Aruch HaShulchan by Rabbi Yechiel Michel Epstein ( 1829 – 1888 ) is a scholarly analysis of Halakha through the perspective of the major Rishonim.

The work follows the structure of the Tur and the Shulchan Aruch ; rules dealing with vows, agriculture, and ritual purity, are discussed in a second work known as Aruch HaShulchan he ' Atid.

* Aruch HaShulchan:

It is widely used as a reference and has mostly supplanted the Chayei Adam and the Aruch HaShulchan as the primary authority on Jewish daily living among Ashkenazi Jews, particularly those closely associated with haredi yeshivas.

* Aruch HaShulchan by Yechiel Michel Epstein-a contemporaneous work tracing the development of each halakha from the Talmud through the Rishonim and arriving at a psak supported by the Acharonim

* Aruch HaShulchan

Yechiel Michel Epstein ( 1829-1908 ), often called " the Aruch ha-Shulchan " ( after his main work, Aruch HaShulchan ), was a Rabbi and posek ( authority in Jewish law ) in Lithuania.

* Aruch HaShulchan a work of Halakha, which traces the origins of each law and custom to its source, states the view of the Rishonim and arrives at a psak ( decision )-often supported by ( and sometimes in disagreement with ) the Acharonim ;

* Aruch HaShulchan he ' Atid ( Laying the Table of the Future )-a parallel work to Arukh HaShulkhan summarising and analysing the laws that will apply in Messianic times ; this work became more relevant when Jewish farming communities were re-established in Israel, since many agricultural laws which apply only in Israel are covered in this work ;

The Aruch HaShulchan.

* A Collection of Studies on the Aruch HaShulchan, its author, and the history of its publication

# Redirect Aruch HaShulchan

* Aruch HaShulchan is available in a newly formatted, digital Hebrew version at Hebrew Wikisource ( over 600 chapters are currently available ).

In practical halakha the Lithuanians traditionally followed the Aruch HaShulchan, though today the " Lithuanian " yeshivas prefer the Mishnah Berurah, which is regarded as both more analytic and more accessible.

Aruch HaShulchan ( Hebrew: ערוך השולחן ) is a chapter-by-chapter restatement of the Shulchan Arukh ( the latter being the most influential codification of halakhah in the post-Talmudic era ).

The title " Aruch HaShulchan " (" the table is set ") is a clear allusion to the Shulchan Aruch (" the set table "), the authoritative work of halacha on which it draws.

In Aruch HaShulchan, Rabbi Epstein cites the source of each law as found in the Talmud and Maimonides, and states the halakhic decision as found in the Shulchan Aruch with the glosses of Rema.

These are further subdivided into paragraphs ( se ' ifim ), but the latter do not match in the three works ( the Tur has no official se ' ifim at all, and the se ' ifim of the Shulchan Aruch do not match that of Aruch HaShulchan ).

Besides the basic categories applied to the mitzvot in antiquity, during the medieval period Jewish law was classified by such works as Maimonides ' Mishneh Torah and Joseph Karo's Shulchan Aruch.

The Shulchan Aruch, together with its related commentaries, is considered by many to be the most authoritative compilation of halakha since the Talmud.

For guidance in practical application of Jewish law, the majority of Orthodox Jews appeal to the Shulchan Aruch (" Code of Jewish Law " composed in the 16th century by Rabbi Joseph Caro ) together with its surrounding commentaries.

* Ashkenazic Orthodox Jews have traditionally based most of their practices on the Rema, the gloss on the Shulchan Aruch by Rabbi Moses Isserles, reflecting differences between Ashkenazi and Sephardi custom.

* Traditional Baladi and Dor Daim ( Yemenite Jews ) base most of their practices on the Mishneh Torah, the compendium by Maimonides of halakha, written several centuries before the Shulchan Aruch.

* Spanish and Portuguese Jews consider the Shulchan Aruch as authoritative, but differ from other Sephardim by making less allowance for more recent authorities, in particular customs based on the Kabbalah.

This was discouraged by Rabbi David HaLevi Segal in his commentary to the Shulchan Aruch.

He is sometimes referred to as the Aruch la-Ner ( ערוך לנר ) because of his noteworthy publication by that same name.

