Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch of the Alter Rebbe is not a commentary on the Mechaber (R. Yosef Karo) — it is an independent and complete Shulchan Aruch, written by the Alter Rebbe (Rabbi Schneur Zalman of Liadi, founder of Chabad, disciple of the Maggid of Mezeritch). Its singular character: it combines halacha + ta'amei ha-mitzvos + inner dimension in a single work, and rules with a uniquely Talmudic rigor.
For Chabad, the Alter Rebbe is הפוסק האחרון — his psak is the decisive authority. The Rebbe explicitly instructed serious study of the Shulchan Aruch HaRav (שולחן ערוך הרב) (see preface of the Bnei haMechaber and numerous sichos). This page gathers, for each siman, the full text of the Rav, its uniqueness, Chabad minhagim, and the Rebbe's divrei kodesh that illuminate the subject.
שלחן ערוך הרב — סימן רמ״ב
The complete text of the Shulchan Aruch of the Alter Rebbe
סימן רמ״ב — לְהִזָּהֵר בִּכְבוֹד שַׁבָּת — וּבוֹ י״ג סְעִיפִים
Source: Kehot edition, as reproduced on Sefaria. The print edition additionally contains the הגהות וציונים (marginal cross-references) that this digital version presents as note markers.
סעיף א שְׁנֵי דְבָרִים נִתְפָּרְשׁוּ בְּשַׁבָּת עַל יְדֵי הַנְּבִיאִים, וְהֵם כָּבוֹד וְעֹנֶג, שֶׁנֶּאֱמַר…
שְׁנֵי דְבָרִים נִתְפָּרְשׁוּ בְּשַׁבָּת עַל יְדֵי הַנְּבִיאִים, וְהֵם כָּבוֹד וְעֹנֶג, שֶׁנֶּאֱמַר "וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה' מְכֻבָּד".
וְעִקָּרָן מִן הַתּוֹרָה, שֶׁהַשַּׁבָּת הוּא בִּכְלַל מִקְרָאֵי קֹדֶשׁ, שֶׁנֶּאֱמַר "וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא קֹדֶשׁ וְגוֹ'". וּ"מִקְרָא קֹדֶשׁ" פֵּרְשׁוּ חֲכָמִים: לְקַדְּשׁוֹ וּלְכַבְּדוֹ בִּכְסוּת נְקִיָּה, וּלְעַנְּגוֹ בְּעֹנֶג אֲכִילָה וּשְׁתִיָּה.
וְיֵשׁ אוֹמְרִים שֶׁ"מִּקְרָא קֹדֶשׁ" הוּא לְקַדְּשׁוֹ בְּאִסּוּר עֲשִׂיַּת מְלָאכָה, אֲבָל הַכָּבוֹד בְּשַׁבָּת וְיוֹם טוֹב וְהָעֹנֶג בְּשַׁבָּת הֵן מִדִּבְרֵי סוֹפְרִים (אֲבָל הָעֹנֶג וְהַשִּׂמְחָה בְּיוֹם טוֹב בְּמַאֲכָל וּמִשְׁתֶּה הוּא מִן הַתּוֹרָה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן תקכ"ט).
וּמִכָּל מָקוֹם, צָרִיךְ לְהִזָּהֵר בָּהֶם מְאֹד, שֶׁחֲמוּרִים דִּבְרֵי סוֹפְרִים יוֹתֵר מִדִּבְרֵי תוֹרָה. וְכָל הַמְעַנֵּג אֶת הַשַּׁבָּת שְׂכָרוֹ מְפֹרָשׁ בְּקַבָּלָה: "אָז תִּתְעַנַּג עַל ה' וְגוֹ'", וּבְדִבְרֵי רַזַ"ל שֶׁמּוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו וְנִצּוֹל מִדִּינָהּ שֶׁל גֵּיהִנֹּם:
Two matters were elucidated concerning Shabbos by the prophets — namely kavod (honor) and oneg (delight) — as it is said, "And you shall call the Shabbos a delight (oneg), the holy day of Hashem honored (mechubad)" (Yeshayah 58:13).
And their root is from the Torah, for Shabbos is included among the mikraei kodesh (holy convocations), as it is said, "And on the seventh day a Shabbos of solemn rest, a holy convocation…" (Vayikra 23:3). And "mikra kodesh" the Chachamim explained: to sanctify it and honor it with clean garments (kesus nekiyah), and to take delight in it by the delight of eating and drinking.
And there are those who say that "mikra kodesh" means to sanctify it by the prohibition of doing melachah, while the kavod of Shabbos and Yom Tov and the oneg of Shabbos are mi-divrei sofrim (from the words of the Sages) — whereas the oneg and simchah of Yom Tov through food and drink are from the Torah, as will be explained in siman 529.
In any case, one must be very careful regarding them, for the divrei sofrim are more stringent than the words of the Torah. And one who delights in the Shabbos — his reward is explicit in the Kabbalah (Tradition): "Then you shall delight in Hashem…" (Yeshayah 58:14), and in the words of Razal that all his sins are forgiven and he is saved from the judgment of Gehinnom.
סעיף ב בַּמֶּה מְעַנְּגוֹ? בִּימֵי חַכְמֵי הַגְּמָרָא הָיוּ מְעַנְּגִין בְּדָגִים גְּדוֹלִים וּבְתַבְשִׁיל שֶׁל…
בַּמֶּה מְעַנְּגוֹ? בִּימֵי חַכְמֵי הַגְּמָרָא הָיוּ מְעַנְּגִין בְּדָגִים גְּדוֹלִים וּבְתַבְשִׁיל שֶׁל תְּרָדִין, שֶׁמַּאֲכָלִים אֵלּוּ הָיוּ חֲשׁוּבִים עֹנֶג בִּימֵיהֶם. וְכָל מָקוֹם וּמָקוֹם לְפִי מִנְהָגוֹ יְעַנְּגוּהוּ בְּמַאֲכָלִים וּמַשְׁקִים הַחֲשׁוּבִים לָהֶם עֹנֶג.
וְאֵין חִיּוּב לֶאֱכוֹל בָּשָׂר וְלִשְׁתּוֹת יַיִן בְּשַׁבָּת, אֶלָּא לְפִי שֶׁמִּן הַסְּתָם יֵשׁ לְרֹב בְּנֵי אָדָם עֹנֶג בַּאֲכִילַת בָּשָׂר יוֹתֵר מִבִּשְׁאָר מַאֲכָלִים וּבִשְׁתִיַּת יַיִן יוֹתֵר מִבִּשְׁאָר מַשְׁקִים, לְכָךְ יֵשׁ לָהֶם לְהַרְבּוֹת בְּבָשָׂר וְיַיִן כְּפִי יְכָלְתָּם וְהַשָּׂגַת יָדָם:
With what does one delight it? In the days of the Sages of the Gemara they would delight it with large fish and with a dish of beets, for these foods were considered a delight in their days. And every place according to its custom delights it with the foods and drinks they consider a delight.
And there is no obligation to eat meat and drink wine on Shabbos — only because ordinarily most people experience greater delight in eating meat than in other foods, and in drinking wine more than other drinks; therefore they should increase meat and wine according to their ability and the reach of their hand.
סעיף ג וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים — הֲרֵי זֶה מְשֻׁבָּח, וְהוּא…
וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים — הֲרֵי זֶה מְשֻׁבָּח, וְהוּא שֶׁיָּדוֹ מַשֶּׂגֶת.
וְאַף אִם אֵין לוֹ עַכְשָׁו מָעוֹת מְזֻמָּנִים אֶלָּא חֲפָצִים — יְמַשְׁכְּנֵם וְיִלְוֶה עֲלֵיהֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יַמְצִיא לוֹ לִפְרוֹעַ. וְעַל זֶה אָמְרוּ רַזַ"ל: "אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְווּ עָלַי וַאֲנִי פוֹרֵעַ", כְּלוֹמַר שֶׁאֵין הוֹצָאַת שַׁבָּת וְיוֹם טוֹב עוֹלֶה בְּחֶשְׁבּוֹן הַקִּצְבָה שֶׁנִּקְצַב לוֹ בְּרֹאשׁ הַשָּׁנָה לִמְזוֹנוֹת כָּל הַשָּׁנָה וּשְׁאָר צְרָכָיו, שֶׁכָּךְ אָמְרוּ חֲכָמִים: כָּל מְזוֹנוֹתָיו וְהוֹצָאוֹתָיו שֶׁל אָדָם קְצוּבִין לוֹ מֵרֹאשׁ הַשָּׁנָה, שֶׁקּוֹצְבִין לוֹ כַּמָּה יִשְׂתַּכֵּר בְּשָׁנָה זוֹ לְצֹרֶךְ מְזוֹנוֹתָיו וּשְׁאָר צְרָכָיו שֶׁל כָּל יְמוֹת הַשָּׁנָה, חוּץ מֵהוֹצָאוֹת שַׁבָּתוֹת וְיָמִים טוֹבִים, שֶׁאֵין קוֹצְבִין עָלֶיהָ כְּלוּם, אֶלָּא אִם מוֹסִיף בְּהוֹצָאַת שַׁבָּת וְיוֹם טוֹב — מוֹסִיפִין לוֹ.
