Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch of the Alter Rebbe is not a commentary on the Mehaber (מחבר) — it is an autonomous and complete Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Chabad, disciple of the Maggid (מגיד) of Mezeritch). Its singularity: it combines halacha (הלכה) + the reasons of the mitzvot (טעמי המצוות) + the inner dimension in a single work, and it rules with a unique Talmudic rigor.
For Chabad, the Alter Rebbe is הפוסק האחרון — his ruling is the decisive authority. The Rebbe explicitly instructed to study the Shulchan Aruch of the Alter Rebbe (שולחן ערוך הרב) seriously. This page gathers the Rav's way on siman י״ט — זמן ברכת ציצית (the time of the berakha of tsitsit) — where the Mehaber treats this siman in 2 seifim (ב׳ סעיפים), while the Alter Rebbe develops it across 3 seifim (ג׳ סעיפים): he grounds the yesod — אֵין גְּמַר הַמִּצְוָה בִּשְׁעַת עֲשִׂיָּה אֶלָּא בִּלְבִישַׁת הַטַּלִּית (the עֲשִׂיָּה completes nothing: no berakha at the making, for the mitzvah rests on the person who covers himself — the חוֹבַת גַּבְרָא of the Mehaber); he settles the talit made for תַּכְרִיכִים through the ספק of the כְּסוּת לַיְלָה — יָטִיל בָּהּ צִיצִית אֲבָל לֹא יְבָרֵךְ; and he sets the criterion of הֲנָאַת לְבִישָׁה — the מוֹכְרֵי כְּסוּת permitted (no intent of enjoyment of the wearing), evading the מֶכֶס forbidden (נֶהֱנֶה וּמִתְכַּוֵּן) — seif ג.
שולחן ערוך הרב — סימן י״ט — זְמַן בִּרְכַּת צִיצִית
The full text of the Shulchan Aruch of the Alter Rebbe
שולחן ערוך הרב, סימן י״ט — זְמַן בִּרְכַּת צִיצִית — וּבוֹ ג׳ סְעִיפִים
The text of the Alter Rebbe himself (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.19), followed by our English translation. The Mehaber treats this siman in 2 seifim (ב׳ סעיפים); the Alter Rebbe in 3 (ג׳ סעיפים).
סעיף א אֵין חַיָּב לְהָטִיל צִיצִית אֶלָּא בְּטַלִּית שֶׁרוֹצֶה לְלָבְשָׁהּ… לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה, לְפִי שֶׁאֵין גְּמַר הַמִּצְוָה אֶלָּא בִּלְבִישַׁת הַטַּלִּית.
אֵין חַיָּב לְהָטִיל צִיצִית אֶלָּא בְּטַלִּית שֶׁרוֹצֶה לְלָבְשָׁהּ, שֶׁנֶּאֱמַר: "אֲשֶׁר תְּכַסֶּה בָּהּ", אֲבָל אִם אֵינוֹ רוֹצֶה לְלָבְשָׁהּ — אֵינוֹ חַיָּב לְהָטִיל בָּהּ צִיצִית, וּלְפִיכָךְ הָעוֹשֶׂה צִיצִית בְּטַלִּית שֶׁרוֹצֶה לְלָבְשׁוֹ — לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה, לְפִי שֶׁאֵין גְּמַר הַמִּצְוָה בִּשְׁעַת עֲשִׂיָּה אֶלָּא בִּלְבִישַׁת הַטַּלִּית:
No berakha at the making — the גְּמַר הַמִּצְוָה is in the לְבִישָׁה. One is only obligated to put tsitsit on a talit that he wants to wear (שֶׁרוֹצֶה לְלָבְשָׁהּ), as it is said: "אֲשֶׁר תְּכַסֶּה בָּהּ" — "with which you cover yourself"; but if he does not want to wear it — he is not obligated to put tsitsit on it. Therefore, one who makes tsitsit on a talit he wants to wear — recites no berakha whatsoever at the time of the making (לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה), for the completion of the mitzvah is not in the עֲשִׂיָּה, but in the לְבִישָׁה of the talit. Chidush of the Rav: he states the yesod explicitly — the mitzvah rests on the person who covers himself (the חוֹבַת גַּבְרָא of the Mehaber), the עֲשִׂיָּה is only a preparation; the berakha follows the גְּמַר הַמִּצְוָה, and therefore waits for the donning of the talit.
