Chapter 6: The Wedding Day

Fasting on the Day of the Wedding

131. The wedding day is considered a personal Yom Kippur1 and therefore the chosson and kallah fast on this day.2 Chazal say that a chosson on the day of his chuppah is forgiven for all of his sins3 and therefore, there needs to be great introspection, regret over the misdoings of the past, firm resolutions for the future, and one must beseech mercy from Hashem on this day.4 It is praiseworthy to cry during this fast.5

132. It is permitted for the chosson and kallah to brush their teeth or use mouthwash.6

133. If the chuppah is held during the day, it is not necessary for the chosson and kallah to complete the fast. They may break their fast after the chuppah in the Yichud room.7

134. The Previous Rebbe would fast on the day of his daughters’ weddings.8

135. The chosson and kallah do not fast if the wedding is on Rosh Chodesh,9 however they should fast the day before.10 The chosson and kallah do not fast if the wedding is on Chanukah,11 Purim, Shushan Purim, Isru Chag, 15th Av or 15th Shvat.12

The Wedding Day

136. The chosson and kallah should say Tehillim on the wedding day.13

137. The chosson should immerse in a Mikvah.14

138. Tachanun is not recited in Shul if a chosson is present.15 If the chosson is in Shul on a day the Torah is read, he should be called up for an Aliyah.16

139. The Rebbe’s father Rabbi Levi Yitzchok Schneerson instructed the Rebbe that after midday on the day of his wedding he should learn Ch. 25 of Tanya with great Kavanah and immediately afterwards he should pray Minchah with Al Chet with great Kavanah.17

140. At Minchah, the chosson should say Al Chet at the end of the Amidah.18 If fasting, the chosson (and kallah) should include the Tefillah of Aneinu in the berachoh ofShema Koleinu.19 He should also wear a Gartel.20 The Rebbe would give his personal Siddur to chassanim on the day of their wedding from which they would pray Minchah.

141. If possible, one should visit the Ohel21on the day of the weddingand pray that the wedding and married life be successful and blessed with good health, children who keep Torah and mitzvos, and good parnassah. Arrangements should be made to ensure that the chosson and the kallah should not go there at the same time.22

142. Thechosson and kallah should give extra Tzedakah on the morning of the wedding day in honor of the wedding to merit success on that day and throughout their entire life.23

143. The parents, grandparents, family, mentors, shadchanim and friends of the chosson and kallah should also give extra Tzedakah on the wedding day so that the wedding be in a good and auspicious hour.24

The Rav

144. The Rav “Mesader Kiddushin” should be G‑d fearing and well versed in all the pertinent halachos of writing a Kesubah and Kiddushin.25 It is up to the Rav to ascertain that all aspects of the wedding are conducted according to halachah. This includes the appointment of kosher witnesses for Tenaim, Kesubah and Kiddushin, the correct writing and text used for Tenaim and Kesubah, and the correct order of the wedding ceremony.

145. The side of the kallah is to appoint the Rav Mesader Kiddushin.26

The Witnesses

146. The witnesses used for the signing of the Tenaim, Kesubah and to witness theKiddushin must not be related to each other, or to the chosson and kallah, and must also be kosher witnesses in all respects.27

147. The following is a list of disqualifications because they are considered to be related as family: a) father or the mother’s husband, b) grandfather, great-grandfather or grandmother’s husband, c) son, d) daughter’s husband, e) grandson, great-grandson, granddaughter’s husband, f) brother, g) brother-in-law, h) uncles, great-uncles, aunt’s husbands, i) cousins, cousin’s husbands, j) nephews or niece’s husbands , from either a bother or sister, as well as their children (i.e. grandnephews or grandnieces).

The Kabbolas Ponim — Reception

148. It is customary to make a reception — Kabbolas Ponim for the chosson before the chuppah. The chosson should sit at the head of the table and refreshments be placed on the table. Arrangements should be made that there are separate rooms for the Kabbolas Ponim of the chosson and the bedeken of the kallah. Care should be taken that the chosson and kallah should not meet until the moment of bedeken.

