Why a Level 4 dedicated to the Alter Rebbe? The Shulchan Aruch HaRav is not a commentary on the Mechaber (מחבר) — it is a self-contained, complete Shulchan Aruch, written by the Alter Rebbe. Its uniqueness: it combines halacha (הלכה) + ta'amei ha-mitzvot + inner dimension in a single work, and it rules with a unique Talmudic rigor.
For Chabad, the Alter Rebbe is הפוסק האחרון (the final posek). This page gathers, for siman ר״נ, the full text of the Rav, his originality, and the divrei ha-Rebbe that illuminate the topic.
שלחן ערוך הרב — סימן ר״נ
The full text of the Shulchan Aruch of the Alter Rebbe (שולחן ערוך הרב)
סימן ר״נ — הֲכָנַת הַסְּעֻדּוֹת לְשַׁבָּת — וּבוֹ ח סְעִיפִים
Source: Kehot edition, as reproduced on Sefaria. 8 seifim + 2 Kuntres Acharon (קונטרס אחרון) entries.
סעיף א הֲכָנַת הַסְּעֻדּוֹת לְשַׁבָּת וּבוֹ ח' סְעִיפִים: לְעוֹלָם יַשְׁכִּים אָדָם לִטְרוֹחַ וּלְהָכִין צָרְכֵי…
הֲכָנַת הַסְּעֻדּוֹת לְשַׁבָּת וּבוֹ ח' סְעִיפִים:
לְעוֹלָם יַשְׁכִּים אָדָם לִטְרוֹחַ וּלְהָכִין צָרְכֵי שַׁבָּת בְּעֶרֶב שַׁבָּת בַּבֹּקֶר, וְרֶמֶז לַדָּבָר שֶׁנֶּאֱמַר "וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ", מַשְׁמָע לְאַלְתָּר שֶׁיָּבִיאוּ יָכִינוּ, וְהַהֲבָאָה הָיְתָה בַּבֹּקֶר, שֶׁנֶּאֱמַר "וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר".
וְאַף עַל פִּי שֶׁהֵכִין בְּהַשְׁכָּמָה — מִצְוָה שֶׁיּוֹסִיף גַּם בְּבֵין הַשְּׁמָשׁוֹת, וְרֶמֶז לַדָּבָר שֶׁנֶּאֱמַר "וְהָיָה מִשְׁנֶה" (כְּלוֹמַר, שֶׁיָּכִינוּ שֵׁנִית):
The preparation of the Shabbos meals, containing 8 se'ifim:
A person should always rise early to exert himself and prepare the needs of Shabbos on the eve of Shabbos in the morning. The allusion to this matter is in what is said: "And it shall be on the sixth day, they shall prepare what they bring in" — implying that as soon as they bring, they prepare; and the bringing was in the morning, as it is said: "And they gathered it morning by morning."
And even though one prepared early in the morning, it is a mitzvah to add again at twilight (bein hashemashos), with the allusion in what is said: "vehayah mishneh" ("and it shall be double" — meaning, that they shall prepare a second time).
סעיף ב וְיֵשׁ לְאָדָם לְמַעֵט קְצָת בְּלִמּוּדוֹ בְּעֶרֶב שַׁבָּת, וְכָל שֶׁכֵּן בִּשְׁאָר עֲסָקָיו, כְּדֵי…
וְיֵשׁ לְאָדָם לְמַעֵט קְצָת בְּלִמּוּדוֹ בְּעֶרֶב שַׁבָּת, וְכָל שֶׁכֵּן בִּשְׁאָר עֲסָקָיו, כְּדֵי שֶׁיְּהֵא פָּנוּי לְהָכִין צָרְכֵי שַׁבָּת, אֶלָּא אִם כֵּן הֵכִין כְּבָר בְּיוֹם ה', אוֹ שֶׁיֵּשׁ לוֹ מִי שֶׁיָּכִין לוֹ:
A person should reduce somewhat his Torah study on the eve of Shabbos, and all the more so his other occupations, in order to be free to prepare the needs of Shabbos — unless he has already prepared on Thursday, or has someone else who prepares for him.
סעיף ג וְנוֹהֲגִין בִּקְצָת מְקוֹמוֹת שֶׁלֹּא לִקְבּוֹעַ יְשִׁיבָה בְּעֶרֶב שַׁבָּת, לְפִי שֶׁלִּמּוּד הַיְשִׁיבָה…
וְנוֹהֲגִין בִּקְצָת מְקוֹמוֹת שֶׁלֹּא לִקְבּוֹעַ יְשִׁיבָה בְּעֶרֶב שַׁבָּת, לְפִי שֶׁלִּמּוּד הַיְשִׁיבָה הוּא דָבָר שֶׁאֵין לוֹ קִצְבָה, שֶׁרְגִילִין לְפַלְפֵּל, וְשֶׁמָּא יִמָּשְׁכוּ הַרְבֵּה בְּפִלְפּוּלָם, וְלֹא יְהֵא לָהֶם פְּנַאי אַחַר כָּךְ לְהָכִין צָרְכֵי שַׁבָּת.