אֲבָל אִם אֵין לוֹ חֲפָצִים לְמַשְׁכְּנָם וְלִפְרוֹעַ בָּהֶם — לֹא יִלְוֶה וְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יִפְרַע, כִּי מֵאַחַר שֶׁאֵין לוֹ מִשֶּׁלּוֹ — אֵין עָלָיו חִיּוּב כְּלָל לְהַרְבּוֹת בְּהוֹצָאַת שַׁבָּת יוֹתֵר מֵהַשָּׂגַת יָדוֹ:
And anyone who increases the expenditure of Shabbos and the preparation of many fine dishes — behold, this is praiseworthy, provided his hand reaches.
And even if he has no ready cash at the moment but only possessions, he should pledge them and borrow upon them, and the Holy One, blessed be He, will provide him with the means to repay. And concerning this Razal said: "The Holy One, blessed be He, said: Borrow on My account and I will repay" (Beitzah 15b) — that is to say, that the expenditure of Shabbos and Yom Tov is not included in the calculation of the kitzvah (allotment) fixed for him on Rosh Hashanah for his sustenance of the whole year and his other needs. For so said the Chachamim: all of a person's sustenance and expenditures are fixed for him from Rosh Hashanah — they fix for him how much he will earn this year for the needs of his sustenance and his other needs of all the days of the year, except for the expenditures of Shabbosos and Yamim Tovim, on which nothing at all is fixed; rather, if he adds to the expenditure of Shabbos and Yom Tov — they add to him.
But if he has no possessions to pledge and repay through them, he should not borrow [relying] that the Holy One, blessed be He, will repay — for since he has nothing of his own, no obligation rests upon him at all to increase the expenditure of Shabbos beyond the reach of his hand.
סעיף ד וְאַף אִם אֵין יָדוֹ מַשֶּׂגֶת כְּלוּם וְרוֹצֶה לִטּוֹל מִן הַקֻּפָּה שֶׁל צְדָקָה הַמִּתְחַלֶּקֶת בְּכָל…
וְאַף אִם אֵין יָדוֹ מַשֶּׂגֶת כְּלוּם וְרוֹצֶה לִטּוֹל מִן הַקֻּפָּה שֶׁל צְדָקָה הַמִּתְחַלֶּקֶת בְּכָל עֶרֶב שַׁבָּת — לֹא יִטּוֹל אִם אֵינוֹ צָרִיךְ לִטּוֹל לְצֹרֶךְ מְזוֹנוֹתָיו שֶׁל יְמוֹת הַחֹל שֶׁל שָׁבוּעַ הַבָּא, וּבִשְׁבִיל מְזוֹנוֹת יוֹם הַשַּׁבָּת גַּם כֵּן לֹא הָיָה צָרִיךְ לִטּוֹל אִם הָיָה נוֹהֵג כִּבְחֹל מַמָּשׁ לֶאֱכוֹל בּוֹ שְׁתֵּי סְעֻדּוֹת בִּלְבָד פַּת וְקִטְנִיּוֹת כִּסְעֻדּוֹתָיו בְּחֹל, כְּגוֹן שֶׁיֵּשׁ לוֹ מְזוֹן י"ד סְעֻדּוֹת לְשִׁבְעָה יָמִים, שֶׁעַד עֶרֶב שַׁבָּת הַבָּא סְעֻדָּה אַחַת לְכָל יוֹם וּסְעֻדָּה אַחַת לְכָל לַיְלָה, אֶלָּא שֶׁרוֹצֶה לִטּוֹל כְּדֵי לֶאֱכוֹל שְׁלֹשָׁה סְעֻדּוֹת בְּשַׁבָּת.
וְכָל שֶׁכֵּן אִם רוֹצֶה לִטּוֹל כְּדֵי לְהִתְעַנֵּג קְצָת יוֹתֵר מִימוֹת הַחֹל, שֶׁאָסוּר לוֹ לִטּוֹל מִן הַקֻּפָּה בְּשָׁבוּעַ זוֹ, שֶׁכָּךְ אָמְרוּ חֲכָמִים: "עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת":
And even if his hand reaches nothing at all and he wishes to take from the kupa (charity fund) that is distributed every erev Shabbos — he shall not take, if he does not need to take for his weekday sustenance of the coming week. And for the sustenance of the Shabbos day itself he likewise would not need to take if he were to conduct himself exactly as on a weekday, eating on it only two seudos of bread and legumes like his weekday seudos — for example, when he has the food of 14 seudos for seven days, namely until the next erev Shabbos one seudah for each day and one seudah for each night — except that he wishes to take in order to eat three seudos on Shabbos.
And all the more so if he wishes to take in order to delight himself a little more than during the weekdays — that it is forbidden to him to take from the kupa that week, for so said the Chachamim: "Make your Shabbos as a weekday rather than depend on creatures" (Pesachim 113a).
סעיף ה אֲבָל בְּעֶרֶב שַׁבָּת הַבָּא נוֹתְנִין לוֹ מְזוֹן ט"ו סְעֻדּוֹת לְאוֹתָהּ שָׁבוּעַ, כְּדֵי שֶׁיִּהְיֶה לוֹ…
אֲבָל בְּעֶרֶב שַׁבָּת הַבָּא נוֹתְנִין לוֹ מְזוֹן ט"ו סְעֻדּוֹת לְאוֹתָהּ שָׁבוּעַ, כְּדֵי שֶׁיִּהְיֶה לוֹ שְׁלֹשָׁה סְעֻדּוֹת לְאוֹתוֹ שַׁבָּת, וְגַם נוֹתְנִים לוֹ דָּגִים וְיָרָק לְאוֹתוֹ שַׁבָּת, שֶׁכֵּיוָן שֶׁכְּבָר נִצְרָךְ לַבְּרִיּוֹת נוֹתְנִים לוֹ כָּל צָרְכּוֹ, שֶׁנֶּאֱמַר "דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ".
וְכֵן מִי שֶׁנּוֹתְנִים לוֹ מִדֵּי שָׁבוּעַ בְּשָׁבוּעַ מִצְּדָקָה אַחֶרֶת, שֶׁמֻּתָּר לוֹ לְקַבֵּל מִמֶּנָּה הַרְבֵּה כָּל שֶׁאֵין לוֹ שִׁעוּר הַמְפֹרָשׁ בְּיוֹרֶה דֵעָה סִמָּן רנ"ג — הֲרֵי זֶה יָכוֹל לְהַרְבּוֹת בְּהוֹצָאַת שַׁבָּת כְּפִי עֶרֶךְ מַה שֶּׁנּוֹתְנִים לוֹ.
(וּבִלְבָד שֶׁלֹּא יוֹצִיא כָּל כָּךְ לְשַׁבָּתוֹת עַד שֶׁתֶּחְסַר פַּרְנָסָתוֹ בְּחֹל וְיִצְטָרְכוּ לְהוֹסִיף לוֹ מִן הַצְּדָקָה מֵחֲמַת הוֹצָאוֹתָיו לְשַׁבָּתוֹת, שֶׁנִּמְצָא מַטִּיל כְּבוֹד שַׁבְּתוֹתָיו עַל הַבְּרִיּוֹת, וּכְבָר אָמְרוּ "עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת"):
But on the next erev Shabbos one gives him the food of 15 seudos for that week, so that he may have three seudos for that Shabbos; and one also gives him fish and a vegetable for that Shabbos — for once he has already become dependent on the creatures, one gives him all his needs, as it is said, "Sufficient for his need, in that which he lacks" (Devarim 15:8).
And likewise one to whom they give week by week from a different tzedakah, from which it is permitted to receive much, so long as he has not reached the threshold set forth in Yoreh De'ah siman 253 — this one may increase the expenditure of Shabbos in proportion to what is given to him.
(Provided, however, that he does not spend so much on the Shabbosos that his weekday parnassah (livelihood) comes up short, and they have to add to him from the tzedakah on account of his Shabbos expenses, for then he is found casting the kavod of his Shabbosos upon the creatures — and they have already said, "Make your Shabbos as a weekday rather than depend on creatures.")
סעיף ו וְאִם מַה שֶּׁנּוֹתְנִים לוֹ אֵינוֹ מַסְפִּיק לוֹ לְהַרְבּוֹת בְּהוֹצָאַת שַׁבָּת וְשֶׁיּוֹתִיר מִזֶּה…
וְאִם מַה שֶּׁנּוֹתְנִים לוֹ אֵינוֹ מַסְפִּיק לוֹ לְהַרְבּוֹת בְּהוֹצָאַת שַׁבָּת וְשֶׁיּוֹתִיר מִזֶּה לְפַרְנָסָתוֹ לְחֹל בְּעִנְיָן שֶׁיִּצְטָרְכוּ לְהוֹסִיף לוֹ, מִכָּל מָקוֹם אִם יֵשׁ לוֹ מְעַט מִשֶּׁלּוֹ — יְזָרֵז אֶת עַצְמוֹ לְהוֹצִיא מָמוֹן בִּכְבוֹד הַשַּׁבָּת בְּכָל מַה שֶּׁאֶפְשָׁר.