149. At the Rebbe’s wedding, the Previous Rebbe instructed that the “spiritual part” of the wedding be in the Yeshivah and the meal be in a hall. Therefore the Kabbolas Ponim was in one of the rooms of the Yeshivah, the chuppah was outside in the Yeshivah courtyard, and the Yichud room in the Yeshivah. The wedding meal was in a hall.28 In the invitation it was written that the chuppah was to be at 5:00 p.m. Although the actual chuppah started later at night however the Kabbolas Ponim was actually at 5:00 p.m.29 At the Kabbolas Ponim, the Previous Rebbe instructed that a niggun of each of the Rebbeim be sung, and before the niggun the Rebbe introduced each niggun by saying, “this is the niggun of the Alter Rebbe, the Mitteler Rebbe, etc.” At the Kabbolas Ponim refreshments were served, and those present said Lechaim. On the instruction of the Previous Rebbe, the mechutonim did not say Lechaim.30

150. After the reading of the Tenaim and breaking of the plate (see next section), the chosson should say the maamar Lecha Dodi 5689 (or Lecha Dodi 5714).31

151. It is incorrect to interrupt the chosson whilst saying the maamar, and in those places that have such a minhag, first the chosson should say the maamar in its entirety and then start again and then be interrupted with a niggun.32

The Tenaim

152. The Chabad custom is to write the Tenaim on the wedding day,33 and this is overseen by the Rav Mesader Kiddushin.

153. There is a standard text that we use for the Tenaim.34

154. The following people are required for the writing of the Tenaim: the father (or representative) of the chosson, the father (or representative) of the kallah, two guarantors,35 two witnesses and the chosson. The names of the representatives, chosson, kallah, guarantors, date and place should be filled in. The two witnesses then make a kinyan with the representatives, guarantors, chosson and kallah (or her representative)36. After the kinyanim have been made, the word Vekanina is filled in. After the witnesses have read over the Tenaim, they sign their names together with their respective father’s names (and some add their family names), ending with the word Ed. The kinyanim are made as previously described in the section of the Vort.

155. At the Kabbolas Ponim, someone is honored to read the Tenaim37 in the presence of the mothers of thechosson and kallah (or their escorts), after which the custom is to break an earthenware plate by the mothers (or the escorts). When the plate is broken all exclaim Mazal Tov!

The Kesubah — Wedding Contract

156. A Kesubah is a wedding contract in which the chosson obligates himself to support his wife and fulfill all the Torah obligations he has to her. The chosson must be made aware of the content of the Kesubah before it is signed.38

157. Before the chuppah the Rav must prepare the Kesubah. At the Rebbe’s wedding, the Kesubah was written on the day of the wedding (much before the chuppah) and the Kabbolas Kinyan and signature of the witnesses were all done by day. The chuppah itself was held after nightfall and all that was done at the chuppah was the reading and handing over of the Kesubah from the chosson to the kallah.39

158. Often today, the Rav will use a printed Kesubah in which one needs to fill in the missing information. The Rav must ensure that these details are filled in correctly. (If the Kesubah has been especially written by a scribe, the Rav must ensure that the scribe has written it correctly).

159. The Rav must explain the content of the Kesubah to the chosson, and then the chosson should make a kinyan and accept the obligations of the Kesubah. This kinyan is made by one of the witnesses giving the chosson a garment (such as a handkerchief/cloth napkin/Yarmulka that measures at least 3 fingers x 3 fingers that belongs to one of the witnesses — see section on Vort). The chosson takes the garment and raises it, thereby obligating himself in all the obligations of the Kesubah.

160. The kinyan itself must be done in front of the two witnesses. After the chosson makes the kinyan, the word Vekanina is filled in, and then the witnesses sign their names including their father’s names (and some add the family name) ending with the word Ed.