אֲבָל מִי שֶׁלּוֹמֵד דָּבָר שֶׁיֵּשׁ לוֹ קִצְבָה, אִם רָגִיל לְלָמְדוֹ בְּכָל יוֹם — אֵין לוֹ לְבַטְּלוֹ בְּעֶרֶב שַׁבָּת.
וְאַף דָּבָר שֶׁאֵינוֹ רָגִיל לְלָמְדוֹ בְּכָל יוֹם, מִכָּל מָקוֹם אִם לוֹמֵד עִם רַבִּים — אַל יְבַטְּלֶנּוּ.
וַאֲפִלּוּ כְּשֶׁלּוֹמֵד בְּיָחִיד, אִם הוּא דָבָר שֶׁדֶּרֶךְ לְלָמְדוֹ בְּעֶרֶב שַׁבָּת, כְּגוֹן פֵּרוּשׁ רַשִׁ"י מִפָּרָשַׁת הַשָּׁבוּעַ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן רפ״ה — יָכוֹל לִלְמוֹד כְּדַרְכּוֹ.
וְאִם אַחַר כָּךְ לֹא יִמְצָא לִקְנוֹת — אֲזַי לֹא יִקְבַּע לִמּוּדוֹ בַּבֹּקֶר, שֶׁהוּא זְמַן שֶׁמּוֹצֵא לִקְנוֹת.
וְאִם לֹא יִמְצָא לִקְנוֹת אַחַר הַתְּפִלָּה — אֲזַי יִקְנֶה בַּתְּחִלָּה וְאַחַר כָּךְ יִתְפַּלֵּל, וּבִלְבָד שֶׁיִּקְרָא קְרִיאַת שְׁמַע מִקֹּדֶם, שֶׁמָּא יַעֲבוֹר זְמַנָּהּ עַד שֶׁיִּקְנֶה, אֲבָל הַתְּפִלָּה נִמְשָׁךְ זְמַנָּהּ יוֹתֵר. וְאַף שֶׁיֵּשׁ לָחוּשׁ שֶׁמָּא יַעֲבוֹר גַּם זְמַן תְּפִלָּה, מִכָּל מָקוֹם מִצְוָה זוֹ שֶׁל הֲכָנַת סְעֻדּוֹת שַׁבָּת הִיא עוֹבֶרֶת בְּוַדַּאי, שֶׁאַחַר כָּךְ לֹא יִמְצָא לִקְנוֹת. וּמִכָּל מָקוֹם, אִם הַצִּבּוּר מִתְפַּלְלִין — אַל יִפְרוֹשׁ מֵהֶם:
The custom in some places is not to establish a yeshiva session on the eve of Shabbos, because yeshiva study is a matter without a fixed measure, since it is customary there to engage in pilpul, and they may extend themselves greatly in pilpul, and afterwards there will be no time to prepare the needs of Shabbos.
But one who studies a subject that has a fixed measure, if he is accustomed to study it every day — he should not omit it on the eve of Shabbos.
And even something he is not accustomed to study every day, nevertheless if he studies with many — he should not cancel it.
And even when he studies alone, if it is something which is the customary practice to study on the eve of Shabbos — such as Rashi's commentary on the weekly Parsha, as will be explained in siman 285 — he may study as is his way.
And if afterwards he will not find anything to buy, then he should not fix his study in the morning, which is the time he finds to buy.
And if he will not find anything to buy after the prayer — then he should buy first and pray afterwards, provided he reads Krias Shema beforehand, lest its time pass before he buys; but the time for prayer extends longer. And although there is concern that the time for prayer too may pass, nevertheless this mitzvah of preparing the Shabbos meals is certainly passing, since afterwards he will not find anything to buy. In any event, if the community is praying — he should not separate from them.
סעיף ד אֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ כַּמָּה עֲבָדִים — יֵשׁ לוֹ לְהִשְׁתַּדֵּל לְהָכִין בְּעַצְמוֹ צָרְכֵי שַׁבָּת,…
אֲפִלּוּ מִי שֶׁיֵּשׁ לוֹ כַּמָּה עֲבָדִים — יֵשׁ לוֹ לְהִשְׁתַּדֵּל לְהָכִין בְּעַצְמוֹ צָרְכֵי שַׁבָּת, שֶׁכֵּן הוּא בְּכָל הַמִּצְווֹת: "מִצְוָה בּוֹ יוֹתֵר מִבִּשְׁלוּחוֹ".
וַאֲפִלּוּ מִי שֶׁהוּא אָדָם חָשׁוּב בְּיוֹתֵר וְאֵין דַּרְכּוֹ לִקַּח דְּבָרִים מִן הַשּׁוּק, וְלֹא לְהִתְעַסֵּק בִּמְלָאכוֹת שֶׁבַּבַּיִת — חַיָּב לְהִשְׁתַּדֵּל וְלַעֲשׂוֹת שׁוּם דָּבָר מִצָּרְכֵי הַשַּׁבָּת בְּעַצְמוֹ, שֶׁזֶּהוּ כְּבוֹדוֹ שֶׁל שַׁבָּת.
