Daat HaRav — The Shulchan Aruch HaRav of the Alter Rebbe on Siman א׳

יִתְגַּבֵּר כָּאֲרִי לַעֲמֹד בַּבֹּקֶר לַעֲבוֹדַת בּוֹרְאוֹ יִתְבָּרֵךְ, שֶׁלְּכָךְ נִבְרָא, וּלְכָךְ מַחֲזִיר לוֹ נִשְׁמָתוֹ. וְאַף אִם יְסִיתֶנּוּ יִצְרוֹ לֵאמֹר: עֲדַיִן לֹא שָׂבַעְתָּ מִשְּׁנָתֶךָ — יִתְגַּבֵּר עָלָיו לָקוּם, שֶׁיְּהֵא הוּא מְעוֹרֵר הַשַּׁחַר. וְיַחֲשֹׁב בְּלִבּוֹ לִפְנֵי מִי הוּא שׁוֹכֵב, וְיֵדַע שֶׁמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא חוֹפֵף עָלָיו, שֶׁנֶּאֱמַר: "הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא נְאֻם ה'", וְאִלּוּ הָיָה שׁוֹכֵב לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם שֶׁעוֹמֵד עָלָיו הָיָה מִתְחַיֵּב בְּנַפְשׁוֹ — קַל וָחֹמֶר לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא. וְלָכֵן יָקוּם מִיָּד בִּזְרִיזוּת לַעֲבוֹדַת בּוֹרְאוֹ יִתְבָּרֵךְ וְיִתְעַלֶּה. וְאַל יֹאמַר: הִנְנִי שׁוֹכֵב בְּמִטָּתִי וְאֶלְמֹד — אֶלָּא יַעֲמֹד וְיִלְבּשׁ מַלְבּוּשָׁיו, מִשּׁוּם שֶׁנֶּאֱמַר: "הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל".

Let a person strengthen himself like a lion to rise in the morning for the service of his Creator — for that is why he was created, and that is why his soul is restored to him. And even if his yetzer entices him saying "you have not yet had your fill of sleep," let him overcome it and rise, so that he himself be the one who awakens the dawn. Let him consider in his heart before Whom he lies, and know that the King of kings, the Holy One blessed be He, hovers over him, as it is said: "Do I not fill the heaven and the earth, says the Lord" (Jeremiah 23:24). Were one lying before a king of flesh and blood standing over him, he would forfeit his life — all the more so before the King of kings, the Holy One blessed be He. Therefore let him rise at once with zerizut (alacrity) for the service of his Creator. And let him not say "here I lie in my bed and I shall study" — rather let him rise and put on his garments, for it is said: "Prepare to meet your God, O Israel" (Amos 4:12).

וְכֵן יַחְשֹׁב בְּכָל עֲסָקָיו וְעִנְיָנָיו, כִּי אֵין יְשִׁיבַת הָאָדָם וּתְנוּעוֹתָיו וַעֲסָקָיו וְהוּא לְבַדּוֹ בְּבֵיתוֹ כִּישִׁיבָתוֹ וּתְנוּעוֹתָיו וְהוּא לִפְנֵי מֶלֶךְ גָּדוֹל, וְאֵין דִּבּוּרוֹ וְהַרְחָבַת פִּיו כִּרְצוֹנוֹ וְהוּא עִם אַנְשֵׁי בֵּיתוֹ וּקְרוֹבָיו כְּדִבּוּרוֹ בְּמוֹשַׁב הַמֶּלֶךְ. כָּל שֶׁכֵּן כְּשֶׁיָּשִׂים הָאָדָם אֶל לִבּוֹ, שֶׁהַמֶּלֶךְ הַגָּדוֹל, מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֲשֶׁר "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ", עוֹמֵד עָלָיו וְרוֹאֶה בְּמַעֲשָׂיו, כְּמוֹ שֶׁכָּתוּב: "אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה'" — מִיָּד יַגִּיעַ אֵלָיו הַיִּרְאָה וְהַהַכְנָעָה מִפַּחַד הַבּוֹרֵא יִתְבָּרֵךְ, וְיֵבוֹשׁ מִמֶּנּוּ תָּמִיד.

