalman of Liadi, founder of Chabad — while he was still studying at the side of his master, the [[Maggid of Mezeritch]], and was later refined by him after he assumed the leadership of the movement.

The niggun is built in four sections, each called a ''bava'' (chamber). The four ''bavos'' correspond to the four spiritual [[worlds (Chassidus)|worlds]] described in Kabbalistic and Chassidic thought: [[Atzilus]], [[Beriah]], [[Yetzirah]], and [[Asiyah]]. Because every movement of the niggun is calibrated to precise spiritual meanings, Chabad Chassidim are careful to sing it with great exactitude, and only on special occasions and times of joy.<ref name="igros-zmanim">[[Igros Kodesh of the Frierdiker Rebbe]], vol. 3, p. 382, letter from [[Sivan]] 5695 (1935).</ref>

Arba Bavos is the first niggun in the [[Sefer HaNiggunim]], the authoritative anthology of Chabad melodies.

==The Meaning of the Niggun==

The niggun is structured as an ascent from below to above, mirroring the arc of the morning prayer service, which opens with [[Baruch She'amar]], continues through [[Pesukei DeZimrah]], the [[blessings before Shema]], [[Shema]] itself, and culminates in the [[Shemoneh Esreh]]. Each section of the niggun accomplishes its own particular spiritual work, operating either in an ''inner'' (''pnimi'') mode — penetrating and transforming — or in an ''encompassing'' (''makif'') mode, which hovers above and surrounds the soul.

In this niggun, the Alter Rebbe distilled his entire approach to Chassidus and the inner spiritual path of a Chabad Chassid. Each of the four sections corresponds to several parallel dimensions simultaneously:<ref name="sicha-kislev-trc">From a letter of the [[Frierdiker Rebbe]] dated 15 [[Kislev]] 5690 (1929), citing the [[Rebbe Rashab]] at a farbrengen on [[Yud-Tes Kislev]] 5663 (1902). Also cited in the collection ''[[HaTamim]]'', booklet 5.</ref>

* A spiritual [[world (Chassidus)|world]]
* A letter of the [[Divine Name]] (the Tetragrammaton)
* A level of the [[soul]]
* A mode of Divine [[light]]

{| class="wikitable"
! Bava !! Spiritual World !! Letter of the Divine Name !! Soul Level !! Divine Light !! Meaning
|-
| '''First''' || [[Asiyah]] || ה (lower ''heh'') || [[Nefesh]] || [[Mimalei kol almin]] || This section effects ''displacement and deepening'' — its opening notes draw the person away from mundane surroundings, while the continuation prompts deep inward reflection on one's purpose and true standing in the world.
|-
| '''Second''' || [[Yetzirah]] || ו (''vav'') || [[Ruach]] || [[Mimalei kol almin]] || This section is bound to the first: it opens on a note of bitterness and sorrow, yet quickly moves toward hope and ascent. The tension between bitterness and hopeful rising is the natural outgrowth of the displacement and deepening produced by the first bava.
|-
| '''Third''' || [[Beriah]] || ה (upper ''heh'') || [[Neshama]] || [[Sovev kol almin]] || This section works an ''exaltation of the soul''. Though it follows on the heels of a section of intense bitterness, the dominant feeling here is one of elevation and outpouring — the soul opening and expanding upward.
|-
| '''Fourth''' || [[Atzilus]] || י (''yud'') || [[Chayah]]/[[Yechidah]] || [[Etzem]] || This section corresponds to the world of Atzilus, which stands wholly apart from and above the three worlds below it. Although it follows the first three in sequence, it is by its very nature in a different category entirely. Its particular spiritual work is ''elation of the soul'' — not mere exaltation, but a deeper, purer joy. This fourth bava was added by the Alter Rebbe after he accepted the leadership of the movement.
|}

==When the Niggun Is Sung==

Because of its profound spiritual significance, Chabad Chassidim are careful to sing Arba Bavos only with great precision and only on special occasions and times of joy.<ref name="igros-zmanim"/> It is a tradition in the name of the [[Tzemach Tzedek]] that singing it on ordinary weekdays — outside the designated times — can, Heaven forbid, arouse spiritual opposition.<ref name="shn-vol1">[[Sefer HaNiggunim]], vol. 1, p. 30 (from a talk of the Frierdiker Rebbe).</ref>

Occasions on which Arba Bavos is customarily sung include: the [[Three Festivals]] (Pesach, Shavuos, and Sukkos), [[Purim]],<ref name="ss-tarpach">[[Sefer HaSichos of the Frierdiker Rebbe|Sefer HaSichos]] 5688 (1927–28), p. 12.</ref> [[Yud-Tes Kislev]] (the Chassidic New Year, marking the release of the Alter Rebbe from Czarist imprisonment in 1798), [[Yud-Beis Tammuz]], the month of [[Elul]], and the [[Selichos]] period leading into the High Holidays.<ref name="ss-tashaa">[[Sefer HaSichos of the Frierdiker Rebbe|Sefer HaSichos]] 5701 (1940–41), pp. 85–86.</ref> It is also sung at a wedding — during the procession of the groom to the [[chuppah]] (wedding canopy) and during the bride's encircling of the groom. On one occasion it was sung at a farbrengen on the eve of Shavuos 5746 (1986). The [[Rebbe Rashab]] declared that Yud-Tes Kislev is the "Rosh Hashana" — the head of the year — for Arba Bavos. It is further customary to sing it at a [[bris milah]] (circumcision), a [[bar mitzvah]], and at the wedding feast.

Before Arba Bavos is sung, it is customary to first sing the [[Niggun HaHachana LeArba Bavos]] (the Preparatory Niggun), an ancient melody that was especially beloved by the Rebbe Rashab.

At [[farbrengen]]s conducted by [[the Rebbe]], the Rebbe himself would indicate when to begin the preparatory niggun — which was typically started by the ''chozzer'' (the Rebbe's designated reciter of Chassidic discourses), Rabbi [[Yoel Kahn]]. As the preparatory niggun neared its end, the Rebbe would signal with his fingers how many times he wished the fourth bava to be repeated.

On several occasions, Chassidim followed Arba Bavos with the singing of ''[[Nye Zhuritzi Chloptzi]]''.

==Qualities and Powers of the Niggun==

'''[[Maharash|The Maharash]]''' (Rabbi Shmuel of Lubavitch, fourth Rebbe of Chabad): "When the Rebbe Zaken's niggun is being sung, that is a time favorable for teshuvah, because it is then a time of Divine favor above."

'''[[Rebbe Rashab|The Rebbe Rashab]]''' (Rabbi Shalom DovBer of Lubavitch, fifth Rebbe of Chabad): "When the niggun is sung with inner awakening, it is a time favorable for teshuvah and for deepening one's bond with the Rebbe. And when it is sung with purity of heart — after a proper ''tikkun chatzos'' (the midnight vigil and lamentation), after a sincere recitation of the bedtime Shema, and after prayer with deep exertion — it is possible to bring about a personal salvation in the areas of children and life."

'''[[Frierdiker Rebbe|The Frierdiker Rebbe]]''' (Rabbi Yosef Yitzchak Schneersohn, sixth Rebbe of Chabad): "We have a promise that whenever and wherever this niggun is sung, the Rebbe — the Alter Rebbe — will hear it and will feel it, no matter how elevated a plane he is on. But this depends on the preparation of the one who receives."<ref name="ss-tashaz">See [[Sefer HaSichos of the Frierdiker Rebbe|Sefer HaSichos]] 5707 (1946–47), p. 101.</ref>

When a Chassid who had been active in [[spreading Judaism]] and supporting Jews in Russia asked the Rebbe — through a video recorded by Rabbi [[Dovber Levine]] and transmitted to the Rebbe — for a niggun he could sing whenever he wished to enter into a private audience (''[[yechidus]]''), the Rebbe responded (after viewing the clip a second time, and with visible emotion) that he should sing Arba Bavos. The Rebbe also recounted that when [[Shneur Zalman Rubashov (Shazar)|Shazar]] was at the beginning of his political career and went through moments of doubt, he would shut himself in his room and sing the niggun — and would find in it his counsel and direction.<ref name="kfar-tashpa">[[Mendy Kurtes]], "A Soul Returns to Itself," ''Kfar Chabad Weekly'', issue 2124, p. 34 (5785/2024–25).</ref>

The Rebbe instructed the musician Jeanne Zaidel-Rudolph not to make any alterations to the niggun.<ref name="anash-alterations">[https://anash.org/the-alter-rebbes-niggun-shouldnt-be-manipulated/ "The Alter Rebbe's Niggun Shouldn't Be Manipulated"], Anash.org.</ref>

==See Also==
* [[Niggun HaHachana LeArba Bavos]]

==External Links==

===Information===
* The Tzemach Tzedek on the niggun — "it is as though the one who originated the teaching stands before him":
** [https://chabadlibrary.org/books/admur/tm/1/22/92.htm Toras Menachem, vol. 1 — 5710, talk of the second day of Shavuos 5710, p. 92]
** [https://chabadlibrary.org/books/admur/tm/5/13/126.htm Toras Menachem, vol. 5 — 5712 part two, talk of the second night of Pesach 5712, p. 126]
* Yekusiel Yehuda Gandel, [https://col.org.il/news/122696 Arba Bavos], ''HaMevaser'' weekly, on the special niggun — its dimensions, customs, and stories. COL, 25 Teves 5780 (January 22, 2020).

===Audio===
* [https://chabad.info/wp-content/uploads/2016/07/10-07-2016-23-45-56-song22.mp3 Arba Bavos] — sung by [[the Rebbe]]
* [https://chabad.info/wp-content/uploads/2016/09/04-09-2016-21-11-57-song1.mp3 Arba Bavos — arrangement by R' Elior Valner]
* [https://chabad.info/wp-content/uploads/2016/07/26-07-2016-01-19-39-song1.mp3 Arba Bavos — arrangement by Chanan Bar Sela]
* [https://chabad.info/wp-content/uploads/2016/09/31-08-2016-23-19-21-song17.mp3 Arba Bavos — performed by the Niach Choir]
* [https://chabad.info/wp-content/uploads/2016/07/03-07-2016-19-54-45-song2.mp3 Arba Bavos — from ''Ne'imos Chabad'']
* [https://col.org.il/news/65501 Moving: "Arba Bavos" with the Rebbe, Yud-Tes Kislev 5744 (1983) — video]

==Notes==
<references/>

[[Category:Niggunim of the Alter Rebbe]]
[[he:ניגון ארבע בבות]]

Arba Bavos

Raphaelwilmowsky — Thu, 25 Jun 2026 15:27:23 GMT

Raphaelwilmowsky moved page Arba Bavos to The Niggun Arba Bavos

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Category:Niggunim of the Alter Rebbe

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	[[Category: The ~~alter rebbe~~]]		[[Category: The Alter Rebbe]]

Category:Niggunim of the Alter Rebbe

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[[Category: The alter rebbe]]

Arba Bavos

Raphaelwilmowsky — Thu, 25 Jun 2026 15:26:10 GMT

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The Ten Niggunim of the Alter Rebbe

Raphaelwilmowsky — Thu, 25 Jun 2026 14:59:25 GMT

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	~~A tradition among Chassidim tells that~~ the Alter Rebbe composed '''ten niggunim''' that are precisely calibrated and allude to elevated concepts in the supernal worlds. These niggunim possess a special segulah, bringing those who sing them to an awakening of teshuvah and to a state where the neshamah cleaves to Elokus.		==The Ten Niggunim of the Alter Rebbe==

	~~Some have~~ the ~~custom not to sing these~~ niggunim ~~routinely~~, ~~but rather~~ at ~~designated times or at auspicious moments~~. ~~Regarding~~ the ~~Niggun Arbah Bavos~~ (~~Four Gates~~)~~, this is not merely~~ a ~~chassidic custom but an explicit directive from our Rebbeim~~.		A tradition has been passed down among Chassidim that the [[Alter Rebbe]] — Rabbi Schneur Zalman of Liadi, founder of Chabad Chassidus — personally composed '''ten niggunim''' (Chassidic melodies) that are [[niggunim mekuvanim\|precisely calibrated and intentional]], each one hinting at sublime matters in the upper spiritual worlds. These melodies carry a special quality: singing them draws the one who hums or chants them toward awakening in [[teshuvah]] (repentance and return to G‑d) and to a feeling of [[devekus]] — the soul's deep clinging and attachment to the Divine.

	~~The first five niggunim are known with certainty to~~ have ~~been composed by~~ the ~~Alter Rebbe~~. The ~~remaining niggunim are attributed~~ to ~~him, but there is doubt whether he himself composed them~~.		Some Chassidim have the custom not to sing these melodies casually, reserving them instead for appropriate moments or times of heightened spiritual readiness. In the case of the niggun known as [[Arba Bavos (niggun)\|Arba Bavos]] (The Four Chambers), this practice goes beyond personal custom: it reflects an explicit directive from [[the Rebbeim\|our Rebbeim]] — the successive leaders of Chabad — not to treat it as an everyday melody.

	=~~= List~~ of ~~Niggunim ==~~		Of the ten niggunim, the first five are known with certainty to have been composed by the Alter Rebbe himself. The remaining five are attributed to him, though whether he personally composed each of them is a matter of some uncertainty.<ref name="ahlt-515">In ''Hearos U'Biurim Ohalei Torah'', issue 515, p. 50, it is noted that there are actually fourteen niggunim attributed to the Alter Rebbe, of which eight are known with certainty to be his. The additional melodies include [[Niggun Yashan (Alter Rebbe)\|Niggun Yashan]], [[Tzama Lecha Nafshi (Alter Rebbe)\|Tzama Lecha Nafshi]], and [[Niggun LeHakafos]].</ref>

	~~# Arbah Bavos (Four Gates)~~		==The Ten Niggunim==
	~~# [[Eli Atah]]~~
	~~# Kol Dodi~~
	~~# Avinu Malkeinu~~
	~~# Niggun Dveikus Rosh Hashanah~~
	~~# K'Ayal Ta'arog~~
	~~# Tzeinah U'Re'enah~~
	~~# Niggun Dveikus Shabbos~~
	~~# Lecha Dodi~~
	~~# Bnei Heichala~~

	~~== External Links ==~~		#[[Arba Bavos (niggun)\|Arba Bavos]]
			#[[Eli Ata (niggun)\|Eli Ata]]
			#[[Kol Dodi Dofek (niggun)\|Kol Dodi]]
			#[[Avinu Malkeinu (niggun)\|Avinu Malkeinu]]
			#[[Niggun Devekus Rosh Hashana (Alter Rebbe)\|Niggun Devekus — Rosh Hashana]]
			#[[Ka'ayal Taarog (niggun)\|Ka'ayal Taarog]]
			#[[Tze'ena U're'ena (niggun)\|Tze'ena U're'ena]]
			#[[Niggun Devekus Shabbos (Alter Rebbe)\|Niggun Devekus — Shabbos]]
			#[[Lecha Dodi (niggun)\|Lecha Dodi]]
			#[[Bnei Heichala (niggun)\|Bnei Heichala]]

	* '''Sources of Melody - The Alter Rebbe's Ten Niggunim''' on the Heichal Neginah website		==External Links==
	* Pinchas Bichler, '''Ten Supernal Niggunim''', HaMevaser newspaper, Shevat 5772/2012

			* [http://www20.chassidus.com/audio/nigun/03-01-Sources-of-Negginah-The-10-Niggunim-of-The-Alter-Rebbe-Heichal-Neginah.htm Sources of Melody — The Ten Niggunim of the Alter Rebbe] at [[Heichal Neginah]]
			* Pinchas Bichler, [http://old2.ih.chabad.info/index.php?url=article_he&id=66234 Ten Supernal Niggunim], ''HaMevaser'', Shevat 5772

			==Notes==
			<references/>

			[[Category:Niggunim of the Alter Rebbe]]
			[[Category:Niggunim]]
			[[Category:Fundamental Concepts]]
	[[he:עשרת הניגונים]]		[[he:עשרת הניגונים]]

The Ten Niggunim

Raphaelwilmowsky — Thu, 25 Jun 2026 14:58:17 GMT

Raphaelwilmowsky moved page The Ten Niggunim to The Ten Niggunim of the Alter Rebbe without leaving a redirect The Ten Niggunim of the Alter Rebbe

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A tradition among Chassidim tells that the Alter Rebbe composed '''ten niggunim''' that are precisely calibrated and allude to elevated concepts in the supernal worlds. These niggunim possess a special segulah, bringing those who sing them to an awakening of teshuvah and to a state where the neshamah cleaves to Elokus.