וּגְדוֹלֵי הַחֲכָמִים הָיוּ עוֹשִׂים בְּעַצְמָם מְלָאכוֹת שֶׁאֵינָן לְפִי כְבוֹדָם, כְּדֵי לְהַרְבּוֹת בִּכְבוֹד הַשַּׁבָּת. יֵשׁ מֵהֶם שֶׁהָיָה מְחַתֵּךְ הַיָּרָק דַּק דַּק בְּעַצְמוֹ. וְיֵשׁ מֵהֶם שֶׁהָיוּ מְבַקְּעִים עֵצִים בְּעַצְמָם. וְיֵשׁ מֵהֶם שֶׁהָיָה מַצִּית הָאוּר תַּחַת הָעֵצִים בְּעַצְמוֹ. וְיֵשׁ מֵהֶם שֶׁהָיָה מְתַקֵּן הַבַּיִת, וּמְפַנֶּה כְּלֵי הַחֹל וּמַכְנִיס כֵּלִים הַצְּרִיכִים לְשַׁבָּת, וּבְעֵסֶק זֶה הָיָה יוֹצֵא וְנִכְנָס תָּמִיד בְּבֵיתוֹ בְּעֶרֶב שַׁבָּת, לְהוֹצִיא כְּלֵי הַחֹל וּלְהַכְנִיס מַשְׂאוֹת כְּלֵי תַשְׁמִישׁ וּבִגְדֵי חֹפֶשׁ וּמִינֵי מְגָדִים, לְהַרְאוֹת כְּבוֹד הַשַּׁבָּת, שֶׁהוּא חָשׁוּב עָלָיו וְחָרֵד לִכְבוֹדוֹ כְּאָדָם שֶׁמְּקַבֵּל אֶת רַבּוֹ בְּבֵיתוֹ, שֶׁהוּא מַרְאֶה לוֹ שֶׁהוּא חָשׁוּב עָלָיו וְחָרֵד לִכְבוֹדוֹ לִטְרוֹחַ וּלְהַרְבּוֹת בִּשְׁבִילוֹ.
וּמֵהֶם יִלְמוֹד כָּל אָדָם לִטְרוֹחַ בְּעַצְמוֹ. וְאַל יֹאמַר "אֵיךְ אֶפְגּוֹם כְּבוֹדִי", כִּי זֶהוּ כְּבוֹדוֹ שֶׁמְּכַבֵּד הַשַּׁבָּת:
Even one who has many servants should make every effort to prepare the needs of Shabbos himself, for so it is with all mitzvos: "the mitzvah upon him is greater than upon his agent."
And even one who is a most distinguished person, and whose way is not to take things from the market, nor to engage in household labors — he is obligated to make an effort and to do something himself among the needs of Shabbos, for this is its kavod Shabbos.
And the great Sages used to perform themselves labors that were beneath their dignity, in order to multiply the kavod Shabbos. Some of them would themselves cut the vegetables very fine. Some of them would split wood themselves. Some of them would themselves kindle the fire beneath the wood. Some of them would arrange the house, clearing out weekday vessels and bringing in the vessels needed for Shabbos. In this involvement, they used to go in and out continually in their homes on the eve of Shabbos, to take out the weekday vessels and bring in burdens of utensils, garments of rest, and choice foods, in order to show the kavod Shabbos — that it is important to him and he is anxious for its honor, like a person who receives his master at home, who shows him that he is important to him and that he is anxious for his honor, exerting himself and increasing in his behalf.
And from them every person should learn to exert himself in person. And let him not say: "How shall I diminish my honor?" — for this very thing is his honor, that he honors the Shabbos.
סעיף ה יֵשׁ לִזָּהֵר לְהַשְׁחִיז הַסַּכִּין בְּכָל עֶרֶב שַׁבָּת, כִּי זֶהוּ מִכְּבוֹד הַשַּׁבָּת, שֶׁמֵּכִין…
יֵשׁ לִזָּהֵר לְהַשְׁחִיז הַסַּכִּין בְּכָל עֶרֶב שַׁבָּת, כִּי זֶהוּ מִכְּבוֹד הַשַּׁבָּת, שֶׁמֵּכִין עַצְמוֹ לַאֲכִילָה, וְרֶמֶז לַדָּבָר "וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ", וּבְתֵבַת "אֵת" נִרְמַז הַסַּכִּין, מִלְּשׁוֹן "לְאִתִּים וּלְמַזְמֵרוֹת". וְאוֹמֵר "וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ", וְדָרְשׁוּ חֲכָמִים זוֹ הַשְׁחָזַת סַכִּין, כִּי אִם קֵהָה הַבַּרְזֶל וְלֹא יוּכַל לַחְתּוֹךְ — אֵין זֶה שְׁלוֹם בַּיִת:
One should be careful to sharpen the knife every eve of Shabbos, for this is part of kavod Shabbos: that he prepares his tool for eating. The allusion to this matter is "and they shall prepare what they bring in"; and in the word "et" the knife is alluded to, from the expression "le-itim u-le-mazmeros" ("into ploughshares and pruning-hooks"). And it says: "and you shall know that your tent is in peace" — and the Sages expounded that this refers to the sharpening of the knife, for if the iron is dull and cannot cut, this is not peace of the home.
