Shulchan Aruch: Chapter 1 - Laws Relating to Rising in Morning

Avos 5:20. Similar concepts appear in Mahadura Kama (“The First Edition”; see sec. 1:1 below), though the explanation differs. The ramifications of this directive in one’s Divine service are discussed in Likkutei Sichos, Vol. 21, p. 282, and Vol. 26, p. 29, et al.

Tur. See also Likkutei Sichos, Vol. 15, p. 255, and Vol. 21, p. 283.

Taz 1:1. See also Tanya, ch. 25.

Tur and Shulchan Aruch 1:1.

Tehillim 57:9.

Talmud Yerushalmi, Berachos 1:1; Midrash Eichah, sec. 2; Zohar I, 23a.

In Likkutei Sichos, Vol. 16, p. 361ff., the Rebbe notes that only here, in (the later) Mahadura Basra, though not in (the earlier) Mahadura Kama, the Alter Rebbe completes the quotation: “the dawn will not wake me.”

This phrase is also omitted by the Shulchan Aruch of Rav Yosef Caro. In Taz 1:2 this omission is explained as follows: The dawn alludes to the spiritual influence from above that stirs a person to Divine service. King David was stating that even without its help he was able to spur himself to Divine service on his own initiative. And since such a rung is beyond the reach of most people it is omitted by the Shulchan Aruch.

If so, the Alter Rebbe’s inclusion of the phrase would appear problematic, for his Shulchan Aruch, too, is a halachic text applicable to everyone — and can such a level be demanded of everyone? To resolve this, the Rebbe explains how from the mystical perspective of pnimiyus haTorah, on which basis Mahadura Basra was written, even this elevated rung of Divine service is within the potential of every Jew.

Rosh, Berachos ch. 1, sec. 2; Tur and Shulchan Aruch 1:3.

Cf. I Shmuel 10:26. See also Seder Tikkun Chatzos in the Alter Rebbe’s Siddur. (See p. 15, note 43.)

Zohar II, 195b; Kisvei HaAriZal, et al. In Seder Tefillos MiKol HaShanah (i.e., Siddur Im Dach), p. 303, the Alter Rebbe writes (citing the Zohar) that though the preferred time for Tikkun Chatzos is true midnight, it may be recited as early as from the beginning of the second watch (see footnote 28 below). This is two hours before true midnight in both summer and winter. Midnight is midway between sunset and sunrise; see subsection 8 below and footnotes there.

Kisvei HaAriZal, et al.; see Tanya — Iggeres HaTeshuvah, ch. 7.

Tehillim 137.

E.g., Tehillim 15; see Tanya, ch. 26.

Including the Alter Rebbe’s Siddur.

Eichah 2:19.

Berachos 3a. This quotation is taken verbatim from early manuscripts of the Talmud. Ever since the invention of printing, most editions of the Talmud have perpetuated the emendation of medieval ecclesiastical censors: “Woe to the sons on account of whose sins I destroyed My House...”

Tur. This devotional exercise, known as Tikkun Chatzos, has in practice become restricted to individuals of rare spiritual stature, though in Tanya — Iggeres HaTeshuvah, ch. 10, the Alter Rebbe urges that it be practiced more widely, at least every Thursday night. See also Kuntreis HaTefillah, ch. 11.

In defense of those who do not practice Tikkun Chatzos, R. Avraham of Butshash argues that for some people, being awake at that time may hinder the next day’s energetic pursuit of meticulous observance. (See his Eshel Avraham.)

In Mahadura Kama 1:8 the Alter Rebbe stipulates that “this study and prayer must be undertaken joyously.” See also Tanya, ch. 26.

The subjects to be studied and the differences between before and after midnight are extensively discussed by the Kabbalists. See also Sefer HaMinhagim: The Book of Chabad-Lubavitch Customs, p. 41; Likkutei Sichos, Vol. 34, p. 45.

See Zohar II, 195b.

Yevamos 72a; in the original, eis ratzon.

Shmos 12:29.

Tamid 32b. See also the Alter Rebbe’s Hilchos Talmud Torah 4:8, and sources there.

Rashi on Tamid, loc. cit.

According to R. Yehudah HaNasi in Berachos 3b.

The beginning of the third watch is also called “the beginning of the watches” (ibid.).

The night (say from 6:00 p.m. to 6:00 a.m.) is divided into three watches of four hours each. Thus the beginning of the third watch is 2:00 a.m. This time, however, must be adjusted according to the principle of shaos zemaniyos, seasonal “hours.” To explain: The night is exactly twelve hours long only at the time of the spring and fall equinox, while at other times of year it is either longer or shorter. A shaah zemanis, seasonal “hour,” is one-twelfth of the actual time from nightfall to daybreak.