סעיף ב עָשָׂה טַלִּית לְצֹרֶךְ תַּכְרִיכִים… הֲוֵי לֵיהּ כִּכְסוּת הַמְיֻחֶדֶת לַלַּיְלָה… לָכֵן יָטִיל בָּהּ צִיצִית אֲבָל לֹא יְבָרֵךְ עָלֶיהָ.
עָשָׂה טַלִּית לְצֹרֶךְ תַּכְרִיכִים, אַף־עַל־פִּי שֶׁלּוֹבְשָׁהּ לִפְעָמִים בְּחַיָּיו — אֵין צָרִיךְ לְהָטִיל בָּהּ צִיצִית, כֵּיוָן שֶׁעִקָּרָהּ אֵינָהּ עֲשׂוּיָה אֶלָּא לְהִתְכַּסּוֹת בָּהּ בְּשָׁעָה שֶׁפָּטוּר מִן הַצִּיצִית — הֲוֵי לֵיהּ כִּכְסוּת הַמְיֻחֶדֶת לַלַּיְלָה שֶׁפָּטוּר מִלְּהָטִיל בָּהּ צִיצִית אֲפִלּוּ אִם לוֹבְשָׁהּ בַּיּוֹם. וּלְדִבְרֵי הָאוֹמְרִים שֶׁכְּסוּת לַיְלָה חַיָּב לְהָטִיל בָּהּ צִיצִית אִם לוֹבְשָׁהּ בַּיּוֹם — הוּא הַדִּין כָּאן חַיָּב לְהָטִיל בָּהּ צִיצִית אִם מִתְלַבֵּשׁ בָּהּ בְּחַיָּיו. וּמֵאַחַר שֶׁלֹּא נִתְבָּרֵר לָנוּ הֲלָכָה כְּדִבְרֵי מִי — לָכֵן יָטִיל בָּהּ צִיצִית אֲבָל לֹא יְבָרֵךְ עָלֶיהָ:
The talit of תַּכְרִיכִים — the ספק of the כְּסוּת לַיְלָה: יָטִיל וְלֹא יְבָרֵךְ. If one made a talit for takhrikhim (burial shrouds) — even if he sometimes wears it during his lifetime — he need not put tsitsit on it, since, in its essence (עִקָּרָהּ), it is made only to cover him at a time when he is exempt from tsitsit — it is therefore like a garment reserved for the night (כְּסוּת הַמְיֻחֶדֶת לַלַּיְלָה), exempt even if worn by day. And according to those who say that a night garment worn by day is obligated in tsitsit — likewise here, it would be obligated if he wears it during his lifetime. And since the halakha has not been clarified for us (לֹא נִתְבָּרֵר לָנוּ הֲלָכָה כְּדִבְרֵי מִי) — he shall put tsitsit on it but shall not recite a berakha over it. Chidush of the Rav: he ties the talit of takhrikhim to the machloket of the כְּסוּת לַיְלָה (cf. siman 18) and resolves the ספק on both sides — יָטִיל, out of possible obligation; וְלֹא יְבָרֵךְ, for in doubt the berakha is withheld (על דרך הסברה: safek berakhot lehakel).
סעיף ג מוֹכְרֵי כְּסוּת מֻתָּרִים לִלְבּשׁ טַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת… אֲבָל אָסוּר לִלְבּשׁ כְּדֵי לְהַעֲבִיר אֶת הַמֶּכֶס, שֶׁהֲרֵי נֶהֱנֶה הוּא בְּזֹאת הַלְּבִישָׁה.
מוֹכְרֵי כְּסוּת מֻתָּרִים לִלְבּשׁ טַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת, כֵּיוָן שֶׁאֵין כַּוָּנָתָם לַהֲנָאַת לְבִישָׁה אֶלָּא כְּדֵי לְהַרְאוֹת לְלוֹקְחִים מִדַּת הַטַּלִּית. אֲבָל אָסוּר לִלְבּשׁ טַלִּית שֶׁאֵינָהּ מְצֻיֶּצֶת כְּדֵי לְהַעֲבִיר אֶת הַמֶּכֶס, שֶׁאֵין נוֹטְלִין מֶכֶס מִן הַמַּלְבּוּשִׁים, שֶׁהֲרֵי נֶהֱנֶה הוּא בְּזֹאת הַלְּבִישָׁה, וּמִתְכַּוֵּן הוּא לְכָךְ, שֶׁעַל יְדֵי זֶה אֵין נוֹטְלִים מִמֶּנּוּ מֶכֶס:
The מוֹכְרֵי כְּסוּת — the criterion of הֲנָאַת לְבִישָׁה. Clothing sellers may wear a talit without tsitsit, since their intention is not the enjoyment of the wearing (אֵין כַּוָּנָתָם לַהֲנָאַת לְבִישָׁה), but to show buyers the measure of the talit. But it is forbidden to wear a talit without tsitsit in order to evade the customs duty (לְהַעֲבִיר אֶת הַמֶּכֶס) — for no duty is taken on worn clothing — since he benefits from this wearing (נֶהֱנֶה הוּא בְּזֹאת הַלְּבִישָׁה) and intends it (וּמִתְכַּוֵּן הוּא לְכָךְ): it is through this very wearing that the duty is not taken from him. Chidush of the Rav: he makes intention the criterion of the wearing — a wearing without הֲנָאַת לְבִישָׁה is not "אֲשֶׁר תְּכַסֶּה בָּהּ"; once the benefit is present and intended (the מֶכֶס), the wearing becomes again a לְבִישָׁה that obligates.