Shushvinin — Escorts

161. The chosson and kallah are escorted to the chuppah by shushvinin — escorts. The idea behind this is that the new couple needs help and support to overcome any inhibitions they may have in the move from being single to being married. They therefore need (senior) friends to support them in this move. It is for this reason that the shushvinin are a married couple, since they are an example to the chosson and kallah of someone who has made that transition.40

162. The custom is to take two married couples as shushvinin — one couple from the chosson’s side and the other from the side of the kallah.41

163. Where both parents of the chosson and kallah are present, the custom is that both the fathers are the shushvinin for the chosson and both mothers the shushvinin of the kallah.42

164. Where not all are present, then both sides should agree on which married couple theshushvinin should be, and it is best that the chosson and kallah not mix in to their decision.43

165. In a case where the father and the mother of either the chosson or kallah are divorced or remarried, then another married couple should lead the chosson and kallah under the chuppah and the parents may then join in on circling the chosson.44

166. In a case where the mother of either the chosson or kallah is pregnant, then an additional married couple should be taken to circle the chosson under the chuppah.45

Bedekin — Veiling of the Bride

167. It is customary to prepare a special room with a special seat for the kallah. (When both receptions are held in the same hall, a mechitzah should be placed to separate the two areas.) There the kallah awaits thechosson to come from the Kabbolas Ponim to the Bedekin. After the Kabbolas Ponim, the chosson is lead to the Bedekin escorted by his shushvinin and followed by the distinguished guests while singing the Alter Rebbe’s niggun of the daled bovos.46 The chosson places the veil over the head of the kallah so that it covers her face.47 The parents and grandparents then bless thekallah,48 after which the chosson is led away to prepare for the chuppah.49

168. The Rebbetzin Chaya Mushka related that her veil — “Dek Tuch” was quite thick, so much so that it was difficult for her to see on the way to the chuppah.50

In Preparation for the Chuppah

169. After the Kabbolas Ponim the chosson prepares for the chuppah in the following way.

170. The custom is that the chosson should wear a Kittel.51 The Kittel is worn over a silk Kapote52 but under a coat.53 If possible one should wear a Kittel that was made from a garment from one of the Rebbeim.54

171. The chosson should wear a Gartel.55 The custom is that the shushvinin dress the chosson with the Kittel, Gartel and coat. At the Rebbe’s wedding, the Previous Rebbe put the Gartel on the chosson (the Rebbe).56

172. All the clothes that the chosson wears at the chuppah should be new.57

173. The custom is to untie all knots on the garments of the chosson — such as his shoelaces and tie,58 and he should have nothing in his pockets.59 Therefore it is advisable that the ring used for kiddushin should be held by one of the relatives/friends who will be able to produce it under the chuppah.

174. Some have the custom that after putting on the Kittel and Gartel, both fathers (and grandfathers) bless the chosson.

175. The kallah must not have any other rings on her fingers for the chuppah nor should she wear gloves or any other jewelry.

176. If the kallah is a niddah, the chosson should be informed before the chuppah.60

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Chapter 5: The Oifruf

Chapter 7: The Chuppah

Footnotes

As is well known the connection between a wedding and Yom Kippur — as stated in the Talmud end of Tractate Taanis that the daughters of Israel would go out on Yom Kippur etc.

Three reasons are offered for this fast; a) as an atonement, b) so that thekiddushin may be done with a clear mind, c) for there is no Kesubah without some dispute and this fast takes away any ill causes of the dispute — seeSicha of Shabbos Korach 5718.

A chosson or kallah who find fasting extremely difficult and fear they will not be well at the time of the chuppah need not fast. They should however only eat minimally and certainly not drink any intoxicating beverages — Aruch HaShulchan Even HoEzer 62:21.

