Why a Level 4 devoted to the Alter Rebbe ? The Alter Rebbe’s Shulchan Aruch is not a commentary on the Mehaber (מחבר) — it is a complete, self-standing Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Habad, disciple of the Maggid (מגיד) of Mezeritch). Its singularity: it combines halakhah (הלכה) + טעמי המצוות + the inner dimension in a single work, and it decides with a unique talmudic rigour.
For Habad, the Alter Rebbe is הפוסק האחרון — his psak is the deciding authority. This page gathers the Rav’s way on siman ר״א — מִי הוּא הַמְבָרֵךְ (who says birkat hamazon), which unfolds in the Rav over ה׳ סְעִיפִים (five seifim): from the greatest in wisdom among all those seated, who blesses for all even if he came at the end of the meal — and who may yield that right, or have it yielded for him when he must break off again and again — to the precedence of the Israelite sage over the kohen, and the prohibition of advancing an am ha’aretz kohen by title of the law of priesthood; from the positive commandment of “vekidashto,” which at equal wisdom opens to the kohen the reading of the Torah, speech in the assembly, “hamotzi,” birkat hamazon and the fine portion — with its two limits, the more learned Israelite and the business partnership — to the Levi, advanced where there is no kohen, yet without obligation; then to the overturning of that whole order before the guest, who blesses in order to bless his host; and finally to the one who refuses to bless and shortens his days, and to the pursuit of the kos shel berakhah, because reward is given first to the one who blesses.
שולחן ערוך הרב — סימן ר״א — מִי הוּא הַמְבָרֵךְ
The full text of the Alter Rebbe’s Shulchan Aruch
שולחן ערוך הרב, סימן ר״א — מִי הוּא הַמְבָרֵךְ — וּבוֹ ה׳ סְעִיפִים
The Alter Rebbe’s own text (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.201), followed by our English translation. The siman comprises five seifim (ה׳ סְעִיפִים ; seif k → .201.k).
סעיף א גָּדוֹל בְּחָכְמָה שֶׁבְּכָל הַמְסֻבִּין הוּא יְבָרֵךְ — וּרְשׁוּת בְּיָדוֹ לִתֵּן לְקָטָן.
מִי הוּא הַמְבָרֵךְ וּבוֹ ה׳ סְעִיפִים:
גָּדוֹל בְּחָכְמָה שֶׁבְּכָל הַמְסֻבִּין, הוּא יְבָרֵךְ בִּרְכַּת הַמָּזוֹן לְכֻלָּם, אֲפִלּוּ אִם בָּא בְּסוֹף הַסְּעוּדָה. וְאִם רוֹצֶה לִתֵּן רְשׁוּת לְקָטָן לְבָרֵךְ — הָרְשׁוּת בְּיָדוֹ.
וְאִם הַגָּדוֹל מוֹצִיא לֵחָה (שֶׁקּוֹרִין הוש״ט) — יְבָרֵךְ אַחֵר, כִּי זֶה אֵין נָכוֹן שֶׁיַּפְסִיק פְּעָמִים רַבּוֹת וְיִהְיֶה רוֹקֵק וַאֲחֵרִים יַמְתִּינוּ:
Who is the one who blesses, and it comprises five seifim. The greatest in wisdom among all those seated at the table is the one who shall say birkat hamazon for them all, even if he arrived at the end of the meal. And if he wishes to give leave to one lesser than himself to bless — the choice is his.
And if the great one brings up phlegm (what is called הוש״ט) — let another bless; for it is not fitting that he should interrupt many times and spit while the others wait.
סעיף ב חָכָם יִשְׂרָאֵל קֹדֶם לְכֹהֵן — וּלְכֹהֵן עַם הָאָרֶץ אָסוּר לְהַקְדִּים.
חָכָם יִשְׂרָאֵל קֹדֶם לְכֹהֵן אֲפִלּוּ שֶׁאֵינוֹ חָכָם כְּמוֹתוֹ, אַף עַל פִּי שֶׁהוּא גַּם כֵּן תַּלְמִיד חָכָם. וּמִכָּל מָקוֹם, טוֹב שֶׁיִּמְחֹל יִשְׂרָאֵל הֶחָכָם עַל כְּבוֹדוֹ וְיַקְדִּימוֹ הַכֹּהֵן לְבָרֵךְ, וְלֹא יְבָרֵךְ לְפָנָיו, כֵּיוָן שֶׁהַכֹּהֵן גַּם כֵּן תַּלְמִיד חָכָם. וְהָעוֹשֶׂה כֵּן מַאֲרִיךְ יָמִים.