Source: Sefaria — Shulchan Arukh HaRav, Orach Chayim י״ט (Kehot edition, 3 seifim / ג׳ סעיפים). English translation: DAAT. The Mehaber treats this siman in 2 seifim (ב׳ סעיפים); no passage is cited outside this verifiable text.
היסוד — חובת גברא, תכריכים, הנאת לבישה
The yesod: the חובת גברא — no berakha at the making, the talit of תכריכים, the הנאת לבישה
The reading of the Alter Rebbe on this siman unfolds in three movements. First, he grounds the yesod: one is only obligated for a talit he wants to wear ("אֲשֶׁר תְּכַסֶּה בָּהּ") — and since אֵין גְּמַר הַמִּצְוָה בִּשְׁעַת עֲשִׂיָּה אֶלָּא בִּלְבִישַׁת הַטַּלִּית, one who makes tsitsit לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה (seif א). Then, he settles the talit of תַּכְרִיכִים: its essence is made for a time of exemption — הֲוֵי לֵיהּ כִּכְסוּת הַמְיֻחֶדֶת לַלַּיְלָה; and the ספק (the machloket over the night garment worn by day) is resolved on both sides — יָטִיל וְלֹא יְבָרֵךְ (seif ב). Finally, he sets the criterion of the wearing: the intended הֲנָאַת לְבִישָׁה — the מוֹכְרֵי כְּסוּת are permitted (no intent of enjoyment), evading the מֶכֶס is forbidden (נֶהֱנֶה וּמִתְכַּוֵּן) (seif ג).
חובת גברא — אין גמר המצוה אלא בלבישה
The חובת גברא: no berakha at the making
The principle (seif א). One is only obligated to put tsitsit on a talit he wants to wear — "אֲשֶׁר תְּכַסֶּה בָּהּ"; if he does not want to wear it, there is no obligation. And the עֲשִׂיָּה completes nothing: אֵין גְּמַר הַמִּצְוָה בִּשְׁעַת עֲשִׂיָּה אֶלָּא בִּלְבִישַׁת הַטַּלִּית → no berakha at the making.
The comparison (על דרך הסברה). Where the mitzvah rests on the dwelling — the mezuzah, the maakeh (חובת הדר / הבית) — the affixing completes the mitzvah, and the berakha is said at the affixing; the tsitsit, however, is חוֹבַת גַּבְרָא (the Mehaber's language, OH 19:1): the mitzvah lives only in the person who covers himself — as long as the talit is put away, nothing obligates, and the berakha waits for the לְבִישָׁה.
תכריכים — הספק והפסק
The talit of תכריכים (the ספק and the psak)
The principle (seif ב). A talit made for takhrikhim — its עִקָּרָהּ is to cover at a time of exemption → הֲוֵי לֵיהּ כִּכְסוּת הַמְיֻחֶדֶת לַלַּיְלָה, exempt even worn by day; per the other opinion (a night garment worn by day is obligated) — obligated if he wears it during his lifetime.
The psak. לֹא נִתְבָּרֵר לָנוּ הֲלָכָה כְּדִבְרֵי מִי → יָטִיל בָּהּ צִיצִית אֲבָל לֹא יְבָרֵךְ עָלֶיהָ — the obligation out of doubt, the berakha withheld. On the night garment itself, see siman 18.
הנאת לבישה — הכוונה
The הנאת לבישה (the intention of the wearing)
The principle (seif ג). The מוֹכְרֵי כְּסוּת may wear a talit without tsitsit — אֵין כַּוָּנָתָם לַהֲנָאַת לְבִישָׁה, they only want to show buyers the measure of the talit.