אֲבָל אִם אֵין לוֹ כְּלוּם מִשֶּׁלּוֹ — אֵין צָרִיךְ לְבַקֵּשׁ מֵאֲחֵרִים שֶׁיִּתְּנוּ לוֹ כְּדֵי לְכַבֵּד אֶת הַשַּׁבָּת, שֶׁכְּבָר אָמְרוּ "עֲשֵׂה שַׁבַּתְּךָ כוּ'". וּמִכָּל מָקוֹם, צָרִיךְ הוּא לַעֲשׂוֹת דָּבָר מוּעָט בְּתוֹךְ בֵּיתוֹ לְקַיֵּם מִצְוַת עֹנֶג.
וְאִם מַה שֶּׁנּוֹתְנִים לוֹ אֵינוֹ מַסְפִּיק לוֹ אֲפִלּוּ לְדָבָר מוּעָט — צָרִיךְ הוּא לְצַמְצֵם מְעַט בִּשְׁאָר הַיָּמִים בְּעִנְיָן שֶׁיּוּכַל לַעֲשׂוֹת דָּבָר מוּעָט לְעֹנֶג שַׁבָּת.
וְכָל שֶׁכֵּן מִי שֶׁאֵינוֹ נוֹטֵל כְּלוּם מֵהַצְּדָקָה אֶלָּא מִסְתַּפֵּק בַּמּוּעָט שֶׁיֵּשׁ לוֹ מִשֶּׁלּוֹ, שֶׁאֵינוֹ צָרִיךְ לְבַקֵּשׁ מֵאֲחֵרִים שֶׁיִּתְּנוּ לוֹ כְּדֵי לְכַבֵּד אֶת הַשַּׁבָּת, אֶלָּא יְצַמְצֵם מְעַט בִּשְׁאָר הַיָּמִים בְּעִנְיָן שֶׁיַּעֲשֶׂה דָּבָר מוּעָט לְעֹנֶג שַׁבָּת, וְזֶה טוֹב יוֹתֵר מִשֶּׁיִּצְטָרֵךְ לַבְּרִיּוֹת:
And if what they give him does not suffice for him to increase Shabbos expenses while leaving over enough for his weekday sustenance — such that they would have to add to him further — nevertheless, if he has a little of his own, he should hasten to spend money on kavod Shabbos in whatever measure he can.
But if he has nothing at all of his own — he need not ask others to give him in order that he honor the Shabbos, for they have already said "Make your Shabbos [as a weekday]…". Even so, he must do a small thing within his home to fulfill the mitzvah of oneg.
And if what they give him does not suffice for him even for a small thing — he must restrain himself a little on the other days so that he can do a small thing for oneg Shabbos.
And all the more so one who takes nothing at all from the tzedakah but contents himself with the little he has of his own — he need not ask others to give him in order that he honor the Shabbos; rather, he should restrain himself a little on the other days so that he can do a small thing for oneg Shabbos. And this is better than depending on the creatures.
סעיף ז אַף מִי שֶׁאֵין יָדוֹ מַשֶּׂגֶת לְהַרְבּוֹת בְּמַאֲכָלֵי שַׁבָּת — טוֹב לוֹ לִזָּהֵר שֶׁלֹּא יִפְחוֹת…
אַף מִי שֶׁאֵין יָדוֹ מַשֶּׂגֶת לְהַרְבּוֹת בְּמַאֲכָלֵי שַׁבָּת — טוֹב לוֹ לִזָּהֵר שֶׁלֹּא יִפְחוֹת מִשְּׁנֵי תַבְשִׁילִין. וְטוֹב לִזָּהֵר לֶאֱכוֹל דָּגִים בְּכָל סְעֻדָּה, אֶלָּא אִם כֵּן הַדָּגִים מַזִּיקִים לוֹ לְפִי טִבְעוֹ, אוֹ שֶׁשּׂוֹנְאָם, שֶׁאֵין לוֹ מֵהֶם עֹנֶג אֶלָּא צַעַר, וְהַשַּׁבָּת לְעֹנֶג נִתַּן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן רפ"ח.
וְאִם הַנָּכְרִים מְיַקְּרִים הַשַּׁעַר שֶׁל הַדָּגִים וּמֵחֲמַת זֶה יֵשׁ כַּמָּה בְּנֵי אָדָם שֶׁאֵין יְכוֹלִים לִקַּח דָּגִים לְשַׁבָּת — נָכוֹן לְתַקֵּן שֶׁלֹּא יִקְנֶה שׁוּם יִשְׂרָאֵל מֵהֶם דָּגִים אֵיזֶה שַׁבָּתוֹת, כְּדֵי שֶׁאַחַר כָּךְ יוֹזִילוּ הַשַּׁעַר, וְיוּכְלוּ הַכֹּל לְקַיֵּם מִצְוַת עֹנֶג שַׁבָּת:
Even one whose hand does not reach to increase Shabbos foods — it is good for him to be careful not to have fewer than two cooked dishes (shnei tavshilin). And it is good to be careful to eat fish at every seudah, unless fish are harmful to him by his nature, or unless he detests them, so that he has no oneg from them but pain — and the Shabbos was given for oneg, as will be explained in siman 288.
And if the non-Jews raise the price of fish, and on account of this several people are unable to buy fish for Shabbos — it is right to institute that no Jew shall buy fish from them for several Shabbosos, so that afterwards they lower the price and all may be able to fulfill the mitzvah of oneg Shabbos.
סעיף ח אִם שָׁלְחוּ לְאָדָם אֵיזֶה דְבַר מַאֲכָל שֶׁיֹּאכְלֶנּוּ בְּשַׁבָּת — אַל יֹאכְלֶנּוּ בְּחֹל (מִמִּדַּת…
אִם שָׁלְחוּ לְאָדָם אֵיזֶה דְבַר מַאֲכָל שֶׁיֹּאכְלֶנּוּ בְּשַׁבָּת — אַל יֹאכְלֶנּוּ בְּחֹל (מִמִּדַּת חֲסִידוּת, אֲבָל מִן הַדִּין אֵין אִסּוּר בַּדָּבָר, עַיֵּן סִמָּן תרצ"ד):
If they sent to a person some food item for him to eat on Shabbos — he shall not eat it on a weekday (as a measure of midas chassidus; but as a matter of strict din there is no prohibition in the matter — see siman 694).
סעיף ט מֻתָּר לִלְווֹת בְּרִבִּית שֶׁל דִּבְרֵיהֶם לְצֹרֶךְ סְעֻדַּת שַׁבָּת וְיוֹם טוֹב, אוֹ לְצֹרֶךְ שְׁאָר…
מֻתָּר לִלְווֹת בְּרִבִּית שֶׁל דִּבְרֵיהֶם לְצֹרֶךְ סְעֻדַּת שַׁבָּת וְיוֹם טוֹב, אוֹ לְצֹרֶךְ שְׁאָר סְעֻדַּת מִצְוָה, אִם אִי אֶפְשָׁר לִלְווֹת בְּלֹא רִבִּית:
It is permitted to borrow at a rabbinic interest (ribbis de-rabbanan) for the needs of the Shabbos and Yom Tov seudah, or for the needs of another seudas mitzvah, if it is impossible to borrow without interest.
סעיף י "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ וְגוֹ'", דָּרְשׁוּ בֵּית שַׁמַּאי שֶׁתְּהֵא זוֹכְרוֹ מֵאֶחָד…
"זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ וְגוֹ'", דָּרְשׁוּ בֵּית שַׁמַּאי שֶׁתְּהֵא זוֹכְרוֹ מֵאֶחָד בַּשַּׁבָּת, שֶׁאִם נִזְדַּמֵּן לְךָ חֵלֶק יָפֶה תְּהֵא מְתַקְּנוֹ לְשַׁבָּת.
וְאָמְרוּ עָלָיו עַל שַׁמַּאי הַזָּקֵן שֶׁכָּל יָמָיו הָיָה אוֹכֵל לִכְבוֹד שַׁבָּת, כֵּיצַד? מָצָא בְּהֵמָה נָאָה — לוֹקְחָהּ וְאוֹמֵר "זוֹ לְשַׁבָּת", מָצָא אַחֶרֶת נָאָה הֵימֶנָּה — לוֹקְחָהּ וּמַנִּיחָהּ לְשַׁבָּת, וְאוֹכֵל אֶת הָרִאשׁוֹנָה בְּחֹל, נִמְצָא אוֹכְלָהּ לְזוֹ כְּדֵי שֶׁהַיָּפָה תֵּאָכֵל בְּשַׁבָּת.
אֲבָל הִלֵּל הַזָּקֵן מִדָּה אַחֶרֶת הָיְתָה בּוֹ, שֶׁהָיָה אוֹמֵר "בָּרוּךְ ה' יוֹם יוֹם יַעֲמָס לָנוּ צְרָכֵינוּ". וְאַף הִלֵּל מוֹדֶה שֶׁכְּדִבְרֵי בֵּית שַׁמַּאי יוֹתֵר נָכוֹן לַעֲשׂוֹת, אֶלָּא שֶׁהָיָה בּוֹטֵחַ בַּה' שֶׁבְּוַדַּאי יַזְמִין לוֹ לְשַׁבָּת מָנָה יָפָה מִכָּל הַיָּמִים:
"Remember the Shabbos day to sanctify it…" (Shemos 20:8) — Beis Shammai expounded that one is to remember it from the first day of the week: if a fine portion presents itself to you, you shall set it aside for Shabbos.
