Why a dedicated Level 4 on the Alter Rebbe? The Alter Rebbe's Shulchan Aruch is not a commentary on the Mechaber (מחבר) — it is a full and independent Shulchan Aruch, authored by the Alter Rebbe. Its uniqueness: it combines halachah + ta'amei hamitzvos + pnimius haTorah in a single work, and rules with a singular Talmudic rigor.
For Chabad, the Alter Rebbe is the posek acharon. This page gathers, for Siman שנ"א, the full text of the Rav, his originality, and the divrei harebbe that illuminate the topic.
→ Read the general introduction to the shittah of the Alter Rebbe
שלחן ערוך הרב — סימן שנ"א
Full text of the Alter Rebbe's Shulchan Aruch (שולחן ערוך הרב)
סימן שנ"א — דִּין הַמּוֹשִׁיט יָדוֹ לְצִנּוּר בִּרְשׁוּת הָרַבִּים לִשְׁתּוֹת — וּבוֹ ב סְעִיפִים
Source: Kehos edition, as reproduced on Sefaria. 2 seifim + 0 entries of Kuntres Acharon (קונטרס אחרון).
סעיף א דִּין הַמּוֹשִׁיט יָדוֹ לְצִנּוּר בִּרְשׁוּת הָרַבִּים לִשְׁתּוֹת וּבוֹ ב' סְעִיפִים: לֹא יַעֲמוֹד אָדָם…
דִּין הַמּוֹשִׁיט יָדוֹ לְצִנּוּר בִּרְשׁוּת הָרַבִּים לִשְׁתּוֹת וּבוֹ ב' סְעִיפִים:
לֹא יַעֲמוֹד אָדָם בִּרְשׁוּת הָרַבִּים וִיחַבֵּר יָדוֹ אוֹ כְּלִי לְמַזְחִילָה, שֶׁהִיא כְּעֵין צִנּוֹר אָרֹךְ מֻנַּחַת לְאֹרֶךְ הַגַּג בְּתוֹךְ שְׁלֹשָׁה טְפָחִים סָמוּךְ לַגַּג, וּלְקַבֵּל הַמַּיִם מִמֶּנָּה, לְפִי שֶׁהַמְחַבֵּר יָדוֹ אוֹ כְּלִי אֵלֶיהָ הוּא כְּשׁוֹאֵב מִמֶּנָּה, וְהוֹאִיל וְהִיא (מֻנַּחַת כֻּלָּהּ) בְּתוֹךְ ג' טְפָחִים לַגַּג, וַהֲרֵי הִיא חֲשׁוּבָה כַּגַּג עַצְמוֹ מִשּׁוּם תּוֹרַת לָבוּד, נִמְצָא שֶׁהוּא כְּשׁוֹאֵב וּמוֹצִיא מֵהַגַּג עַצְמוֹ, שֶׁהוּא רְשׁוּת הַיָּחִיד, לִרְשׁוּת הָרַבִּים. וּלְפִיכָךְ, אֲפִלּוּ אִם הַמַּזְחִילָה אֵינָהּ גְּבוֹהָה עֲשָׂרָה וְאֵינָהּ רְחָבָה ד', שֶׁאֵינָהּ רְשׁוּת הַיָּחִיד מִצַּד עַצְמָהּ — אָסוּר לְחַבֵּר יָדוֹ אוֹ כְּלִי אֵלֶיהָ, הוֹאִיל וְהוּא כְּשׁוֹאֵב וּמוֹצִיא מֵהַגַּג.
אֲבָל מֻתָּר לִקְלוֹט מִן הָאֲוִיר, אֲפִלּוּ יָדָיו תּוֹךְ ג' לְמַזְחִילָה אֵין אוֹמְרִים בָּהֶם לָבוּד (לְעִנְיָן זֶה שֶׁיְּהֵא נֶחְשָׁב כְּשׁוֹאֵב מִמֶּנָּה). וַאֲפִלּוּ אִם הוּא גָבוֹהַּ עֲשָׂרָה וּרְחָבָה ד', שֶׁהִיא רְשׁוּת הַיָּחִיד — מֻתָּר לִקְלוֹט וּלְקַבֵּל מִן הָאֲוִיר הַמַּיִם הַנּוֹטְפִים מִמֶּנָּה. וְהוּא הַדִּין לְנוֹטְפִים מֵהַגַּג עַצְמוֹ, בֵּין שֶׁקּוֹלְטָן לְמַעְלָה מֵעֲשָׂרָה בֵּין לְמַטָּה מֵעֲשָׂרָה, מִפְּנֵי שֶׁלְּמַעְלָה מֵעֲשָׂרָה אֲוִיר מְקוֹם פְּטוּר הוּא, וּלְמַטָּה מֵעֲשָׂרָה רְשׁוּת הָרַבִּים הוּא:
Laws of one who extends his hand to a spout (tzinor) in reshus ha-rabim to drink, containing two seifim: A person shall not stand in reshus ha-rabim and join his hand or a vessel to a mazchilah — which is like a long gutter laid along the length of the roof within three tefachim of the roof — in order to receive water from it. For one who joins his hand or a vessel to it is considered as drawing from it; and since it is (entirely placed) within three tefachim of the roof, it is regarded as the roof itself by the law of lavud, so that he is drawing and bringing out from the roof itself, which is reshus ha-yachid, into reshus ha-rabim. Therefore, even if the mazchilah is not ten high and not four wide — so that it is not a reshus ha-yachid in its own right — it is forbidden to join one's hand or a vessel to it, since he is as one drawing and bringing out from the roof. However, it is permitted to catch [the water] from the air (liklot min ha-avir): even if his hands are within three tefachim of the mazchilah, we do not apply lavud to them (in this respect, that he should be considered as drawing from it). And even if it is ten high and four wide — which makes it reshus ha-yachid — it is permitted to catch and receive from the air the water dripping from it. The same applies to drops from the roof itself, whether one catches them above ten or below ten, because above ten the air is a makom petur, and below ten it is reshus ha-rabim.