See Shulchan Aruch Even HoEzer 61:1, Magen Avraham Orach Chaim 573. This also includes the sins of Chatas Neurim which cause the Golus and holds up the Geulah — Sicha 20th Av, 5714, Toras Menachem Vol. 12 p. 153.

Mekadesh Yisroel p. 56.

Likkutei Levi Yitzchok Igros Kodesh p. 207.

Nitei Gavriel Nisuin Vol. 1 6:13.

Sefer HaMinhagim p. 76. If the chuppah is delayed until long after nightfall, then if the chosson and kallah feel the need, they may break their fast after nightfall, however they should not drink any intoxicating beverage — Kitzur Shulchan Aruch 146.

Toras Menachem Vol. 23 p. 112: “The Previous Rebbe fasted on the day of his daughters’ weddings. There will be those who will interpret this to mean that I wish to introduce the custom that parents should also fast on the day of their children’s chuppah. I therefore wish to explain that this is not my intent, rather I wanted to explain the custom of the Rebbe who was a neshamah klolis and beautified mitzvos in many ways, and there is no purpose to merely mimic the Rebbe. If one wishes to emulate the ways of the Rebbe then one should start to do so in other areas of his service and beautification of mitzvos and not to begin with fasting. Nevertheless one may give Tzedakah instead of the fast.

In Toras Menachem Vol. 2 p. 252: “The Previous Rebbe fasted on the day of his daughters’ weddings and he used to complete the fast (see Magen Avraham Orach Chaim 573). At the wedding of his youngest daughter (Rebbetzin Shaina who was married to Rabbi Menachem Mendel Hakohen Horenstein on Tuesday, 10th Sivan 1932 in Landvarov, Poland) the chuppah was very late due to the late arrival of one of the guests (Rabbi Chaim Ozer Grodzensky) and nevertheless the Rebbe fasted until after the chuppah.” See also Toras Menachem Vol. 12 p. 154, Vol. 23 p. 111. However see Reshimas Hayoman p. 239.

An exception is Rosh Chodesh Nissan when the chosson and kallah do fast even on Rosh Chodesh — see Rama Orach Chaim 573:1.

10.

Igros Kodesh Vol. 22 p. 152. See Hiskashrus 643 if this applies to any day upon which one does not fast or specifically to Rosh Chodesh.

See Kfar Chabad 1122 that the Previous Rebbe once instructed a chosson whose wedding was on a day that one does not fast that he should drink something in the morning and then until after the chuppah he should not eat or drink — fasting one should not fast, however neither should one eat or drink. See also Hanissuin Kehilchosom 18:16 who states that the chosson should eat minimally.

See Toras Menachem Vol. 2 p. 249 as regards a wedding on Purim Katan. See also Encyclopedia Talmudis entry of chosson and kallah section 2 and Igros Kodesh Vol. 18 p. 322.

11.

See Igros Kodesh Rayatz Vol. 17 p. 394, a case where the wedding was on Chanukah and the Rebbe instructed them to fast on Friday Erev Shabbos 22nd Kislev. (The reason he didn’t instruct them to fast on Sunday 24th Kislev — see Divrei Nechemia Hashlomo to the Alter Rebbe’s Shulchan Aruch 670:6-7, and in the new Kehot edition Vol. 4 p. 486 — that according to many Poskim one should not fast on the eve of Chanukah. As regards fasting on a Friday, see Alter Rebbe’s Shulchan Aruch 249:12 — and perhaps the fasting before a chuppah may be considered on par with a Yortzeit.)

12.

See Magen Avraham Orach Chaim 573:1, Alter Rebbe’s Shulchan Aruch 429:17, 494:19. As regards Lag B’Omer there are different opinions and a Rav should be consulted.

13.

The Previous Rebbe instructed his daughter Shaina to say many chapters ofTehillim on the wedding day — see Reshimas Hayoman p. 239. We don’t know which chapters he told her to recite and therefore if possible, thekallah should say the entire Tehillim — Sefer HaMinhagim p. 75.