אֲבָל לְכֹהֵן עַם הָאָרֶץ אָסוּר לְהַקְדִּים דֶּרֶךְ חֹק וּמִשְׁפַּט כְּהֻנָּה, מִשּׁוּם בִּזְיוֹן הַתּוֹרָה, כִּי מַעֲלָתָהּ גְּדוֹלָה מִמַּעֲלַת הַכְּהֻנָּה. אֲבָל אִם הֶחָכָם נוֹתֵן לוֹ רְשׁוּת לְבָרֵךְ כָּךְ בְּלֹא חֹק וּמִשְׁפַּט כְּהֻנָּה — מֻתָּר. וַאֲפִלּוּ אִם הֶחָכָם הוּא כֹּהֵן וְהָעַם הָאָרֶץ הוּא יִשְׂרָאֵל:
An Israelite sage takes precedence over a kohen, even over a kohen who is not as learned as he, although the latter too is a talmid chacham. Nevertheless, it is good that the Israelite sage waive his honour, let the kohen precede him in blessing, and not bless before him, since the kohen too is a talmid chacham. And one who does so lengthens his days.
But to an am ha’aretz kohen it is forbidden to give precedence by way of the statute and law of priesthood, because of the disgrace of the Torah — for its rank is greater than the rank of priesthood. But if the sage gives him leave to bless, thus, without statute or law of priesthood — it is permitted. And this even if the sage is a kohen and the am ha’aretz is an Israelite.
סעיף ג שָׁוִין בְּחָכְמָה — מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְהַקְדִּים הַכֹּהֵן.
כֹּהֵן וְיִשְׂרָאֵל שֶׁהֵם שָׁוִין בְּחָכְמָה, מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְהַקְדִּים הַכֹּהֵן, שֶׁנֶּאֱמַר "וְקִדַּשְׁתּוֹ", וְדָרְשׁוּ חֲכָמִים: לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה, כְּלוֹמַר בְּכָל דָּבָר שֶׁיֵּרָאֶה גָּדוֹל הוּא מְקֻדָּשׁ, כְּגוֹן לִפְתֹּחַ רִאשׁוֹן בִּקְרִיאַת הַתּוֹרָה, וְלִהְיוֹת רֹאשׁ הַמְדַבְּרִים בְּכָל קִבּוּץ עַם לְדַבֵּר וְלִדְרֹשׁ תְּחִלָּה, וְכֵן בַּיְּשִׁיבָה יְדַבֵּר בָּרֹאשׁ, וְכֵן בַּסְּעוּדָה הוּא קֹדֶם לְבָרֵךְ "הַמּוֹצִיא" וּבִרְכַּת הַמָּזוֹן, וְלִתֵּן לוֹ מָנָה יָפָה בַּתְּחִלָּה לְכָל הַמְסֻבִּין. אֶלָּא אִם כֵּן יֵשׁ יִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ בְּחָכְמָה, אֲזַי יִתְּנוּ לְהֶחָכָם מָנָה הַיָּפָה תְּחִלָּה. וְצָרִיךְ לִזָּהֵר בְּכָל אֵלּוּ שֶׁהֵם מִן הַתּוֹרָה. אֲבָל כְּשֶׁהַכֹּהֵן חוֹלֵק אֵיזֶה שֻׁתָּפוּת עִם חֲבֵרוֹ יִשְׂרָאֵל — אֵין צָרִיךְ לִתֵּן לוֹ הַחֵלֶק הַיָּפֶה, שֶׁאֵין זֶה דֶּרֶךְ כָּבוֹד שֶׁיִּטֹּל חֵלֶק הַיָּפֶה, שֶׁכָּל הַנּוֹתֵן עֵינָיו בַּחֵלֶק הַיָּפֶה — אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם.
וּבְמָקוֹם שֶׁאֵין כֹּהֵן, טוֹב לְהַקְדִּים גַּם כֵּן הַלֵּוִי לְיִשְׂרָאֵל בְּכָל אֵלּוּ אִם הֵם שָׁוִין בְּחָכְמָה (וְהָעוֹשֶׂה כֵּן מַאֲרִיךְ יָמִים. אֲבָל אֵין חִיּוּב בַּדָּבָר, שֶׁלֹּא נֶאֱמַר "וְקִדַּשְׁתּוֹ" אֶלָּא בְּכֹהֵן, "כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב וְגוֹ׳"):
A kohen and an Israelite who are equal in wisdom: it is a positive commandment of the Torah to give the kohen precedence, for it is said “vekidashto,” and the Sages expounded: for every matter of holiness — that is, in every matter in which he will appear great, he is sanctified. For example: to open first at the reading of the Torah; to be the foremost of the speakers in every assembly of the people, to speak and to expound first; likewise in the yeshivah he shall speak at the head; likewise at the meal he takes precedence in saying “hamotzi” and birkat hamazon; and to give him the fine portion first, before all those seated. Unless there is an Israelite greater than he in wisdom — then they shall give the sage the fine portion first. And one must be careful in all these, for they are from the Torah.