And they said of Shammai the Elder that all his days he would eat for the sake of kavod Shabbos. How so? If he found a fine animal, he would take it and say, "This is for Shabbos"; if he then found another finer than it, he would take it and reserve it for Shabbos and eat the first on the weekday. It turns out that he was eating for the sake of this one (the finer animal), in order that the finer one be eaten on Shabbos.
But Hillel the Elder had a different measure within him, for he would say "Blessed is Hashem day by day; He bears for us our needs" (Tehillim 68:20). And even Hillel agreed that it is more proper to act according to the words of Beis Shammai — except that he placed his trust in Hashem that surely He would provide for him on Shabbos a finer portion than on all the [other] days.
סעיף יא עֶזְרָא תִּקֵּן שֶׁיִּהְיוּ מְכַבְּסִים בְּגָדִים בַּחֲמִישִׁי בַּשַּׁבָּת, מִפְּנֵי כְּבוֹד הַשַּׁבָּת,…
עֶזְרָא תִּקֵּן שֶׁיִּהְיוּ מְכַבְּסִים בְּגָדִים בַּחֲמִישִׁי בַּשַּׁבָּת, מִפְּנֵי כְּבוֹד הַשַּׁבָּת, כְּדֵי לִלְבּוֹשׁ לְבָנִים בְּשַׁבָּת, אֲבָל בְּעֶרֶב שַׁבָּת אֵין פְּנַאי לְכַבֵּס, מִפְּנֵי שֶׁצָּרִיךְ לְהִתְעַסֵּק בְּצָרְכֵי שַׁבָּת:
Ezra ordained that they should launder garments on the fifth day of the week (Thursday), on account of kavod Shabbos, in order to wear white (clean) clothes on Shabbos; but on erev Shabbos there is no leisure to launder, because one needs to occupy himself with the needs of Shabbos.
סעיף יב נוֹהֲגִין לָלוּשׁ כְּדֵי שִׁעוּר חַלָּה כָּל אֶחָד בְּבֵיתוֹ לַעֲשׂוֹת מֵהֶם לְחָמִים לִבְצוֹעַ עֲלֵיהֶם…
נוֹהֲגִין לָלוּשׁ כְּדֵי שִׁעוּר חַלָּה כָּל אֶחָד בְּבֵיתוֹ לַעֲשׂוֹת מֵהֶם לְחָמִים לִבְצוֹעַ עֲלֵיהֶם בְּשַׁבָּת, וְלֹא לִקַּח לֶחֶם מִן הַשּׁוּק כְּמוֹ בִּשְׁאָר יָמִים, וְדָבָר זֶה מִכְּבוֹד שַׁבָּת וְיוֹם טוֹב, וְאֵין לְשַׁנּוֹת הַמִּנְהָג:
It is customary to knead the measure of dough for challah (the dough-offering) each one in his home, in order to make from it the loaves over which one breaks bread on Shabbos, and not to buy bread from the market as on other days. And this matter is from the kavod of Shabbos and Yom Tov, and one shall not change the custom.
סעיף יג (וּבִמְקוֹמוֹת שֶׁאוֹכְלִים פַּת שֶׁל נָכְרִים כָּל יְמוֹת הַחֹל — טוֹב לִזָּהֵר שֶׁלֹּא לֶאֱכוֹל בְּשַׁבָּת…
(וּבִמְקוֹמוֹת שֶׁאוֹכְלִים פַּת שֶׁל נָכְרִים כָּל יְמוֹת הַחֹל — טוֹב לִזָּהֵר שֶׁלֹּא לֶאֱכוֹל בְּשַׁבָּת וְיוֹם טוֹב כִּי אִם מִלְּחָמִים הַכְּשֵׁרִים שֶׁנִּלּוֹשׁוּ בְּבֵיתוֹ, שֶׁזֶּהוּ כְּבוֹד שַׁבָּת וְיוֹם טוֹב):
(And in places where one eats bread of non-Jews all the weekdays — it is good to take care not to eat on Shabbos and Yom Tov anything but the kosher loaves kneaded in one's own home, for this itself is kavod Shabbos and Yom Tov.)
Kuntres Acharon (קונטרס אחרון) — 5 entries (click to expand)
The Kuntres Acharon is the Alter Rebbe's appendix of pilpulistic discussions — his own halachic laboratory at the foot of the page. Here are the 5 entries of the Kuntres Acharon for siman 242.
Kuntres Acharon, Os א — on Seif א
בכלל מקראי כו'. בְּלָאו הָכִי נַמִּי מַשְׁמַע, מִדְּאִיקְרֵי קוֹדֶשׁ וְאַתְיָא בְּמִכָּל שֶׁכֵּן מִיו"ט. וְכֵן מוֹכָח מִפְּרַשִׁ"י עַל פָּסוּק "זָכוֹר וְגוֹ'" שֶׁפֵּרֵשׁ כְּבֵית שַׁמַּאי, מִכְּלַל דִּלְכַבְּדוֹ בְּמָנָה יָפָה הוּא מִדְּאוֹרָיְתָא, מִשּׁוּם דְּקוֹדֶשׁ הוּא לְקַדְּשׁוֹ בְּמַאֲכָל כו'. מַשָּׁ"כ לְהָרַמְבַּ"ם ז"ל שֶׁאֵין מִצְוָה אֶלָּא שֶׁלֹּא לְהִתְעַנּוֹת בּוֹ, כִּמְבוֹאָר בְּב"י סִי' תי"ח, וְנַפְקָא לֵיהּ מִדִּכְתִיב "אִכְלוּהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַה'" מִכְּלַל דִּבְשַׁבָּת אָסוּר לְהִתְעַנּוֹת. וְלֹא חָשִׁיב לָהּ בְּתַרְיַ"ג, מִשּׁוּם דְּנַפְקָא מִכְּלַל מִצְוַת אֲכִילַת הַמָּן שֶׁאֵינָהּ נוֹהֶגֶת לַדּוֹרוֹת. וּבְיו"ט שֶׁנֶּאֱמַר "מִקְרָא קוֹדֶשׁ יִהְיֶה" וְגוֹ' וְדָרְשׁוּ בְּסִפְרֵי "לְקַדְּשׁוֹ" כו', ס"ל דַּאַסְמַכְתָּא בְּעָלְמָא הִיא, שֶׁהֲרֵי בְּמִנְיַן הַמִּצְוֹת מָנָה שֵׁשׁ מִצְוֹת לִשְׁבּוֹת מִמְּלָאכָה בְּשֵׁשֶׁת יָמִים טוֹבִים מִדִּכְתִיב "מִקְרָא קוֹדֶשׁ" בְּכָל חַד וְחַד עַיֵּין שָׁם, וְזֶהוּ כְּמ"ש הַב"י סִי' תפ"ז, וְלֹא מָנָה לְקַדְּשׁוֹ בְּמַאֲכָל כו'. וְגַם בְּשַׁבָּת אִי הָוֵה סָבִירָא לֵיהּ דְּהָא דְּאָסוּר לְהִתְעַנּוֹת הוּא מִדְּרָשַׁת הַסִּפְרָא "לְקַדְּשׁוֹ" כו', אִם כֵּן גַּם לְכַבְּדוֹ בִּכְסוּת נַפְקָא מִ"לְקַדְּשׁוֹ", וּמְנָא לָן לְחַלֵּק בֵּינֵיהֶם מִסְּבָרָא, וּבְהֶדְיָא מְבוֹאָר בָּרַמְבַּ"ם דִּלְכַבְּדוֹ בִּכְסוּת הוּא מִדְּרַבָּנָן:
"Included among the mikraei [kodesh]…" — Even without this it can be inferred, since Shabbos is called kodesh, and it follows a fortiori from Yom Tov. And so it is proven from Rashi on the verse "Zachor…" (Shemos 20:8), where he explained according to Beis Shammai — from which it follows that to honor it with a fine portion is mi-de'oraisa, because it is kodesh, [which means] to sanctify it through food, etc. As opposed to the Rambam z"l, who holds that the mitzvah is only not to fast on it, as explained in the Beis Yosef siman 418; and he derives it from the verse "Eat it today, for today is a Shabbos unto Hashem" (Shemos 16:25) — from which it is inferred that on Shabbos it is forbidden to fast. And he does not count it among the 613, because it derives from the mitzvah of eating the manna, which does not apply for [all] generations. And concerning Yom Tov, of which it is said "It shall be a mikra kodesh…" and the Sifrei expounded "to sanctify it…" — he holds that this is mere asmachta, since in the count of the mitzvos he enumerated six mitzvos of resting from melachah on the six festival days from the verse "mikra kodesh" repeated for each one (see there) — and this matches what the Beis Yosef wrote in siman 487; and he did not count "to sanctify it with food" etc. And likewise concerning Shabbos: had he held that the prohibition to fast is derived from the derashah of the Sifra on "to sanctify it" etc., then to honor it with clothing too would derive from "to sanctify it" — and whence would we have the basis to distinguish between them by mere reasoning? Yet it is explicitly stated in the Rambam that to honor it with clothing is mi-de-rabbanan.
