Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch of the Alter Rebbe is not a commentary on the Mechaber (מחבר) — it is a complete, self-standing Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Chabad, disciple of the Maggid (מגיד) of Mezeritch). Its distinctiveness: it fuses halacha (הלכה) + the reasons of the mitzvot + the inner dimension in a single work, and rules with a unique Talmudic rigour.
For Chabad, the Alter Rebbe is הפוסק האחרון — his psak 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 כ״ו — the law of one who has only a single tefilin (דין מי שאין לו אלא תפלה אחת). The Mechaber treats this siman in 2 seifim (ב׳ סעיפים), and the Alter Rebbe unfolds it in 5 seifim (ה׳ סעיפים): each tefilin is a mitzva in itself (אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ), the case of oness, the מַשְׁכִּים לַדֶּרֶךְ עִם שַׁיָּרָא, and the berakhot of the rosh alone and the yad alone.
שולחן ערוך הרב — סימן כ״ו — דִּין מִי שֶׁאֵין לוֹ אֶלָּא תְּפִלָּה אַחַת
The full text of the Shulchan Aruch of the Alter Rebbe
שולחן ערוך הרב, סימן כ״ו — דִּין מִי שֶׁאֵין לוֹ אֶלָּא תְּפִלָּה אַחַת — וּבוֹ ה׳ סְעִיפִים
The Alter Rebbe's own text (Sefaria source Shulchan_Arukh_HaRav,_Orach_Chayim.26), followed by our English translation. The Mechaber treats this siman in 2 seifim (ב׳ סעיפים); the Alter Rebbe in 5 (ה׳ סעיפים).
סעיף א אִם אֵין לוֹ אֶלָּא תְּפִלָּה אַחַת — מֵנִיחַ אוֹתָהּ שֶׁיֵּשׁ לוֹ וּמְבָרֵךְ, שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ.
אִם אֵין לוֹ אֶלָּא תְּפִלָּה אַחַת, בֵּין שֶׁהִיא שֶׁל יָד בֵּין שֶׁהִיא שֶׁל רֹאשׁ — מֵנִיחַ אוֹתָהּ שֶׁיֵּשׁ לוֹ וּמְבָרֵךְ עָלֶיהָ, מִפְּנֵי שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ וְאֵין מְעַכְּבוֹת זוֹ אֶת זוֹ:
Only one tefilin — he lays it and makes a berakha. If one has only a single tefilin, whether the one of the arm or the one of the head — he lays the one he has and makes a berakha over it, because each one is a mitzva in itself (מִצְוָה בִּפְנֵי עַצְמָהּ) and they do not preclude one another (אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ).
סעיף ב וְהוּא הַדִּין אִם יֵשׁ לוֹ שְׁתֵּיהֶן אֶלָּא שֶׁיֵּשׁ לוֹ שׁוּם אֹנֶס — מֵנִיחַ אוֹתָהּ שֶׁיָּכוֹל וּמְבָרֵךְ עָלֶיהָ.
וְהוּא הַדִּין אִם יֵשׁ לוֹ שְׁתֵּיהֶן אֶלָּא שֶׁיֵּשׁ לוֹ שׁוּם אֹנֶס שֶׁאֵינוֹ יָכוֹל לְהָנִיחַ רַק אַחַת מֵהֶן — מֵנִיחַ אוֹתָהּ שֶׁיָּכוֹל וּמְבָרֵךְ עָלֶיהָ:
The same in a case of oness. The same holds if he has both, but some constraint (אֹנֶס) allows him to lay only one — he lays the one he can and makes a berakha over it.
סעיף ג הַמַּשְׁכִּים לָצֵאת בַּדֶּרֶךְ עִם שַׁיָּרָא — מֵנִיחַ שֶׁל רֹאשׁ לְבַד ; וְאִם לֹא יוּכַל אַחַר־כָּךְ — יָנִיחַ שְׁתֵּיהֶן קֹדֶם הֲלִיכָתוֹ.