And likewise let him consider, in all his occupations and affairs: a person's bearing, his movements and his dealings when he is alone at home are not like his bearing, movements and dealings when he is before a great king; and his speech and the freedom of his mouth at will, when he is with the people of his household and his relatives, are not like his speech in the king's presence. All the more so when a person sets to his heart that the great King, the King of kings, the Holy One blessed be He, whose "glory fills the whole earth," stands over him and sees his deeds — as it is written: "If a man hides himself in secret places, shall I not see him? says the Lord" (Jeremiah 23:24). At once there will come upon him the fear and submission from awe of the Creator, and he will be ashamed before Him at all times.

וְלֹא יִתְבַּיֵּשׁ מִפְּנֵי בְּנֵי אָדָם הַמַּלְעִיגִים עָלָיו בַּעֲבוֹדַת בּוֹרְאוֹ יִתְבָּרֵךְ. וּמִכָּל מָקוֹם, לֹא יַעֲנֶה דִּבְרֵי עַזּוּת כְּנֶגֶד הַמַּלְעִיגִים, שֶׁלֹּא יִקְנֶה קִנְיָן בְּנַפְשׁוֹ לִהְיוֹת עַז פָּנִים אֲפִלּוּ שֶׁלֹּא בִּמְקוֹם עֲבוֹדָתוֹ יִתְבָּרֵךְ.

And let him not be ashamed before people who mock him in the service of his Creator. Nonetheless, let him not answer with words of brazenness against the mockers, so as not to acquire within himself the trait of brazen-facedness (azut panim), even outside the place of his service of the Blessed One.

וְאִם אֵינוֹ יָכוֹל לְהַשְׁכִּים קֹדֶם אוֹר הַבֹּקֶר — מִכָּל מָקוֹם לֹא יְאַחֵר זְמַן הַתְּפִלָּה שֶׁהַצִּבּוּר מִתְפַּלְלִין.

And if he cannot rise before daybreak — in any case, let him not delay the time of prayer at which the tzibbur (congregation) prays. (Here the Alter Rebbe integrates the Rama's gloss of the Mechaber into the body of his own text.)

טוֹב לוֹמַר מִיָּד כְּשֶׁיֵּעוֹר מִשְּׁנָתוֹ: "מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם, שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה, רַבָּה אֱמוּנָתֶךָ". וְאֵין צָרִיךְ לָזֶה נְטִילַת יָדַיִם, אַף אִם יָדָיו מְטֻנָּפוֹת, מִפְּנֵי שֶׁאֵין קְדֻשָּׁה בְּתֵבוֹת נֻסָּח זֶה, כֵּיוָן שֶׁאֵין בּוֹ שׁוּם שֵׁם מֵהַשֵּׁמוֹת שֶׁאֵינָן נִמְחָקִין. אֲבָל אָסוּר לְהוֹצִיא דִּבְרֵי תּוֹרָה מִפִּיו אִם לֹא נָטַל יָדָיו עֲדַיִן, מִפְּנֵי שֶׁבַּתֵּבוֹת עַצְמָן יֵשׁ בָּהֶן קְדֻשָּׁה. אֲבָל מֻתָּר לְהַרְהֵר בְּדִבְרֵי תּוֹרָה בְּיָדַיִם מְטֻנָּפוֹת.

It is good to say immediately upon waking: "Modeh ani lefanecha — I give thanks before You, living and eternal King, who has returned my soul to me with compassion; great is Your faithfulness." This requires no netilat yadayim, even if his hands are soiled, because there is no holiness in the words of this formula, since it contains none of the Divine Names that may not be erased. However, it is forbidden to utter words of Torah from one's mouth before washing the hands, because the words themselves possess holiness; but it is permitted to meditate on words of Torah with soiled hands.