The limit. Wearing in order to evade the מֶכֶס — forbidden: שֶׁהֲרֵי נֶהֱנֶה הוּא בְּזֹאת הַלְּבִישָׁה וּמִתְכַּוֵּן הוּא לְכָךְ — the intended benefit makes the wearing a true לְבִישָׁה, which obligates in tsitsit.
Referral to study. The inner dimension of זמן ברכת ציצית — beyond the halachic principle laid down here (the mitzvah completed only when the person wraps himself, the talit of תכריכים, the הנאת לבישה) — touches the thought of Chabad (Tanya, Likkutei Torah, and the sichot on the tsitsit and the levushim). This page presents it at the level of the attested principle, without citing any chapter or precise formulation. For in-depth study of this dimension, learn with a Chabad Rav and within the texts themselves.
כחו של אדמו״ר הזקן בפסק
The strength of the psak of the Alter Rebbe
Comparison of the way of the Alter Rebbe with those of the Mehaber, the Rama (רמ״א) and the Mishna Berura (משנה ברורה) on the key points of siman י״ט. The Shulchan Aruch of the Alter Rebbe (שולחן ערוך הרב) row is highlighted — it presents the Rav's own sensibility, as it emerges from his text (§1, 3 seifim). The Rav develops in 3 seifim what the Mehaber arranges in 2.
| Subject | Mehaber | Rama | Mishna Berura | Way of the Alter Rebbe (שולחן ערוך הרב) |
|---|---|---|---|---|
| זמן הברכה — not at the making (seif א) | OH 19:1 — the tsitsit is חוֹבַת גַּבְרָא: as long as he does not wear the talit, he is exempt — no berakha at the making. | — | MB on 19:1 — the חובת גברא and the berakha at the לבישה (detail of the ס״ק: על דרך הסברה). | Way of the Alter Rebbe — chidush: he grounds the din on the גְּמַר הַמִּצְוָה — the עֲשִׂיָּה completes nothing, only the לְבִישָׁה; hence: לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה (seif א). |
| The talit of תכריכים (seif ב) | OH 19:2 — the talit made for תכריכים is exempt from tsitsit. | — | MB on 19:2 — the link to the machloket of the night garment (detail of the ס״ק: על דרך הסברה). | Way of the Alter Rebbe — chidush: he spells out the reason (עִקָּרָהּ for a time of exemption → כִּכְסוּת לַיְלָה), brings both opinions on the night garment worn by day, and resolves the ספק: יָטִיל וְלֹא יְבָרֵךְ (seif ב). |
| מוכרי כסות / the מכס (seif ג) | — (the Mehaber does not develop this case in this siman). | — | On the principle of wearing without הנאת לבישה — על דרך הסברה. | Way of the Alter Rebbe — chidush: the criterion is the intent of הֲנָאַת לְבִישָׁה — permitted to show buyers the measure of the talit; forbidden to evade the מֶכֶס (נֶהֱנֶה וּמִתְכַּוֵּן) (seif ג). |
Table drawn from the full text of the Mehaber (Orah Haim י״ט, Sefaria source), the verifiable nossei kelim (Beit Yossef, Tour, Rambam Hilkhot Tzitzit, Rosh, Nimoukei Yossef, Magen Avraham, Taz, Mishna Berura, Beour Halakha, Pri Megadim, Aroukh haShulchan, Kaf haḤaim; Talmud Menachot 41a-42a) and Chabad thought at the level of principle. The Alter Rebbe column rests on the real text of the Shulchan Aruch HaRav reproduced in §1. Uncertain seif katan attributions are left "על דרך הסברה".
קווי היסוד של שיטת הרב
The guiding lines of the Rav's way on this siman
Three orientations that characterize the sensibility of the Alter Rebbe on the time of the berakha of tsitsit — beyond the mere application of the rules. Each follows the structure: principle of the siman → reading of the Rav → practical consequence. Each line rests on the real text of the Rav (§1).
קו א — גמר המצוה בלבישה
The גמר המצוה in the לבישה (no berakha at the making)
Principle of the siman: the tsitsit is חוֹבַת גַּבְרָא — as long as one does not wear the talit, one is exempt (seif א of the Mehaber).
Reading of the Rav: one is only obligated for a talit he wants to wear ("אֲשֶׁר תְּכַסֶּה בָּהּ"); and אֵין גְּמַר הַמִּצְוָה בִּשְׁעַת עֲשִׂיָּה אֶלָּא בִּלְבִישַׁת הַטַּלִּית → לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה.