הַמַּשְׁכִּים לָצֵאת בַּדֶּרֶךְ עִם שַׁיָּרָא וְאֵין הַשַּׁיָּרָא מַמְתֶּנֶת עָלָיו וְאֵינוֹ יָכוֹל לְהִתְעַכֵּב כְּדֵי לְהָנִיחַ תְּפִלִּין שֶׁל יָד — מֵנִיחַ תְּפִלִּין שֶׁל רֹאשׁ לְבַד, שֶׁאֵין בַּהֲנָחָתוֹ שְׁהוּת כָּל כָּךְ. בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁיִּהְיֶה יָכוֹל לְהָנִיחַ אַחַר־כָּךְ גַּם תְּפִלִּין שֶׁל יָד, אֲבָל אִם לֹא יִהְיֶה יָכוֹל אַחַר־כָּךְ לְהָנִיחַ תְּפִלִּין שֶׁל יָד — צָרִיךְ לְהָנִיחַ עַכְשָׁו קֹדֶם הֲלִיכָתוֹ מִבֵּיתוֹ תְּפִלִּין שֶׁל יָד וּתְפִלִּין שֶׁל רֹאשׁ, דְּמִשּׁוּם אִחוּר דַּרְכּוֹ לֹא הִתִּירוּ לוֹ לְבַטֵּל מִצְוַת תְּפִלִּין:
The traveller setting out early (מַשְׁכִּים לַדֶּרֶךְ). One who rises early to set out on a journey with a caravan (שַׁיָּרָא) that will not wait for him, and cannot delay to lay the arm-tefilin — lays the head-tefilin alone, whose laying does not take as long. In what case? When he will be able to lay the arm-tefilin afterward. But if he will not be able to lay it afterward — he must lay now, before leaving his home, both the arm-tefilin and the head-tefilin, for the delay of his journey does not permit annulling the mitzva of tefilin (מִשּׁוּם אִחוּר דַּרְכּוֹ לֹא הִתִּירוּ לְבַטֵּל מִצְוַת תְּפִלִּין).
סעיף ד אִם אֵינוֹ מֵנִיחַ אֶלָּא שֶׁל רֹאשׁ לְבַד — מְבָרֵךְ עָלֶיהָ שְׁתֵּי בְּרָכוֹת, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן כה.
אִם אֵינוֹ מֵנִיחַ אֶלָּא תְּפִלִּין שֶׁל רֹאשׁ לְבַד — מְבָרֵךְ עָלֶיהָ שְׁתֵּי בְּרָכוֹת: "לְהָנִיחַ תְּפִלִּין" וְ"עַל מִצְוַת תְּפִלִּין", כְּמוֹ שֶׁנִּתְבָּאֵר הַטַּעַם בְּסִימָן כה:
The rosh alone — two berakhot. If he lays only the head-tefilin alone — he makes two berakhot over it: « לְהָנִיחַ תְּפִלִּין » and « עַל מִצְוַת תְּפִלִּין », as the reason was explained in siman כ״ה (the nussach per our custom).
סעיף ה אִם אֵינוֹ מֵנִיחַ אֶלָּא שֶׁל יָד בִּלְבַד — אֵינוֹ מְבָרֵךְ אֶלָּא "לְהָנִיחַ תְּפִלִּין" לְבַד ; וְהַמִּנְהָג כַּסְּבָרָא הָרִאשׁוֹנָה.
אִם אֵינוֹ מֵנִיחַ אֶלָּא תְּפִלִּין שֶׁל יָד בִּלְבַד — אֵינוֹ מְבָרֵךְ אֶלָּא "לְהָנִיחַ תְּפִלִּין" לְבַד. וְיֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ אֵינוֹ מֵנִיחַ אֶלָּא תְּפִלִּין שֶׁל רֹאשׁ לְבַד — אֵינוֹ מְבָרֵךְ אֶלָּא "עַל מִצְוַת תְּפִלִּין" לְבַד. וּכְבָר נִתְבָּאֵר בְּסִימָן כה דְּהַמִּנְהָג בְּאֵלּוּ הָאֲרָצוֹת כַּסְּבָרָא הָרִאשׁוֹנָה:
The yad alone — « לְהָנִיחַ » only. If he lays only the arm-tefilin alone — he makes only « לְהָנִיחַ תְּפִלִּין » alone. And there are those who say (וְיֵשׁ אוֹמְרִים) that even if he lays only the head-tefilin alone, he makes only « עַל מִצְוַת תְּפִלִּין » alone. But it has already been explained in siman כ״ה that the custom of these lands is according to the first opinion (כַּסְּבָרָא הָרִאשׁוֹנָה) — two berakhot on the rosh alone.