Thus to arrive at the real equivalent of 2:00 a.m. on any particular night (such as a northern winter’s night of 4:30 p.m. to 7:30 a.m.), one must first calculate the length of a shaah zemanis at that time of year by dividing that night’s 15 hours by twelve. The equivalent of 2:00 a.m. that night will be eight such “hours” (8 x 1 hr. 25 mins. = 10 hrs.) after nightfall (4:30 p.m. plus 10 hrs. = 2:30 a.m.).

As to the end of the third watch, the Alter Rebbe writes in Siddur Im Dach, p. 303 (citing Pri Etz Chayim), that for those who could not manage to recite Tikkun Chatzos earlier, it may be recited until daybreak.

Chagigah 12b.

Tehillim 42:9.

Zohar I, 136a; III, 13a.

Tehillim 134:1.

Reishis Chochmah, Shaar HaKedushah, ch. 7.

Berachos 60b, and Rashi there.

Cf. Rambam, Moreh Nevuchim III, sec. 52.

Yeshayahu 6:3. In Mahadura Kama 1:1 and elsewhere, the Alter Rebbe cites a different verse.

Rama 1:1; Moreh Nevuchim, loc. cit.; see also Tanya, ch. 42.

Tehillim 16:8; see the interpretation of this verse at the beginning of Tzavaas HaRivash.

Moreh Nevuchim, loc. cit.

Yirmeyahu 23:24.

On this paragraph, see Tanya, loc. cit.

Rabbeinu Yonah, Shaarei Teshuvah and Sefer HaYirah.

Sefer Chassidim, sec. 35.

Yeshayahu 59:2.

Seder HaYom, as cited in Magen Avraham, end of sec. 4, and in Eliyah Zuta, sec. 102.

The Rebbe Rayatz directed that when saying this, one should place one hand against the other, and lower the head. (See Sefer HaMaamarim 5710, p. 244; Sefer HaMinhagim — The Book of Chabad-Lubavitch Customs, p. 3.) Many chassidim understand this to mean that one should say Modeh Ani while lying on his side with his hands held palm to palm above his chest, inclined slightly toward his head, and with the head bent towards his hands. Others understand the beginning of the instruction to mean that one should place his left hand flat on his chest and place his right hand upon it.

See Hilchos Shemiras Guf VeNefesh, subsection 5. Gittin 70b states that a person who rises immediately after sleep is “closer to death than life”; by waiting the time it takes to recite this phrase, one avoids that danger.

The Rebbe points out in Inyanah shel Toras HaChassidus (translated as On the Essence of Chassidus; Kehot, N.Y., 1978) that the recitation of Modeh Ani was instituted after the Talmudic era. In Talmudic times, people recited the blessing that begins Elokai Neshamah (see sec. 6:7 below) immediately upon rising, because at that time they “were holy and could recite a blessing in purity immediately upon rising” (Rabbeinu Yonah, gloss to Berachos 60b).

In later and less spiritual generations this became impossible, for the Divine name (an integral element of the blessing) may not be mentioned while a spirit of impurity rests upon one’s hands. The recitation of Modeh Ani (which includes no Divine names) was thus instituted as an expression of gratitude that would — to some degree — compensate for the absence of Elokai Neshamah.

See 85:3 below.

The spiritual rationale underlying this ruling is clarified in Inyanah shel Toras HaChassidus. As the Rebbe explains there, Modeh Ani emanates from a level within a Jew’s soul that cannot be affected by ritual impurity.

The conclusion of sec. 4 is not extant, but see Mahadura Kama 4:3.

Rabbeinu Yonah on Berachos, ch. 2. See also 85:1 below.

Cf. Zohar I, 72a.

Amos 4:12.

Berachos 60b.

See: Rambam, Hilchos Tefillah 3:3, 4:1; Rosh (on Berachos, ch. 9), sec. 23.

Responsa of Rashba, Part I, sec. 153; Shulchan Aruch 4:23.

I.e., as the Alter Rebbe writes in his Siddur, the parts of the body which are usually covered (see 92:7).

Rama 47:13.

Shabbos 109a.

Rashi on Yoma 77b.

In the Introduction, p. 10b, and in Parshas Vayeishev, p. 184b.

I, 53b; et al.

Sources based on Zohar I, 10b. Eshel Avraham 4:1 writes that one should not step down onto the floor before washing Netilas Yadayim. On this practice, see Likkutei Sippurim by R. Chaim Mordechai Perlow, p. 287.

When the closest place to wash is more than four cubits from one’s bed, Ketzos HaShulchan 2:1 counsels walking less than four cubits at a time until one reaches it.

Sources based on the Zohar; Shelah, Tractate Chullin.

After mentioning this leniency in Piskei HaSiddur (s.v. Lefi), the Alter Rebbe adds that in the meantime “one should be careful not to touch his eyes, ears, [or other organs, etc.], and most certainly not to touch any food or drink, in order not to render them impure.”