Kuntres Acharon, Os ב — on Seif א
הענג והשמחה כו'. רוֹצֶה לוֹמַר עֹנֶג שֶׁיֵּשׁ בּוֹ שִׂמְחָה, כְּגוֹן בָּשָׂר וְיַיִן, שֶׁאֵין שִׂמְחָה אֶלָּא בְּבָשָׂר וְיַיִן, כִּמְבוֹאָר בָּרַמְבַּ"ם סוֹף פ"ו מֵהִלְכוֹת יו"ט. אֲבָל הָעֹנֶג בִּשְׁאָר דְּבָרִים מַשְׁמַע שָׁם דְּאֵינוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים, כְּמוֹ בְּשַׁבָּת, וְעַיֵּן בְּמַ"א סִי' תקכ"ט ס"ק ג' וְדוּ"ק:
"The oneg and the simchah…" — He means oneg that contains simchah, such as meat and wine, for there is no simchah except with meat and wine, as explained in the Rambam at the end of chapter 6 of Hilchos Yom Tov. But oneg through other things — it is implied there that it is only mi-divrei sofrim, as on Shabbos. See also the Magen Avraham siman 529, sk 3, and study it well.
Kuntres Acharon, Os ג — on Seif ה
בערב שבת הבא כו'. זֶה פָּשׁוּט. וְנִלְמָד מִדִּתְנַן שַׁבָּת נוֹתְנִין ג' סְעוּדוֹת וְדָג וְיָרָק, כִּמְבוֹאָר בְּיו"ד סִי' ר"ן, מֵהַטַּעַם הַמְבוֹאָר בְּתוס'. וְאִם כָּךְ הוּא בֶּעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם — כָּל שֶׁכֵּן בַּעֲנִיֵּי הָעִיר, דַּעֲנִיֵּי עִירְךָ קוֹדְמִין לַעֲנִיֵּי עִיר אַחֶרֶת. וּמַ"ש בְּיו"ד סִי' רנ"ו דְּנוֹתְנִים לְכָל אֶחָד מָזוֹן ז' יָמִים — אֶפְשָׁר שֶׁהֵם ט"ו סְעוּדוֹת עִם דָּג וְיָרָק לְשַׁבָּת. וְאַף אִם הֵם מְזוֹן י"ד סְעוּדוֹת, כְּמוֹ מְזוֹן ז' יָמִים דְּסָמִיךְ לֵיהּ, יֵשׁ לוֹמַר דְּהַטּוּר וְשׁוּ"ע נִמְשְׁכוּ בָּזֶה אַחַר לְשׁוֹן הָרַמְבַּ"ם, שֶׁהֶעְתִּיקוּ לְשׁוֹנוֹ שָׁם, וְהָרַמְבַּ"ם לֹא ס"ל כְּסְבָרַת הַתּוֹס' הַנִּזְכָּר לְעֵיל, כְּמ"ש [הַבֵּית הִלֵּל] סִי' רנ"ה עַיֵּין שָׁם. אֲבָל הַט"ז שָׁם סוֹף סִי' רנ"ג הֶעְתִּיק סְבָרַת הַתּוֹס' לְפֶסַק הֲלָכָה, וְכָאן כָּתַב דִּכְשֶׁאֵין נוֹתְנִים לוֹ מֵהַצְּדָקָה רַק שְׁתֵּי סְעוּדוֹת לֹא יִטּוֹל סְעוּדָה שְׁלִישִׁית, וְלָכֵן הָיָה הַטּוּר פָּטוּר מִסְּעוּדָה ג' לְפִי שֶׁהָיָה מוּטָל הַכֹּל עַל הַצְּדָקָה וְצָרִיךְ עִיּוּן.
[Continued: a long discussion on the position of the Tur (טור) vs. Tosafos (תוספות) vs. the Rambam (רמב״ם) — approximately 5 paragraphs — available in the printed Kehot edition, see Sefaria for the full digital version.]
"On the next erev Shabbos…" — This is straightforward. And it is derived from the Mishnah's teaching that for Shabbos one gives three seudos and fish and a vegetable, as explained in Yoreh De'ah siman 250, for the reason set forth by Tosafos. And if this is so for a poor person passing from place to place — all the more so for the poor of the city, since "the poor of your city take precedence over the poor of another city". As to what is written in Yoreh De'ah siman 256, that one gives each one the food of seven days — it is possible that it means 15 seudos along with fish and a vegetable for Shabbos. And even if it is 14 seudos, like "food for 7 days" mentioned alongside, one can say that the Tur and the Shulchan Aruch followed in this the language of the Rambam, whose wording they copied there; and the Rambam does not hold like the opinion of the Tosafos mentioned above, as the Beis Hillel wrote in siman 255 (see there). But the Taz, at the end of siman 253, copied the opinion of the Tosafos as a halachic ruling; and here he wrote that when the tzedakah gives him only two seudos he shall not take a third seudah — therefore the Tur was exempt from the third seudah, because everything depended on the tzedakah; and this requires further study.
[Continued discussion on the position of the Tur (טור) vs. Tosafos (תוספות) vs. the Rambam (רמב״ם), and the resolution of the Mechaber and the Levush — see Kehot edition for the full text.]
Kuntres Acharon, Os ד — on Seif ז
נכון לתקן כו'. הִנֵּה בְּנוֹ שֶׁל הַבֵּית הִלֵּל כָּתַב בְּהַגָּ"ה דְּדַוְקָא עַד שְׁלִישׁ, דְּהִידּוּר מִצְוָה עַד שְׁלִישׁ, וְסִיֵּם דְּדָגִים הוּא חִיּוּב גָּמוּר מִדְּאוֹרָיְתָא עַיֵּין שָׁם, וְהוּא תָּמוּהַּ מְאֹד, שֶׁהָרַמְבַּ"ם וְהַשּׁוּ"ע הִשְׁמִיטוּ חִיּוּב דְּאוֹרָיְתָא, וְעוֹד מִי כְתִיבֵי דָּגִים בְּאוֹרָיְתָא, וְגַם מִדְּרַבָּנָן אֵין טַעַם בְּדֶרֶךְ הַנִּגְלֶה שֶׁיְּתַקְּנוּ דַּוְקָא דָּגִים, וּמַה שֶּׁהִזְכִּירוּ דָּגִים בַּגְּמָרָא בְּכַמָּה מְקוֹמוֹת הַיְנוּ לְמִצְוָה מִן הַמּוּבְחָר, וְלָכֵן מִי שֶׁאֵין יָדוֹ מַשֶּׂגֶת פָּטוּר. וְכֵיוָן שֶׁכֵּן הוּא, אֵין דִּמְיוֹנוֹ עוֹלֶה יָפֶה מֵהִידּוּר מִצְוָה עַד שְׁלִישׁ, דְּהָתָם אֶתְרוֹג הָרִאשׁוֹן מְחוּיָּב הוּא לִקְנוֹתוֹ חִיּוּב גָּמוּר, לָכֵן צָרִיךְ לְהוֹסִיף שְׁלִישׁ עַל חִיּוּב זֶה מִשּׁוּם הִידּוּר מִצְוָה. אֲבָל הָכָא עִקַּר חִיּוּב הַדָּגִים הוּא מִשּׁוּם הִידּוּר מִצְוַת עֹנֶג, שֶׁהֲרֵי יָכוֹל לְעַנֵּג גַּם כֵּן בִּדְבָרִים אֲחֵרִים חֲשׁוּבִים, וְאַף אִם הַדָּגִים יוֹתֵר חֲשׁוּבִים — מִכָּל מָקוֹם נִקְרָא זֶה הִידּוּר מִצְוָה. וּמְנַיִן לָנוּ לְהוֹסִיף עוֹד שְׁלִישׁ עַל הַהִידּוּר (לָכֵן לֹא הֶעְתַּקְתִּי דְּבָרָיו):
"It is right to institute…" — The son of the Beis Hillel wrote in a gloss that this applies only up to a third, since hiddur mitzvah (beautification of a mitzvah) is up to a third; and he concluded that fish is a full obligation mi-de'oraisa (see there). And this is very puzzling, for the Rambam and the Shulchan Aruch omitted any de'oraisa obligation. Moreover, where is fish written in the Torah? And even mi-de-rabbanan, there is no apparent reason in the revealed way for them to have instituted specifically fish. And as for the fact that the Gemara mentions fish in several places — that is for the sake of mitzvah min ha-muvchar (fulfilling the mitzvah in the choicest manner); therefore one whose hand does not reach is exempt. And since this is so, his analogy to "hiddur mitzvah up to a third" does not hold — for there, the first esrog one is obligated to buy with a full obligation, therefore one must add a third on top of that obligation by way of hiddur mitzvah. But here, the very core of the fish obligation is already by way of hiddur in the mitzvah of oneg — for one can likewise delight Shabbos with other valued foods; and even if fish is more valued, in any event this is called only hiddur mitzvah. So whence would we [add] yet another third on top of the hiddur? (Therefore I did not copy his words.)