But when the kohen shares some partnership with his Israelite fellow — he need not be given the fine portion, for it is no mark of honour that he take the fine portion; for whoever sets his eyes upon the fine portion never sees a sign of blessing.
And in a place where there is no kohen, it is good to give precedence to the Levi over the Israelite as well in all these, if they are equal in wisdom (and one who does so lengthens his days. But there is no obligation in the matter, for “vekidashto” was said only of a kohen, “for he offers the bread of your God, etc.”).
סעיף ד אוֹרֵחַ וּבַעַל הַבַּיִת — הָאוֹרֵחַ מְבָרֵךְ כְּדֵי שֶׁיְּבָרֵךְ לְבַעַל הַבַּיִת.
בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁהֶחָכָם קֹדֶם לְכֹהֵן וְכֹהֵן לְלֵוִי וְלֵוִי לְיִשְׂרָאֵל לְבָרֵךְ בִּרְכַּת הַמָּזוֹן? כְּשֶׁכָּל הַמְסֻבִּין הֵם בַּעֲלֵי בָּתִּים וְאֵין שָׁם אוֹרֵחַ, אוֹ שֶׁכֻּלָּם אוֹרְחִים וְאֵין שָׁם בַּעַל הַבַּיִת מֵסֵב עִמָּהֶם. אֲבָל אוֹרֵחַ וּבַעַל הַבַּיִת, אֲפִלּוּ בַּעַל הַבַּיִת הוּא כֹּהֵן וְגָדוֹל בְּחָכְמָה — הָאוֹרֵחַ מְבָרֵךְ, כְּדֵי שֶׁיְּבָרֵךְ לְבַעַל הַבַּיִת. וּמַה בְּרָכָה מְבָרְכוֹ? "יְהִי רָצוֹן שֶׁלֹּא יֵבוֹשׁ וְלֹא יִכָּלֵם בַּעַל הַבַּיִת הַזֶּה לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא, וְיַצְלִיחַ בְּכָל נְכָסָיו, וְיִהְיוּ נְכָסָיו מֻצְלָחִים וּקְרוֹבִים לָעִיר, וְלֹא יִשְׁלֹט שָׂטָן בְּמַעֲשֵׂי יָדָיו, וְאַל יִזְדַּקֵּר לְפָנָיו שׁוּם דְּבַר חֵטְא וְעָוֹן מֵעַתָּה וְעַד עוֹלָם".
וּמִכָּל מָקוֹם, אִם הָאוֹרֵחַ אֵינוֹ הָגוּן בְּעֵינֵי בַּעַל הַבַּיִת — רַשַּׁאי לְהַעֲבִיר מִמֶּנּוּ הַבְּרָכָה וְלִתְּנוֹ לְאֶחָד מִבְּנֵי בֵּיתוֹ, אֲפִלּוּ לֹא יְבָרְכֶנּוּ, כְּגוֹן שֶׁהוּא סָמוּךְ עַל שֻׁלְחָנוֹ בְּשָׂכָר, שֶׁאֵין צָרִיךְ לְבָרֵךְ לְבַעַל הַבַּיִת.
וַאֲפִלּוּ הוּא הָגוּן בְּעֵינָיו וְרוֹצֶה לְוַתֵּר עַל בִּרְכָתוֹ וּלְבָרֵךְ בְּעַצְמוֹ — הָרְשׁוּת בְּיָדוֹ:
In what case is it said that the sage precedes the kohen, the kohen the Levi, and the Levi the Israelite in saying birkat hamazon? When all those seated are householders and there is no guest there, or when all are guests and no householder is reclining with them. But where there is a guest and a householder — even if the householder is a kohen and great in wisdom — the guest blesses, so that he may bless the householder. And with what blessing does he bless him? “May it be Your will that this householder be neither shamed nor humiliated, neither in this world nor in the world to come; may he prosper in all his possessions; may his possessions be prosperous and close to the city; may Satan have no dominion over the work of his hands; and may no matter of sin or iniquity present itself before him, from now and forever.”
Nevertheless, if the guest is not fitting in the householder’s eyes — he may transfer the blessing from him and give it to one of his household, even though the latter will not bless him: for instance, one who is supported at his table for wages, who need not bless the householder.
And even if the guest is fitting in his eyes, and the householder wishes to forgo his blessing and bless himself — the choice is his.