הַנֵּעוֹר מִשְּׁנָתוֹ וְעָמַד תֵּכֶף וּמִיָּד עַל רַגְלָיו — הוּא קָרוֹב לְמִיתָה יוֹתֵר מִן הַחַיִּים, אֶלָּא יִשְׁהֶה מְעַט קֹדֶם שֶׁיַּעֲמֹד.

One who wakes from sleep and stands immediately upon his feet is nearer to death than to life — rather let him pause a little before standing up. (This precision is not found in the Mechaber; it is unique to the Rav's development.)

אַף־עַל־פִּי שֶׁמִּדִּין הַתַּלְמוּד אֵין צָרִיךְ לִטֹּל יָדָיו תֵּכֶף וּמִיָּד כְּשֶׁנֵּעוֹר מִשְּׁנָתוֹ, אֶלָּא רַשַּׁאי לְהַלֵּךְ בֵּינְתַיִם, וְכֵן מֻתָּר מִדִּין הַתַּלְמוּד לִגַּע בְּמַלְבּוּשָׁיו קֹדֶם נְטִילַת יָדַיִם — מִכָּל מָקוֹם חַכְמֵי הַזֹּהַר הִזְהִירוּ מְאֹד שֶׁלֹּא לֵילֵךְ אֲפִלּוּ אַרְבַּע אַמּוֹת קֹדֶם נְטִילַת יָדַיִם שַׁחֲרִית, וְכֵן הִזְהִירוּ שֶׁלֹּא לִגַּע בְּמַלְבּוּשָׁיו קֹדֶם נְטִילַת יָדַיִם. וְכָל יְרֵא שָׁמַיִם יַחֲמִיר לְעַצְמוֹ כְּדִבְרֵי הַזֹּהַר. וְכָל מְדַקְדֵּק בְּמַעֲשָׂיו יִזָּהֵר שֶׁמִּיָּד שֶׁנֵּעוֹר מִשְּׁנָתוֹ יִטֹּל יָדָיו אַף־עַל־פִּי שֶׁנִּשְׁאַר מֻשְׁכָּב, וּבָזֶה יִנָּצֵל מֵהוֹצָאַת שִׁכְבַת זֶרַע לְבַטָּלָה.

Although by the strict law of the Talmud one need not wash his hands immediately upon waking — one may walk about in the meantime, and it is likewise permitted by the Talmud to touch one's garments before netilat yadayim — nevertheless the Sages of the Zohar strongly cautioned against walking even four cubits before the morning netilat yadayim, and likewise against touching one's garments beforehand. Every God-fearing person will be stringent upon himself according to the words of the Zohar. And anyone scrupulous in his deeds will take care to wash his hands as soon as he wakes, even while still lying down — and thereby he will be preserved. (Here the Alter Rebbe articulates din ha-Talmud and din ha-Zohar — characteristic of his method.)

טוֹב לְהַשְׁכִּים קֹדֶם אוֹר הַבֹּקֶר, לְהִתְחַנֵּן לִפְנֵי בּוֹרְאוֹ. וְטוֹב שֶׁיִּתְחַנֵּן בְּשָׁעוֹת שֶׁמִּשְׁתַּנּוֹת הַמִּשְׁמָרוֹת, שֶׁהֵן: לְסוֹף שְׁלִישׁ הַלַּיְלָה, וּלְסוֹף שְׁנֵי שְׁלִישֵׁי הַלַּיְלָה, וְלִבְסוֹף הַלַּיְלָה, שֶׁבְּאֵלּוּ הַזְּמַנִּים הַקָּדוֹשׁ־בָּרוּךְ־הוּא זוֹכֵר לְחֻרְבַּן בֵּית הַמִּקְדָּשׁ וכו', לָכֵן הַתְּפִלָּה שֶׁיִּתְפַּלֵּל הָאָדָם בְּאוֹתָהּ שָׁעָה עַל הַחֻרְבָּן וְהַגָּלוּת — רְצוּיָה וּקְרוֹבָה לְהִתְקַבֵּל. לָכֵן רָאוּי לְכָל יְרֵא שָׁמַיִם שֶׁיְּהֵא מֵצֵר וְדוֹאֵג בְּאוֹתָהּ שָׁעָה וְלִשְׁפֹּךְ תַּחֲנוּנִים עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, כְּמוֹ שֶׁכָּתוּב: "קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת". וּמִכָּל מָקוֹם הַתּוֹרָה וְהַתְּפִלָּה צָרִיךְ לִהְיוֹת בְּשִׂמְחָה, כְּמוֹ שֶׁכָּתוּב: "עִבְדוּ אֶת ה' בְּשִׂמְחָה". וְיֵשׁ לַעֲסֹק בַּתּוֹרָה שֶׁבְּעַל פֶּה. וְטוֹב לְחַבֵּר יוֹם וָלַיְלָה בְּתוֹרָה אוֹ בִּתְפִלָּה, הֵן בַּבֹּקֶר הֵן בָּעֶרֶב.