Source: Sefaria — Shulchan Arukh HaRav, Orach Chayim כ״ו (Kehot edition, 5 seifim / ה׳ סעיפים). English translation: DAAT. The Mechaber treats this siman in 2 seifim (ב׳ סעיפים); no passage is cited outside this verifiable text.
היסוד — כל אחת מצוה בפני עצמה, אונס ומשכים לדרך, והברכות של ראש ושל יד
The yesod: each tefilin is a mitzva in itself, oness and the traveller, and the berakhot
The Alter Rebbe's reading of this siman has three movements. First, the yesod: each tefilin is מִצְוָה בִּפְנֵי עַצְמָהּ and they do not preclude one another (אֵין מְעַכְּבוֹת) — so one who has only a single tefilin lays it and makes a berakha (seif א), and likewise in a case of oness (אֹנֶס) (seif ב). Then, the conduct of the traveller setting out early (מַשְׁכִּים לַדֶּרֶךְ עִם שַׁיָּרָא) — laying the rosh alone, but if necessary laying both before departure (seif ג). Finally, the berakhot by case — two on the rosh alone, « לְהָנִיחַ » on the yad alone, the custom being כַּסְּבָרָא הָרִאשׁוֹנָה (seifim ד-ה).
כל אחת מצוה בפני עצמה — אין מעכבות
Each tefilin is a mitzva in itself — אין מעכבות
The yesod (seifim א-ב). The Rav sets down the principle: the arm-tefilin and the head-tefilin are not one mitzva but two, שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ, וְאֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. The absence of one therefore does not block the other.
The consequence. One who has only a single tefilin — of arm or of head — lays it and makes a berakha over it; and likewise one who has both but whom an oness prevents from laying more than one: he lays what he can and makes a berakha.
המשכים לדרך עם שיירא
The traveller setting out early — מַשְׁכִּים לַדֶּרֶךְ
The case (seif ג). One who sets out early with a שַׁיָּרָא that will not wait, and cannot delay for the arm-tefilin — lays the rosh alone, whose laying is shorter.
The limit. בַּמֶּה דְּבָרִים אֲמוּרִים? Only if he will be able to lay the arm afterward. Otherwise — he must lay both before leaving his home, for מִשּׁוּם אִחוּר דַּרְכּוֹ לֹא הִתִּירוּ לְבַטֵּל מִצְוַת תְּפִלִּין: the delay of the journey does not permit annulling the mitzva.
הברכות — של ראש לבד / של יד לבד
The berakhot — rosh alone / yad alone
Rosh alone (seif ד). Per our custom, over the head-tefilin alone one makes two berakhot: « לְהָנִיחַ תְּפִלִּין » and « עַל מִצְוַת תְּפִלִּין » — the reason being that of siman כ״ה.
Yad alone and the machloket (seif ה). Over the arm alone — « לְהָנִיחַ תְּפִלִּין » only. The וְיֵשׁ אוֹמְרִים holds that even over the rosh alone one says only « עַל מִצְוַת תְּפִלִּין » alone; but הַמִּנְהָג בְּאֵלּוּ הָאֲרָצוֹת כַּסְּבָרָא הָרִאשׁוֹנָה (see siman כ״ה).
Referral to study. The reach of the principle set here — שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ: each tefilin carries its own value and its own berakha, and the absence of one does not forfeit the other — meets the Chabad sensibility on the מוֹחַ and the לֵב (the arm כְּנֶגֶד הַלֵּב, the head כְּנֶגֶד הַמֹּחַ; see siman כ״ה seif יא). This page presents it at the level of the principle attested in the Rav's text, without citing a chapter or a precise formulation, and without adding anything invented to the spiritual meaning. For in-depth study of this dimension, learn with a Chabad Rav and in the texts themselves.