Some have the custom not to sing these niggunim routinely, but rather at designated times or at auspicious moments. Regarding the Niggun Arbah Bavos (Four Gates), this is not merely a chassidic custom but an explicit directive from our Rebbeim.

The first five niggunim are known with certainty to have been composed by the Alter Rebbe. The remaining niggunim are attributed to him, but there is doubt whether he himself composed them.

== List of Niggunim ==

# Arbah Bavos (Four Gates)
# [[Eli Atah]]
# Kol Dodi
# Avinu Malkeinu
# Niggun Dveikus Rosh Hashanah
# K'Ayal Ta'arog
# Tzeinah U'Re'enah
# Niggun Dveikus Shabbos
# Lecha Dodi
# Bnei Heichala

== External Links ==

* '''Sources of Melody - The Alter Rebbe's Ten Niggunim''' on the Heichal Neginah website
* Pinchas Bichler, '''Ten Supernal Niggunim''', HaMevaser newspaper, Shevat 5772/2012

[[he:עשרת הניגונים]]

The Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 15:33:52 GMT

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	*Menachem Bronfman, [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ A Special Interview with the Alter Rebbe — A "Translation" into Hebrew Giving a Taste of His Responses to His Questioners], at the Alysefer website		*Menachem Bronfman, [http://www.alysefer.com/ראיון-עם-אדמור-הזקן/ A Special Interview with the Alter Rebbe — A "Translation" into Hebrew Giving a Taste of His Responses to His Questioners], at the Alysefer website
	*[http://he.chabad.org/library/article_cdo/aid/3562034 Six Videos on the Alter Rebbe] — multimedia segments at the Chabad.org website		*[http://he.chabad.org/library/article_cdo/aid/3562034 Six Videos on the Alter Rebbe] — multimedia segments at the Chabad.org website

			== Notes ==
	[[Category:Family of the Alter Rebbe\|*]]		[[Category:Family of the Alter Rebbe\|*]]
	[[Category:The Alter Rebbe\|*]]		[[Category:The Alter Rebbe\|*]]
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	[[he:אדמו"ר הזקן]]		[[he:אדמו"ר הזקן]]
	~~[[index.php?title=Category:The Rebbes of Chabad]]~~

The Mikveh Enactment of the Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 15:28:45 GMT

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	~~==The Mikveh Enactment of the Alter Rebbe==~~

	The '''Mikveh Enactment of the Alter Rebbe''' is a ruling instituted by [[Rabbi Schneur Zalman of Liadi]], the founder of [[Chabad-Lubavitch]] Chassidism. Its purpose was to establish a standard for the [[mikveh]] (ritual immersion pool) that would be not only valid according to all halachic opinions, but also filled with warm, comfortable water so that immersion could be performed with calm and composure, as Jewish law requires. This enactment is considered one of three major rulings instituted by Rabbi Schneur Zalman, and is held in high regard both by him and by leading halachic authorities throughout the generations.		The '''Mikveh Enactment of the Alter Rebbe''' is a ruling instituted by [[Rabbi Schneur Zalman of Liadi]], the founder of [[Chabad-Lubavitch]] Chassidism. Its purpose was to establish a standard for the [[mikveh]] (ritual immersion pool) that would be not only valid according to all halachic opinions, but also filled with warm, comfortable water so that immersion could be performed with calm and composure, as Jewish law requires. This enactment is considered one of three major rulings instituted by Rabbi Schneur Zalman, and is held in high regard both by him and by leading halachic authorities throughout the generations.

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	[[Category:Mikveh]]		[[Category:Mikveh]]
	[[category: ~~chabad enactments~~]]		[[category: Chabad Enactments]]
			[[he:מקווה בשיטת אדמו"ר הזקן]]

The Mikveh Enactment of the Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 15:11:19 GMT

Created page with "==The Mikveh Enactment of the Alter Rebbe== The '''Mikveh Enactment of the Alter Rebbe''' is a ruling instituted by Rabbi Schneur Zalman of Liadi, the founder of Chabad-Lubavitch Chassidism. Its purpose was to establish a standard for the mikveh (ritual immersion pool) that would be not only valid according to all halachic opinions, but also filled with warm, comfortable water so that immersion could be performed with calm and composure, as Jewish law requir..."

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==The Mikveh Enactment of the Alter Rebbe==

The '''Mikveh Enactment of the Alter Rebbe''' is a ruling instituted by [[Rabbi Schneur Zalman of Liadi]], the founder of [[Chabad-Lubavitch]] Chassidism. Its purpose was to establish a standard for the [[mikveh]] (ritual immersion pool) that would be not only valid according to all halachic opinions, but also filled with warm, comfortable water so that immersion could be performed with calm and composure, as Jewish law requires. This enactment is considered one of three major rulings instituted by Rabbi Schneur Zalman, and is held in high regard both by him and by leading halachic authorities throughout the generations.

==Background==

In earlier times, building a mikveh whose water would be warm presented serious technical and legal difficulties. Immersion therefore typically took place in natural springs, for two reasons: first, springs were halachically preferable in many respects;<ref name="divrei-yatziv">See Responsa ''Divrei Yatziv'', Yoreh De'ah section.</ref> second, in many regions there was simply no rainfall sufficient to fill a mikveh from rainwater flowing directly into it. And of course, the continuously flowing water of a spring could not practically be heated, so immersion was performed in cold water.

Many rabbinic leaders of northern Europe — regions with harsh winters — were eager to find a way to make mikveh waters warm and pleasant, so that women would not be deterred from immersing, and so that they could immerse unhurriedly, taking time to smooth out the folds of skin as halachah requires for the immersion to be fully valid according to all opinions.

The common solution was to place a large barrel, holding at least forty [[se'ah]] (the minimum volume for a valid mikveh), into the spring. The barrel was connected by a chain to the floor of the spring so it could be positioned precisely, and water entered it through a small hole in its side — not drawn by hand. Two additional holes were made in the barrel: one to ensure it would not be classified as a "vessel" (since immersion in a vessel is halachically invalid, and water inside a vessel may be considered ''drawn water,'' which disqualifies a mikveh); a second hole, the size of a ''shefoferet ha-nod'' (a tube two fingerwidths by two fingerwidths), was made to purify any drawn water that had entered the barrel before the hole was made, by means of [[hashakah]] — connecting the barrel's water to the spring. Once the barrel was set in place and its holes properly arranged, the barrel was sealed tightly (so its water would not be considered ''zochalin,'' flowing water, which disqualifies a mikveh), and immersion was performed in it.

This arrangement drew vigorous objection from many authorities. They argued that the barrel still retained the legal status of a "vessel," making immersion in it forbidden. While the Talmud in [[Tractate Bava Kamma]]<ref name="bk-sז">[[Bava Kamma]] 67a.</ref> rules that a vessel which was fixed into the ground before being fashioned into a vessel may be permitted, many decisors<ref name="rishonim-keli">The opinions of the [[Ra'avad]], the [[Ritva]], and the [[Rosh]] in a responsum, cited in Responsa ''Tzemach Tzedek'', siman 171.</ref> held that this principle applies only to the disqualification of drawn water — not to the separate prohibition of immersing in a vessel, which is derived from a verse in [[Torat Kohanim]]:<ref name="torat-kohanim-shemini">Parshas Shemini.</ref>

{{quote|Just as a spring is in the ground, so too a mikveh must be in the ground.}}

Furthermore, many authorities maintained that the barrel could not be considered a case of "fixed first, then fashioned," since it was not embedded in the ground at all — it hung suspended in the spring's water. The preeminent posek of the generation, the [[Chasam Sofer]], ruled publicly that these mikvehs were invalid even after the fact.

Against this backdrop, Rabbi Schneur Zalman of Liadi instituted a new type of mikveh — one that would be valid according to all halachic opinions. This mikveh was adopted by many communities across [[Europe]],<ref name="mikveh-mayim-vol1-pg162">''Mikveh Mayim'', vol. 1, p. 162.</ref> was accepted by all the leading decisors without objection, and even the Chasam Sofer gave it his endorsement, describing it as an especially fine and meticulous enactment.<ref name="mikveh-mayim-vol1-pg163">See all sources in ''Mikveh Mayim'', vol. 1, p. 163.</ref>

===The Enactment===

The enactment works as follows. A barrel is constructed in such a way that it will never carry the legal status of a "vessel" — a status that creates multiple halachic problems beyond the issue of drawn water, since a mikveh must be situated in the ground itself, not inside a vessel.

The four walls of the barrel are fashioned separately from its base. The base is then perforated with a large hole — the size of ''motzi rimon,'' meaning the equivalent of three pomegranates pressed together. (There is a dispute among the early authorities about whether this means the hole must be large enough that three pressed pomegranates could pass through it, or whether it is simply a descriptive reference to the type of pomegranates that grow in clusters of three.<ref name="kelim-rimon">In the Mishnah in [[Tractate Keilim]], ''motzi rimon'' is defined as three pomegranates pressed together. The early authorities differ on whether this means the hole must be large enough for three pressed pomegranates to pass through, or whether it refers to the type of pomegranate that grows in clusters of three.</ref>) According to the Alter Rebbe's calculation, this measurement is approximately one [[tefach]] (handbreadth) by one tefach.<ref name="tz-vol3-si1">See Responsa ''Tzemach Tzedek'', siman 176, vol. 3, s.v. 1, cited in the work of Rabbi R.S. Levin, p. 23.</ref> With this large hole in its base, the barrel — even after its walls are joined to the base — never acquires the status of a vessel.<ref name="hillel-paritsh-note">Rabbi [[Hillel of Paritch]] raised an objection: even if the barrel becomes a vessel only after being fixed in the ground, the principle of "fixed first, then fashioned" should permit it. The [[Tzemach Tzedek]] resolved this by clarifying that this principle helps only regarding drawn water — a rabbinic prohibition in which the Sages were lenient — but not regarding the requirement that immersion take place in the ground itself, as derived from the Talmudic passage there. (Responsa ''Tzemach Tzedek'', siman 102.)</ref>

The base of the barrel is fitted precisely to its walls, with no gap around the edges through which cold spring water might enter and defeat the entire purpose of the enactment.

Next, a large plank of [[wood]] is fixed firmly into the floor of the mikveh using [[iron]] nails — which causes it to be considered part of the ground itself under halachah. The base of the barrel is then attached to this plank, sealing the large hole from below. This seal does not give the barrel the status of a vessel, because the sealing is accomplished by the lower portion — the plank — which is itself part of the ground and not part of the barrel. From the barrel's own perspective, it still has a large open hole; the hole is blocked only by what is halachically the ground.

After the barrel is in place, lime is poured into the pomegranate-sized hole, and a watchman is posted to ensure no drawn water enters the barrel. The mikveh is then allowed to fill naturally — without anyone drawing water — until the barrel contains at least forty se'ah of valid water. As the water enters, the lime hardens and seals the hole completely. Once forty se'ah of valid water are present, drawn water may be added without disqualifying the mikveh — according to all halachic opinions.

====Halachic Advantages====

* In this construction, unlike the older barrel arrangements, the barrel is connected to the floor of the spring. It is therefore treated by all opinions as a case of "fixed first, then fashioned" — meaning it does not carry the status of a vessel, its water cannot become drawn water, and immersion within it is permitted.

* The hole — the size of ''motzi rimon'' — was made in the barrel's base before the barrel was joined to the spring floor, and even before it was connected to the mikveh at all. At no point, either before or after assembly, did the barrel independently acquire the status of a vessel. Only after its base was joined to the plank — which itself is part of the ground — was the hole sealed, and that sealing came entirely from the ground side, not from the barrel.

====Halachic Implications====

The leading authorities of subsequent generations identified several broader halachic rulings to be derived from this type of mikveh:

* Water entering the barrel from the spring passes through the small holes in the barrel's walls, and also gradually cycles through them over time. This raises a potential concern: the water might be classified as ''zochalin'' — flowing water — since water must be ''ashborin'' (collected and still) to be valid for immersion. Despite this cycling, the barrel is considered halachically valid, because the movement is ''zechilah she'einah nikheres'' — a flow so slight as to be imperceptible. This appears to confirm the ruling of the [[Rashba]]<ref name="tashbetz-17">Cited in the Tashbetz, vol. 1, siman 17.</ref> that the disqualification of flowing water applies only when water moves rapidly and visibly, like a river, not when it seeps through a small crack.<ref name="tz-yd-176">Responsa ''Tzemach Tzedek'', Yoreh De'ah, simanim 176 and 164, s.v. aleph.</ref>

* The walls of the mikveh in this enactment are held in place by iron nails securing the base. In contemporary mikveh construction, authorities have debated whether a mikveh built of [[concrete]] reinforced with iron rods is valid. The concern is with the principle of ''havayaso al yedei taharah'' — a mikveh must be formed through materials that cannot receive ritual impurity, and iron is one of the vessels that can become impure even without an interior cavity. The Alter Rebbe's mikveh suggests that when the iron serves merely to reinforce and support the walls — rather than constituting the walls themselves — there is no problem of ''havayaso al yedei taharah''.<ref name="mikveh-mayim-vol1-pg160">''Mikveh Mayim'', vol. 1, p. 160.</ref>

==Enactments of the Tzemach Tzedek of Lubavitch==

Rabbi [[Menachem Mendel Schneersohn]], the [[Tzemach Tzedek]] — grandson of the Alter Rebbe — added several enhancements to these guidelines:

* According to the original enactment, the wooden plank sealing the barrel from below is connected to the floor with thick nails. The Tzemach Tzedek ruled as an additional stringency that the plank should be fastened to the floor with four nails, while the portion connecting to the barrel (containing the pomegranate-sized hole) should be held with only two nails — so that if the barrel were ever lifted, it would not detach from the plank.

==In Our Time==

With the development of modern technology, this method is no longer necessary. It is now possible to install a heating system inside the mikveh itself that warms the water without disqualifying it — the water is not introduced through any vessel and does not become drawn water.

In Chabad Chassidism, the fifth Rebbe, Rabbi [[Shalom DovBer Schneersohn]], instituted a [[Chabad mikveh|different enactment]] with the goal of building a mikveh that could be heated, that could have its water replaced, and that would avoid any concern about the mixing of drawn water with rainwater through [[hashakah]] (connecting). This was accomplished through the arrangement known as the "[[bor al gabei bor]]" (a pit above a pit) — in which the immersion pool rests directly above a lower pit of rainwater, allowing them to be connected in the most meticulous manner without their waters intermingling.

==Sources==
* Rabbi Yirmiyah Katz, '''Mikveh Mayim''', vol. 1, "A Mikveh According to the Enactments of the Alter Rebbe."
* Rabbi [[Shalom Dovber Levin]], [http://www.chabadlibrary.org/books/pdf/mkvh.pdf ''Tikkunei Mikvaos According to the Enactments of Our Rebbes''] — the enactments and instructions of the Chabad Rebbes.

==Notes==
<references/>

[[Category:Mikveh]]
[[category: chabad enactments]]

Imprisonment and Liberation of the Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 15:07:27 GMT

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	~~==Imprisonment and Liberation of the Alter Rebbe==~~

	[[File:מבצר פטרופבלסקי.jpg\|left\|thumb\|250px\|The Peter and Paul Fortress, where the [[Alter Rebbe]] was held.]]		[[File:מבצר פטרופבלסקי.jpg\|left\|thumb\|250px\|The Peter and Paul Fortress, where the [[Alter Rebbe]] was held.]]

Category:Chabad Enactments

Raphaelwilmowsky — Wed, 24 Jun 2026 15:06:19 GMT

Created page with "category:categories"

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[[category:categories]]

Chalukas HaShas

Raphaelwilmowsky — Wed, 24 Jun 2026 15:05:56 GMT

Created page with "left|thumb|250px|[[The Rebbe filling out his Chalukas HaShas form at the 19 Kislev farbrengen]] '''Chalukas HaShas''' (the division of the Talmud) is an ancient Jewish custom in which the tractates of the Talmud are distributed among the members of a community, each person undertaking to study one tractate over the course of the year. The Alter Rebbe promoted this practice in his [[Igeres HaKodesh]..."