It is good to rise before daybreak to supplicate before one's Creator. And it is good to supplicate at the hours when the mishmarot (night-watches) change — namely: at the end of the first third of the night, at the end of two thirds, and at the end of the night — for at these times the Holy One blessed be He recalls the destruction of the Temple; thus the prayer one prays at that hour over the churban and the galut is favored and close to being accepted. Therefore it is fitting for every God-fearing person to be distressed and anxious at that hour and to pour out supplications over the destruction of the Beit haMikdash, as it is written: "Arise, cry out in the night at the beginning of the watches" (Lamentations 2:19). Nonetheless, Torah and prayer must be with joy, as it is written: "Serve the Lord with gladness" (Psalms 100:2). (Chiddush of the Alter Rebbe: he merges seifim 2 and 3 of the Mechaber — mishmarot and churban — and adds the requirement of simcha be-avoda, a Chabad fundamental.)

טוֹב מְעַט תַּחֲנוּנִים בְּכַוָּנָה — מֵהַרְבּוֹת שֶׁלֹּא בְּכַוָּנָה. וְכֵן בְּתַלְמוּד תּוֹרָה. וּמִי שֶׁיֵּשׁ לוֹ לֵב לְהָבִין לִלְמֹד — טוֹב לוֹ לִלְמֹד מִלְּהַרְבּוֹת בְּתַחֲנוּנִים, כִּי תַּלְמוּד תּוֹרָה גָּדוֹל מֵעִיּוּן תְּפִלָּה.

A little supplication with kavana (intention) is better than much without kavana. And likewise for the study of Torah. And one whose heart is able to understand and study, it is better for him to study than to multiply supplications, for the study of Torah is greater than concentrated prayer (iyun tefila). (The Alter Rebbe adds to seif 4 of the Mechaber the extension "ve-chen be-talmud Torah" and the hierarchy talmud Torah > tefila.)

טוֹב לוֹמַר בְּכָל יוֹם פָּרָשַׁת הָעֲקֵדָה, כְּדֵי לִזְכֹּר זְכוּת הָאָבוֹת לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וְגַם כְּדֵי לְהַכְנִיעַ יִצְרוֹ לַעֲבֹדַת הַשֵּׁם יִתְבָּרֵךְ כְּמוֹ שֶׁמָּסַר יִצְחָק נַפְשׁוֹ; וּפָרָשַׁת הַמָּן, כְּדֵי שֶׁיַּאֲמִין שֶׁכָּל מְזוֹנוֹתָיו בָּאִים לוֹ בְּהַשְׁגָּחָה, שֶׁכֵּן הָיָה בַּמָּן שֶׁהִשְׁגִּיחַ הַקָּדוֹשׁ־בָּרוּךְ־הוּא לָתֵת לְכָל אֶחָד "עֹמֶר לַגֻּלְגֹּלֶת" לְכָל נַפְשׁוֹת בֵּיתוֹ, כְּמוֹ שֶׁכָּתוּב: "וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר"; וַעֲשֶׂרֶת הַדִּבְּרוֹת, שֶׁעַל יְדֵי כֵּן יִזְכֹּר מַעֲמַד הַר סִינַי בְּכָל יוֹם וְתִתְחַזֵּק אֱמוּנָתוֹ. וּבִקְּשׁוּ חֲכָמִים לִקְבֹּעַ עֲשֶׂרֶת הַדִּבְּרוֹת בִּקְרִיאַת שְׁמַע, וּבִטְּלוּם מִפְּנֵי הַמִּינִים. לְפִיכָךְ אָסוּר לְאָמְרָם בְּצִבּוּר דֶּרֶךְ קְבִיעוּת בְּכָל יוֹם, רַק כָּל יָחִיד מֻתָּר לִקְרוֹתָם לְעַצְמוֹ. וְלָכֵן אֵין נוֹהֲגִים גַּם כֵּן לְכָתְבָם עַל קוּנְטְרֵס מְיֻחָד לַצִּבּוּר, מִפְּנֵי הַמִּינִים.