כחו של אדמו״ר הזקן בפסק
The force of the Alter Rebbe's psak
A comparison of the Alter Rebbe's way with those of the Mechaber, the Rama (רמ״א) and the Mishna Berura (משנה ברורה) on the key points of siman כ״ו. The Shulchan Aruch of the Alter Rebbe (שולחן ערוך הרב) row is highlighted — it sets out the Rav's own sensibility as it emerges from his text (§1, 5 seifim). The Rav unfolds in 5 seifim what the Mechaber lays out in 2.
| Topic | Mechaber | Rama | Mishna Berura | The Alter Rebbe's way (שולחן ערוך הרב) |
|---|---|---|---|---|
| אין לו אלא אחת — each a mitzva in itself (seif א) | OH 26:1 — if one has only a single tefilin, of arm or of head — he lays it and makes a berakha, for each is a mitzva in itself. | — | MB 26 — the yesod אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ (Menachot 44a); he lays it and makes a berakha. | The Alter Rebbe's way — grounds the din on מִפְּנֵי שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ וְאֵין מְעַכְּבוֹת זוֹ אֶת זוֹ: the absence of one does not block the other (seif א). |
| He has both but is anuss (seif ב) | OH 26:1 — implicit in the same din (he lays the one he can). | — | MB 26 — the same rule in a case of oness; he lays what he can and makes a berakha. | The Alter Rebbe's way — וְהוּא הַדִּין: if he has both but an oness prevents him — מֵנִיחַ אוֹתָהּ שֶׁיָּכוֹל וּמְבָרֵךְ עָלֶיהָ (seif ב). |
| The traveller with a caravan (seif ג) | OH 26 — not detailed; the general principle of not annulling the mitzva. | — | MB 26 — the traveller setting out early; מִשּׁוּם אִחוּר דַּרְכּוֹ לֹא הִתִּירוּ לְבַטֵּל. | The Alter Rebbe's way — chidush: he details the case — מֵנִיחַ שֶׁל רֹאשׁ לְבַד; בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁיּוּכַל אַחַר־כָּךְ, אֲבָל אִם לֹא — יָנִיחַ שְׁתֵּיהֶן קֹדֶם הֲלִיכָתוֹ (seif ג). |
| The berakhot — rosh alone / yad alone (seifim ד-ה) | OH 26:2 — rosh alone — makes « עַל מִצְוַת תְּפִלִּין » (the Rav's first opinion = 2 berakhot per the custom). | Hagaha 26:2 — per our custom (2 berakhot): rosh alone — 2 berakhot; yad alone — « לְהָנִיחַ » (Tur). | MB 26 — safek berakhot; see siman כה for the number of berakhot per the custom. | The Alter Rebbe's way — rosh alone → שְׁתֵּי בְּרָכוֹת; yad alone → « לְהָנִיחַ » לְבַד; the yesh omrim (one berakha on the rosh) is cited, but הַמִּנְהָג כַּסְּבָרָא הָרִאשׁוֹנָה (seifim ד-ה, see siman כה). |
This table is drawn from the text of the Mechaber (Orah Haim כ״ו, 2 seifim, Sefaria source), the Rama (seif ב) and the verifiable nossei kelim (Beit Yosef, Tur, Rambam Hilchot Tefilin ד, Rosh, Magen Avraham, Taz, Mishna Berura, Beur Halacha, Pri Megadim, Aruch haShulchan, Kaf haChaim; Talmud Menachot מד ע״א — שְׁתֵּי מִצְוֹת, אֵין מְעַכְּבוֹת). The Alter Rebbe column rests on the actual text of the Shulchan Aruch HaRav reproduced in §1. Uncertain seif katan attributions are left « al derekh ha-sevara ».
קווי היסוד של שיטת הרב
The guiding lines of the Rav's way on this siman
Three orientations that characterise the Alter Rebbe's sensibility on this siman — beyond the mere application of the rules. Each follows the structure: principle of the siman → the Rav's reading → practical consequence. Each line rests on the Rav's actual text (§1).