See Kfar Chabad 1122 that the idea is that they should constantly engage in saying Tehillim and even if they finish the entire sefer, they should start again. See also Siddur Kiddushin Venisuin (Kehot/Farkash) p. 35.

The parents of the chosson and kallah should also say at least one chapter of Tehillim in the merit of the chosson and kallah — Yechidus 25th Tishrei 5747 (Hisvaaduyos 5747 Vol. 1 p. 419).

14.

See Likkutei Levi Yitzchok Igros Kodesh p. 206 for the Kavanos according to Kabbalah.

15.

There are different halachic opinions as to whether Tachanun should be recited in Shul during Shacharis in the presence of a chosson whose wedding is later that day. Rabbi Zalman Shimon Dworkin ruled that it not be said, relying on the opinion quoted in the Hashlomo Divrei Nechemia 131:6.

16.

Magen Avraham 282 (end), Biur Halachah 136.

17.

Ibid.

18.

Pischei Teshuvah Even HoEzer 61:9, Siddur Derech HaChaim 223:2. ThisVidui is recited even on Rosh Chodesh or on any other day that Tachanun is not said — Pischei Teshuvah ibid.

19.

Hanissuin Kehilchosom 18:15.

20.

Sefer HaMinhagim p. 67. See Igros Kodesh Vol. 10 p. 393. Even if the chuppah is on Friday, the chosson should say Al Chet — an instruction of the Previous Rebbe to Rabbi Hodakov — Hiskashrus 645.

21.

Mekadesh Yisroel p. 175.

22.

Mekadesh Yisroel ibid.

23.

Hisvaaduyos 5744 Vol. 4 p. 2242, 5746 Vol. 4 p. 85. Extra Tzedakah should also be given before minchah — Yechidus 17th Adar 5743.

24.

Hisvaaduyos 5750 Vol. 3 p. 113, Vol. 2 p. 29, 5746 Vol. 2 p. 488.

25.

In fact a rabbi who is not well versed in all the laws of Gittin andKiddushin should not be mesader kiddushin. Many serious problems can arise if the rabbi presiding over the wedding is not adequately familiar with those laws.

26.

Mekadesh Yisroel p. 78, 227. The rights of Siddur Kiddushin in a town belong to the Mara D’asra — the paid and appointed Rav of the town. Consequently if the family wish another Rav to be mesader kiddushin permission must be requested from the Mara D’asra — see Hanissuin Kehilchosom 18:21.

27.

The criteria for kosher witnesses are discussed in Shulchan Aruch Choshen Mishpat 33,34 and the Rav must be familiar with these laws — see Hanissuin Kehilchosom 18:22.

28.

Toras Menachem Vol. 10 p. 200.

29.

Ibid. P. 199.

30.

See Reshimas Hayoman p. 239, Kfar Chabad 611, 616.

31.

If the chosson is unable to say the maamar then it should be said by one of the mechutonim — Sefer HaMinhagim p. 67. In Toras Menachem Vol. 8 p. 216, the Rebbe said: “At my wedding, before the Previous Rebbe started saying the maamar Lecha Dodi, he said; “It is well known that at a wedding the souls of the fathers come from the World of Truth, going back three generations — and this is by every Jew — however there are occasions (by Rebbeim) when even more than three generations of past souls are present. And as an invitation to the souls of these Tzaddikim to participate in the wedding, a maamar chassidus will now be said of which a portion of it is from the Alter Rebbe, a part from the Mitteler Rebbe, a part from the Tzemach Tzedek, and a part from the son of the Tzemach Tzedek (the Rebbe Maharash) the great-grandfather of the kallah, a part from the son of the Tzemach Tzedek, (Reb Boruch Sholom the firstborn son of the Tzemach Tzedek) the great grandfather of the chosson, and a part from the Rebbe Rashab, the grandfather of the kallah.” Certainly in the maamar there was something from the Previous Rebbe himself although he did not state this explicitly. And even though he did not need to invite himself since he was there, nevertheless the order is that all influences are drawn down through the channel of Torah. And since we walk in the ways of the Previous Rebbe, it is correct that at every wedding of Anash (who are connected to the Rebbe) that before the chuppah the chosson or another present should say the maamar Lecha Dodi which as aforementioned has a part from all the Rebbeim — and this will be an invitation to the souls of all the Rebbeim to participate in the wedding.