It is good to say each day the parshat haAkeda (the Binding of Isaac), to recall the merit of the Patriarchs before the Holy One blessed be He, and also to subdue one's yetzer to the service of the Lord as Isaac surrendered his life; and the parshat haMann, so that one believes that all his sustenance comes to him through providence (hashgacha), as was the case with the manna where the Holy One saw to it that each received "an omer per head" for all the souls of his household, as it is written: "They measured it by the omer, and he who gathered much had nothing over, and he who gathered little had no lack" (Exodus 16:18); and the Aseret haDibrot (the Ten Commandments), so as to recall each day the standing at Mount Sinai and to strengthen his faith. The Sages had wished to fix the Ten Commandments within the Shema, but abolished it because of the heretics. Therefore it is forbidden to recite them in tzibbur in a fixed manner each day; but every individual (yachid) may read them for himself. (In the Mechaber, via the Rama's gloss [Responsum of the Rashba, siman 184], it is ruled that the Ten Commandments are said only in yachid — the Alter Rebbe codifies this din in the body of his text and gives the complete ta'am.)

אָמְרוּ חֲכָמִים: כָּל הָעוֹסֵק בְּתוֹרַת עוֹלָה — כְּאִלּוּ הִקְרִיב עוֹלָה, וְכָל הָעוֹסֵק בְּתוֹרַת חַטָּאת — כְּאִלּוּ הִקְרִיב חַטָּאת. לְפִיכָךְ, טוֹב לוֹמַר בְּכָל יוֹם פָּרָשַׁת הָעוֹלָה, וּמִנְחָה, וּשְׁלָמִים, וְתוֹדָה, וְחַטָּאת, וְאָשָׁם וַדַּאי, וְאָשָׁם תָּלוּי, וְקָרְבָּן עוֹלֶה וְיוֹרֵד. וּלְפִי שֶׁכָּל קָרְבָּן הַבָּא בִּנְדָבָה טָעוּן נְסָכִים, לְפִיכָךְ אַחַר עוֹלָה וּשְׁלָמִים וְתוֹדָה — יֹאמַר פָּרָשַׁת נְסָכִים, אֲבָל חַטָּאת וְאָשָׁם אֵין טְעוּנִים נְסָכִים.

The Sages said: whoever occupies himself with the Torat olah (the law of the burnt-offering), it is as though he offered an olah; and whoever occupies himself with the Torat chatat, as though he offered a chatat. Therefore it is good to say each day the parshiyot of the Olah, the Mincha, the Shelamim, the Toda, the Chatat, the Asham vadai, the Asham talui, and the korban oleh ve-yored. And since every korban brought as a nedava (free-will offering) requires nesachim (libations), one says after the Olah, the Shelamim and the Toda the parshat nesachim; but the Chatat and the Asham do not require nesachim. (The Alter Rebbe greatly expands seif 5 of the Mechaber ["good to say the korbanot"] by detailing the exact order.)