קו א — כל אחת מצוה בפני עצמה
Each is a mitzva in itself — אין מעכבות
Principle of the siman: one who has only a single tefilin lays it and makes a berakha (seif א of the Mechaber).
The Rav's reading: he gives its reason — שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ וְאֵין מְעַכְּבוֹת זוֹ אֶת זוֹ (two mitzvot, not one); the absence of one does not annul the other.
Practical consequence: a single tefilin (of arm or of head) → lay it and make a berakha over it; never forgo it because the other is lacking (seif א).
קו ב — אונס ומשכים לדרך
Oness and the traveller setting out early
Principle of the siman: not to annul the mitzva because of a constraint.
The Rav's reading: in a case of oness — lay what you can (seif ב); the מַשְׁכִּים לַדֶּרֶךְ עִם שַׁיָּרָא lays the rosh alone, but if there is no other opportunity — both before departure (seif ג).
Practical consequence: the delay of the journey does not exempt — מִשּׁוּם אִחוּר דַּרְכּוֹ לֹא הִתִּירוּ לְבַטֵּל מִצְוַת תְּפִלִּין; for the concrete case → consult a Rav (seifim ב-ג).
קו ג — הברכות לפי המנהג
The berakhot according to the custom
Principle of the siman: which berakha over the rosh alone / the yad alone (seif ב of the Mechaber; Rama).
The Rav's reading: rosh alone → שְׁתֵּי בְּרָכוֹת (« לְהָנִיחַ » and « עַל מִצְוַת »); yad alone → « לְהָנִיחַ » לְבַד; the yesh omrim is cited, but הַמִּנְהָג כַּסְּבָרָא הָרִאשׁוֹנָה (see siman כה).
Practical consequence: follow the number of berakhot of one's custom; in a case of doubt → a Rav (seifim ד-ה).
הלכה למעשה — מנהג חב״ד
The Chabad conduct in practice
Five points of conduct that flow directly from siman כ״ו in the sensibility of the Alter Rebbe and of Chabad — presented at the level of the principle, referring to the Rav for the detail of particular cases and minhagim.
For the Chabad Chassid — Siman כ״ו (one who has only a single tefilin)
- ① A single tefilin — he lays it and makes a berakha. One who has only a single tefilin, of arm or of head, lays it and makes a berakha over it — for שֶׁכָּל אַחַת מִצְוָה בִּפְנֵי עַצְמָהּ וְאֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. Basis: SA HaRav seif א.
- ② In a case of oness. If he has both but a constraint (אֹנֶס) compels him to lay only one — he lays the one he can and makes a berakha over it. Basis: SA HaRav seif ב.
- ③ The traveller setting out early — מַשְׁכִּים לַדֶּרֶךְ. With a שַׁיָּרָא that will not wait: lay the rosh alone; but if he will not be able to lay the arm afterward — lay both before departure (the delay of the journey does not annul the mitzva). Basis: SA HaRav seif ג.
- ④ The rosh alone — two berakhot. Per our custom: over the head-tefilin alone, « לְהָנִיחַ תְּפִלִּין » and « עַל מִצְוַת תְּפִלִּין » (the reason of siman כ״ה). Basis: SA HaRav seif ד.
- ⑤ The yad alone — « לְהָנִיחַ » only. Over the arm-tefilin alone, « לְהָנִיחַ תְּפִלִּין » only; the yesh omrim is cited, but הַמִּנְהָג בְּאֵלּוּ הָאֲרָצוֹת כַּסְּבָרָא הָרִאשׁוֹנָה. Basis: SA HaRav seif ה.
⚠ This section presents the Chabad conduct grounded in the Shulchan Aruch of the Alter Rebbe, siman כ״ו (actual text reproduced in §1). It does not replace a rabbinic ruling for a particular case. For any concrete question — and in particular the number of berakhot over a single tefilin, the case of oness and of the traveller: consult your Rav, and for Chabad, a Chabad Rav.