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[[File:הרבי חלוקת הש''ס.jpg|left|thumb|250px|[[The Rebbe]] filling out his Chalukas HaShas form at the [[Yud Tes Kislev|19 Kislev]] [[farbrengen]]]]

'''Chalukas HaShas''' (the division of the Talmud) is an ancient Jewish custom in which the tractates of the [[Talmud]] are distributed among the members of a community, each person undertaking to study one tractate over the course of the year. [[The Alter Rebbe]] promoted this practice in his [[Igeres HaKodesh]]<ref name="igeres">The discourse beginning ''Hocheach Tochiach'', at the end of the book of [[Tanya]].</ref> and accordingly the custom became established to organize the division on [[Yud Tes Kislev]] — the [[Yud Tes Kislev|Rosh Hashanah of Chassidus]] — in honor of the Alter Rebbe's release from imprisonment.

==History==

The practice of dividing the Talmud among a community is an ancient one in Jewish life. In the words of the [[Frierdiker Rebbe]] (the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn):<ref name="frierdiker-igros">''Igros Kodesh'' of the Frierdiker Rebbe, vol. 10, pp. 61–62.</ref> "The ancient custom throughout the Jewish world is to complete the entire Talmud every year in every city, and where possible — in every synagogue and study hall, through the division of tractates."

The Alter Rebbe's own promotion of this practice is well known. In his words:<ref name="kuntres-acharon">''Kuntres Acharon'', end of §9.</ref>

{{quote|To complete the entire Talmud every year, in every city, dividing the tractates by lot or by choice. A city with many minyanim should complete it in each and every minyan; if any minyan is too small to cover the whole Talmud, men from a larger minyan should join them. This shall not be altered — it is a statute that shall not pass.}}

The [[Rebbe Maharash]] wrote: "At the very least, every person must study one tractate of Gemara each year."<ref name="hayom-yom">''HaYom Yom'', 18 Adar II; and in this connection, ''Sefer HaSichos'' 5752, vol. 2, p. 499.</ref>

On this basis the custom was established to organize the division on [[Yud Tes Kislev|19 Kislev]]. From 5663 (1902–03) onward, due to the full schedule of 19 Kislev itself, the practice in [[Lubavitch]] shifted to holding the division on [[24 Teves]] — the yahrzeit of the Alter Rebbe. From 5713 (1952–53), the Rebbe restored the custom to 19 Kislev.<ref name="sichos-5713">''Sefer HaSichos'' 5752, p. 492; original source: ''Toras Menachem — Hisvaaduyos'' 5713, vol. 1, p. 216.</ref>

When the [[Rebbe Rashab]] was abroad during Chalukas HaShas, he would notify his community by telegram which tractate he was taking.<ref name="lubavitch-chayaleha">''Sefer Lubavitch VeChayaleha'', p. 45.</ref>

The Rebbe enumerated several distinct dimensions of participating in Chalukas HaShas:<ref name="sichos-letter">Letter in ''Sefer HaSichos'' 5752, p. 497.</ref>

# The Torah study of the tractate one has taken.
# Studying that tractate as one's contribution to completing the entire Talmud.
# Being counted as though one has learned (in partnership) the entire Talmud.
# The study is considered as learning in a quorum of ten or more.
# Each participant acquires a share in the learning of every other participant.

The Rebbe stated:<ref name="kuntres-12">''Kuntres Al Dvar Chalukas HaShas BeYud Tes Kislev'', end of §12.</ref> "It is understood that one who is capable of completing the entire Talmud on his own, with thorough study, should certainly be blessed and do so. But in addition to that, he should also participate in the communal Chalukas HaShas — because of all the above advantages."

==Details of the Practice==

[[File:חלוקת השס הרבי.jpg|left|thumb|250px|A Chalukas HaShas card in the Rebbe's own handwriting and signature]]

The Talmud is divided among Anash (Chabad Chassidim) — one tractate per person — with a separate division taking place in each community. In this way the Talmud is completed many times over.

The custom is to divide the entire Talmud, including tractates that have no Gemara text (such as the orders of Zeraim and Taharos), and including Tamid and Midos (even though they consist mainly of descriptive narrative).<ref name="kuntres-yud-tes">''Kuntres Al Dvar Chalukas HaShas BeYud Tes Kislev'', 5752.</ref>

It is worthwhile and proper for the commitment to study a tractate to be made in writing, with the written commitment given to another person — since experience shows that this generates additional energy and motivation even when difficulties arise, knowing that someone may ask whether one has kept one's word.<ref name="kuntres-yud-tes"/>

The Rebbe customarily took [[Tractate Sanhedrin]] for himself.<ref name="sanhedrin-note">In the early years the Rebbe also took Tractate Sukkah on behalf of the Frierdiker Rebbe. Some say he also took Tractate Tamid. The Rebbe explained that the Nasi (leader) takes Tractate Sanhedrin specifically because the role of the Sanhedrin was to rule on Jewish law for the entire people — just as the Nasi's role is to guide the people on the proper path.</ref>

The list of participants in the Chalukas HaShas is posted on the walls of the synagogue "for encouragement and as a good remembrance in the House of God."<ref name="beis-chaiyenu">Letter in ''Sefer HaSichos'' 5752, p. 496; ''Beis Chaiyenu'', issue 117, p. 29.</ref> The Rebbe also directed his secretary, Rabbi [[Shalom Mendel Simpson]], to this effect.<ref name="simpson">See ''Maanos Kodesh'' 5752, response 157.</ref>

Those who are in a location too small to divide the entire Talmud join the Chalukas HaShas conducted at the Rebbe's synagogue through [[Machne Israel]].<ref name="sefer-haminhagim">''Sefer HaMinhagim''.</ref>

The Rebbe appointed Rabbi [[Shalom Mendel Simpson]] to oversee Chalukas HaShas within the framework of [[Machne Israel]].

==Joining the Chalukas HaShas==

In accordance with the Rebbe's guidance (for those in locations too small to conduct a complete division), [[Machne Israel]] has set up an online form through which anyone can join the worldwide Chalukas HaShas — see the external links below.

==Notes==
<references/>

==External Links==

; Central Chalukas HaShas website run by [[Machne Israel]]:
* [https://chalukashashasmachne.com Chalukas HaShas — Machne Israel]

; The Rebbe's writings on Chalukas HaShas:
* The Rebbe, [https://he.chabad.org/library/article_cdo/aid/3140300 ''Kuntres Al Dvar Chalukas HaShas BeYud Tes Kislev''], 5752 (1991–92)

; Further reading:
* [https://col.org.il/news/134920 Chalukas HaShas: the ancient custom that became one of the observances of 19 Kislev] (col.org.il)
* Rabbi Yisrael Yitzchak Zalmonov, [https://chabad.info/news/638171/ What to consider when choosing a tractate for Chalukas HaShas] (chabad.info)

[[Category:Chabad Enactments]]
[[Category:Yud Tes Kislev]]
[[he:חלוקת הש"ס]]

The Script of the Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 14:59:03 GMT

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	~~{{about\|the letterform system established by the Alter Rebbe\|the instructional book on the subject\|[[Kesav Chabad (book)]]}}~~

	[[File:ראובן הסופר.PNG\|left\|thumb\|350px\|Tefillin parchments attributed to R' [[Reuven HaSofer]] of Yanovitch — the personal scribe of [[the Alter Rebbe]]]]		[[File:ראובן הסופר.PNG\|left\|thumb\|350px\|Tefillin parchments attributed to R' [[Reuven HaSofer]] of Yanovitch — the personal scribe of [[the Alter Rebbe]]]]

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	Despite the Rebbe's extensive efforts<ref name="igros-sources">See ''Igros Kodesh'' of the Rebbe, vol. 6, p. 69; vol. 8, p. 141; vol. 9, p. 199; ''Yagdil Torah'', no. 26, §6; and other sources.</ref> to locate sofrim who had received the letterform tradition in an unbroken chain of personal transmission, these efforts did not succeed, and the transmission was interrupted at some point over the years.		Despite the Rebbe's extensive efforts<ref name="igros-sources">See ''Igros Kodesh'' of the Rebbe, vol. 6, p. 69; vol. 8, p. 141; vol. 9, p. 199; ''Yagdil Torah'', no. 26, §6; and other sources.</ref> to locate sofrim who had received the letterform tradition in an unbroken chain of personal transmission, these efforts did not succeed, and the transmission was interrupted at some point over the years.

	Nevertheless, original tefillin attributed to R' Reuven HaSofer have survived.<ref name="grienglaz">When Rabbi [[Menachem Zev Grienglaz]] showed photographs of these letters to the Frierdiker Rebbe, the Rebbe remarked that he was uncertain whether these letters were written by R' Reuven HaSofer himself or by his disciple, since their handwriting was so remarkably similar that the two could not be distinguished.</ref> These tefillin were preserved by the Gurary family and were presented before the [[Frierdiker Rebbe]] by Rabbi [[Shneiur Zalman Gurary]].<ref name="gurary-tefillin">This appears to be an additional pair of tefillin beyond those of R' Reuven HaSofer that were in the possession of his relative R' [[Yehoshua Falik Gurary]], whose authenticity was attested by the Rebbe Rashab.</ref>content/uploads//2016/01/29-01-2016-01-06-05-magazine_01_80.pdf See the account detailed on p. 34.] This appears to be an additional pair of tefillin beyond those of R' Reuven HaSofer that were in the possession of his relative R' [[Yehoshua Falik Gurary]], whose authenticity was attested by the Rebbe Rashab.</ref>		Nevertheless, original tefillin attributed to R' Reuven HaSofer have survived.<ref name="grienglaz">When Rabbi [[Menachem Zev Grienglaz]] showed photographs of these letters to the Frierdiker Rebbe, the Rebbe remarked that he was uncertain whether these letters were written by R' Reuven HaSofer himself or by his disciple, since their handwriting was so remarkably similar that the two could not be distinguished.</ref> These tefillin were preserved by the Gurary family and were presented before the [[Frierdiker Rebbe]] by Rabbi [[Shneiur Zalman Gurary]].<ref name="gurary-tefillin">This appears to be an additional pair of tefillin beyond those of R' Reuven HaSofer that were in the possession of his relative R' [[Yehoshua Falik Gurary]], whose authenticity was attested by the Rebbe Rashab.</ref>

	The Rebbe's library also contains a [[~~Megillas Esther written by the Rebbe Maharash\|~~Megillas Esther written by the Rebbe Maharash]]; however, it is difficult to learn from it regarding the precise letterforms, because when the scroll required extensive restoration, the sofer who received it for repair did not preserve the original letterforms carefully. A second Megillah of the Rebbe Maharash is in the possession of descendants of the Ginzburg family — the Maharash's daughter's family.		The Rebbe's library also contains a [[Megillas Esther written by the Rebbe Maharash]]; however, it is difficult to learn from it regarding the precise letterforms, because when the scroll required extensive restoration, the sofer who received it for repair did not preserve the original letterforms carefully. A second Megillah of the Rebbe Maharash is in the possession of descendants of the Ginzburg family — the Maharash's daughter's family.

	The central difficulty in transmitting the tradition through surviving manuscripts is the lack of clarity about which features of the letterforms are essential and which reflect the particular sofer's personal style or aesthetic preference.<ref name="transmission-note">Some argue that the Rebbe's extensive investment in this matter was not to determine '''whether''' these letterforms are definitively accurate and reliable, but rather to '''assist''' sofrim in writing in the Alter Rebbe's script. This reading helps explain why the ''Igros Kodesh'' contains both letters in which the Rebbe investigates specific details of the script and letters in which he directs sofrim to write in the Alter Rebbe's script and instructs Anash (Chabad Chassidim) to endeavor to purchase tefillin and mezuzos in the Alter Rebbe's script specifically.</ref>		The central difficulty in transmitting the tradition through surviving manuscripts is the lack of clarity about which features of the letterforms are essential and which reflect the particular sofer's personal style or aesthetic preference.<ref name="transmission-note">Some argue that the Rebbe's extensive investment in this matter was not to determine '''whether''' these letterforms are definitively accurate and reliable, but rather to '''assist''' sofrim in writing in the Alter Rebbe's script. This reading helps explain why the ''Igros Kodesh'' contains both letters in which the Rebbe investigates specific details of the script and letters in which he directs sofrim to write in the Alter Rebbe's script and instructs Anash (Chabad Chassidim) to endeavor to purchase tefillin and mezuzos in the Alter Rebbe's script specifically.</ref>

The Script of the Alter Rebbe

Raphaelwilmowsky — Wed, 24 Jun 2026 14:56:48 GMT

Created page with "{{about|the letterform system established by the Alter Rebbe|the instructional book on the subject|Kesav Chabad (book)}} left|thumb|350px|Tefillin parchments attributed to R' [[Reuven HaSofer of Yanovitch — the personal scribe of the Alter Rebbe]] '''Kesav Admur HaZaken''' (the script of the Alter Rebbe) refers to the specific letterforms used in Stam writing — sifrei Torah (Torah scrolls), tefillin, and mezu..."

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{{about|the letterform system established by the Alter Rebbe|the instructional book on the subject|[[Kesav Chabad (book)]]}}

[[File:ראובן הסופר.PNG|left|thumb|350px|Tefillin parchments attributed to R' [[Reuven HaSofer]] of Yanovitch — the personal scribe of [[the Alter Rebbe]]]]

'''Kesav Admur HaZaken''' (the script of the Alter Rebbe) refers to the specific letterforms used in [[Stam]] writing — [[sifrei Torah]] (Torah scrolls), [[tefillin]], and [[mezuzos]] — according to the system established by [[the Alter Rebbe]]. This system synthesizes the two broad traditions of letterform design: that of the halachic authorities (the ''poskim'') and that of the Kabbalists. It is the script used today by the overwhelming majority of Chabad ''sofrim'' (scribes trained in the laws of Stam). In many letters, [[the Rebbe]] encouraged sofrim to investigate the precise letterforms of this script and write accordingly, and urged Chabad Chassidim to purchase tefillin and mezuzos written in the letterforms transmitted from the Alter Rebbe.

==History of the Script==

===The Letterforms===

The visual form of the Assyrian letters (''kesav Ashuris'') used in Stam writing, and the manner of writing them, is a [[halacha leMoshe miSinai]] — a law transmitted to Moses at Sinai. It has been passed down among sofrim throughout the generations, person to person. Nevertheless, over the centuries variations developed in the form of some letters and in the manner of writing them.

===The Main Traditions===

# '''Ashkenazic script''' is divided into three types:
## '''Beis Yosef script''' — the standard Ashkenazic tradition.
## '''Ari script''' — based on the Kabbalah as set out in the works of the [[Arizal]], particularly ''Etz Chaim'' and his interpretation of the Zohar. It differs from Beis Yosef script in several details and was adopted by some Chassidic courts. A major controversy surrounded this script when accusations arose that its promotion reflected Sabbatean influence, with those who favored it charged with harboring Sabbatean views.
## '''Admur HaZaken script''' — the Chabad tradition.
# '''Sephardic script''' — used by Mizrachi Jewish communities. It is also known as ''Vaelish'' script or by the name of the halachic work that describes it, ''Mor UKetzia''.
# '''Yemenite script''' — the tradition of Yemenite Jewry, which includes certain distinctive letterforms.

The Ashkenazic script is generally considered more demanding to write than the Sephardic script.

===Composition of the Letterforms===

On one of the occasions when the Alter Rebbe visited his master [[the Maggid of Mezeritch]], the Maggid instructed him to establish a letterform system that would accord with both the ruling of the halachic authorities and the teachings of the Kabbalistic literature.<ref name="frierdiker-igros">In the letter cited in the following note, the [[Frierdiker Rebbe]] (the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn) emphasizes: "that he should arrange the letterforms according to the method of the Kabbalists '''in the Chabad way'''."</ref> In response to this directive, the Alter Rebbe remained in Mezeritch for an additional four weeks, during which he labored intensively over establishing the precise letterforms.