אִם יוֹדֵעַ שֶׁנִּתְחַיֵּב חַטָּאת — יֹאמַר תְּחִלָּה פָּרָשַׁת חַטָּאת וְאַחַר־כָּךְ פָּרָשַׁת עוֹלָה, מִפְּנֵי שֶׁהַחַטָּאת מְכַפֶּרֶת לְגַמְרֵי עַל אוֹתוֹ עָוֹן שֶׁהִיא בָּאָה עָלָיו, וְהָעוֹלָה הוּא דּוֹרוֹן, וְיֵשׁ לְהַקְדִּים הַכַּפָּרָה קֹדֶם הַדּוֹרוֹן, שֶׁקֹּדֶם שֶׁיִּתְרַצֶּה אֶל הַמֶּלֶךְ — לֹא יְקַבֵּל הַדּוֹרוֹן.

If one knows that he has become liable for a chatat, let him say first the parshat chatat and then the parshat olah, because the chatat fully atones for the sin for which it comes, whereas the olah is a gift (doron) — and atonement should precede the gift, for until one is reconciled with the king, he does not accept the gift. (The chatat-before-olah ordering is unique to the Rav's development.)

פָּרָשַׁת הַקָּרְבָּנוֹת — לֹא יֹאמַר אֶלָּא בַּיּוֹם, לְפִי שֶׁאֵין מַקְרִיבִין קָרְבָּן בַּלַּיְלָה. אֲבָל פָּרָשַׁת הַכִּיּוֹר וּפָרָשַׁת תְּרוּמַת הַדֶּשֶׁן כֵּיוָן שֶׁהָיוּ נַעֲשִׂים בַּלַּיְלָה — יָכוֹל לְאָמְרָם קֹדֶם אוֹר הַיּוֹם.

The parshat haKorbanot, one says only by day, because korbanot are not offered at night. But the parshat haKiyor (the laver) and the parshat Terumat haDeshen (the removal of the ashes), since they were performed at night, one may say before daybreak. (Corresponds to seif 6 of the Mechaber, which refers to siman 47.)

צָרִיךְ לוֹמַר פָּרָשַׁת הַקָּרְבָּנוֹת מְעֻמָּד, וְכֵן "מִזְמוֹר לְתוֹדָה" — דֻּגְמַת הַקְרָבָתָן שֶׁהָיְתָה מְעֻמָּד.

One must say the parshat haKorbanot standing (me'umad), and likewise "Mizmor le-Toda," after the pattern of their offering, which was done standing. (A posture detail unique to the Rav, absent from the Mechaber's text.)

כְּשֶׁיְּסַיֵּם פָּרָשַׁת הָעוֹלָה — יֹאמַר: "יְהִי רָצוֹן מִלְּפָנֶיךָ, שֶׁיְּהֵא זֶה חָשׁוּב וּמְקֻבָּל לְפָנֶיךָ כְּאִלּוּ הִקְרַבְתִּי עוֹלָה". וְכָךְ יֹאמַר אַחַר פָּרָשַׁת הַמִּנְחָה וְהַשְּׁלָמִים וְהַתּוֹדָה, מִפְּנֵי שֶׁהֵם בָּאִים בִּנְדָבָה אַף אִם לֹא נִתְחַיֵּב בָּהֶם. אֲבָל לֹא יֹאמַר כָּךְ אַחַר פָּרָשַׁת הַחַטָּאת וְהָאָשָׁם וַדַּאי וְתָלוּי וְקָרְבָּן עוֹלֶה וְיוֹרֵד, שֶׁמָּא לֹא נִתְחַיֵּב בָּהֶן — וַהֲרֵי זֶה כְּמַקְרִיב חֻלִּין בָּעֲזָרָה, לְפִי שֶׁאֵין בָּאִים בִּנְדָבָה.

When he finishes the parshat haOlah, let him say: "May it be Your will that this be reckoned and accepted before You as though I had offered an olah." And he says likewise after the parshat haMincha, the Shelamim and the Toda, because they come as a nedava even if one did not become liable for them. But he does not say so after the parshat haChatat, the Asham vadai and talui, and the korban oleh ve-yored — lest he was not liable for them — for that would be like offering chullin (profane food) in the courtyard, since they do not come as a nedava. (Corresponds to seif 7 of the Mechaber ["yehi ratson… as though I had offered an olah"], which the Alter Rebbe refines regarding obligatory korbanot.)