Kuntres Acharon, Os ה — on Seif ט
ברבית של דבריהם. הִנֵּה יְרוּשַׁלְמִי זֶה הוּבָא בִּתְשׁוּבַת מַהֲרִ"ל סִימָן ל"ז, לִלְמוֹד מִמֶּנּוּ לְהַלְווֹת צְדָקָה בְּרִבִּית, וְהוּא הַדִּין לִמְעוֹת יְתוֹמִים עַיֵּין שָׁם. וַאֲנַן קַיְמָא לָן בְּיו"ד סִימָן ק"ס דְּאֵין לְהַלְווֹת צְדָקָה וּמְעוֹת יְתוֹמִים אֶלָּא בְּרִבִּית דְּרַבָּנָן. וְעַיֵּין שָׁם בְּב"י דְּאַף הָרַשְׁבָּ"א לֹא עָלָה בְּדַעְתּוֹ לְהָקֵל בִּצְדָקָה אֶלָּא מִשּׁוּם דְּאֵין לָהּ בְּעָלִים מְיֻחָדִים. וְעַיֵּין שָׁם בְּט"ז סִי' קע"ב סק"ג דְּאֵין לְהַתִּיר בְּרִבִּית קְצוּצָה מִשּׁוּם דָּבָר מִצְוָה, וְכֵן הוּא בְּשַׁ"ךְ שָׁם סק"ח. וְרַמָּ"א שָׁם שֶׁהֵבִיא דַּעַת הַמְקִילִין לְהַלְווֹת עַל מְקוֹמוֹת בֵּית הַכְּנֶסֶת בְּלֹא נְכַיְיתָא, הַיְנוּ מִשּׁוּם דְּסָבִיר וּלֵיה דִּבְלֹא נְכַיְיתָא הִיא אֲבַק רִבִּית עַיֵּין שָׁם.
[Continued: development of the positions of the Taz and Shach regarding tzedakah loans and yesomim funds — see Kehot edition for the full text.]
"At a rabbinic interest…" — Behold, this Yerushalmi is brought in the responsa of the Maharil siman 37, to learn from it that one may lend tzedakah money at interest, and likewise yesomim (orphan-fund) money (see there). But we hold in Yoreh De'ah siman 160 that one may lend tzedakah and yesomim money only at rabbinic interest (ribbis de-rabbanan). And see there in the Beis Yosef that even the Rashba did not occur to him to be lenient concerning tzedakah except because it has no specific owners. And see there the Taz siman 172, sk 3, that one does not permit a fixed interest (ribbis ketzutzah) on account of a matter of mitzvah; so too the Shach there, sk 8. As for the Rama there, who cites the opinion of the lenient ones who permit lending on synagogue places without deduction — that is because he holds that without deduction it is only avak ribbis (the "dust" of interest) — see there.
[Continued: development of the positions of the Taz and Shach regarding tzedakah loans and yesomim funds — see Kehot edition for the full text.]
Source: Sefaria — Shulchan Aruch HaRav, Orach Chayim רמ״ב — edited against the Kehot edition. The print edition also contains the הגהות וציונים (marginal cross-references) to be consulted in the printed edition.
כחו של אדמו״ר הזקן בפסק
The strength of the Alter Rebbe's psak
Comparison of the Alter Rebbe's position with those of the Mechaber, the Rama (רמ״א), and the Mishnah Berurah (משנה ברורה) on the key points of siman 242. The line Shulchan Aruch HaRav (שולחן ערוך הרב) is highlighted — it exposes what the Rav adds specifically beyond the consensus.
| Topic | Mechaber | Rama | Mishnah Berurah | Shulchan Aruch HaRav (שולחן ערוך הרב) |
|---|---|---|---|---|
| חיוב עונג שבת — de-oraisa or de-rabbanan? | OC 242:1 — establishes the חִיּוּב: «יִזָּהֵר לִקְנוֹת בְּשַׂר וְיַיִן וּפֵירוֹת וְכָל מַטְעַמִּים לְפִי מָמוֹנוֹ». The Mechaber codifies the obligation as חיוב according to one's means but does not explicitly rule on its formal status (de-oraisa or דברי סופרים). Position: focused on practical implementation. | — (no הגהה on this particular seif) | MB 242:1 — explicates the fundamental מחלוקת: Rashi (רש״י) Beitzah 15b → כבוד שבת is min haTorah (de-oraisa, derived from «וְקָרָאתָ לַשַּׁבָּת עֹנֶג»); Rambam Hilchos Shabbos 30:1 → mi-divrei sofrim, the verse being only an אסמכתא. The Chofetz Chaim clarifies: even according to the Rambam, the obligation remains חמורה as it relates to יסודי האמונה — the spirit of the formal debate masks an identical practical requirement. | Shulchan Aruch HaRav (שולחן ערוך הרב) 242:1 — presents both positions (Rashi: de-oraisa; Rambam: divrei sofrim) and rules: «חמורים דברי סופרים יותר מדברי תורה» — to be observed with the same rigor. See Kuntres Acharon Os א where he demonstrates through the plain reading of the Rishonim (ראשונים) that the de-oraisa status prevails. |
| «לוו עלי» — borrowing for Shabbos (Beitzah 15b) | OC 242:1 — cites the gemara Beitzah 15b: «כָּל מְזוֹנוֹתָיו שֶׁל אָדָם קְצוּבִים לוֹ מֵרֹאשׁ הַשָּׁנָה וְעַד רֹאשׁ הַשָּׁנָה, חוּץ מֵהוֹצָאַת שַׁבָּתוֹת וְיָמִים טוֹבִים וְהוֹצָאַת בָּנָיו לְתַלְמוּד תּוֹרָה». Then: «אִם פּוֹחֵת — פּוֹחֲתִין לוֹ; אִם מוֹסִיף — מוֹסִיפִין לוֹ». Position: states the principle without detailing application conditions. | — (the Rama does not explicitly rule on the debate of application conditions; see however his general הגהה 242:1 on customs) | MB 242:3-4 — specifies the application conditions of the principle: (1) One who has assets to pledge or future income must borrow — the divine promise guarantees repayment; (2) One who has nothing and cannot repay should not borrow and remains with what he has; (3) One borrows for essential חיובים (3 seudos, wine), not for הידורים. Position: casuistic operationalization of the gemara's promise. |
Shulchan Aruch HaRav (שולחן ערוך הרב) 242:3 — provides the rare conceptual framework: annual income is fixed on Rosh Hashanah except for Shabbos / Yom Tov / Torah education expenses, which are not counted in the budget. Consequence: committing expenses for Shabbos does not deplete the annual budget — the divine promise is structural, not miraculous. Distinction: applies only to one who has assets to pledge; with nothing, one abstains. |
| 3 levels of poverty (י"ד / ט"ו seudos (סעודות)) | OC 242:1 — states the general formula («אִם פּוֹחֵת פּוֹחֲתִין לוֹ») without explicitly hierarchizing the tiers. The Mechaber implicitly refers to Pe'ah 8:7 (Mishnah) and to the tiers of the קוּפָּה הָעִיר without codifying them as an operational grid. | — (no הגהה structuring the tiers; on this point, the Rama follows Ashkenazi practice without formalizing it) | MB 242:1 + Be'ur Halacha — details the Talmudic grid (Pe'ah 8:7, Bava Basra 9a): (1) One who possesses 14 seudos — does not draw from the קוּפָּה even for the 3rd seudah; (2) One who has nothing and receives from the קוּפָּה — receives 15 seudos + fish + vegetables; (3) One who has a little — must restrain himself during the week to add to Shabbos. Position: organizes the allocation grid without linking it to the conceptual framework of Beitzah 15b. |
Shulchan Aruch HaRav (שולחן ערוך הרב) 242:4-6 — synthesis in 3 explicit tiers: ① One who possesses 14 seudos — forbidden to draw from the kupa (קופה), even for the 3rd seudah (סעודה). ② One who has nothing and is supported by the kupa — receives 15 seudos + fish + vegetables. ③ One who has a little — must restrain himself on other days to add to Shabbos. Rules between the Tur, Tosafos and the Rambam (KA Os ג). |
| Collective action against the surge of fish prices | OC 242 — silent. The question of a collective boycott against price speculation is not codified by the Mechaber in this siman. The Mechaber's general rule is limited to the individual level: one must buy fish according to one's means. | — (parallel silence with the Mechaber on the communal dimension) | MB 242 at the end — marginally notes the possibility of resorting to a תקנת הקהל in the face of price speculation, but without codifying it as a precise halachic directive. The discussion remains peripheral with the Chofetz Chaim — typically treated in the responsa literature, not in the Shulchan Aruch itself. | Shulchan Aruch HaRav (שולחן ערוך הרב) 242:7 — formulates communal halacha: if non-Jews speculate on the price of fish to the point that several Jews can no longer afford to buy any, it is right to organize a temporary boycott — «שלא יקנה שום ישראל מהם דגים איזה שבתות» — to bring down prices and allow all to fulfill mitzvas oneg. Halachic-social chiddush (חידוש): rare among other poskim. |