סעיף ו טוֹב לוֹמַר עַל כָּל דָּבָר שֶׁקּוֹנֶה "זֶהוּ לִכְבוֹד שַׁבָּת". וְכֵן בְּכָל מַה שֶּׁהוּא עוֹשֶׂה טוֹב…
טוֹב לוֹמַר עַל כָּל דָּבָר שֶׁקּוֹנֶה "זֶהוּ לִכְבוֹד שַׁבָּת". וְכֵן בְּכָל מַה שֶּׁהוּא עוֹשֶׂה טוֹב לַחְשׁוֹב שֶׁעוֹשֶׂה לִכְבוֹד שַׁבָּת:
It is good to say, over every item he buys: "this is for the honor of Shabbos." And likewise, in everything he does, it is good to think that he is doing it for the honor of Shabbos.
סעיף ז טוֹב יוֹתֵר לִקְנוֹת בְּעֶרֶב שַׁבָּת מִלִּקְנוֹת בְּיוֹם ה'. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמַשְׁקִין…
טוֹב יוֹתֵר לִקְנוֹת בְּעֶרֶב שַׁבָּת מִלִּקְנוֹת בְּיוֹם ה'. בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמַשְׁקִין וּמִינֵי מְגָדִים וְכַיּוֹצֵא בָהֶם מִדְּבָרִים שֶׁאֵינָם צְרִיכִים הֲכָנָה לַהֲכִינָם שֶׁיִּהְיוּ רְאוּיִים לַהֲנָאָתָם. אֲבָל מַאֲכָלִים הַצְּרִיכִים עֲדַיִן הֲכָנָה — טוֹב יוֹתֵר לִקְנוֹת בְּיוֹם ה', כְּדֵי שֶׁיִּהְיֶה לוֹ פְּנַאי הַרְבֵּה לִטְרוֹחַ בַּהֲכָנָתָם, וּלְהִתְעַסֵּק בִּשְׁאָר צָרְכֵי שַׁבָּת:
It is better to buy on the eve of Shabbos than to buy on Thursday. In what case does this apply? With beverages, choice foods, and similar things which do not require preparation in order to be fit for enjoyment. But foodstuffs which still require preparation — it is better to buy them on Thursday, in order to have ample time to exert oneself in their preparation and to engage in the other needs of Shabbos.
סעיף ח יֵשׁ לִטְעוֹם הַתַּבְשִׁילִים בְּעֶרֶב שַׁבָּת. וְטוֹב לִטְעוֹם מִכָּל תַּבְשִׁיל וְתַבְשִׁיל:
יֵשׁ לִטְעוֹם הַתַּבְשִׁילִים בְּעֶרֶב שַׁבָּת. וְטוֹב לִטְעוֹם מִכָּל תַּבְשִׁיל וְתַבְשִׁיל:
One should taste the dishes on the eve of Shabbos. And it is good to taste each and every dish.
קונטרס אחרון — 2 entries (click to expand)
The Kuntres Acharon is the pilpulic appendix of the Alter Rebbe — his halachic laboratory at the bottom of the page.
קונטרס אחרון, אות א
רגיל כו'. כן הוא משמעות לשון סדר היום שבמג״א. ומ״ש אח״כ או שלומד כו' היינו אפילו אם אינו רגיל בזה בכל יום. דאין לומר דהיינו אפילו דבר שאין קצבה, דא״כ למה מנע לימוד הישיבה הרי לומד עם רבים. ודוחק לומר דלומד עם רבים היינו מלמד לרבים ולימוד הישיבה היינו הישיבה שלומד בחבורתא והם אינם צריכים להכין, דא״כ למה אין קובעין ישיבה בקושטאנדינ״א. ודוחק לומר דכנסת הגדולה וסדר היום פליגי אהדדי:
"Ragil etc." — Such is the implication of the wording of the Seder HaYom cited in the Magen Avraham. And what he writes afterwards "or he is studying etc." means: even if he is not accustomed to it daily. For one cannot say that he means even a matter without a fixed measure, since if so, why did he forbid yeshiva study, given that there one studies with many? And it would be forced to say that "studies with many" means "teaches many," and "yeshiva study" means studying in a small group (be-havrusa) where the others do not need to prepare — for if so, why does one not establish a yeshiva in Constantinople? It would also be forced to say that the Knesses HaGedolah and the Seder HaYom disagree with one another.
קונטרס אחרון, אות ב
אפילו מי כו'. עיין בריש פ״ב דקידושין דלגבי קידושי אשה מצוה בו יותר מבשלוחו מהא דרבא ורב ספרא, ומשמע דליכא חיובא במילתא אלא יתרון מצוה בעלמא דומיא דקידושי אשה, ועיין סי' רמ״ט דמצוה בעלמא משכחת לה אף בדבר שמותר גמור מן הדין.