The Shulchan Aruch ( and its forerunner, the Beit Yosef ) follow the same structure as Arba ' ah Turim by Rabbi Jacob ben Asher.

The first major gloss, ' Hagahot ' by " Rema " ( Moses Isserles ) was published shortly after the Shulchan Aruch appeared.

While these major commentaries enjoy widespread acceptance, some early editions of the Shulchan Aruch were self-published ( primarily in the late 17th and early 18th centuries ) with commentaries by various rabbis, although these commentaries never achieved significant recognition.

Similar works are Ba ' er Heitev and Sha ' arei Teshuvah / Pitchei Teshuvah ( usually published as commentaries in most editions of the Shulchan Aruch as well as Kitzur Shulchan Aruch ( by Rabbi Shlomo Ganzfried of Hungary ).

The Mishna Berura, the main work of halakha by Rabbi Yisrael Meir Kagan ( the " Chafetz Chaim ") is a collation of the opinions of later authorities on the Orach Chayim section of the Shulchan Aruch.

He is also known as the Baal HaTanya, " Master of the Tanya ", and by a variety of other names including Shneur Zalman Baruchovitch, Baruchovitch being the Russian patronymic from his father Baruch, by the acronym RaZaSh, " Rabbi Za-Sh -", by the title Baal HaTanya ve-haShulchan Aruch, " Master of the Tanya and the Shulchan Aruch, as the Alter Rebbe (" Old Rebbe " in Yiddish ), Admor HaZaken (" Old Rebbe " in Hebrew ), Rabbeinu HaZokein, Rabbeinu HaGodol, " our great rabbi ", the GRaZ, and Rav.

Rabbi Shneur Zalman is well known for the Shulchan Aruch HaRav, his version of the classic Shulkhan Arukh, an authoritative code of Jewish law and custom commissioned by Rabbi Dovber of Mezeritch and composed at the age of twenty.

The Shulchan Aruch HaRav is considered authoritative by other Hasidim, and citations to this work are many times found in non-Hasidic sources such as the Mishnah Berurah used by Lithuanian Jews and the Ben Ish Chai used by Sephardic Jews.

* The Beit Yosef, and the Shulchan Aruch of Rabbi Yosef Karo ( 1488 – 1575 ).

In writing the Shulchan Aruch, Rabbi Karo based his rulings on three authorities — Maimonides ( Rambam ), Asher ben Jehiel ( Rosh ), and Isaac Alfasi ( Rif ); he considered the Mordechai in inconclusive cases.

* The Shulchan Aruch HaRav of Rabbi Shneur Zalman of Liadi ( c. 1800 ) was an attempt to recodify the law as it stood at that time — incorporating commentaries on the Shulchan Aruch, and subsequent responsa — and thus stating the decided halakha, as well as the underlying reasoning.

The Mishnah Berurah of Rabbi Yisroel Meir ha-Kohen, ( the " Chofetz Chaim ", Poland, 1838 – 1933 ) is a commentary on the " Orach Chayim " section of the Shulchan Aruch, discussing the application of each Halakha in light of all subsequent Acharonic decisions.

The Kitzur Shulchan Aruch of Rabbi Shlomo Ganzfried ( Hungary 1804 – 1886 ), based on the very strict Hungarian customs of the 19th century, became immensely popular after its publication due to its simplicity.

Rabbi Shneur Zalman of Liadi wrote a Shulchan Aruch at the behest of the Hasidic leader, Rabbi Dovber of Mezeritch.

* Historical background on when Rabbi Karo wrote the Shulchan Aruch and why from the 1906 public domain Jewish Encyclopedia.

The elite group of holy disciples, the " Chevraya Kaddisha " (" Holy Society "), included Rabbi Aharon of Karlin, Rabbi Menachem Mendel of Vitebsk, the brothers Rabbi Elimelech of Lizhensk and Rabbi Zusha of Hanipol, the brothers Rabbi Shmelka ( later Chief Rabbi of Nikolsburg ) and Rabbi Pinchas Horowitz ( later Chief Rabbi of Frankfurt-am-Main and author of profound Talmudic commentaries ), and Rabbi Shneur Zalman of Liadi ( author of the Tanya, and by instructions of his master, author of an updated version of the Shulchan Aruch Code of Jewish Law for the new movement ).