סעיף ה אוֹרֵחַ שֶׁאֵינוֹ מְבָרֵךְ מְקַצֵּר יָמָיו — וְיֵשׁ לַחֲזֹר אַחַר כּוֹס שֶׁל בְּרָכָה.
וְאוֹרֵחַ שֶׁנּוֹתְנִים לוֹ לְבָרֵךְ וְאֵינוֹ מְבָרֵךְ — מְקַצֵּר יָמָיו, מִשּׁוּם שֶׁנִּמְנַע לְבָרֵךְ אֶת בַּעַל הַבַּיִת, שֶׁהוּא מִזֶּרַע אַבְרָהָם שֶׁנֶּאֱמַר בּוֹ: "וַאֲבָרְכָה מְבָרְכֶיךָ", וּמִכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו.
וְגַם כָּל אָדָם יֵשׁ לוֹ לַחֲזֹר שֶׁיִּתְּנוּ לוֹ כּוֹס שֶׁל בְּרָכָה לְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּזִמּוּן, וְלֹא לִשְׁמֹעַ וְלַעֲנוֹת "אָמֵן", שֶׁאַף שֶׁהַשּׁוֹמֵעַ כְּעוֹנֶה, וְעוֹנֶה "אָמֵן" כְּמוֹצִיא בְּרָכָה מִפִּיו, מִכָּל מָקוֹם, מְמַהֲרִין לִתֵּן שָׂכָר תְּחִלָּה לְהַמְבָרֵךְ:
And a guest to whom they give leave to bless and who does not bless — shortens his days, because he withheld the blessing of the householder, who is of the seed of Abraham, of whom it is said: “and I will bless those who bless you” — and from the affirmative you infer the negative.
And likewise, every person should seek that they give him the kos shel berakhah to say birkat hamazon with zimun, rather than to listen and answer “amen.” For although one who listens is as one who recites, and one who answers “amen” is as one who utters the blessing from his own mouth — nevertheless, they hasten to give reward first to the one who blesses.
הלכה למעשה — מנהג חב״ד
The practical Habad conduct
Points of conduct that follow directly from siman ר״א in the sensibility of the Alter Rebbe and Habad — presented at the level of principle, referring to the Rav for the detail of cases.
For the Habad Hassid — Siman ר״א (מִי הוּא הַמְבָרֵךְ)
- ① Seif א. It is wisdom — not the seat at table nor the hour of arrival — that designates the mezamen: the greatest in wisdom of all those seated says birkat hamazon for all, even if he arrived at the end of the meal. This right is no chain: he may give leave to one lesser than himself. And a wholly practical reason makes it yield — one who must break off again and again and spit shall not keep the company waiting: let another bless.
- ② Seif ב. Between Torah and priesthood, the Alter Rebbe rules for Torah: the Israelite sage precedes the kohen, even where that kohen is himself a talmid chacham. Yet the psak is not an invitation to press it: it is good to waive one’s honour and let the kohen bless — and one who does so lengthens his days. The red line lies elsewhere: to give precedence to an am ha’aretz kohen by title of priesthood is forbidden, for that is to disgrace the Torah. Granting it as the sage’s own leave remains permitted.
- ③ Seif ג. At equal wisdom, the kohen’s precedence is no longer a courtesy: it is a positive commandment of the Torah, drawn from “vekidashto.” It is not confined to the meal — first at the reading of the Torah, first to speak in the assembly and in the yeshivah, first for “hamotzi” and birkat hamazon, and the fine portion before all. Two limits: a more learned Israelite takes the lead back, and a business partnership is not a matter of kavod — “whoever sets his eyes upon the fine portion never sees a sign of blessing.” Where there is no kohen, the same is done for the Levi, but without obligation.
- ④ Seif ד. This whole hierarchy gives way before another: the guest blesses, though the householder be a kohen and great in wisdom — not out of honour, but so that he may bless his host; and the Rav gives the very text of that blessing. Two reservations on the householder’s side: he may withdraw it from a guest who does not suit him and entrust it to one of his household, and he may forgo being blessed and bless himself.
- ⑤ Seif ה. The reverse of the preceding seif: a guest who refuses to bless shortens his days — for he has withheld blessing from a son of Abraham, of whom it is said “and I will bless those who bless you.” And the rule reaches beyond the guest: everyone should seek the kos shel berakhah rather than settle for listening and answering amen; listening is as reciting, but reward is given first to the one who blesses.
⚠ This section presents the Habad conduct grounded in the Alter Rebbe’s Shulchan Aruch, siman ר״א (the real text reproduced in §1). It does not replace a rabbinic decision for a particular case. For any concrete question — who should say birkat hamazon, the kohen’s precedence, the guest and the householder — consult your Rav, and for Habad, a Habad Rav.