והרמב״ם בפ' ל' שכתב חייב כו', וכן משמע מלשון הטור ושו״ע (דלא כמג״א), ולא הזכירו הא דרבא ורב ספרא כלל, אלא למדו חיוב זה משאר אמוראי שזלזלו את עצמם כל כך בקביעות בכל שבת ושבת מכלל דחיובא איכא במילתא כמ״ש לקמן בסמוך, ולכן הוזקק לטעם אחר שזהו כבוד השבת ולא משום יתרון מצוה בעלמא, מדלא הזכירו בגמרא היאך היו נזהרים כן בשאר מצות אלא בשבת בלבד שנצטוינו לכבדה במאד, והיו מחבבין אותה כל כך עד שקורין אותה כלה ומלכתא שלא מצינו כן בשאר מצות, וכבוד שבת הוא מצוה בפני עצמה למר מן התורה ולמר מדברי קבלה. אבל בשאר מצות לא נצטוינו אלא שלא יהיו בזויות עלינו, וגם זה אינו נחשב למצוה בפני עצמה. ועוד דכל מי שתורתו אומנתו וגריס בה יממא ולילי כהני אמוראי אי אפשר לו לקיים כלל יתרון מצוה זו דמצוה בו יותר מבשלוחו, שהרי אסור לו להתבטל מתורתו לעשות מצוה שאפשר לעשותה ע״י אחרים כמ״ש בי״ד סי' ר״מ, ואפ״ה כולהו הני אמוראי ביטלו תורתן בכל שבת ושבת, מכלל דחובת הגוף היא להתעסק דוקא בעצמו משום שזהו כבודו של שבת כמ״ש הרמב״ם. וכיון שהטעם הוא משום כבוד שבת די בדבר אחד לבד כמ״ש הטור ושו״ע שבזה ניכר כבודו.
ורבא ורב ספרא בכל שבת ושבת בודאי היו נזהרין לעשות דבר אחד כיון שהוא חיוב גמור, אלא שכשנזדמן רישא לרבא ושיבוטא לרב ספרא כדפרש״י, מתוך שמין זה היה חביב עליהם והיה להם ענג ממנו כיון שבו הם מקיימין מצות ענג שבת לכן בו היו מתעסקין בעצמן, ולא היה די להם בתיקון דבר אחר שהיו מתעסקין בו בשאר שבתות, אף על פי שבעסק ההוא היו ג״כ יכולין לצאת ידי חובתן, מכל מקום בחרו העסק במין שמקיימין בו מצות ענג, לפי שרצו לקיים עוד יתרון מצוה דהיינו מצוה בו יותר מבשלוחו, ואותו יתרון מצוה בודאי שראוי לעשותו ביתרון גוף המצוה דהיינו תיקון המין שמתענג בו יותר. ושפיר דייק תלמודא מינייהו דמצוה בו כו', דאי משום חיובא להתעסק בעצמן כמ״ש הרמב״ם עבדו הכי, וכשלא נזדמן להם רישא ושיבוטא נתעסקו בדבר אחר, א״כ גם כשנזדמנו להם למה בחרו דוקא בהם ולא באותו דבר שהיו רגילין להתעסק בשאר שבתות. ומכאן יצא להטור ושו״ע דבדבר אחד סגי, דאל״כ לא דייק מידי ודו״ק:
"Even one who etc." — Look at the beginning of chapter 2 of Kiddushin, where regarding the mitzvah of betrothal of a woman, "the mitzvah upon him is greater than upon his agent" is derived from the case of Rava and Rav Safra. It is implied that there is no obligation at all in the matter, but only a surplus of mitzvah, similar to betrothal. And see siman 249 that a mere additional mitzvah can be found even with regard to something fully permitted by strict law.
And the Rambam, in chapter 30 (of Hilchos Shabbos), writes "he is obligated etc.," and similarly is implied by the language of the Tur and Shulchan Aruch (unlike the Magen Avraham); and they do not mention at all the case of Rava and Rav Safra. Rather, they learned this obligation from the other Amoraim who so much abased themselves, and in fixed manner every single Shabbos — from which it appears that there is an obligation in the matter, as written below. And therefore he was forced to give another reason: that this is kavod Shabbos, and not because of a mere additional mitzvah, since the gemara does not mention how careful they were in this regard for the other mitzvos, but only for Shabbos, which we have been commanded to honor greatly. And they cherished it so much that they call it "bride" and "queen," which we do not find with respect to other mitzvos. And kavod Shabbos is itself a mitzvah on its own, according to one opinion from the Torah, and according to another from the words of tradition. But for the other mitzvos, we have been commanded only that they should not be despised by us, and even this is not considered a separate mitzvah. Moreover, anyone whose Torah is his profession and who is engaged in it day and night, like these Amoraim, cannot possibly fulfill this added mitzvah of "the mitzvah is upon him more than upon his agent," for it is forbidden to him to interrupt his Torah study to perform a mitzvah that can be performed by others, as written in Yoreh De'ah siman 240. Nevertheless all these Amoraim interrupted their Torah every Shabbos — from which it appears that it is a bodily obligation to engage in it specifically oneself, because this is kavod Shabbos, as the Rambam writes. And since the reason is kavod Shabbos, one matter alone suffices, as the Tur and Shulchan Aruch write — by this, his honor is recognized.