| Hiddur (הידור) — fish at every seudah | OC 242:1 — not specifically codified seif by seif, but the valuation of fish for Shabbos is implicit in the general formula «בְּשַׂר וְיַיִן וּפֵירוֹת וְכָל מַטְעַמִּים». Talmudic source: Shabbos 118b — «כָּל הַמְעַנֵּג אֶת הַשַּׁבָּת... עַל יְדֵי דָּגִים». | — (the Rama emphasizes the general importance of מטעמים without isolating fish in his הגהה) | MB 242:2 — explicitly cites Shabbos 118b and the centrality of fish in ענג שבת. Discusses: should one eat fish at all 3 seudos or only at 1? Concludes that the widespread minhag is to have it at least at the Shabbos day meal, due to the verse «וְקָרָאתָ לַשַּׁבָּת עֹנֶג» whose gezeira-shava meaning links the ענג to the דג (play on letters). | Shulchan Aruch HaRav (שולחן ערוך הרב) 242:7 + KA Os ד — specifies: «טוב לזהר לאכול דגים בכל סעודה, אלא אם כן הדגים מזיקים לו לפי טבעו, או ששונאם». And, in the KA, he rejects the application of the principle «הידור עד שליש» to this case: fish itself is a הידור (not a חיוב), so one does not add another third on top. Rare and original precision. |
| תקנת עזרא — laundry on the 5th day | OC 242:1 — brief mention: «יַחְלִיף בְּגָדָיו לִכְבוֹד שַׁבָּת». Codifies the חיוב to change clothes for Shabbos without specifying when to wash the linen (תקנת עזרא). The Mechaber tacitly refers to traditional customs. | — (no הגהה on the timing of laundry in 242; cf. Rama 250 on erev Shabbos preparations) | MB 242:5 — specifies the application of the takanah: linen washing is done mid-week (typically Thursday) to avoid overloading erev Shabbos. The Chofetz Chaim articulates the reason: one must be able to devote Friday to direct preparations for Shabbos (cooking, lighting, etc.), so the linen is prepared before. | Shulchan Aruch HaRav (שולחן ערוך הרב) 242:11 — explicitly connects the tikkun to its purpose: «כדי ללבוש לבנים בשבת». And explains why not on erev Shabbos: «אין פנאי לכבס מפני שצריך להתעסק בצרכי שבת». The practical Chabad orientation of preparations is anchored in this articulation. |
| Kneading challos at home | — (the Mechaber does not codify this minhag in the body of the Shulchan Aruch — significant silence since it is an Ashkenazi custom) | Hagahah on OC 242:1: «וְנוֹהֲגִין לָלוּשׁ כְּדֵי שִׁעוּר חַלָּה בַּבַּיִת לַעֲשׂוֹת מֵהֶם לְחָמִים לִבְצוֹעַ עֲלֵיהֶם בְּשַׁבָּת וְיוֹם טוֹב, וְהוּא מִכְּבוֹד שַׁבָּת וְיוֹם טוֹב, וְאֵין לְשַׁנּוֹת». Three functions: (1) fulfilling מצוות חלה at home; (2) having fresh לחם משנה; (3) honor of Shabbos. The Rama positions the minhag in a hagahah (Ashkenaz) — not in the body of the Shulchan Aruch. | MB 242:6-8 — details the טעמים of the minhag: (1) פרישה — elevating the dough (emblematic feminine mitzvah); (2) Having fresh challos for לחם משנה; (3) Affirming the kosher character of the table. Also discusses: if one did not knead on Friday, can one buy non-Jewish bread? The Chofetz Chaim rules that the minhag applies to housewives, but failing that, buying Jewish bread from the baker fulfills the duty. |
Shulchan Aruch HaRav (שולחן ערוך הרב) 242:12-13 — codifies the minhag in the body of the Shulchan Aruch (not in a hagahah): «ואין לשנות המנהג». And extends (242:13): even in places where one eats non-Jewish bread during the week, one must abstain on Shabbos — this itself is kavod Shabbos. More structurally systematic position. |
Comparison established from the full Hebrew text of the Shulchan Aruch HaRav (שולחן ערוך הרב) 242 + his Kuntres Acharon. To go further on each line: see the references in parentheses pointing to the precise seif (סעיף) or os (אות) of the KA.
חידושים מיוחדים של הרב
The Alter Rebbe's own chiddushim on this siman
Four original points that distinguish the Alter Rebbe on siman 242 — beyond mere compilation of prior positions. Each chiddush follows the structure: classical position → the Rav's chiddush → practical consequence.
חידוש א — מסגרת מבנית של ״לוו עלי״ (242:3)
The structural framework of «לוו עלי»
Classical position: the Rishonim and Beitzah 15b cite the teaching «לוו עלי ואני פורע» as a divine promise of repayment for Shabbos expenses. But we remain in the miraculous register — Hashem repays the one who commits himself out of trust.
The Rav's chiddush: the Alter Rebbe transforms this into a halachic structure of the annual budget. He establishes as a principle that all of a person's income is fixed on Rosh Hashanah — except for three categories: Shabbos / Yom Tov / Torah education. These three are off-budget: if one adds to Shabbos expenses, one adds to annual income (and conversely).
Practical consequence: «לוו עלי» is no longer a hope but a structural logic. The Chassid (חסיד) invests in Shabbos without fear — not because he believes in a miracle, but because the halacha tells him that this expenditure category is mechanically compensated by a parallel increase in income. Derived consequence: applies only to one who has assets to pledge; with nothing, one abstains (explicit distinction of the Rav against naive readings of לוו עלי).
חידוש ב — שלוש דרגות עניות (242:4-6)
3-tiered hierarchy of poverty
Classical position: the sources (Pesachim 113a, Tur, Beis Yosef (בית יוסף)) address the question «עשה שבתך חול ואל תצטרך לבריות» in a fragmented manner — who takes from the kupa, who does not, etc. The conclusions are not systematized.
The Rav's chiddush: the Alter Rebbe articulates an explicit 3-tiered hierarchy that synthesizes and rules between the Tur, Tosafos, and the Rambam (developed at length in the KA Os ג):
- ① One who possesses 14 seudos for the week (242:4) — forbidden to take from the kupa, even to add a 3rd Shabbos seudah. The 3rd seudah must come from restraining on other days.
- ② One who possesses nothing and is funded by the kupa (242:5) — he is given 15 seudos (= 14 + the 3rd of Shabbos) and fish and vegetable for Shabbos. Justification: «כיון שכבר נצרך לבריות, נותנים לו כל צרכו» (Devarim 15:8).
- ③ One who possesses a little (242:6) — must restrain on other days to add to Shabbos. No right to the kupa to supplement.
Practical consequence: the Rav makes operational a halacha that remained abstract. The communal decision-maker (parnas, gabbai tzedakah (צדקה)) knows precisely what aid to give to whom. Chabad: this scheme underpins the entire policy of Shabbos aid in the community.
חידוש ג — הלכה ציבורית נגד הפקעת מחירים (242:7)
Collective halacha against speculation
Classical position: none! The Mechaber, the Rama, and the Mishnah Berurah do not address the question of collective action against prices inflated by non-Jews. This is typically the kind of practical case left out of the classical Shulchan Aruch.
The Rav's chiddush: the Alter Rebbe codifies a socio-economic halacha: «ואם הנכרים מייקרים השער של הדגים ומחמת זה יש כמה בני אדם שאין יכולים ליקח דגים לשבת — נכון לתקן שלא יקנה שום ישראל מהם דגים איזה שבתות, כדי שאחר כך יוזילו השער, ויוכלו הכל לקיים מצות עונג שבת» (242:7). Temporary communal boycott to preserve the possibility of mitzvah (מצוה) for all.
Practical consequence: the Chabad community recognizes that the possibility of mitzvah for the greatest number takes precedence over occasional individual comfort. Contemporary application: collective refusal of an abusive kosher supplier, push-back against price monopolies on kosher fish, etc. A very Chabad halacha of active אהבת ישראל.
חידוש ד — הוכחת מעמד דאורייתא של כבוד ועונג (KA Os א)
Demonstration of the de-oraisa (דאורייתא) status of Kavod and Oneg
Classical position: the Rambam (Hilchos Shabbos 30:1) holds that the mitzvah is not to eat good things on Shabbos, but simply not to fast. The de-oraisa status is minimal. The Beis Yosef (siman 418) follows this line.
The Rav's chiddush: in the Kuntres Acharon Os א, the Alter Rebbe constructs a pilpulistic demonstration against this reduction. Three steps:
- Shabbos is in the category of «מקראי קודש» — therefore one must sanctify it positively through food and clothing (not only by the absence of fasting).
- Rashi on «זכור» (Shemos 20:8) rules like Beis Shammai (בית שמאי) — who requires positive preparation — demonstrating that the de-oraisa status includes «לכבדו במנה יפה».
- The Rambam cannot say that the source of the prohibition to fast is the derashah of «לקדשו», for then the same derashah would also impose dressing in kavod; yet the Rambam himself acknowledges that כסות requires a distinct מדרבנן status. Therefore the Rambam implicitly admits that there exists a separate מדאורייתא obligation for kavod-oneg.