סעיף ב הָיְתָה מַזְחִילָה בּוֹלֶטֶת ג' טְפָחִים מִן הַגַּג, וְכֵן סְתָם צִנּוֹר שֶׁהוּא אָרֹךְ וּבוֹלֵט ג' טְפָחִים…
הָיְתָה מַזְחִילָה בּוֹלֶטֶת ג' טְפָחִים מִן הַגַּג, וְכֵן סְתָם צִנּוֹר שֶׁהוּא אָרֹךְ וּבוֹלֵט ג' טְפָחִים מִן הַגַּג — אֵינָם חֲשׁוּבִים כַּגַּג עַצְמוֹ, וּמֻתָּר לְחַבֵּר יָדוֹ אוֹ כְּלִי אֲלֵיהֶם לְקַבֵּל הַמַּיִם. וְהוּא שֶׁאֵין בָּהֶם ד' עַל ד', וְהֵם לְמַטָּה מֵעֲשָׂרָה. שֶׁאִם יֵשׁ בָּהֶם רֹחַב ד', אֲפִלּוּ הֵם לְמַטָּה מֵעֲשָׂרָה, עַל כָּל פָּנִים הֵם כְּכַרְמְלִית, וּכְשֶׁמְּחַבֵּר יָדוֹ אוֹ כְּלִי אֲלֵיהֶם — הֲרֵי הוּא כְּשׁוֹאֵב וּמוֹצִיא מִכַּרְמְלִית לִרְשׁוּת הָרַבִּים. וְאִם הֵם לְמַעְלָה מֵעֲשָׂרָה, אַף שֶׁאֵין בָּהֶם ד' — אָסוּר, מִשּׁוּם גְּזֵרָה שֶׁמָּא יְהֵא בָּהֶם ד', שֶׁאָז הֵם רְשׁוּת הַיָּחִיד גְּמוּרָה. וְאַף עַל פִּי שֶׁהַגְּדָיִים בּוֹקְעִים תַּחְתֵּיהֶם, מִכָּל מָקוֹם הוֹאִיל וְהֵם בּוֹלְטִים וְיוֹצְאִים מִן הַגַּג שֶׁהוּא רְשׁוּת הַיָּחִיד, הֲרֵי הֵם נִדּוֹנִים כְּחוֹרֵי רְשׁוּת הַיָּחִיד שֶׁהֵם כִּרְשׁוּת הַיָּחִיד, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן שמ"ה:
If the mazchilah protrudes three tefachim from the roof, and likewise an ordinary tzinor that is long and protrudes three tefachim from the roof — they are not considered as the roof itself, and it is permitted to join one's hand or a vessel to them in order to receive water. Provided that they do not measure four by four and are below ten. For if they have a width of four, even below ten, they are in any case like a karmelis, and one who joins his hand or a vessel to them is as one drawing and bringing out from a karmelis into reshus ha-rabim. And if they are above ten, even though they do not have four — it is forbidden, by a decree lest they might have four, in which case they would be full reshus ha-yachid. And although the goats can pass beneath them (bokim tachteihem), nevertheless, since they protrude and emerge from the roof, which is reshus ha-yachid, they are judged like the holes of a reshus ha-yachid, which are themselves reshus ha-yachid, as was explained in siman 345.
קונטרס אחרון — 0 entries (click to expand)
The Kuntres Acharon is the pilpul appendix of the Alter Rebbe — his halachic laboratory at the bottom of the page.
חידושים מיוחדים של הרב
The Rav's unique chiddushim on this siman
Originalities that distinguish the Alter Rebbe on Siman שנ"א. Each chiddush follows the structure: classical position → the Rav's chiddush → practical consequence.
חידוש א — water that passes through reshus harabim (351:1-2)
Chiddush א — Water that passes through reshus ha-rabim (351:1-2)
Application of hotza'ah to liquids
Classical position: —
The Rav's chiddush: the Alter Rebbe articulates: water that transits through reshus harabim is subject to the rules of hotza'ah. Not only solids.
Practical consequence: tool: prepare water / drinks indoors before Shabbos.
שיחות, מאמרים ואגרות הרבי
The Rebbe's words on the themes of Siman שנ"א
| Reference | Topic | Connection with Siman שנ"א |
|---|---|---|
| Likkutei Sichos — various sichos on the topic | Application of the Alter Rebbe's Shulchan Aruch Siman שנ"א | The Rebbe cites the Alter Rebbe's Shulchan Aruch Siman שנ"א and articulates the modern application. |
| Igros Kodesh — responses on practical cases | Practical cases tied to the siman | The Rebbe's responses to chassidim on practical questions falling under this siman. |
⚠ Validation: the references above are research leads to be validated against the physical volumes of the Kehos edition. The most direct source for the Rebbe's pesakim by siman remains Shaarei Halacha u-Minhag.
הלכה למעשה — מנהג חב״ד
The practical Chabad conduct
Points of halachic conduct that flow directly from the Alter Rebbe's Shulchan Aruch Siman שנ"א, within the Chabad sensibility.
For the Chabad chassid — Siman שנ"א
- ① Do not drink from a reshus harabim spout on Shabbos. The Rav's chiddush א. Source: Alter Rebbe's Shulchan Aruch שנ"א:1-2.
- ② Prepare water / drinks indoors before Shabbos.
⚠ This section presents the Chabad halachic conduct. For any concrete question: consult your Rav.