And Rava and Rav Safra, on every single Shabbos, surely were careful to do one matter, since it is a full obligation. But when there came to Rava a head (of a fish) and to Rav Safra a shivuta, as Rashi explains, because this species was beloved to them and they had oneg from it, since with it they fulfilled the mitzvah of oneg Shabbos, therefore they engaged themselves in it personally. And it was not enough for them to prepare another item with which they would engage themselves on the other Shabbasos, even though by that involvement they could also fulfill their obligation; nevertheless they chose the involvement specifically with the species through which they fulfilled the mitzvah of oneg, because they wished to fulfill yet another surplus of mitzvah, namely "the mitzvah is upon him more than upon his agent." And surely it is fitting to fulfill this surplus of mitzvah with a surplus of the body of the mitzvah itself, namely, the preparation of the species through which one experiences more oneg. The Talmud properly deduces from them "the mitzvah is upon him etc.": for if it were on account of the obligation to engage in it themselves, as the Rambam writes, that they acted so — when no head or shivuta was provided to them, they would engage themselves with something else; if so, when those did come to them, why did they specifically choose these and not the item with which they were accustomed to engage themselves on the other Shabbasos? From here the Tur and Shulchan Aruch derived that one item suffices — for otherwise the deduction would not stand. Study it well.
כחו של אדמו״ר הזקן בפסק
The force of the psak (פסק) of the Alter Rebbe
Comparison of the position of the Alter Rebbe with those of the Mechaber (מחבר), the Rama (רמ״א) and the Mishna Berura (משנה ברורה) on the key points of siman ר״נ.
| Topic | Mechaber | Rama (רמ״א) | Mishna Berura (משנה ברורה) | Shulchan Aruch of the Alter Rebbe |
|---|---|---|---|---|
| Rising early on Friday morning (השכמה) | OC 250:1 — "ישכים בבוקר ביום הששי להכין צרכי שבת". The Mechaber states the rule and its time — the morning of the sixth day — without writing where it is derived from. | — The Rama does not gloss this point. His only הגהה in siman ר״נ concerns sharpening the knife (see the row "Sharpening the knife" below). | MB 250:1 — "והיינו מיד אחר ק״ש ותפלה": the Mishna Berura supplies the derivation the Mechaber omits — preparation is patterned on the bringing of the manna, which took place in the morning — and draws the time from it: immediately after Shema and the prayer. | Shulchan Aruch of the Alter Rebbe — שו״ע הרב ר״נ:א — "לְעוֹלָם יַשְׁכִּים אָדָם לִטְרוֹחַ וּלְהָכִין צָרְכֵי שַׁבָּת בְּעֶרֶב שַׁבָּת בַּבֹּקֶר". The Rav brings into the body of the seif what the Mechaber leaves to the commentaries: the allusion of the verse "and it shall be on the sixth day, and they shall prepare what they bring", and the duty to add a further preparation towards dusk. |
| Reducing study and business on Friday | — The Mechaber does not treat this point in siman ר״נ. | — No gloss of the Rama on this point. | MB 250:1 — "אך אם הוא רגיל ללמוד אחר התפלה איזה שעור קצוב או שלומד עם רבים אל יבטלנו": a fixed daily shiur and study with a group are not to be cancelled; but if the market is open only in the morning one does not fix one's study there, and if one can only buy before the prayer one buys first — reading Shema beforehand. | Shulchan Aruch of the Alter Rebbe — שו״ע הרב ר״נ:ב-ג — "וְיֵשׁ לְאָדָם לְמַעֵט קְצָת בְּלִמּוּדוֹ בְּעֶרֶב שַׁבָּת". Where the Mechaber is silent, the Rav devotes two full seifim to weighing study against preparation, and reports the practice of some places not to hold a fixed study session on Friday. The first of the two Kuntres Acharon notes is anchored to this seif ג. |
| Personal participation, even for one who has servants | OC 250:1 — "ואפי׳ יש לו כמה עבדים לשמשו ישתדל להכין בעצמו שום דבר לצרכי שבת כדי לכבדו". The Mechaber writes this explicitly and not by inference, then names the Amoraim: Rav Chisda chopped the vegetables fine, Rabba and Rav Yosef split the wood, Rabbi Zeira lit the fire, Rav Nachman put the house in order. | — No gloss of the Rama on this point. | MB 250:3-4 — "דמצות כבוד שבת מוטל על כל אדם" (ס״ק ג): the duty of kavod Shabbat rests on every person, and the general rule mitzva bo yoter mibishlucho applies to it; ס״ק ד adds that this includes even the most distinguished, and all the more so on short days. | Shulchan Aruch of the Alter Rebbe — שו״ע הרב ר״נ:ד — "חַיָּב לְהִשְׁתַּדֵּל וְלַעֲשׂוֹת שׁוּם דָּבָר מִצָּרְכֵי הַשַּׁבָּת בְּעַצְמוֹ". The Rav ties the Mechaber's rule to the general principle of all mitzvot, מִצְוָה בּוֹ יוֹתֵר מִבִּשְׁלוּחוֹ, and adds the mashal of one who receives his teacher in his home. The second Kuntres Acharon note is anchored here. |