Practical consequence: for Chabad, the mitzvah of kavod-oneg is not a nice-to-have de-rabbanan (דרבנן) but a robust de-oraisa obligation, to be observed with the same rigor as other biblical mitzvos (מצוות). This is why Chabad minhagim of Shabbos preparation (white clothes, refined dishes, etc.) are experienced as structural constraints, not as optional embellishments.
סיכות, מאמרים ואגרות הרבי
The Rebbe's divrei kodesh illuminating siman 242
Here are the references from the Rebbe of Lubavitch (Rabbi Menachem Mendel Schneerson) that directly touch on the themes of Kavod and Oneg Shabbos treated by the Alter Rebbe in siman 242 — as well as on the general shitah of the Shulchan Aruch HaRav (שולחן ערוך הרב). Sources confirmed by cross-referencing with shulchanaruchharav.com.
📖 Likkutei Sichos (שיחות) — on Kavod and Oneg Shabbos
| Reference | Halachic topic | What the Rebbe says (in brief) |
|---|---|---|
| Likkutei Sichos vol. 4, p. 1091 |
The mitzvah of Kavod and Oneg Shabbos — framing reference | Central discussion on the mitzvah itself: how it relates to the kedushah of Shabbos and the inner dimension of the day's holiness. |
| Likkutei Sichos vol. 4, pp. 1035–1038 |
Shabbos and physical pleasures (oneg) | Discourse on «heavenly food» — how the material oneg of Shabbos is in reality a disguised spiritual pleasure, and the implications of this understanding for practice. |
| Likkutei Sichos vol. 11, p. 66 |
Biblical roots of Kavod / Oneg | Analysis of the foundation of the obligation in the Torah itself — the Rebbe revisits the machlokes (מחלוקת) on the status of the obligation (de-oraisa vs. divrei kabbalah) and rules according to the Alter Rebbe's shitah. |
| Likkutei Sichos vol. 15, p. 374; p. 528 |
«מקרא קודש» — interpretations | On the meaning of the verse «מקרא קודש» and its connection to the obligation of kavod and oneg — explains the Tannaim / Rishonim debate on this derashah. |
| Likkutei Sichos vol. 16, p. 522 |
Yeshayahu 58:13 (וקראת לשבת ענג) | The source-verse of the mitzvah of oneg in Yeshayahu — the Rebbe develops the deeper meaning of «וקראת» and the dimension of active proclamation in the mitzvah. |
| Likkutei Sichos vol. 21, Beshalach Sicha 2 |
סעודה שלישית (Seudah Shlishis) | On the unique status of the 3rd seudah — why it can be consumed even without bread, and the Alter Rebbe's chiddush that systematizes this position. |
✉️ Igeres HaKodesh (אגרת הקודש), Sichos and Maamarim (מאמרים)
| Reference | Halachic topic | Connection to siman 242 |
|---|---|---|
| Igeres HaKodesh Chapter 26 (Tanya, Part IV) |
Eating delicacies for a mitzvah | The Igeres HaKodesh — the fourth part of the Tanya (תניא), written by the Alter Rebbe himself — discusses the divine service through achilah u-shtiyah and provides the inner foundation for oneg Shabbos as codified in the Shulchan Aruch HaRav (שולחן ערוך הרב) 242. |
| Sichah Chayei Sarah 5712 (1951), Os 18 | Intent in eating for a mitzvah | Sichah where the Rebbe elaborates: eating for the mitzvah is not only a formal framework but an inner transformation of physical pleasure — direct application to seif ב of the Shulchan Aruch HaRav (שולחן ערוך הרב). |
| Sichah 24 Kislev 5732 | Reference to oneg / kavod Shabbos | General sichah touching on the themes of siman 242 within the broader framework of Shabbos preparation. |
| Sefer HaMaamarim Samach-Vav (סמ"ע), p. 154 | Eating Shabbos = spiritual pleasure | Maamar (מאמר) of the Rebbe Rashab (5th Chabad Rebbe) — chassidic foundation of oneg Shabbos: the achilah of Shabbos is essentially a spiritual pleasure manifesting in matter. Cited by the Rebbe as the conceptual background to the Shulchan Aruch HaRav (שולחן ערוך הרב) 242. |
| Likkutei Torah, Beshalach 2a | Work and elevation on Shabbos | Chassidic discourse of the Alter Rebbe himself that illuminates the inner dimension of Shabbos — how the material avodah of the week is elevated and transformed by the oneg of Shabbos. |
📜 On the shitah of the Shulchan Aruch HaRav (שולחן ערוך הרב) (general preface)
Likkutei Sichos (ליקוטי שיחות), vol. VI, p. 40 — The Rebbe exposes the twofold purpose of the Shulchan Aruch HaRav: to rule on halacha (פסק) and to expose the halachic reasons (טעמים) — making it a Shulchan Aruch that is at once practical and pedagogical, unlike codified summaries that give only the verdict.
Likkutei Sichos, vol. XI, p. 246 — Discussion of the publication date of the Alter Rebbe's Siddur and its relationship to the redaction of the Shulchan Aruch HaRav (שולחן ערוך הרב). Important for understanding the chronology and coherence of the halachic-liturgical work of the Baal HaTanya.
Haskamah of the Bnei haMechaber to the Shulchan Aruch HaRav (שולחן ערוך הרב) (Kehot edition) — Preface of the Alter Rebbe's sons: the composition was refined over two full years, in a dual structure (the «inner tablet» with the טעמים, the «outer tablet» with the פסקים), and the project was explicitly instructed by the Maggid of Mezeritch (המגיד ממעזריטש) who said to the Alter Rebbe: «אין מי כמותו בכושר לרדת לעמקי ההלכה ולעשות מלאכת הקודש» — there is no one as capable as him to descend into the depths of halacha and accomplish this holy work.
⚠ Validation: these references come from reliable secondary sources (shulchanaruchharav.com, which cites directly the Kehot volumes). For critical publication, it is recommended to verify the exact pagination against the physical Kehot edition volumes — pagination may vary slightly between reprints.
הלכה למעשה — מנהג חב״ד
The Chabad practical conduct
Six points of halachic conduct that flow directly from the Shulchan Aruch HaRav (שולחן ערוך הרב) siman 242, with Chabad sensibility — rooted in the Alter Rebbe's shitah and the practical orientation of the Rebbe.
For the Chabad Chassid — Siman רמ״ב (Kavod and Oneg Shabbos)
- ① Prepare Shabbos personally, not by delegation. The Rav codifies a chain of personal preparations: kneading challos at home (242:12), washing the linen on Thursday (242:11) «כדי ללבוש לבנים בשבת». Chabad application: one does not outsource Shabbos — buying the challos, the wine, the fish is an act of engagement, not a delegated chore. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:11-12.
- ② Invest in Shabbos without budgetary fear — but within the limit of one's assets. The Rav's structural chiddush (242:3): Shabbos expenses are off the annual budget. So one engages the resources necessary for dignified kavod and oneg without hesitation, within the limit of one's assets. Critical distinction of the Rav: one who has nothing to pledge does not contract debt for Shabbos — the divine promise of repayment («לוו עלי») applies only to one who invests his own assets. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:3.
- ③ Two cooked dishes minimum, fish at all 3 seudos — except contraindication. The Rav's floor standard (242:7): «שלא יפחות משני תבשילין» and «טוב לזהר לאכול דגים בכל סעודה». Exception: if fish harms health or is detested, one abstains from it — «שאין לו מהם עונג אלא צער, והשבת לעונג ניתן». Chabad: one strives for the 3 seudos with fish, substitutes something else if truly impossible, does not make fish an end in itself. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:7 + KA Os ד.
- ④ Tzedakah for Shabbos: take only if you truly have nothing. The Rav's 3-tier hierarchy (242:4-6) that applies to the Chassid: if one has 14 seudos for the week, one takes nothing from the kupa for Shabbos — not even for the 3rd seudah — one restrains on other days. If one has nothing, the kupa provides 15 seudos + fish + vegetables. If one has a little, one restrains during the week to add to Shabbos. No self-attribution of communal generosity. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:4-6.
- ⑤ Collective action in face of price abuses. Communal halacha codified by the Rav (242:7): if suppliers speculate on the price of kosher fish to the point that «כמה בני אדם» can no longer afford to buy, the community organizes a temporary boycott to bring down prices and allow all to fulfill mitzvas oneg. Contemporary application: collective refusal of an abusive supplier, support for local kosher producers, vigilance over monopolies. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:7.
- ⑥ Shabbos bread = bread kneaded at home or by a Jew, even where non-Jewish bread is eaten during the week. Structural position of the Rav (242:12-13) that codifies the Rama's minhag in the body of the Shulchan Aruch itself: «ואין לשנות המנהג» — and extends it to the case where one eats non-Jewish bread during the week, requiring kosher challos for Shabbos and Yom Tov. Chabad: one plans the challos on Thursday, does not fall back on industrial bread on Friday evening. Reference: Shulchan Aruch HaRav (שולחן ערוך הרב) 242:12-13.
⚠ This section presents the Chabad halachic conduct based on the Shulchan Aruch HaRav (שולחן ערוך הרב) 242. It does not replace a rabbinic decision for a particular case. For any concrete question: consult your Rav.