Practical consequence: when making or repairing tsitsit — no berakha at the making; the berakha is said when donning the talit (seif א).
קו ב — תכריכים
The talit of תכריכים and the ספק
Principle of the siman: the talit made for תכריכים is exempt from tsitsit (seif ב of the Mehaber).
Reading of the Rav: its essence (עִקָּרָהּ) is for a time of exemption → כִּכְסוּת הַמְיֻחֶדֶת לַלַּיְלָה; but the machloket over the night garment worn by day resurfaces here — and לֹא נִתְבָּרֵר לָנוּ הֲלָכָה → יָטִיל וְלֹא יְבָרֵךְ if he sometimes wears it during his lifetime.
Practical consequence: a talit intended for takhrikhim — exempt in principle; if sometimes worn during one's lifetime — put tsitsit on it without a berakha; a delicate subject (the bond with the deceased) → consult a Rav (seif ב).
קו ג — הנאת לבישה
The הנאת לבישה as criterion of the wearing
Principle of the siman: which wearing obligates in tsitsit? — the one with which one covers oneself ("אֲשֶׁר תְּכַסֶּה בָּהּ").
Reading of the Rav: the מוֹכְרֵי כְּסוּת are permitted — אֵין כַּוָּנָתָם לַהֲנָאַת לְבִישָׁה, they only show the measure; but wearing to evade the מֶכֶס is forbidden — נֶהֱנֶה הוּא בְּזֹאת הַלְּבִישָׁה וּמִתְכַּוֵּן הוּא לְכָךְ.
Practical consequence: trying on or presenting a talit without tsitsit (sale) — permitted; using the wearing to circumvent a due — forbidden; for a concrete case → consult a Rav (seif ג).
הלכה למעשה — מנהג חב״ד
The practical Chabad conduct
Six points of conduct that flow directly from siman י״ט in the sensibility of the Alter Rebbe and of Chabad — presented at the level of principle, referring to the Rav for the detail of particular cases and minhagim.
For the Chabad Chassid — Siman י״ט (זמן ברכת ציצית)
- ① No berakha at the making. When making, tying or repairing tsitsit — לֹא יְבָרֵךְ כְּלוּם בִּשְׁעַת עֲשִׂיָּה: the completion of the mitzvah is not in the עֲשִׂיָּה but in the לְבִישָׁה — the berakha comes when donning the talit. Foundation: SA HaRav seif א.
- ② A talit one does not wear — no obligation. One is only obligated to put tsitsit on a talit he wants to wear ("אֲשֶׁר תְּכַסֶּה בָּהּ"); a talit put away, which he does not want to wear, obligates nothing as long as he does not wear it. Foundation: SA HaRav seif א.
- ③ The talit of תַּכְרִיכִים — יָטִיל וְלֹא יְבָרֵךְ. A talit made for takhrikhim is exempt in principle; if it is sometimes worn during one's lifetime — put tsitsit on it without a berakha (the ספק of the night garment). A delicate subject, touching the respect due to the deceased → consult a Rav. Foundation: SA HaRav seif ב.
- ④ Showing or trying on a talit without tsitsit — permitted. The מוֹכְרֵי כְּסוּת may wear a talit not fitted with tsitsit to show buyers its measure — there is no intent of הֲנָאַת לְבִישָׁה there. Foundation: SA HaRav seif ג.
- ⑤ Never the wearing to circumvent a due. Wearing a talit without tsitsit to evade the מֶכֶס — forbidden: one benefits from this wearing and intends it (נֶהֱנֶה וּמִתְכַּוֵּן) — the wearing becomes again a לְבִישָׁה that obligates. Foundation: SA HaRav seif ג.
- ⑥ Cherishing the mitzvah — at the level of principle. Since the tsitsit is חוֹבַת גַּבְרָא, no one is compelled to acquire a talit (see siman 17); but the way is to cherish the mitzvah and to wear the talit katan (see siman 24) — so that the berakha and the mitzvah live in the לְבִישָׁה of every day. Study referral (simanim 17 and 24) — at the level of principle.
⚠ This section presents the Chabad conduct founded on the Shulchan Aruch of the Alter Rebbe, siman י״ט (real text reproduced in §1). It does not replace a rabbinic decision for a particular case. For any concrete question — and in particular for the talit of תכריכים (a subject touching the respect due to the deceased) and for any wearing without tsitsit: consult your Rav, and for Chabad, a Chabad Rav.