| Sharpening the knife on Friday (השחזת הסכין) | — The Mechaber does not mention the knife; it is the Rama who adds it as a gloss. | Hagaha on OC 250:1 — "ויש להשחיז הסכין בערב שבת כי זהו מכבוד השבת שמכין עצמו לאכילה" (כל בו וב״י בשם ספר חיי עולם). This is the only gloss of the Rama in siman ר״נ. | MB 250:5 — "ובספרי מסמיך לה אקרא וידעת כי שלום אהלך זו השחזת הסכין": on the Mechaber's lemma, the Mishna Berura gives the reason — a blunt knife can lead to quarrel. | Shulchan Aruch of the Alter Rebbe — שו״ע הרב ר״נ:ה — "יֵשׁ לִזָּהֵר לְהַשְׁחִיז הַסַּכִּין בְּכָל עֶרֶב שַׁבָּת". The Rav makes the Rama's gloss a seif in its own right, and adds two supports: the allusion of the word אֵת in the verse, and the derasha of the Sages on "and you shall know that your tent is at peace". |
| Saying over each purchase that it is for the honour of Shabbat · tasting the dishes | — Absent from the Mechaber in siman ר״נ. | — No gloss of the Rama on this point. | MB 250:2 — "וטוב שיאמר על כל דבר שקונה זהו לכבוד שבת כי הדבור הוא פועל הרבה בקדושה": the same ס״ק adds that it is better to buy on Friday than on Thursday, except for what needs lengthy preparation such as meat to be salted, and that there is a mitzva to taste every dish on Friday. The Magen Avraham ס״ק א already carries these points. | Shulchan Aruch of the Alter Rebbe — שו״ע הרב ר״נ:ו-ח — "טוֹב לוֹמַר עַל כָּל דָּבָר שֶׁקּוֹנֶה" that it is for the honour of Shabbat. The Rav makes three seifim out of what others leave to the commentaries: the word said over the purchase (seif ו), the choice of day according to whether the food still needs preparation (seif ז), and the tasting of the dishes (seif ח). |
| What is put on the table: meat, wine and delicacies | OC 250:2 — "ירבה בבשר ויין ומגדנות כפי יכלתו". The whole second seif of the siman is contained in this sentence: the measure is each person's means. | — Seif ב carries no gloss of the Rama. | MB 250:6 — "עיין לעיל בסימן רמ״ב שם מבואר כל הפרטים בזה": the Mishna Berura develops nothing here — it refers back to siman רמ״ב, where the details are set out. | Shulchan Aruch HaRav — all eight seifim of the Alter Rebbe's ר״נ deal with the Friday preparation; he does not take up this seif here. |
Comparison established from the complete Hebrew text of the Shulchan Aruch HaRav ר״נ.
חידושים מיוחדים של הרב
The חידושים specific to the Rav on this siman
Originalities that distinguish the Alter Rebbe on siman ר״נ. Each chiddush (חידוש) follows the structure: classical position → chiddush (חידוש) of the Rav → practical consequence.
חידוש א — הכנה פעמיים: בבוקר ובבין השמשות (ר״נ:א)
Chiddush 1 — preparing twice: in the morning, then towards dusk (ר״נ:1)
Preparing twice
Classical position: the Mechaber writes to rise early on the morning of the sixth day and stops there; the duty to add a second preparation towards dusk lives in the commentaries — Magen Avraham ס״ק א, Mishna Berura ס״ק ב.
The chiddush of the Rav: the Alter Rebbe writes it into the body of the seif: "מִצְוָה שֶׁיּוֹסִיף גַּם בְּבֵין הַשְּׁמָשׁוֹת" (שו״ע הרב ר״נ:א). Preparing in the morning does not discharge the mitzva, and the Rav supplies the allusion, the word of the verse read as "and it shall be double".
Practical consequence: do not treat the preparation as finished once the morning shopping is done: keep a gesture for the last hour before Shabbat comes in.
חידוש ב — ההכרעה בין הלימוד וההכנה (ר״נ:ב-ג)
Chiddush 2 — weighing study against preparation, written out in full (ר״נ:2-3)
Weighing study against preparation
Classical position: the Mechaber says nothing about Friday study; it is the Mishna Berura, at ס״ק א, that sets out the cases — the shiur of fixed measure, study with a group, the hour of the market.
The chiddush of the Rav: the Rav devotes two full seifim to it. He distinguishes study without measure — that of a ישיבה, which pilpul may draw out — from study of fixed measure; study with a group from study alone; and he reserves what it is customary to study on Friday, Rashi on the weekly portion. Then he decides the order: if one will not find anything to buy after the prayer, one buys first and prays afterwards, reading Shema beforehand — but if the congregation is praying, one does not separate from it. The first of the two Kuntres Acharon notes is anchored to this seif ג.
Practical consequence: do not cancel a daily shiur or study with a group in order to prepare; move the unmeasured study instead, and let the purchase come before the prayer when the market closes — Shema being read first.