On his return journey home, the Alter Rebbe passed through the town of [[Anipoli]], where he learned that R' [[Zusha of Anipoli]] had instructed his personal scribe<ref name="david-hasofer">The saintly R' [[Dovid HaSofer of Anipoli]], of whom it is told that the Maggid commanded him to devote himself to the craft of writing and instructed his disciples to reveal to him the mystical secrets of the letters and their inner intentions.</ref> to write according to the new letterform system the Alter Rebbe had just established — because R' Zusha had heard a heavenly proclamation that from that point onward, this would be the form of the letters.<ref name="yada-am">See at length in ''Yada Am'', vol. 5, p. 71. For further detail, see ''Igros Kodesh'' of the Frierdiker Rebbe, vol. 9, p. 53, and the references in the notes there.</ref>

The letterforms of this script were transmitted by the Alter Rebbe to his disciple R' [[Reuven HaSofer]] — a G-d-fearing sofer stam who wrote tefillin and mezuzos for the Alter Rebbe personally.

The letterforms as taught by the Alter Rebbe differ in several respects from the letterforms described in his own ''[[Shulchan Aruch HaRav]]''.

===Transmission of the Tradition===

Despite the Rebbe's extensive efforts<ref name="igros-sources">See ''Igros Kodesh'' of the Rebbe, vol. 6, p. 69; vol. 8, p. 141; vol. 9, p. 199; ''Yagdil Torah'', no. 26, §6; and other sources.</ref> to locate sofrim who had received the letterform tradition in an unbroken chain of personal transmission, these efforts did not succeed, and the transmission was interrupted at some point over the years.

Nevertheless, original tefillin attributed to R' Reuven HaSofer have survived.<ref name="grienglaz">When Rabbi [[Menachem Zev Grienglaz]] showed photographs of these letters to the Frierdiker Rebbe, the Rebbe remarked that he was uncertain whether these letters were written by R' Reuven HaSofer himself or by his disciple, since their handwriting was so remarkably similar that the two could not be distinguished.</ref> These tefillin were preserved by the Gurary family and were presented before the [[Frierdiker Rebbe]] by Rabbi [[Shneiur Zalman Gurary]].<ref name="gurary-tefillin">This appears to be an additional pair of tefillin beyond those of R' Reuven HaSofer that were in the possession of his relative R' [[Yehoshua Falik Gurary]], whose authenticity was attested by the Rebbe Rashab.</ref>content/uploads//2016/01/29-01-2016-01-06-05-magazine_01_80.pdf See the account detailed on p. 34.] This appears to be an additional pair of tefillin beyond those of R' Reuven HaSofer that were in the possession of his relative R' [[Yehoshua Falik Gurary]], whose authenticity was attested by the Rebbe Rashab.</ref>

The Rebbe's library also contains a [[Megillas Esther written by the Rebbe Maharash|Megillas Esther written by the Rebbe Maharash]]; however, it is difficult to learn from it regarding the precise letterforms, because when the scroll required extensive restoration, the sofer who received it for repair did not preserve the original letterforms carefully. A second Megillah of the Rebbe Maharash is in the possession of descendants of the Ginzburg family — the Maharash's daughter's family.

The central difficulty in transmitting the tradition through surviving manuscripts is the lack of clarity about which features of the letterforms are essential and which reflect the particular sofer's personal style or aesthetic preference.<ref name="transmission-note">Some argue that the Rebbe's extensive investment in this matter was not to determine '''whether''' these letterforms are definitively accurate and reliable, but rather to '''assist''' sofrim in writing in the Alter Rebbe's script. This reading helps explain why the ''Igros Kodesh'' contains both letters in which the Rebbe investigates specific details of the script and letters in which he directs sofrim to write in the Alter Rebbe's script and instructs Anash (Chabad Chassidim) to endeavor to purchase tefillin and mezuzos in the Alter Rebbe's script specifically.</ref>

==The Rebbe's Position==

Notwithstanding the difficulty in transmitting the tradition in an unbroken personal chain, halachic literature has ruled<ref name="shaarei-teshuva">Sha'arei Teshuva, beginning of §32: '''"One may take care to follow the letterforms written by prominent and renowned sofrim who were men of piety and deed."'''</ref> that the letterforms of an expert sofer may be learned by studying that sofer's writings. On this basis, the [[Frierdiker Rebbe]] directed Rabbi [[Menachem Zev Grienglaz]] in his youth:<ref name="frierdiker-grienglaz">''Igros Kodesh'' of the Frierdiker Rebbe, vol. 6, p. 95.</ref> "It is a pity that you did not accustom yourself to beautiful writing in the letterform tradition of R' Reuven HaSofer, which is a very beautiful hand, for in this country sofrim are much needed."

On the practical level, the Rebbe explicitly directed Chabad Chassidim to purchase tefillin and mezuzos '''specifically''' in the Alter Rebbe's script. To one Chassid who was uncertain about which letterform tradition to use for tefillin he wished to purchase for his family, the Rebbe wrote in a particularly unambiguous letter:<ref name="igros-rebbe-316">''Igros Kodesh'' of the Rebbe, vol. 15, p. 316.</ref>

{{quote|It is astonishing that there is any doubt in this matter, for the principle and ruling is: in the locale of Rav, follow Rav... Would that he would already abandon his habit of searching for difficulties and contradictions, and begin to walk the straight path — putting ''na'aseh'' (doing) before ''nishma'' (understanding) — which is the path that our holy Rebbeim have shown, and which is also the general path for all of Israel.}}

In addition, the Rebbe encouraged<ref name="sofrim-list">Among the sofrim who received guidance from the Rebbe: Rabbi [[Eliezer Zvi Tzirkinד]] (Crown Heights), Rabbi [[Menachem Mendel Aharonov]] (Canada), Rabbi [[Chaim Uzer Marinovksy]], Rabbi Eliyahu Gabai, Rabbi [[Shimshon Kahana]], and others. See the sources cited in full in the introduction to the book [[Kesav Chabad (book)|Kesav Chabad]].</ref> several sofrim stam to study the letterforms of the Alter Rebbe's script from the tefillin parchments attributed to R' Reuven HaSofer, and to follow them in practice.

===The Ongoing Debate===

Notwithstanding the Rebbe's many statements on this script, a number of influential sofrim and rabbis<ref name="lishner">The sofer Rabbi Yisrael Mordechai Lishner (Kfar Chabad) testified in the name of Rabbi [[Mordechai Shmuel Ashkenazi]] that the latter instructed him to write only in the Arizal script.</ref> maintain that this script should not be used because of the absence of a clear, unbroken tradition. To support their position, they cite letters of the Rebbe in which he investigates specific details of the Chabad script.

Those who favor use of this script respond in several ways:

'''A.''' While the Rebbe was investigating details of the script, he simultaneously issued private instructions to numerous Chassidim to use this script specifically.

'''B.''' None of the Rebbe's references to this script contain any statement ruling against its use — every relevant response points in a positive direction.

'''C.''' The script known as the Arizal script — used by those who oppose the Alter Rebbe's script — also lacks a clear unbroken transmission and has itself undergone several changes over the years,<ref name="maggid-reason">According to this view, this is in fact the original reason the Maggid of Mezeritch asked the Alter Rebbe to establish a new letterform system.</ref> particularly in the aftermath of the Second World War.<ref name="baasrihe">See at length on this point in the pamphlet ''BeAsrihe DeRav''.</ref>

'''D.''' The Rebbe's inquiries about the script date only up to approximately 5730–5731 (1969–71). Following the wave of emigration from the Soviet Union at that time — which included Chabad sofrim who carried authentic traditional knowledge — the outstanding uncertainties were resolved.

A wide-ranging debate on the use of this script was conducted in 5766 (2005–06) across several Chabad Torah forums, including [[Kovetz He'aros UBiurim Ohalei Torah]],<ref name="haoros-kovetz">[http://www.haoros.com/archive/index.asp?kovetz=888&cat=11&haoro=2 Issue 891] and [http://www.haoros.com/archive/index.asp?kovetz=888&cat=11&haoro=2 Issue 888], among others.</ref> [[Kfar Chabad Weekly]], and [[Kuntres HaHiskashrus]].<ref name="hiskashrus-issues">[http://chabad-il.org/hit/hit237.htm Issue 237], [http://chabad-il.org/hit/hit409.htm Issue 409], [http://www.chabad.org.il/Magazines/Article.asp?ArticleID=5177&CategoryID=1191 Issue 735].</ref>

==Further Reading==

* Rabbi Moshe Weiner, ''Osios HaRav'', 5751 (1990–91).
* Rabbi Avraham Levi, ''[[Kesav Chabad (book)|Kesav Chabad]]'', 5769 (2008–09); revised edition 5775 (2014–15).
* Rabbi Menachem Mendel Blinov, ''BeAsrihe DeRav'', 5778 (2017–18).
* ''Tikkun Korim in the Script Attributed to the Alter Rebbe'', Chazak Publications, 5780 (2019–20).
* Rabbi [[Yissachar Dovid Kloizner]], "Shelillas Kesiva BeKesav HaMeyuchas LeAdmur HaZaken," ''Shaarei HaTemimim'', no. 11, p. 65.

==External Links==

* [http://www.hebrewbooks.org/pdfpager.aspx?req=30434&st=&pgnum=129&hilite= A miraculous account connected with the revelation of the Alter Rebbe's letterform system]. ''Ohalei Shem'', issue 9.
* Rabbi [[Yehoshua Mondshine]], [https://www.kramim.info/article/stam/86067962 The Stam script established by the Alter Rebbe] — a collection of Chassidic accounts and responses from the Chabad Rebbes.
* Rabbi [[Yaakov Tayeb]], ''Kesav Chabad'', ''Derech Tamim'', issue 1, p. 32; ''Kesav Chabad'', [https://bmoshiach.org/wp-content/themes/appme-child/images/Hatomim-sample.pdf ''HaTamim''] (English supplement of ''Beis Moshiach Weekly''), issue 8, p. 13.
* Rabbi [[Yosef Simcha Ginzburg]], [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_30501_239.pdf Olellos], ''Ohalei Shem'', year 3, vol. 6.
* Rabbi [[Shalom Dovber Levin]], [https://drive.google.com/file/d/1fe-5JdbZbWfoND0_dB-Obh9g6ZfHdcx-/view The Script Attributed to the Alter Rebbe], in ''He'aros UBiurim Ohalei Torah'', no. 1257 (3), Parshas Noach 5785, p. 56.
* Photograph of a tefillin parsha from the Frierdiker Rebbe's tefillin [given by the Rebbe to the sofer R' Elazar Zvi Zev Tzirkind so that he could study the letterforms of the script attributed to the Alter Rebbe]. Forum for Stam topics (Rabbi Moshe Weiner). Post dated Monday, November 19, 2012.

==Notes==
<references/>

[[Category:Core Concepts]]
[[Category:Stam]]
[[he:כתב אדמו"ר הזקן]]

The Polished Knife Enactment

Raphaelwilmowsky — Wed, 24 Jun 2026 14:47:30 GMT

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	~~==Polished Knife==~~

	A '''polished knife''' (''sakin meluṭash'') is a slaughtering knife whose cross-sectional profile is already triangular before sharpening begins.<ref name="shiurei-halakha">''Shiurei Halakha LeMaaseh'', part 2, by Rabbi Shalom Dovber Levin (citing Rabbi Dovber Yunik), pp. 11ff.</ref> This method of manufacturing slaughtering knives was introduced by the disciples of [[the Maggid of Mezeritch]],<ref name="sheerit-yehuda">''Sheerit Yehuda'' by the Maharil (brother of the Alter Rebbe), Yoreh Deah, §19.</ref> and allows the knife to be sharpened in a way that achieves both sharpness and smoothness simultaneously.		A '''polished knife''' (''sakin meluṭash'') is a slaughtering knife whose cross-sectional profile is already triangular before sharpening begins.<ref name="shiurei-halakha">''Shiurei Halakha LeMaaseh'', part 2, by Rabbi Shalom Dovber Levin (citing Rabbi Dovber Yunik), pp. 11ff.</ref> This method of manufacturing slaughtering knives was introduced by the disciples of [[the Maggid of Mezeritch]],<ref name="sheerit-yehuda">''Sheerit Yehuda'' by the Maharil (brother of the Alter Rebbe), Yoreh Deah, §19.</ref> and allows the knife to be sharpened in a way that achieves both sharpness and smoothness simultaneously.

The Polished Knife Enactment

Raphaelwilmowsky — Wed, 24 Jun 2026 14:47:16 GMT

Created page with "==Polished Knife== A '''polished knife''' (''sakin meluṭash'') is a slaughtering knife whose cross-sectional profile is already triangular before sharpening begins.<ref name="shiurei-halakha">''Shiurei Halakha LeMaaseh'', part 2, by Rabbi Shalom Dovber Levin (citing Rabbi Dovber Yunik), pp. 11ff.</ref> This method of manufacturing slaughtering knives was introduced by the disciples of the Maggid of Mezeritch,<ref name="sheerit-yehuda">''Sheerit Yehuda'' by the Mah..."

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==Polished Knife==

A '''polished knife''' (''sakin meluṭash'') is a slaughtering knife whose cross-sectional profile is already triangular before sharpening begins.<ref name="shiurei-halakha">''Shiurei Halakha LeMaaseh'', part 2, by Rabbi Shalom Dovber Levin (citing Rabbi Dovber Yunik), pp. 11ff.</ref> This method of manufacturing slaughtering knives was introduced by the disciples of [[the Maggid of Mezeritch]],<ref name="sheerit-yehuda">''Sheerit Yehuda'' by the Maharil (brother of the Alter Rebbe), Yoreh Deah, §19.</ref> and allows the knife to be sharpened in a way that achieves both sharpness and smoothness simultaneously.

==The Slaughtering Knife==

One of the most essential elements of [[shechitah]] — the Jewish method of ritual slaughter — is the slaughtering knife itself, called the ''chalaf''. The name derives from the Hebrew word meaning "to exchange," since the knife transitions the animal from life to death, from a state of prohibition to a state of permissibility.<ref name="kuntres-shechita">Based on ''Kuntres Shechitas Lubavitch'', Mordechai Bistritzky, 5769 (2008–09).</ref>

For details regarding the preparation, sharpening, and inspection of the knife, as well as the rulings of the Chabad Rebbes and the customs of Chabad shochtim (ritual slaughterers), see [[Shechitas Lubavitch]].

==The Polished Knife Enactment==

===Rationale===

The Alter Rebbe himself explains the rationale for the enactment in a responsum addressed to opponents in Vilna.<ref name="responsa-seven">Responsa, §7.</ref> In brief: a knife that is not polished is very difficult to make both smooth and sharp at once. While it is technically possible, it is not within the ability of every person, and even a skilled sharpener must invest considerable time — and conditions are not always ideal for the slaughterer. By contrast, with a polished knife, the task is straightforward for a craftsman, requiring no great investment of time.

The Alter Rebbe does not explain in that letter precisely ''what'' a polished knife is and how it is sharpened; that knowledge was transmitted among shochtim as an oral tradition from generation to generation, and was later set down in writing by Rabbi Shalom Ber Levin (who received it from Rabbi Dovber Yunik), and has since been printed in several places.<ref name="yagdil-torah">''Yagdil Torah'' (New York), no. 19, §80; and in the new edition of ''Shulchan Aruch HaRav'', among other places.</ref>

===What Is a Polished Knife===

[[File:צורות_פרופיל_הסכין.jpg|left|thumb|Cross-sectional profiles of polished and unpolished knives]]

The diagrams at left illustrate the difference between a polished and an unpolished knife (the standard type used for slaughter before the Alter Rebbe's enactment). Each diagram shows a cross-sectional profile — that is, as if the knife were sliced through and one is viewing the thickness of the metal at the cut.

'''Diagram A''' shows an unpolished knife before sharpening.

'''Diagram B''' shows an unpolished knife sharpened at a sharp angle. Such sharpening can produce a very keen edge, but it is extremely difficult to achieve a smooth surface on the blade's edge; the tip typically catches on the finger during inspection, and a nick (''pegimah'') — a disqualifying flaw — is highly likely.

'''Diagram C''' shows an unpolished knife sharpened at a sharp angle by someone who is not a craftsman. Because the sharpening surface is wide, the sharpener's hand will almost inevitably shift, causing the blade to become rounded and the tip to be nicked.

'''Diagram D''' shows an unpolished knife sharpened at an obtuse angle. This makes it easy to achieve a smooth surface, but difficult to achieve sharpness — and a slaughterer forced to draw the knife back and forth repeatedly may come to commit ''derasah'' (pressing down rather than drawing the knife in a clean stroke, which renders the animal non-kosher).

'''Diagram E''' shows a polished knife before sharpening.