Tzaddikim are compared to their Creator (Midrash Rus Rabbah 4:3). Just like Hashem put His essence in the Torah as it says (Shabbos 105a) “I put my soul in writing”, so too by Tzaddikim and our Rebbeim, they put themselves in their maamarim of chassidus, and therefore by saying a maamar chassidus which contains Torah from all the Rebbeim — this creates an invitation to all their souls to participate, and instead of putting together a maamar which has a part from all the Rebbeim, it would be best to repeat the maamar Lecha Dodi. (One could actually say the maamar Samach Tesamach 5657 — the maamar which was said by the Rebbe Rashab by the wedding of the Previous Rebbe) which also has something from all the Rebbeim however it is a long maamar and if repeated those present may fall asleep or leave, so best say the maamar Lecha Dodi which is much shorter. And although there are other maamarim that the Previous Rebbe said at other weddings, he knew the connection of the maamar to all the Rebbeim, but we don’t need to look for other maamarim as we have this one.

Following this reasoning, some wish to say the maamar Lecha Dodi 5714 which is a maamar of the Rebbe (and also mentions all the other Rebbeim) and hence inviting the Rebbe.

As regards the participation of the Rebbe at the wedding, Rabbi Shmuel Zalmanov once wrote to the Rebbe asking him to edit something he had written. The Rebbe replied that he could not do so because there was a wedding scheduled for that evening (this was a time when the Rebbe was no longer mesader kiddushin for people.) Rabbi Zalmanov asked; “But the Rebbe is no longer mesader kiddushin?” The Rebbe replied, “When one no longer participates physically, then one is even more busy with the matter.”

32.

Igros Kodesh Vol. 17 p. 98, Kfar Chabad 479. In Igros Kodesh Vol. 15 p. 401 the Rebbe instructed that if the chosson was interrupted he should finish the maamar on a different occasion within the month of the wedding.

33.

Igros Kodesh Vol. 7 p. 19.

34.

See Igros Kodesh Vol. 13 p. 134 — that this is a text that was used by the Tzemach Tzedek. In general this text should not be changed. However, if one of the sides insists on changing something, then as long as it does not appertain to a matter of Yiras Shomayim, then one need not be stubborn and a change can be made. Nevertheless one needs to investigate as to why the standard text be changed — Igros Kodesh Vol. 15 p. 402. See at length the sefer Tenaim, Vort, Erusin, Nissuin by Rabbi S. D. Levin (Kehot).

35.

The guarantors may be related to each other or be relatives of the chosson and kallah or their representatives.

36.

In practice, when the Tenaim are written at the time of the Kabbolas Ponim, either the Rav can take the two witnesses to the room where the kallah is and make a kinyan with her, or the kallah can appoint a representative (such as her father) to make a kinyan on her behalf.

37.

There are some Roshei Teivos in the Tenaim which should be read as follows:

Rechash = Rav, Chazan, Shamash

Klaz = Kli Zemer

Mem Tzurad Tuk = Meeta Mutzaas, Tzeifim Urdidim, Tallis Vekittel

Betak= Betkias Kaf

Ubkagas = Ubkinyan agav sudar

38.

Rama Even HoEzer 66:13.

39.

In fact, halachically the Kesubah can be written a few days before the wedding — Toras Menachem Vol. 10 p. 199. See also Hanissuin Kehilchosom 11:31.

40.

Likkutei Sichos Vol. 22 p. 61.