חידוש ג — חיוב או יתרון מצוה (ר״נ:ד)
Chiddush 3 — חיוב or added merit: the hakira of the Kuntres Acharon (ר״נ:4)
Obligation, or added merit?
Classical position: the Mechaber writes ישתדל — let him strive to prepare something himself.
The chiddush of the Rav: in the body of the seif the Rav writes "חַיָּב לְהִשְׁתַּדֵּל וְלַעֲשׂוֹת שׁוּם דָּבָר מִצָּרְכֵי הַשַּׁבָּת בְּעַצְמוֹ" (שו״ע הרב ר״נ:ד), and ties the rule to the principle of all mitzvot, מִצְוָה בּוֹ יוֹתֵר מִבִּשְׁלוּחוֹ. But in his Kuntres Acharon he opens the question instead of closing it: according to the gemara at the beginning of perek ב in Kiddushin this principle is only an added merit and carries no obligation; whereas the Rambam, in perek ל, writes חייב, and the Tur and the Shulchan Aruch carry that language — they derive the obligation not from Rava and Rav Safra, but from the other Amoraim who lowered themselves in this way every Shabbat.
Practical consequence: the personal gesture is not a refinement. On the exact extent of the obligation the page reports both sides and does not decide: that is a question for one's Rav.
חידוש ד — ארבעה סעיפים במקום שניים (ר״נ:ה-ח)
Chiddush 4 — four seifim where the Mechaber has two (ר״נ:5-8)
Four seifim drawn out of the commentaries
Classical position: the Mechaber's siman ר״נ is contained in two seifim. Sharpening the knife is there a gloss of the Rama; the word said over a purchase, the choice of day and the tasting of the dishes live in the Magen Avraham ס״ק א and the Mishna Berura ס״ק ב.
The chiddush of the Rav: the Rav makes four independent seifim of them — ר״נ:5 the knife, with the allusion of the word אֵת in the verse and the derasha of the Sages on וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ; ר״נ:6 the word said over each purchase; ר״נ:7 the distinction between Thursday and Friday according to whether the food still needs preparation; ר״נ:8 tasting the dishes, and each dish of them.
Practical consequence: each of these four points is, for the Rav, a conduct of Friday in its own right, and not an addition of the commentaries.
שיחות, מאמרים ואגרות הרבי
The words of the Rebbe on the themes of siman ר״נ
The Rebbe — tasting the Shabbat dishes on Friday. Regarding the custom of tasting on Friday the food prepared for Shabbat, the Rebbe testifies that he never saw the Rebbe Rayatz actually taste the Shabbat food on Friday — a clarification of the nature of this custom (subject of siman ר״נ). (Likkutei Sichot vol. 2, p. 475.)
Beyond the confirmed source above, we attribute to the Rebbe only verifiable primary sources (a letter, sicha, or identifiable pesak, with a link); no further statement of the Rebbe directly tied to this siman could be confirmed against Sefaria or Chabad.org.
הלכה למעשה — מנהג חב״ד
The practical Chabad conduct
Points of halachic conduct that flow directly from the Shulchan Aruch HaRav siman ר״נ, in the Chabad sensibility.
For the Chabad Chassid (חסיד) — Siman ר״נ
- ① Rise early on Friday morning and prepare from the morning. The Rav's first seif. The time is the morning of the sixth day, and the Mishna Berura sets it immediately after Shema and the prayer. Reference : Shulchan Aruch HaRav ר״נ:1; MB 250:1.
- ② Add a further preparation towards dusk. The morning preparation does not close the mitzva: there is a mitzva to add to it at bein hashmashot. Reference : Shulchan Aruch HaRav ר״נ:1; MB 250:2.
- ③ Reduce unmeasured study and business, without cancelling a fixed shiur or study with a group. If the market is open only before the prayer, one buys first and prays afterwards, reading Shema beforehand; but if the congregation is praying, one does not separate from it. Reference : Shulchan Aruch HaRav ר״נ:2-3; MB 250:1.
- ④ Do at least one thing of the Shabbat needs yourself. Even one who has staff, and even the distinguished person for whom it is not customary. On the extent of this obligation, see the hakira of the Kuntres Acharon above. Reference : OC 250:1; Shulchan Aruch HaRav ר״נ:4; MB 250:3-4.
- ⑤ Sharpen the knife on Friday. In the Mechaber it is a gloss of the Rama; for the Rav, a whole seif. The reason the Mishna Berura gives is the peace of the home. Reference : Gloss of the Rama on OC 250:1; Shulchan Aruch HaRav ר״נ:5; MB 250:5.
- ⑥ Say over each purchase that it is for the honour of Shabbat; choose the day of purchase; taste the dishes. What needs no preparation is bought on Friday; what still needs preparation, on Thursday. And one tastes the dishes — each dish of them. Reference : Shulchan Aruch HaRav ר״נ:6, ר״נ:7 and ר״נ:8; MB 250:2; Magen Avraham ס״ק א.
⚠ This section presents the Chabad halachic conduct. For any concrete question: consult your Rav.