'''Diagram F''' shows a polished knife after sharpening. Only this type of knife can readily be made both sharp (minimizing the risk of derasah) and smooth (minimizing the risk of a nick).

===Significance of the Enactment===

The Alter Rebbe wrote: "In the matter of slaughter with polished knives — this is a great and weighty mitzvah, which our holy masters of blessed memory upheld and literally gave their lives for, holding that no amount of money is worth having a reliable slaughterer."

At the same time, the Alter Rebbe wrote that those who do not use polished knives must not be regarded as eating forbidden meat: "But if one sometimes sits at a se'udas mitzvah with the people of one's town who do not slaughter with a polished knife — Heaven forbid to distance oneself from them or regard them as eating neveilah. Perish the thought of even mentioning it. I myself have never been strict about their utensils, even those used that very day."<ref name="responsa-shaar">Responsa of the Alter Rebbe, Shaar HaMiluim, §5; see also ''Yagdil Torah'' (New York), no. 19.</ref>

===The Opposition===

Regarding the reasoning of those who opposed the enactment, the Alter Rebbe wrote:<ref name="responsa-ten">Responsa, §10.</ref> "I still cannot fathom the position of those who disagree — what it is and why." He elaborated further in one of his letters:<ref name="igros-103">Igros Kodesh, letter 103.</ref>

When the renowned Rabbi Chaim of Volozhin, av beis din of his community, visited our region in 5563 (1802–03), several leading figures of our province (who are not among our followers at all) heard from him in the name of his illustrious teacher, the pious Gaon of blessed memory, that '''there is no prohibition whatsoever''' in slaughtering with polished knives according to the halachah as stated in the Talmud and the legal authorities. Whatever ruling may have come from him<ref name="gra-note">The reference is to the Vilna Gaon.</ref> was only in the nature of a protective fence specifically for our followers — in the same category as the other restrictive decrees that went forth as if by error from the ruling authority in 5532 (1771–72), treating our people as if they were heretics — among those to be put down, not to intermarry with, and so forth — all of this based on reports received from reliable and trustworthy individuals in the eyes of your honored Torah for many years.

===Acceptance of the Enactment===

Though in towns with separate Chassidic and Mitnagdic (traditionalist-rabbinic opposition) communities — each with its own slaughter — there were various tensions, the enactment gradually gained acceptance in many communities. As the Alter Rebbe wrote:<ref name="igros-103b">Igros Kodesh, letter 103.</ref> "Throughout the provinces of Ukraine, Galicia, Podolia, and most of Volhynia they eat from polished knives — including in the great city of Dubna, where our followers are not present at all; and likewise in Ostra, Kremenets, Lutsk, and other major communities that have no connection to our followers — and also in the Holy Land, and many Sephardim as well."

The great efforts of the Alter Rebbe and the Chassidim to quiet the controversy are evident from his further appeal to the opponents:<ref name="igros-103c">Igros Kodesh, letter 103.</ref>

{{quote|They have not explained to me what the stumbling block is by which they cause the public of their community to stumble, and therefore I do not understand why their honored Torah has issued such sharp words regarding polished knives on account of the decrees of 5532. And what they wrote in their letter — that one should be concerned about a great controversy — I do not fully understand. Is not their honored Torah seated upon the chair of halachic authority, to guide the people in the commandments of God and His Torah? '''They''' are the leaders of the thousands of Israel in their community, and the eyes of all Israel are turned '''to them''' — the body follows the head. If their honored Torah were to rule permissively — who would dare question their judgment, God forbid? Everything follows the conclusion; let us conclude and seal this in peace — for I am peace.}}

After the Alter Rebbe's second imprisonment, the great controversy began to fade. From 5564 (1803–04) onward — when Rabbi Avraham Avli of Posval, who maintained warm relations with the Chabad Rebbes,<ref name="chabad-history">As recounted in ''Toldos Chabad BePolyn Lita VeLatvia'', ch. 5.</ref> was appointed av beis din of Vilna — Mitnagdic communities generally permitted the appointment of Chassidic shochtim who slaughtered exclusively with polished knives. This is documented in Vitebsk in 5565 (1804–05)<ref name="igros-appendix">Igros Kodesh, ibid., appendix 35.</ref> and in the Lithuanian town of Birzh in 5580 (1819–20),<ref name="beis-hagenazim">''MiBeis HaGenazim'', p. 158.</ref> where communities were permitted "to take for their needs a shochet who will slaughter for them according to their practice." Gradually the polished knife enactment was accepted throughout the Jewish world. As ''Sheerit Yehuda'' records:<ref name="sheerit-yehuda-final">''Sheerit Yehuda'', by the Maharil (brother of the Alter Rebbe), Yoreh Deah, §19.</ref>

{{quote|They labored greatly and endured much suffering and many trials in fierce battles against the opponents — until their righteousness came to light and the land was quiet.}}

Today, not a single unpolished knife is to be found among shochtim anywhere; all have universally accepted this stringency of the Alter Rebbe.<ref name="hilchos-shechita">See further in ''Sefer Hilchos Shechitah im Biurei Hilchos'', p. 250.</ref>

==See Also==
* [[Shechitah]]

==Further Reading==

* "VeEs Vahev BeSufah" — on shechitah and the polished knife enactment — ''Bnei Heichala'', issue 2, [[19 Kislev]] 5785 (2024), from the series by Rabbi [[Hillel Anixter]] on controversies, published in ''[[Bnei Heichala (journal)|Bnei Heichala]]''.

==Notes==
<references/>

[[Category:Chabad Enactments]]
[[he:תקנת הסכינים המלוטשות]]

Maamarei Admur HaZaken – HaKetzarim (Book)

Raphaelwilmowsky — Wed, 24 Jun 2026 14:42:40 GMT

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	~~==Maamarei Admur HaZaken – HaKetzarim==~~

	[[File:שער אדה''ז הקצרים.png\|thumb\|Title page of the first edition]]		[[File:שער אדה''ז הקצרים.png\|thumb\|Title page of the first edition]]

Maamarei Admur HaZaken – HaKetzarim (Book)

Raphaelwilmowsky — Wed, 24 Jun 2026 14:42:24 GMT

Created page with "==Maamarei Admur HaZaken – HaKetzarim== thumb|Title page of the first edition '''''Maamarei Admur HaZaken – HaKetzarim''''' (lit. ''The Short Discourses of the Alter Rebbe'') is a volume in the Maamarei Admur HaZaken series, collecting brief Chassidic discourses — known as ''maamarim'' (singular: ''maamar''), Torah talks that explore Kabbalistic and Chassidic themes in depth — delivered by the Alter Rebbe befo..."

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==Maamarei Admur HaZaken – HaKetzarim==

[[File:שער אדה''ז הקצרים.png|thumb|Title page of the first edition]]

'''''Maamarei Admur HaZaken – HaKetzarim''''' (lit. ''The Short Discourses of the Alter Rebbe'') is a volume in the [[Maamarei Admur HaZaken]] series, collecting brief Chassidic discourses — known as ''maamarim'' (singular: ''maamar''), Torah talks that explore Kabbalistic and Chassidic themes in depth — delivered by [[the Alter Rebbe]] before the year 5562 (1801–02), a period referred to in Chabad tradition as "before Petersburg" (a reference to his imprisonment and miraculous release), or whose dates of delivery are unknown.

The volume was edited by Rabbi [[Shalom Dovber Levin]], with annotations written by Rabbi [[Yitzchak Wilhem]] and Rabbi [[Dovid Moshe Ulidort]].

==History==

According to Chabad tradition as received from the [[Frierdiker Rebbe]] (the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn), the Alter Rebbe initially delivered very brief discourses — deeply stirring and intensely inspiring — which were called ''derachim'' ("ways" or "paths"). These were followed by longer ones called ''igros'' ("letters"). After that came what were called ''Toros'' ("teachings"), which form the roots of the discourses in [[Torah Ohr]] and [[Likkutei Torah]]. Still longer discourses followed, called ''kesavim'' ("writings"), which offer broad and expansive elucidation.<ref name="hayom-yom">''HaYom Yom'', p. 105.</ref>

==Publication History==

===The Rebbe's Request===

[[File:מאמרי אדהז הקצרים.png|thumb|'''Urgent.'''{{br}}Regarding his [Rabbi Levin's] sacred work in the near future:{{br}}Within the [project of] the Alter Rebbe — the publication of the short ''maamarim'' (Toros) (together with his letters, aside from those already printed in [[Tanya]] where there are no manuscript additions). For completeness — it should also include those already published in [[Maah She'arim]], [[Boneh Yerushalayim]], [[Diskin]], [[Hillman]], [[HaKan]].{{br}}Perhaps: to publish a ''bikhel'' containing many such Toros, like the small ''bikhel'' of [[R. Efraim Volf]] — as a beginning, and afterward a supplementary volume.{{br}}The above '''requires''' that he involve '''several others''', so that the matter comes to actual fruition.]]

In late [[Teves]] 5740 (January 1980), [[the Rebbe]] wrote a note to Rabbi [[Shalom Dovber Levin]] directing him to publish the "short ''maamarim'' (Toros)" of the Alter Rebbe, and — "for completeness" — to include in the volume the short discourses and letters already printed in various earlier works. The Rebbe instructed Rabbi Levin to enlist additional helpers "so that the matter comes to actual fruition."<ref name="avodat-kodesh-31">Rabbi Shalom Dovber Levin, ''Avodat HaKodesh etzel HaRebbe MiLubavitch'', pp. 31–32 (including photograph of the note).</ref>

Initially, the Rebbe proposed that Rabbi Levin begin by publishing a single ''bikhel'' (booklet) containing many such discourses, and then follow up with a supplementary volume — citing as a model the small ''bikhel'' compiled by Rabbi [[Efraim Volf]].<ref name="volf-bikhel">See: Rabbi [[Zusha Volf]], ''Gavar Aleinu Chasdo'' — ''Teshurah'' for the Bar Mitzvah, 29 Cheshvan 5779, pp. 30–33.</ref><ref name="avodat-kodesh-31"/> Rabbi Levin then wrote to the Rebbe noting that this manuscript also contained discourses from the [[Mitteler Rebbe]] and the [[Tzemach Tzedek]], making attribution difficult;<ref name="avodat-kodesh-59">''Avodat HaKodesh etzel HaRebbe MiLubavitch'', p. 59.</ref> ultimately the volume was compiled from all the available manuscript booklets.

The Rebbe initially directed that the Alter Rebbe's letters be included in the volume — except for those already printed in [[Tanya]] for which no manuscript variants existed.<ref name="avodat-kodesh-31"/> In a subsequent communication, however, the Rebbe instructed that the Alter Rebbe's letters be joined together with those of the Mitteler Rebbe and the Tzemach Tzedek and published as a separate volume.<ref name="avodat-kodesh-32">''Avodat HaKodesh etzel HaRebbe MiLubavitch'', p. 32.</ref> This resulted in the publication of ''[[Igros Kodesh]] — Admur HaZaken, Admur HaEmtzaei, ve-Admur HaTzemach Tzedek''.

===Editing Begins===

While Rabbi Levin was editing that ''Igros Kodesh'' volume, the Rebbe did not respond to his questions about the present book. Only on [[8 Tammuz]] 5740 (July 1980), as Rabbi Levin was completing that work, did the Rebbe write to explain that he had withheld reply because additional manuscripts would only now be made available.<ref name="avodat-kodesh-59"/>

After the ''Igros Kodesh'' appeared, the Rebbe wrote to Rabbi Levin:

{{quote|Since you have succeeded — both in the substance of the publication and in the speed — with the ''Igros HaKodesh'' of the Alter Rebbe, the time is right and propitious to throw yourself into publishing the short ''maamarim'' of the Alter Rebbe in quantity, as has been discussed — and may you bring good tidings and be blessed upon its completion soon.|source=[[Tzom Gedaliah]] 5740 (September 1980), ''Avodat HaKodesh etzel HaRebbe MiLubavitch'', p. 36 (including photograph of the note)}}

Rabbi Levin replied to the Rebbe that the list of discourses was more or less ready and that he and Rabbi [[Yitzchak Wilhem]] were working on preparing them for print — work that would take "a few months." In response, the Rebbe underlined the words "a few months" and wrote "??!"

Rabbi Levin also mentioned his efforts to determine the exact dates of the discourses. The Rebbe replied: "There is great doubt whether this will be possible (it appears the copyists were not at all precise in this)."<ref name="avodat-kodesh-60">''Avodat HaKodesh etzel HaRebbe MiLubavitch'', p. 60.</ref>

On [[3 Cheshvan]] 5741 (November 1980), Rabbi Levin informed the Rebbe that the first draft of the volume was complete. The Rebbe responded with thanks and, invoking the saying "one who has a hundred wants two hundred," added that it would be worthwhile to also include the discourses already printed in ''[[Maah She'arim]]'' and ''[[Boneh Yerushalayim]]''.<ref name="avodat-kodesh-60"/>

===Printing===

By the Rebbe's guidance, Rabbi Levin did not delay the editing of the first issue of ''[[Yagdil Torah]]'' for 5741 in order to work on the short discourses. The Rebbe subsequently directed him to compile the index volume for the Alter Rebbe's works, describing this as equivalent to working on the ''maamarim'' themselves since it was "a key — also in the literal sense" to editing the volume. This pushed the editing of the present book past [[19 Kislev]] 5741.

On [[28 Shevat]] 5741 (February 1981), Rabbi Levin informed the Rebbe that editing of the annotations was complete. The Rebbe asked how many pages were involved and stressed that preparations for print should proceed "with all speed ('''not''' at the expense of precision, '''obviously''')." The volume was printed during [[Adar Rishon]] 5741 (February–March 1981).<ref name="avodat-kodesh-60-61">''Avodat HaKodesh etzel HaRebbe MiLubavitch'', pp. 60–61.</ref>

===Supplementary Volumes===

Following publication, Rabbi Levin directed that any short discourses of the Alter Rebbe discovered thereafter be recorded among the longer discourses rather than separately.<ref name="avodat-kodesh-63">''Avodat HaKodesh etzel HaRebbe MiLubavitch'', p. 63.</ref>

Beginning in 5772 (2011–12), ''Otzar HaChassidim'' began issuing supplementary fascicles to this volume, containing previously unpublished short discourses of the Alter Rebbe, edited by Rabbi [[Eliyahu Matusov]] and Rabbi [[Gavriel Shapiro]]. As of 5782 (2021–22), seven such fascicles have appeared.

==Contents==

By the Rebbe's directive,<ref name="tammuz-5740">In response to Rabbi Levin's letter of 8 Tammuz 5740.</ref> discourses were included in the volume on the basis of their length, not their depth — "for who can adjudicate on quality?"<ref name="avodat-kodesh-59"/>

The Rebbe directed that the order of discourses follow "the sequence of Torah verses, followed by rabbinic sayings and the like." When Rabbi Levin wrote to the Rebbe suggesting that discourses on the [[Zohar]] form a separate section, the Rebbe replied that these "seemingly belong in the rabbinic category."<ref name="avodat-kodesh-60"/> The discourses were arranged in three sections: (1) Tanach; (2) Rabbinic sayings (including the Zohar and the liturgical order); (3) Themes (arranged according to the order of the Hebrew alphabet).