בְּשַׁבָּת וְיוֹם טוֹב — לֹא יֹאמַר "יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁיְּהֵא זֶה כו'", לְפִי שֶׁאֵין קָרְבְּנוֹת הַיָּחִיד קְרֵבִים בְּשַׁבָּת וְיוֹם טוֹב, אֲבָל הַפָּרָשִׁיּוֹת אֵין הֶפְסֵד לְאָמְרָן כְּקוֹרֵא בַּתּוֹרָה. וּמִכָּל מָקוֹם אִם אֵינוֹ עַם הָאָרֶץ — מוּטָב שֶׁיַּעֲסֹק בְּפָרָשַׁת הַיּוֹם.

On Shabbat and Yom Tov, one does not say "May it be Your will that this be…," because the individual's korbanot (korbanot ha-yachid) are not offered on those days; but the parshiyot, there is no harm in reading them as one reads in the Torah. Nonetheless, if one is not an am ha-aretz, it is preferable to occupy himself rather with the weekly parasha. (A particular case unique to the Rav, extending the logic of the yehi ratson.)

בְּעֶרֶב הַפֶּסַח וּבְחֹל הַמּוֹעֵד שֶׁל פֶּסַח וּבְעֶרֶב יוֹם הַכִּפּוּרִים — לֹא יֹאמַר פָּרָשַׁת תּוֹדָה, מִפְּנֵי שֶׁלֹּא הָיְתָה תּוֹדָה קְרֵבָה בַּיָּמִים הָהֵם, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תכט וְתרד.

On the eve of Pesach, during chol haMo'ed of Pesach, and on the eve of Yom Kippur, one does not say the parshat Toda, because the Toda was not offered on those days (owing to the chametz of the toda-bread and the absence of an offering on Yom Kippur eve), as will be explained in simanim 429 and 604. (A calendrical detail unique to the Rav's development.)

טוֹב לוֹמַר עִם הַקָּרְבָּנוֹת פָּסוּק: "וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה וגו'", מִפְּנֵי שֶׁיֵּשׁ בַּמִּדְרָשׁ: אָמַר הַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ, בְּשָׁעָה שֶׁקּוֹרִין מִקְרָא זֶה "צָפוֹנָה לִפְנֵי ה'" — אֲנִי זוֹכֵר עֲקֵדַת יִצְחָק בֶּן אַבְרָהָם.

It is good to say with the korbanot the verse: "And he shall slaughter it on the north side of the altar, before the Lord" (Leviticus 1:11), because there is in the Midrash: the Holy One blessed be He said, "I call heaven and earth to witness for Me — at the moment when this verse 'tzafona lifnei Hashem' is read, I recall the Binding of Isaac son of Abraham." (Corresponds to seif 8 of the Mechaber, for which the Alter Rebbe gives the midrashic ta'am.)

יֵשׁ נוֹהֲגִין לוֹמַר פָּרָשַׁת הַכִּיּוֹר, וְאַחַר־כָּךְ פָּרָשַׁת תְּרוּמַת הַדֶּשֶׁן, וְאַחַר־כָּךְ פָּרָשַׁת הַתָּמִיד, וְאַחַר־כָּךְ פָּרָשַׁת מִזְבֵּחַ מִקְטַר קְטֹרֶת, וְאַחַר־כָּךְ פָּרָשַׁת סַמָּנֵי הַקְּטֹרֶת וַעֲשִׂיָּתָן, כִּי כָּךְ הָיָה סֵדֶר הָעֲבוֹדוֹת בַּמִּקְדָּשׁ.

Some have the custom to say the parshat haKiyor, then the parshat Terumat haDeshen, then the parshat haTamid, then the parshat Mizbe'ach miktar ketoret, then the parshat Samanei haKetoret (the ingredients of the incense) and its preparation — for such was the order of the services (seder ha-avodot) in the Beit haMikdash. (Corresponds to seif 9 of the Mechaber ["yesh nohagin"], for which the Alter Rebbe makes the ta'am explicit: to follow the seder ha-avoda.)