I.e., although the time for midnight will fluctuate slightly throughout the year, the manner in which that hour is determined — finding midday by dividing the time between sunrise and sunset, and then taking that same hour at night — remains the same throughout the year. (The Alter Rebbe’s sources here include responsa that cite Rashi on Eruvin 56a.)

I.e., there is no difficulty in midnight being a time of Divine favor in both New York and Jerusalem, even though there is a seven-hour difference between them. (The Alter Rebbe’s sources here are mainly based on the Zohar.)

This statement provides an example of the cases in which the Alter Rebbe revised his ruling in Mahadura Basra to conform with the ruling of the Kabbalists, even though according to the accepted understanding of the Talmud one might rule otherwise.

To explain: In Hilchos Yom-Tov 496:8, the Alter Rebbe rules that people from Eretz Yisrael who visit the Diaspora for a festival with the intent of later returning to Eretz Yisrael should not observe the second day of the festival (Yom-Tov Sheini shel Galuyos) as a holiday; i.e., they must recite the weekday prayers and put on tefillin. Although they may not perform forbidden labors, that is only because this might lead to a dispute if they were seen by the local residents. This ruling is also rendered by most later halachic authorities.

The rationale: Being an inhabitant of Eretz Yisrael, such an individual is required to observe the festival as it is observed in his home. True, he must take precautions not to cause strife in the locale in which he is found during the festival — but for him, its second day is not a holy day.

In his ruling here in Mahadura Basra the Alter Rebbe adopts a new position (though this is also reflected in the responsa of certain Geonim in the post-Talmudic period): a festival is celebrated for two days in the Diaspora, not because of a technical reason, but because at that time its distinctive spiritual light is diffused. The place of a person’s origin is thus of no significance. Since on the festival he is located in a place in which its distinctive light is diffused for two days, he must observe it appropriately.

R. Avraham David Lavut, the Rebbe’s great-greatgrandfather, urges (in Shaar HaKollel 1:2) that the later ruling — of Mahadura Basra — should be followed. In support of this position he cites sources in the literature of Chassidus (Likkutei Torah on Shemini Atzeres, p. 92c; Toras Chayim on Shmos, p. 349b).

Nevertheless, it was not until recently that the overwhelming majority of Chabad Rabbinic authorities would rule according to this understanding. Indeed, even within the Rebbe’s correspondence we find passages which follow the Alter Rebbe’s initial conception. (See letters in Igros Kodesh, Vol. 4, p. 244, dating from 5711 (1951), and Vol. 7, p. 168, dating from 5713 (1953).) However, the last extant letter by the Rebbe on this subject states: “Our custom in fact — and this is straightforward — is that one should conduct himself according to local practice.” (The letter is dated 24 Nissan, 5718 (1958), and appears in Igros Kodesh, Vol. 17, p. 46.)

These are not extant, since only the first four sections of Mahadura Basra were ever published.

Tur; Beis Yosef.

Rama (Orach Chayim 1:5) states that though it is desirable for an individual to recite the Ten Commandments, they should not be recited communally.

Significantly, the Alter Rebbe’s Siddur includes the passage of the Akeidah, but neither the passage concerning the manna nor the Ten Commandments, though they are included in many other Siddurim.

In Likkutei Sichos, Vol. 26, p. 95ff., the Rebbe examines the differences in wording between the above passage and the parallel passage in Mahadura Kama 1:10 below.

Of these readings, the Alter Rebbe’s Siddur includes only the Biblical passage concerning the daily burnt-offering, as well as the Talmudic passage beginning Eizehu Mekoman which mentions all the offerings enumerated above.

A compilation first published in Venice, 1545, echoing the Biblical readings and prayers which accompanied the offering of sacrifices in the Beis HaMikdash; see Taanis 27a.

Hoshea 14:3.

Vayikra 7:37.

Menachos 110a.

I.e., Zevachim 5:1-8, which describes a variety of communal and individual offerings. In practice, the Alter Rebbe’s Siddur includes, in addition, readings from the Torah on the removal of the ashes from the Altar, on the daily burnt-offering, and on the incense-offering. It also includes a Talmudic passage concerning the incense-offering and another on the sequence of the daily priestly functions.

Kiddushin 40b.

4:2 and 4:4, where the Alter Rebbe encourages the study of the laws that apply to one’s day-to-day conduct.

Cf. Shelah, Maseches Taanis. See also Igros Kodesh (Letters) of the Rebbe, Vol. 24, p. 268.

Berachos 54b.

Tur and Shulchan Aruch 1:6.

Cf. the Alter Rebbe’s position in Mahadura Kama 1:14.

This passage appears in the Alter Rebbe’s Siddur after Mussaf.