==Notes==
<references/>

==External Links==

* [https://www.hebrewbooks.org/33086 ''Maamarei Admur HaZaken – HaKetzarim''], Kehot Publication Society, Brooklyn, 5741
* Supplementary fascicles, Kehot Publication Society, Brooklyn: [https://w3.chabad.org/media/pdf/892/jdwa8926395.pdf Fascicle 1], 5774 / [https://w3.chabad.org/media/pdf/911/pbUx9111790.pdf Fascicle 2], 5775 / [https://w3.chabad.org/media/pdf/1020/lAGm10208904.pdf Fascicle 3], 5777 / [https://www.kehot.org/Content/kuntreisim/6/7/2019/--.pdf Fascicle 4], 5779 / [https://www.kehot.org/Content/kuntreisim/2/15/2021/--.pdf Fascicle 5], 5781 / [https://www.kehot.org/Content/kuntreisim/2/24/2021/--.pdf Fascicle 6], 5781 / [https://www.kehot.org/Content/kuntreisim/2/22/2022/--.pdf Fascicle 7], 5782

[[Category:Works of the Alter Rebbe]]
[[he:מאמרי אדמו"ר הזקן – הקצרים]]

Boneh Yerushalayim (Book)

Raphaelwilmowsky — Wed, 24 Jun 2026 14:38:50 GMT

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	~~==Boneh Yerushalayim==~~		[[File:בונה ירושלים.jpg\|thumb\|Title page of the first edition]]

	'''Boneh Yerushalayim''' ("Builder of Jerusalem") is a collection of short maamarim — Chassidic discourses — by the [[Alter Rebbe]] ([[Rabbi Schneur Zalman of Liadi]]), described on its title page as works intended "to ignite the hearts in the service of G-d according to the path of [[Chassidus]], rooted in the deep foundation of the [[Baal Shem Tov]] and the [[Maggid of Mezeritch]]."		'''Boneh Yerushalayim''' ("Builder of Jerusalem") is a collection of short maamarim — Chassidic discourses — by the [[Alter Rebbe]] ([[Rabbi Schneur Zalman of Liadi]]), described on its title page as works intended "to ignite the hearts in the service of G-d according to the path of [[Chassidus]], rooted in the deep foundation of the [[Baal Shem Tov]] and the [[Maggid of Mezeritch]]."

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	Once there, he set about collecting old books and manuscripts belonging to the Chabad Rebbes that were in the possession of prominent Chassidim living in the Land of Israel. Among the works he discovered was a volume containing maamarim by the Alter Rebbe. Some of those discourses had already appeared in print in the Alter Rebbe's other works — [[Torah Or]], [[Likkutei Torah]], and the [[Iggeres HaKodesh]] section of the [[Tanya]] — and R' Bichovsky omitted those when preparing the book for publication, printing only the previously unknown material.		Once there, he set about collecting old books and manuscripts belonging to the Chabad Rebbes that were in the possession of prominent Chassidim living in the Land of Israel. Among the works he discovered was a volume containing maamarim by the Alter Rebbe. Some of those discourses had already appeared in print in the Alter Rebbe's other works — [[Torah Or]], [[Likkutei Torah]], and the [[Iggeres HaKodesh]] section of the [[Tanya]] — and R' Bichovsky omitted those when preparing the book for publication, printing only the previously unknown material.

	R' Bichovsky also gave the book its name. He explained that through the study and dissemination of the ~~[[Chassidus\|~~Chabad Chassidic teachings]] contained in the volume, the [[Redemption]] would be hastened and the city of [[Jerusalem]] rebuilt and restored.		R' Bichovsky also gave the book its name. He explained that through the study and dissemination of the Chabad Chassidic teachings contained in the volume, the [[Redemption]] would be hastened and the city of [[Jerusalem]] rebuilt and restored.

	==External Links==		==External Links==

Boneh Yerushalayim (Book)

Raphaelwilmowsky — Wed, 24 Jun 2026 14:33:25 GMT

Created page with "==Boneh Yerushalayim== '''Boneh Yerushalayim''' ("Builder of Jerusalem") is a collection of short maamarim — Chassidic discourses — by the Alter Rebbe (Rabbi Schneur Zalman of Liadi), described on its title page as works intended "to ignite the hearts in the service of G-d according to the path of Chassidus, rooted in the deep foundation of the Baal Shem Tov and the Maggid of Mezeritch." ==History== The book was printed by R' Chaim Eliezer Ha..."

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==Boneh Yerushalayim==

'''Boneh Yerushalayim''' ("Builder of Jerusalem") is a collection of short maamarim — Chassidic discourses — by the [[Alter Rebbe]] ([[Rabbi Schneur Zalman of Liadi]]), described on its title page as works intended "to ignite the hearts in the service of G-d according to the path of [[Chassidus]], rooted in the deep foundation of the [[Baal Shem Tov]] and the [[Maggid of Mezeritch]]."

==History==

The book was printed by R' [[Chaim Eliezer HaKohen Bichovsky]], a dedicated publisher of Chabad Chassidic literature. In his later years, R' Bichovsky made aliyah — immigrating to the Holy Land — in 1918 (5678).

Once there, he set about collecting old books and manuscripts belonging to the Chabad Rebbes that were in the possession of prominent Chassidim living in the Land of Israel. Among the works he discovered was a volume containing maamarim by the Alter Rebbe. Some of those discourses had already appeared in print in the Alter Rebbe's other works — [[Torah Or]], [[Likkutei Torah]], and the [[Iggeres HaKodesh]] section of the [[Tanya]] — and R' Bichovsky omitted those when preparing the book for publication, printing only the previously unknown material.

R' Bichovsky also gave the book its name. He explained that through the study and dissemination of the [[Chassidus|Chabad Chassidic teachings]] contained in the volume, the [[Redemption]] would be hastened and the city of [[Jerusalem]] rebuilt and restored.

==External Links==

* [https://drive.google.com/file/d/1I4R7nVBj4dPaStlPUINhvZBRJp4LmfyB/view?usp=drive_link The book (PDF)]

[[Category:Works of the Alter Rebbe]]
[[he:בונה ירושלים]]

Category:Rabbis

Raphaelwilmowsky — Wed, 24 Jun 2026 14:30:50 GMT

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[[category:Categories]]

Category:Kabbalists

Raphaelwilmowsky — Wed, 24 Jun 2026 14:30:17 GMT

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	[[~~catogory~~:~~catogories~~]]		[[category:categories]]

Category:Kabbalists

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[[catogory:catogories]]

The Maharal of Prague

Raphaelwilmowsky — Wed, 24 Jun 2026 14:29:01 GMT

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	Rabbi '''Yehuda Liva ben Betzalel''', universally known by the acronym '''Maharal''' ('''Moreinu HaGadol Rabbi Liva''') '''of Prague''' — referred to in German literature as "Rabbi Löw the Tall" — was a rabbi, halachic decisor, kabbalist, and Jewish religious thinker, and one of the most prominent Torah giants of the early period of the Acharonim (the later rabbinic authorities). He lived from [[5272 (1512)\|5272 (1512)]] to [[5369 (1609)\|5369 (1609)]]. His given name appears in various spellings in German — Levai, Loewe, Löwe, Loew — and in Hebrew as well: Liva, Livai, and others.		Rabbi '''Yehuda Liva ben Betzalel''', universally known by the acronym '''Maharal''' ('''Moreinu HaGadol Rabbi Liva''') '''of Prague''' — referred to in German literature as "Rabbi Löw the Tall" — was a rabbi, halachic decisor, kabbalist, and Jewish religious thinker, and one of the most prominent Torah giants of the early period of the Acharonim (the later rabbinic authorities). He lived from [[5272 (1512)\|5272 (1512)]] to [[5369 (1609)\|5369 (1609)]]. His given name appears in various spellings in German — Levai, Loewe, Löwe, Loew — and in Hebrew as well: Liva, Livai, and others.

Hhh'

Raphaelwilmowsky — Wed, 24 Jun 2026 14:28:47 GMT

Raphaelwilmowsky moved page Hhh' to The Maharal of Prague without leaving a redirect

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Rabbi '''Yehuda Liva ben Betzalel''', universally known by the acronym '''Maharal''' ('''Moreinu HaGadol Rabbi Liva''') '''of Prague''' — referred to in German literature as "Rabbi Löw the Tall" — was a rabbi, halachic decisor, kabbalist, and Jewish religious thinker, and one of the most prominent Torah giants of the early period of the Acharonim (the later rabbinic authorities). He lived from [[5272 (1512)|5272 (1512)]] to [[5369 (1609)|5369 (1609)]]. His given name appears in various spellings in German — Levai, Loewe, Löwe, Loew — and in Hebrew as well: Liva, Livai, and others.

== Life ==

[[File:אלטנוי שול.jpg|left|thumb|250px|The Altneu Shul — the Maharal's synagogue in Prague.]]

The Maharal of Prague was born on the night of [[15 Nissan]] [[5272 (1512)|5272 (1512)]] in the city of Pozna in Poland, to his father Rabbi Betzalel, who had come from Germany. The Maharal was the youngest in his family; his brothers were also distinguished Torah scholars. The eldest was Rabbi Chaim, a student of the [[Maharshal]] and a colleague and halachic disputant of the [[Rema]]. The second was Rabbi Sinai, av beis din of Nikolsburg, who also served as the teacher of the Maharal's own student Rabbi Dovid Ganz. The third was Rabbi Shimshon, av beis din of Kremnitz.

At the age of twelve, the Maharal was sent to the yeshiva of Rabbi Yaakov Pollak in Przemyśl. In the year [[5288 (1528)|5288 (1528)]], Rabbi Yaakov left Przemyśl and was appointed rabbi of Prague, and the Maharal went into a period of wandering. After two years he returned to [[Prague]].

The Maharal's father, Rabbi Betzalel, was a man of modest means, and sought to arrange matches for his sons with families of wealth who could cover the costs of his sons' continued learning. The Maharal was therefore betrothed to Marat Pearl, daughter of the wealthy Rabbi Shmuel Reich, who had ties to the royal court.<ref>[[Sefer HaZikronos]].</ref> Rabbi Shmuel Reich wished to hold the wedding immediately, but the Maharal declined, as the bride was only fourteen years old. He asked permission to continue his studies for another four or five years, after which he would return to marry. Permission was granted, and the Maharal went to study under Rabbi Yitzchak Klauber in Pozna. When the agreed period ended, the Maharal requested a further extension, adding that if the bride did not wish to continue waiting, she was free to marry someone else. This too was agreed to, and the Maharal continued his studies under Rabbi Yitzchak for several more years.

At the age of thirty-two, the Maharal married Marat Pearl. They had three daughters and one son together; the son was named Betzalel, after his grandfather.

Nine years later, the Maharal was appointed av beis din of Nikolsburg and rabbi of all the communities of Moravia, a position he held for twenty years. During that time he enacted numerous communal ordinances, many of which addressed the limitation of luxury spending.

In the year [[5333 (1573)|5333 (1573)]] he left the rabbinate in Nikolsburg and moved to Prague. Shortly thereafter he founded, in the Klaus — one of Prague's two main synagogues — a large beis midrash (study hall) which he deliberately did not call a yeshiva, in order to underscore his different approach to learning, which sharply rejected the method of pilpul (intricate dialectical argumentation) that dominated the Ashkenazic yeshivas of the time.

Even before being appointed rabbi or judge in Prague, he founded a chevra kadisha (burial society) and composed its statutes. His first book, ''Gur Aryeh'' — a supercommentary on [[Rashi]]'s Torah commentary — was printed in the year [[5338 (1578)|5338 (1578)]] at the Gershoni press in Prague. In the year [[5344 (1584)|5344 (1584)]], the rabbi of Prague passed away. The Maharal, who was a candidate for the position, was invited to preach at the city's central synagogue, the Altneu Shul, but his sermon — which sharply criticized the community's leadership — together with opposition from the partisans of pilpul, led instead to the appointment of Rabbi Yitzchak Chayos, his wife's stepbrother and a supporter of the pilpul method.

Following this, the Maharal returned to Poznan and served as its rabbi for four years. During that period, internal conflicts in the Prague community intensified until Rabbi Yitzchak Chayos was forced to leave. The Maharal then returned to Prague, and in a sermon at the central synagogue argued that the dispute stemmed from the alienation between different economic and social classes. He called upon the wealthy to support the community's poor, and in that same sermon attacked the institution of the lay community head (rosh hakahal), arguing it should be abolished. For the following three years the Maharal lived in Prague without an official title, yet was regarded in practice as the leader of Prague's Jewish community.

In the year [[5449 (1689)|5449 (1689)]], a fire broke out in his home, destroying many books he had written but not yet published.

He passed away on [[18 Elul]] [[5369 (1609)|5369 (1609)]], at the age of ninety-seven, and is buried in Prague.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=33676&st=&pgnum=20 Megilas Yuchasin of the Maharal], on HebrewBooks.</ref>

== The Golem of Prague ==

Following [[blood libel]] accusations that were being leveled against Jews at the time, the Maharal created a golem — an animated clay figure — to protect the community.

Over the years, some questioned the reliability of the Golem story. The [[Rebbe]] wrote in a letter: "Regarding the essential matter — that the Maharal himself made the Golem — I heard from my father-in-law the Rebbe that he saw what remained of it in the attic of the Maharal's synagogue in Prague, and that he discussed the matter with his father..."<ref>Likkutei Sichos, vol. 2 (Bamidbar, Devarim); also in Meotzar HaMelech, New York, 2005, p. 207.</ref>

== Descent from King David ==

The Maharal of Prague traces his lineage to [[King David]], a genealogy cited by the Chabad Rebbes<ref>"Shalsheleth HaYachas" (the Chain of Lineage), at its opening: "The Gaon Maharal of Prague — of the lineage of the Geonim descended from David son of Yishai: (1) his son Rabbi Betzalel; (2) his son Rabbi Shmuel; (3) his son Rabbi Yehuda Leib; (4) his son Rabbi Moshe; (5) his son Rabbi Schneur Zalman; (6) his son Rabbi Baruch; (7) his son the Alter Rebbe, Rabbi Schneur Zalman." Sefer HaZikronos (Yiddish), p. 343.</ref> and by many other leading Torah authorities.<ref>Among the sources: ''Megilas Yuchasin'' (Meir Perlish); ''Mutzal MeHaEsh'' (Aharon Halberstam, p. 26); ''Niflaos HaYehudi'' (Pshischa, p. 52b); ''Nazir Hashem'' (R. Shmuel Shmelke Horowitz of Nikolsburg, p. 170); ''Reshpei Eish HaShalem'' (R. Mordechai Shapira of Neschiz); and numerous other works.</ref> Most sources cite this as an oral tradition passed down from generation to generation, though some ground the lineage in the text of the gravestone of Rabbi Yehuda Liva the Elder — the great-great-grandfather of the Maharal — upon which was inscribed: "and he is of the lineage of the Geonim descended from our master David son of Yishai."<ref>Several of the sources cited above; see also Sefer HaZikronos, note by the Rebbe: "From the inscription on the grave of Rabbi Yehuda Liva the Elder, the great-great-grandfather of the Maharal of Prague (Megilas Yuchasin)."</ref>

In recent years, certain researchers have identified one of the gravestones in the old cemetery as that of Rabbi Yehuda Liva the Elder,<ref>Otto Muneles, ''Inscriptions from the Ancient Jewish Cemetery of Prague'' (Jerusalem, 1988); R. Shlomo Englard in ''Tzefunos'', issue 12, p. 69; Menachem Kraus in ''Da'as'', issue 60, p. 113; R. Naftali Rubin in ''Netzer MiShorashim'', p. 494; R. Naftali Aharon Vakschtein in ''VeYisyaldu'', issues 69 and 118; ''Beis Aharon V'Yisrael'', issues 104, 170; and others.</ref> and on the basis of that identification have cast doubt on the reliability of the lineage. A careful examination, however, reveals that this identification is tenuous and unconvincing.<ref>See the article [https://chabadpedia.co.il/images/5/55/%D7%9E%D7%A6%D7%91%D7%AA_%D7%A8%27_%D7%99%D7%94%D7%95%D7%93%D7%94_%D7%9C%D7%99%D7%95%D7%95%D7%90_%D7%94%D7%96%D7%A7%D7%9F%2C_%D7%9B%D7%9E%D7%A7%D7%95%D7%A8_%D7%9C%D7%99%D7%99%D7%97%D7%95%D7%A1_%D7%94%D7%9E%D7%94%D7%A8%27%27%D7%9C_%D7%9E%D7%A4%D7%A8%D7%90%D7%92_%D7%9C%D7%93%D7%95%D7%93_%D7%94%D7%9E%D7%9C%D7%9A.pdf "The Reliability of the Gravestone of Rabbi Yehuda Liva the Elder as a Source for the Maharal's Descent from King David"].</ref>

== Descendants ==

The [[Alter Rebbe]] descends from the Maharal of Prague in a direct father-to-son line.

== In Chabad Teaching ==

The writings of the Maharal form one of the foundations of [[Chabad]] thought. On the title page of the [[Tanya]], the [[Alter Rebbe]] writes that the work was gathered "from books and from scribes" (''mippi sfarim u'sofarim''). Among Chassidim it was traditionally understood that "books" referred to the works of the Maharal and the [[Shelah]], and "scribes" referred to the [[Baal Shem Tov]] and the [[Maggid of Mezeritch]]. The [[Rebbe]] wrote regarding this: "I did not hear this from my father-in-law the Rebbe... though in general it is an authoritative Chassidic tradition."