41.

Sefer HaMinhagim p. 76.

42.

Ibid.

43.

Igros Kodesh Vol. 19 p. 412. On one occasion when the parents of the chosson were absent, a chosson asked the Rebbe who the shushvinin should be, and the Rebbe asked the chosson by whom he learns, i.e. who is his Rosh Yeshivah, and the Rebbe indicated that he should be the shushvinin — Mekadesh Yisroel p. 198. In one such instance — the Rosh Yeshivah did not have children and a chosson asked the Rebbe whether he may be the shushvinin, and the Rebbe instructed that two extra couples be taken as shushvinin, one on the side of the chosson and one on the side of the kallah — Mekadesh Yisroel p. 247.

44.

Sefer HaMinhagim p. 76.

45.

Likkutei Sichos Vol. 22 p. 58.

46.

Sefer HaMinhagim p. 76. It is not appropriate for Tznius reasons that bochurim join this part of the procession.

47.

See Rama Even HoEzer 31:2, Likkutei Torah Shir Hashirim 47:4.

48.

This is done in a similar way to the blessing parents give children on Erev Yom Kippur — Shulchan HoEzer Vol. 2 p. 25, 26.

49.

Mr. Benzion Hackner of London points out that in Igros Kodesh Rayatz Vol. 15 (5761 p. 361ff) which describes the Rebbe’s wedding, it appears that the Rebbe prepared for the chuppah before the bedeken and he went straight from the bedeken to the chuppah. However, in 770 (and other places) the preparations for the chuppah are made after the bedeken.

50.

Simchas Olom p. 76. She also related that her father, the Previous Rebbe instructed her that at the Bedekin the kallah should not be wearing any other covering on her head, and the very first covering would be the veil that her chosson puts on her at the time of Bedekin — ibid. See also Oholei Shem Vol. 9 p. 305, Tiferes Yehuda Kalman Vol. 2 p. 148ff., — when does the obligation to cover a woman’s hair begin. As regards wearing a sheitel for the bedekin and chuppah a Rav should be consulted.

51.

And on the first Yom Kippur after the wedding he should not wear a Kittel — Sefer HaMinhagim p. 67.

52.

Likkutei Levi Yitzchok Igros Kodesh p. 206. See also sicha of Isru Chag Sukkos 5711: “We need to introduce the custom that young men should wear “Zeidine Zupitzers” — silk Kapotes on Shabbos and Yomtov, and praised is the lot of one who does so.” The concept of wearing a silk garment is brought in a maamar of the Rebbe Rashab — see Sefer HaMaamarim 5662 p. 231, p. 247. Sefer HaMaamarim 5671, p. 328 (247), Sefer HaMaamarim 5672 Vol. 2 p. 872.

53.

Igros Kodesh Vol. 5 p. 87.

54.

Likkutei Levi Yitzchok Igros Kodesh p. 206 — there the Rebbe’s father writes that he had very much wanted that the Rebbe wear at his wedding a Gartel from the Tzemach Tzedek. However, due to the fact that he was unable to be at the wedding (since the wedding was in Warsaw and the Soviet authorities refused to permit the Rebbe’s father to come from Russia for his son’s wedding) and hence, the Rebbe was not able to wear the gartel, nevertheless, it was a correct thought which Hashem considers as actually done.

Today many chassanim wear one of the Rebbe’s shirts as a Kittel.

55.

Sefer HaMinhagim p. 67.

56.

The Previous Rebbe said that when he made that morning the blessing “Ozer Yisroel Bigvurah,” he had in mind to bind the chosson with the gartel.

57.

This was an instruction of the Previous Rebbe — see Kfar Chabad 1122.

58.

Sefer HaMinhagim p. 76.

59.

Ibid. See Reshimas Hayoman p. 240 that the chosson was told to remove his watch.

60.

Kitzur Shulchan Aruch 147:2.

By Nissan Dovid Dubov