In the year [[5730 (1970)|5730 (1970)]], Rabbi [[Yitzchak Hutner]] was taken hostage. On [[18 Elul]] of that year — the Maharal's yahrzeit — the Rebbe delivered a sicha about the Maharal, and in its course mentioned Rabbi Hutner, who had devoted much of his scholarship to the Maharal's writings. The Rebbe said: "May it be as it was with the Maharal — that when a miracle was needed, a miracle occurred; when an open miracle was needed, an open miracle came; when a miracle beyond nature was needed, a miracle beyond nature took place." Indeed, approximately a week later, Rabbi Hutner was released.<ref>Sicha, Shabbos Parshas Ki Savo, 18 Elul 5730.</ref>

== Works ==

* ''Ohr Chadash''
* ''Be'er HaGolah''
* ''Gevuros Hashem''
* ''Gur Aryeh al HaTorah'' (5 volumes)
* ''Derush Darash''
* ''Derush Na'eh''
* ''Derush al HaTorah V'HaMitzvah''
* ''Derech Chaim''
* ''Drashos Maharal MiPrag''
* ''Haggadah shel Pesach''
* ''Chiddushei Aggados'' (4 volumes)
* ''Gur Aryeh Chiddushei Gemara, Psak and Tosafos''
* ''Netzach Yisrael''
* ''Tiferes Yisrael''
* ''Nesivos Olam''

== See Also ==

* [[Golem of Prague]]

== External Links ==

* [[Tzemach Tzedek]], [http://chabadlibrarybooks.com/pdfpager.aspx?req=15733&hilite=8787a7b9-2bc6-41dc-ba48-e8b879906aff&st=%D7%9E%D7%94%D7%A8%D7%A9%22%D7%9C&pgnum=60 Kuntres Bikur B'Chicago] — the Maharal's customs regarding Parshas Beshalach
* Rabbi Dovid Meir Druckman, [http://old2.ih.chabad.info/index.php?url=article_he&id=48494 400 Years Since the Passing of the Maharal], 17 Elul 5769
* Yehoshua Koenig, [https://www.beismoshiach.org/Lashon_HaKodesh/pdf/690.pdf#page=87 Gaon from the House of David], Beis Moshiach Weekly, 11 Nissan 5769, p. 112
* Rabbi Shimon Witzhandler, [http://old2.ih.chabad.info/index.php?url=article_he&id=73623 Exile and Redemption in the Thought of the Maharal] — video lecture
* [http://www.teshura.com/teshurapdf/Taib-Mimun%20-%20Sivan%2010%2C%205779.pdf Stories of the Maharal of Prague and the Golem] — from the writings of the Chabad Rebbes
* Meir ben Elazar Perles, [https://www.hebrewbooks.org/pdfpager.aspx?req=33676&st=&pgnum=20 Megilas Yuchasin] of the Maharal

== Notes ==

<references/>

[[Category:Rabbis]]
[[Category:Kabbalists]]
[[Category:Acharonim]]
[[Category:Figures from Sefer HaZikronos]]

[[he:מהר"ל מפראג]]

Hhh'

Raphaelwilmowsky — Wed, 24 Jun 2026 14:28:22 GMT

Created page with " Rabbi '''Yehuda Liva ben Betzalel''', universally known by the acronym '''Maharal''' ('''Moreinu HaGadol Rabbi Liva''') '''of Prague''' — referred to in German literature as "Rabbi Löw the Tall" — was a rabbi, halachic decisor, kabbalist, and Jewish religious thinker, and one of the most prominent Torah giants of the early period of the Acharonim (the later rabbinic authorities). He lived from 5272 (1512) to 5369 (1609). His given n..."

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The Alter Rebbe's Shulchan Aruch

Raphaelwilmowsky — Wed, 24 Jun 2026 14:25:51 GMT

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	== Composition ==		== Composition ==

	When the [[Maggid of Mezeritch]], Rabbi Dovber, sought to commission a new Shulchan Aruch written in the style of "laws with their reasoning," he had five disciples in mind as candidates for the task: the [[Alter Rebbe]], Rabbi [[Levi Yitzchak of Berditchev]], Rabbi [[Elimelech of Lizhensk]], Rabbi [[Pinchas of Frankfurt]] (the author of the ''Hafla'ah''), and his brother Rabbi [[Shmelke of Nikolsburg]]. In the end he assigned the work to the Alter Rebbe, who was then only twenty-five years old.		When the [[Maggid of Mezeritch]], Rabbi Dovber, sought to commission a new Shulchan Aruch written in the style of "laws with their reasoning," he had five disciples in mind as candidates for the task: the [[Alter Rebbe]], Rabbi [[Levi Yitzchak of Berditchev]], Rabbi [[Elimelech of Lizhensk]], Rabbi [[Pinchas Horowitz\|Pinchas of Frankfurt]] (the author of the ''Hafla'ah''), and his brother Rabbi [[Shmuel Shmelke of Nikolsburg\|Shmelke of Nikolsburg]]. In the end he assigned the work to the Alter Rebbe, who was then only twenty-five years old.

	The Alter Rebbe labored over the composition for a number of years. His sons describe the commission in the preface they wrote to the work:		The Alter Rebbe labored over the composition for a number of years. His sons describe the commission in the preface they wrote to the work:

	:"Heaven agreed through the aforementioned holy Rabbi [the Maggid] to search diligently among his disciples to find a man in whom the spirit of G-d rests, who could understand and teach clear law… and arrange all the legal rulings found in the Shulchan Aruch and in all the later authorities in clear, reasoned language — each matter properly set forth — and the final ruling that emerges from the words of all the decisors of our generation… and he chose our revered father of blessed memory and pressed him insistently, saying: There is none as discerning and wise as you to plumb the depths of the law and perform this holy work…"		:<blockquote>"Heaven agreed through the aforementioned holy Rabbi [the Maggid] to search diligently among his disciples to find a man in whom the spirit of G-d rests, who could understand and teach clear law… and arrange all the legal rulings found in the Shulchan Aruch and in all the later authorities in clear, reasoned language — each matter properly set forth — and the final ruling that emerges from the words of all the decisors of our generation… and he chose our revered father of blessed memory and pressed him insistently, saying: There is none as discerning and wise as you to plumb the depths of the law and perform this holy work…"</blockquote>

	The first section to appear in print was the Laws of Torah Study (''Hilchos Talmud Torah''), which was published anonymously. It provoked considerable debate in the wider Jewish world, as it presented these laws with a level of systematic clarity not seen since the era of the [[Rambam]]. This section was ultimately not included within the Shulchan Aruch itself.		The first section to appear in print was the Laws of Torah Study (''Hilchos Talmud Torah''), which was published anonymously. It provoked considerable debate in the wider Jewish world, as it presented these laws with a level of systematic clarity not seen since the era of the [[Rambam]]. This section was ultimately not included within the Shulchan Aruch itself.

Tak

Raphaelwilmowsky — Wed, 24 Jun 2026 14:22:13 GMT

Raphaelwilmowsky moved page Tak to The Alter Rebbe's Shulchan Aruch without leaving a redirect

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''For the original Shulchan Aruch by Rabbi Yosef Karo, see [[Shulchan Aruch]].''

[[File:רבי שניאור זלמן.jpg|left|thumb|Rabbi Schneur Zalman of Liadi, author of the Shulchan Aruch of the Alter Rebbe]]
[[File:שלחן ערוך הרב הוצאת תשפ"ג.jpeg|left|thumb|Shulchan Aruch of the Alter Rebbe, 5783 (2022–23) edition (photographic reprint of the earlier edition), published together with the [[Responsa of the Alter Rebbe]]]]

The '''Shulchan Aruch of the [[Alter Rebbe]]''' (also known as the '''Shulchan Aruch HaRav''', or the '''Shulchan Aruch of the Graz''' — an acronym for the Gaon Rabbi Zalman) is one of the most significant works in halachic literature. It was composed by the [[Alter Rebbe]], Rabbi Schneur Zalman of Liadi (1745–1812), the founder of [[Chabad]].

The Shulchan Aruch — literally "the Set Table" — is the classical code of Jewish law, originally compiled by Rabbi Yosef Karo in the sixteenth century. The Alter Rebbe's version is not merely an abridgment or commentary; it is a comprehensive reworking that presents each ruling together with its underlying reasoning, taking into account the full range of earlier and later authorities and arriving at a clear, definitive ruling.

== Composition ==

When the [[Maggid of Mezeritch]], Rabbi Dovber, sought to commission a new Shulchan Aruch written in the style of "laws with their reasoning," he had five disciples in mind as candidates for the task: the [[Alter Rebbe]], Rabbi [[Levi Yitzchak of Berditchev]], Rabbi [[Elimelech of Lizhensk]], Rabbi [[Pinchas of Frankfurt]] (the author of the ''Hafla'ah''), and his brother Rabbi [[Shmelke of Nikolsburg]]. In the end he assigned the work to the Alter Rebbe, who was then only twenty-five years old.

The Alter Rebbe labored over the composition for a number of years. His sons describe the commission in the preface they wrote to the work:

:"Heaven agreed through the aforementioned holy Rabbi [the Maggid] to search diligently among his disciples to find a man in whom the spirit of G-d rests, who could understand and teach clear law… and arrange all the legal rulings found in the Shulchan Aruch and in all the later authorities in clear, reasoned language — each matter properly set forth — and the final ruling that emerges from the words of all the decisors of our generation… and he chose our revered father of blessed memory and pressed him insistently, saying: There is none as discerning and wise as you to plumb the depths of the law and perform this holy work…"

The first section to appear in print was the Laws of Torah Study (''Hilchos Talmud Torah''), which was published anonymously. It provoked considerable debate in the wider Jewish world, as it presented these laws with a level of systematic clarity not seen since the era of the [[Rambam]]. This section was ultimately not included within the Shulchan Aruch itself.

The first portion of the main work — covering the laws of [[tzitzis]] (the fringed garment) and the laws of Passover — was written during the lifetime of the Maggid, his teacher; the rest was composed after the Maggid's passing.

Originally the work was intended to cover all four sections of the Shulchan Aruch. Before the Alter Rebbe was able to bring it to press, however, he also undertook an expanded second edition (''mahadura batra'') that would include kabbalistic sources and reasoning drawn from the [[Zohar]] and Kabbalah; of this second edition only the first four chapters survive.

In 5570 (1810), while the Alter Rebbe was away from home, a fire broke out in his city of [[Liadi]] and destroyed all the manuscripts. Only a third of the work survived — in copies that had been transcribed by students before the fire — and it is this portion that was brought to press after his passing.

Among Chabad Chassidim, the composition of the Shulchan Aruch is counted as one of the ten great merits of the Alter Rebbe's life, while the immense difficulties involved in rendering definitive rulings are counted among the ten great trials he endured.

== Structure ==

The Shulchan Aruch of the Alter Rebbe comprises five volumes. The first four cover the section of ''Orach Chaim'' — the laws governing daily life, Shabbos, and the Jewish calendar — arranged in order of the chapters of the original Shulchan Aruch. The fifth volume contains nineteen chapters from ''Yoreh Deah'' (out of that section's 403 chapters) and fifteen topics from ''Choshen Mishpat'', not in the order of the original Shulchan Aruch.

In 5756 (1995–96), a work entitled ''Piskei Admur HaZakein'', Part One, was published. Its aim is to gather all passages throughout the Shulchan Aruch of the Alter Rebbe from which his positions can be inferred on areas of law for which his own explicit rulings have not survived — primarily in Yoreh Deah and Choshen Mishpat. Part One covers the first section of Yoreh Deah. It was written and edited by Rabbi Arye Leib Kaplan and completed by his son Rabbi Menachem Mendel Kaplan.

== The Kuntres Acharon ==

''Main article: [[Kuntres Acharon — Shulchan Aruch of the Alter Rebbe]]''

For certain laws, the Alter Rebbe composed a ''Kuntres Acharon'' — literally "a final treatise" — in which he examines the range of halachic opinions, explains his reasoning, and justifies his rulings. The Kuntres Acharon is printed at the bottom of the pages of the work.

In contrast to the clear, accessible language of the main halachic text, the Kuntres Acharon is written in terse, scholarly style. In most cases it was composed close in time to the rulings themselves, though in many instances it was clearly written afterward.

== Influence and Reach ==

Because the Shulchan Aruch of the Alter Rebbe presents halachic rulings together with their full foundations and reasoning, it was recognized from its earliest appearance as a pioneering work. Later authorities — including the [[Kitzur Shulchan Aruch]], the [[Mishnah Berurah]], the [[Ben Ish Chai]], and the Kaf HaChaim — made extensive use of it and cited it frequently.

In earlier generations, the Shulchan Aruch of the Alter Rebbe served as the authoritative halachic source for Chassidim across all Chassidic courts. Over time, due to the scarcity of printed copies — printing rights were held exclusively by [[Chabad]], which was confined within Soviet Russia for decades — many Chassidim came to rely primarily on the Mishnah Berurah. In recent years a broad return to ruling according to the Shulchan Aruch of the Alter Rebbe has taken place.<ref name="darchei-harav">In the book ''Darchei HaRav'' on the laws of Chanukah by Rabbi Yoel HaLevi Meller, the author writes in his introduction (p. 15): "As I merited hearing many times from my teacher and father-in-law… the holy Rabbi Shraga Feivish Hager of Kosov of blessed memory… that the Shulchan Aruch HaRav is the final authority for all Chassidic communities — and although the Mishnah Berurah was written after the Tanya's author, nevertheless it is not considered a later authority relative to him, neither for leniency nor for stringency, since its rulings are based on those of the Vilna Gaon."</ref>

The following account is told of Rabbi Dovid Friedman of Karlin, who was an extraordinary scholar and rarely studied the works of the later authorities (''Acharonim''). One of his disciples once came to visit and found him studying the Shulchan Aruch of the Alter Rebbe in the laws of Passover. Surprised, the disciple asked: "Rebbe, you almost never study the Acharonim?" Rabbi Dovid Friedman replied: "The Rav" — meaning the Alter Rebbe — "is not an Acharon. He is a Rishon."

(The distinction is significant: the ''Rishonim'' — "first ones" — are the great medieval scholars whose rulings carry the weight of near-canonical authority; the ''Acharonim'' — "later ones" — are post-medieval authorities whose views, while important, are treated with somewhat less weight. To call the Alter Rebbe a Rishon is to say that his rulings belong in a category apart.)

== Editions ==

The standard edition of the Shulchan Aruch of the Alter Rebbe is that of the [[Romm printing house]] (the Widow and Brothers Romm). This edition contains many errors, particularly in the marginal source references — whose authorship is itself debated, some attributing them to the Alter Rebbe himself — which the printers altered and supplemented at their discretion.

In 5720 (1959–60), when Chabad books were being reprinted by [[Kehot Publication Society]], the [[Rebbe]] was asked whether all existing errors should be corrected and a new critical edition prepared. The Rebbe declined. The question was raised again in 5725 (1964–65), and the Rebbe cited two reasons for not making changes: first, that new errors would inevitably be introduced in the typesetting process, and he could not take responsibility for that — particularly in a work of halacha; and second, that the financial cost would be prohibitive and would exhaust all available funds.<ref name="beis-moshiach">''Beis Moshiach'', erev Rosh Hashanah 5762.</ref>

It should be noted that in Kehot editions from 5745 (1984–85) onward, a table of corrections to errors was printed at the end of each volume. These corrections were taken from the series ''Marei Mekomos VeTziyunim'' (''Source References and Notations'') for the Shulchan Aruch. The Rebbe had already wished to include a corrections table in the 5720–5728 Kehot edition, at the end of the sixth volume, but for technical reasons the corrections appeared only in the ''Marei Mekomos'' series, and only in 5745 were they incorporated into the Shulchan Aruch itself.<ref name="kehot-preface">Preface to the Shulchan Aruch of the Alter Rebbe, Kehot edition 5745, and footnote 2 there.</ref>

In 5783 (2022–23), the full set was reprinted in a clear photographic reprint by the [[Otzar HaChassidim]] organization, together with the [[Responsa of the Alter Rebbe]].

=== The New (Re-edited) Edition ===

[[File:שולחן ערוך הרב 2.jpg|left|thumb|Cover of one version of the re-edited edition]]

In 5753 (1992–93), the publishing house [[Oz VeHadar]] released a new edition of the Shulchan Aruch — including the various supplementary material found at the end of the Kehot edition, which they reproduced from Kehot — and Kehot noted a significant decline in sales of its own set. This prompted the proposal for a new Kehot edition. In practice, members of the Otzar HaChassidim team only began preparing a new edition for press in 5783 (2022–23).

In 5759 (1998–99), Rabbi Shalom Dovber Levin and others had issued an edition with a new layout, including annotations, notations, and error corrections. The release of the new edition generated discussion, as a number of changes made within it were seen as contrary to the Rebbe's explicit instructions.<ref name="beis-moshiach"/>

The new edition was edited by Rabbi [[Shalom Dovber Levin]], Rabbi [[Yitzchak Wilhelm]], and Rabbi [[Avraham Elashvili]]. The edition was completed in 5767 (2006–07).<ref name="editors-interview">Based on an interview with the three editors, shulchanharav.com.</ref>

=== Praise from Torah Leaders ===

[[File:קריאה ללימוד שו''ע הרב.jpg|left|thumb|A call signed by Rebbes and rabbinical leaders urging the study of the Shulchan Aruch of the Alter Rebbe]]

The Shulchan Aruch of the Alter Rebbe has attracted extraordinary praise from Torah authorities across all communities:

* Rabbi Aharon Leib Willner, a ''dayan'' (rabbinical court judge) and ''moreh tzedek'' (halachic decisor) for the Sanz Chassidim in New York, reported hearing from Rabbi Meir Arik, author of ''Imrei Yosher'': "If the Rav had written his Shulchan Aruch on all four sections of the Shulchan Aruch, I would use no other halachic work."<ref name="siach-zekeinim-1">''Siach Zekeinim'' (Ashri), vol. 1, p. 347.</ref>

* Rabbi Tzvi Hirsh Tevel reported: "I heard from my teacher, the Gaon of Koziglov (author of ''Eretz Tzvi'') of blessed memory, who heard from his teacher, the holy author of the ''Avnei Nezer'', that one must be as precise in the Shulchan Aruch of the Alter Rebbe as in the [[Rashba]]."<ref name="siach-zekeinim-4">''Siach Zekeinim'', vol. 4.</ref>

The author of the ''Avnei Nezer'' habitually referred to the [[Vilna Gaon]] simply as "the Gaon," while he called the Alter Rebbe "the true Gaon." He once told his grandson that in the Shulchan Aruch of the Alter Rebbe one sees greater depth than in the Gaon's commentary, and demonstrated fourteen questions left unresolved by the Vilna Gaon that are answered within the Alter Rebbe's work. He similarly noted that the difficulties raised by Rabbi Akiva Eiger are resolved within it. He too, like the Divrei Chaim of Sanz and Rabbi Meir Arik, said of the Alter Rebbe: "Who among the later authorities is greater than the Rav of Liadi?"<ref name="migdal-oz">''Migdal Oz'', p. 92, note 24.</ref>

* The ''[[Divrei Chaim]]'' of Sanz wrote: "I have since seen that the Shulchan Aruch of the Tanya's author also cites the ''Beis Lechem Yehudah'' — and who among the later authorities is greater than he? Let each person consider whom to rely upon: whether upon the holy masters, geonim in both the revealed and mystical dimensions of Torah in the generation before ours, or upon those whose Torah and righteousness are familiar to us."<ref name="divrei-chaim">''Responsa Divrei Chaim'', vol. 2, Yoreh Deah, end of responsum 3.</ref>

* '''Rabbi [[Menachem Zemba]]''' compared the Kuntres Acharon of the Shulchan Aruch of the Alter Rebbe to the commentary of the Ran (Rabbi Nissim of Gerona): it was reported in his name that "the clarity of reasoning he developed came from his study of the Ran and of the Kuntres Acharon of the Shulchan Aruch of the Tanya's author."<ref name="yafeh-sichosom">''Yafeh Sichosom'' by Rabbi Elchanan Heilprin, p. 89, in the name of Rabbi Gedalya Hertz, rosh yeshiva of the Chiddushei HaRim Yeshiva in Tel Aviv.</ref>

* '''The Rebbes of [[Gur]]''' held the Shulchan Aruch of the Alter Rebbe in exceptional esteem and directed their followers to study it. The ''Sfas Emes'' of Gur wrote: "If you wish to know the laws of Orach Chaim, it is better to study the Shulchan Aruch of the Alter Rebbe for half an hour each day, slowly, reviewing each chapter two or three times."<ref name="sfas-emes-letter">From a letter of the ''Sfas Emes''.</ref>

The Admor of Talna recounted: "On the yahrzeit of the Alter Rebbe — to whom all Chassidic courts owe their spiritual vitality — I bear witness before heaven and earth: when I was a young man, the Rebbe of Gur, the ''Beis Yisroel'', called me over and asked what I was learning, and what my daily schedule looked like. When I mentioned a certain halachic work, he said: 'You must toil in the Shulchan Aruch of the Alter Rebbe! Find yourself a study partner for it and you will see light emerge.' And so it was. Many times he would ask me, 'Where are you up to?' and he would add: 'Study Yoreh Deah, study Choshen Mishpat, study it all!'"<ref name="talna-address">The Admor of Talna quoting the ''Beis Yisroel'' of Gur, at a scholarship distribution celebration, 5762 (2001–02).</ref>

The ''[[Pnei Menachem]]'' of Gur said: "In our yeshiva circles we engage very extensively with the Shulchan Aruch of the Alter Rebbe. We have special sessions devoted to it. One of the heads of our kollel just authored a work based entirely on the Shulchan Aruch of the Alter Rebbe — a comprehensive composition on the laws of Passover comparable to the Mishnah Berurah, with extensive additions from the major later authorities, but all grounded in the Shulchan Aruch of the Alter Rebbe… Its style is that of the Rambam, or of the Mishnah. Unlike the Shulchan Aruch of the Mechaber, and especially the Rema, where at first glance many contradictions seem to appear, the Shulchan Aruch of the Alter Rebbe is entirely refined flour. One must truly be a genius like Rabbi Menachem Zemba to build towering structures on the nuances of the Rav's language."<ref name="pnei-menachem-interview">The Admor of Gur, the ''Pnei Menachem'', in an interview in ''Kfar Chabad'', issue 97, p. 12.</ref>

* Rabbi Meir Arik wrote: "In the Shulchan Aruch of the Rav, Rabbi Schneur Zalman of blessed memory… he writes explicitly… though the reasoning is quite puzzling… I am very reluctant, however, to rule leniently against him, as it is well known how immense is the power of Rabbi Schneur Zalman." And it is said in his name: "Laws for which there is no Shulchan Aruch of the Alter Rebbe — I have no clarity in them."<ref name="imrei-yosher">''Responsa Imrei Yosher'', vol. 2, responsum 137.</ref>

* '''The Admor of [[Toldos Aharon]]''': During a private audience (''[[yechidus]]'') with the Rebbe, the Admor of Toldos Aharon noted that it was Chabad Chassidim who had allowed the Mishnah Berurah to become the accepted halachic authority among Polish Chassidim, rather than the Alter Rebbe's work — for the Shulchan Aruch of the Alter Rebbe had originally been the sole accepted halachic authority throughout Galicia, Poland, and Hungary. Only because, when Jews began immigrating to the Holy Land, there were insufficient printed copies of the Shulchan Aruch of the Alter Rebbe available there, did the Mishnah Berurah become accepted as the Ashkenazi halachic authority.<ref name="bloy-interview">Told by R' Tuvia Bloy, in an interview in ''HaMevaser — Kehillos'', issue 352.</ref>

When his sons studied at a Talmud Torah, the Admor of Toldos Aharon asked that they learn the Shulchan Aruch of the Alter Rebbe rather than the Mishnah Berurah. At his son Rabbi Shmuel Yaakov Kahn's bar mitzvah, when a guest presented the boy with a set of the Mishnah Berurah, the Admor exclaimed: "Why the Mishnah Berurah? The Shulchan Aruch of the Alter Rebbe is more important!" The guest went and exchanged the gift accordingly, to the Admor's great satisfaction.

* When the [[Belz]] yeshiva in Jerusalem was being established, a list of books for the library was brought before Rabbi Aharon of Belz for his approval. On seeing the list, he said: '''In place of the ''Chayei Adam'' you have included, buy an additional set of the Shulchan Aruch of the Alter Rebbe.'''<ref name="bloy-interview"/>

* In 5773 (2012–13), marking the two hundredth year since the Alter Rebbe's passing, dozens of leading rabbinical authorities issued a joint call to establish regular study sessions in the Alter Rebbe's ''Hilchos Talmud Torah'' — the laws of Torah study.<ref name="gedolim-5773">Signatories included the author of the ''Shevet HaLevi'', the Admor of Belz, Rabbi Nissim Karelitz, the Admor of Sanz, the Admor of Vizhnitz, Rabbi Chaim Kanievsky, the Admor of Erloy, the Rosh Yeshiva of Ponevezh Rabbi Boruch Dov Povarsky, the Admor of Machnivka-Belz, the Admor of Lelov, the Admor of Toldos Avraham Yitzchak, the Admor of Toldos Aharon, the Gaavad of the Edah HaChareidis, and others.</ref>

== Works on the Shulchan Aruch of the Alter Rebbe ==

A rich body of secondary literature has grown around the Shulchan Aruch of the Alter Rebbe:

* '''''Uri VeYish'i''''' — on the laws of blessings over food, the festivals, Shabbos, and Yom Tov (two parts). Written by Rabbi Neriah Yeshayahu; the third part (Shabbos and Yom Tov) was published by Mosad HaRav Kook.
* '''''Piskei Admur HaZakein BeHilchos Issur VeHeter''''' (two parts) — released on the tenth yahrzeit of Rabbi Arye Leib Kaplan. Published by Kehot; compiled and initially edited by Rabbi Kaplan and completed by his son Rabbi Menachem Mendel Kaplan.
* '''''[[Darkei HaShulchan]]''''' — by Rabbi Mordechai Belinov, on the laws of Passover. Edited by his son Rabbi Yosef Yitzchak Belinov, rabbi of central [[Bnei Brak]].
* '''''Shulchan HaZahav''''' — by Rabbi Shalom Dovber Friedland, maggid shiur at the Tomchei Temimim Yeshiva in Brunoy.
* '''''Shulchan HaMelech''''' — annotations and comments of the [[Rebbe]] on the Shulchan Aruch of the Alter Rebbe, gathered from the Rebbe's writings by Rabbi Avraham Elashvili.
* '''''[[Darkei HaChaim]]''''' — "Notes and explanations on select passages of the Shulchan Aruch of the author of the [[Tanya]]," available at HebrewBooks.org.
* '''''Shulchan Aruch of the Alter Rebbe with Explanations''''' — a series of booklets published by the Chabad Yeshiva in [[Tzefas]].
* '''''Yesodei HaShulchan VeZikukei Orosav''''' — on the Alter Rebbe's system regarding questions of credibility and prohibitions; by Rabbi Shmuel Zajanz, maggid shiur at Tomchei Temimim Morristown, Kislev 5781 (2020).
* '''''[[Tehillah LeDovid]]''''' — a thorough commentary on the Shulchan Aruch of the Alter Rebbe by Rabbi Dovid Ortenburger (a Boyaner Chassid from the generation of the Rebbe Rashab).
* '''''[[Chakrei Halachos]]''''' (nine volumes) — novellae on the Shulchan Aruch of the Alter Rebbe by Rabbi Yisroel Yitzchak Piekarski.
* '''''BeMishnaso Shel HaRav''''' — by Rabbi Yaakov Shlomo Sheinberger, a commentary on the Shulchan Aruch of the Alter Rebbe covering the laws of interest (''ribbis''); vol. 1 is modeled in format on the Mishnah Berurah. Elad, 5781 (2020–21).

== The Rebbe's Elucidations ==

The [[Rebbe]] addressed various aspects of the Shulchan Aruch of the Alter Rebbe in his teachings:

* '''The Alter Rebbe's use of source references''': The source notations cited by the Alter Rebbe are directly relevant to understanding the halacha, and particularly when he writes "see there" (''u'vein sham''), the additional sources deepen one's understanding of the ruling. The Alter Rebbe follows a precise order in his citations, and this order itself carries halachic significance.<ref name="sicha-tshchei">Sicha of 20 Menachem Av 5718 (1958).</ref>
* '''Contemporary laws''': The Shulchan Aruch of the Alter Rebbe focuses on laws relevant to the present time; when it touches on matters relating to the future, it does so only insofar as they bear upon present-day life.<ref name="sicha-tshchei"/>
* '''"A G-d-fearing person should be stringent"''': This guidance, which appears in various places in the Shulchan Aruch of the Alter Rebbe, is addressed to every individual, and grants each person the capacity to conduct himself in certain areas with the heightened conscientiousness of someone who "fears Heaven" — even if that is not his general standard of observance.<ref name="sicha-tshchei-2">Sicha of 6 Tishrei 5747 (1986).</ref>

== Further Reading ==

* "Kavvanaso Retzuyah" — manuscripts of the Rebbe relating to the Shulchan Aruch of the Alter Rebbe, in the ''Mibeis HaMalchus'' section of ''Kfar Chabad'' weekly, issue 1891, p. 14.
* ''Sefer Sofer veSippur'' — an interview with Rabbi Shalom Dovber Levin on the Shulchan Aruch of the Alter Rebbe; its composition, method of ruling, and broad dissemination. ''Ki Karov'', issue 106, p. 6 ff.
* Rabbi Mordechai Menashe Laufer, [http://www.chabad.org.il/Magazines/Article.asp?ArticleID=5249&CategoryID=1199 "Shulchan Aruch of the Alter Rebbe at the Rebbe"], chabad.org.il.

== See Also ==

* [[Shulchan Aruch]]
* [[Kuntres Acharon — Shulchan Aruch of the Alter Rebbe]]

== External Links ==

* Shulchan Aruch of the Alter Rebbe (Kehot edition): [https://drive.google.com/file/d/1VuwGUFo3Iw-KjL2S_EOudhXBk5BqN7eS/view?usp=sharing Vol. 1], [https://drive.google.com/file/d/1WFIhgRKoPuxNPnLYygFK4ijqdgcZRhNs/view?usp=sharing Vol. 2], [https://drive.google.com/file/d/1uZkO0-PezUUntVilMXp1H4Ujrwa-TGdQ/view?usp=sharing Vols. 3–4], [https://drive.google.com/file/d/1ubCAjDlLbfA0fGJIfv2OK5Itwz81_5eOb/view?usp=sharing Vols. 5–6]
* Shulchan Aruch of the Alter Rebbe, re-edited edition, Orach Chaim: [http://hebrewbooks.org/25072 Vol. 1], [http://hebrewbooks.org/25073 Vol. 2], [http://hebrewbooks.org/25074 Vol. 3], [http://hebrewbooks.org/25075 Vol. 4]
* [https://chabadlibrary.org/books/3100000000 Shulchan Aruch of the Alter Rebbe] — Chabad Library
* [http://shulchanharav.com/ Shulchanharav.com — explanations, shiurim, and studies]
* Rabbi Shlomo Yosef Zevin, [https://toratchabad.com/קווים-לחיבורו-ההלכתי-של-רבנו-הזקן-2 "The Character of the Alter Rebbe's Halachic Work"], TorasChabad.com
* Rabbi Shalom Dovber Levin, [https://chabadlibrary.org/books/6802240007 "The Shulchan Aruch — Stages in Its Composition"], within ''Toldos Chabad BeRussia HaTzarit'' — Chabad Library
* Rabbi Shalom Dovber Levin, [https://chabadlibrary.org/books/7302370002 Introduction to the Shulchan Aruch of the Alter Rebbe] — Chabad Library
* [[Menachem Bronfman]], [http://www.alysefer.com/שוע-הרב-המבואר/ Comprehensive review of the annotated Shulchan Aruch of the Alter Rebbe], AlySefer.com

== Notes ==
<references/>

[[Category:Works of the Alter Rebbe]]
[[Category:Books on Jewish law]]
[[Category:Kehot Publication Society books]]
[[he:שולחן ערוך אדמו"ר הזקן]]

Category:Books on Jewish law

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