Hiskashrus

The concept of hiskashrus (connection) between a chassid and his Rebbe is a fundamental principle in the life of a chassid, both in his divine service and in his material success. Our Rebbeim have elaborated on the greatness of hiskashrus and the ways in which a chassid can connect to his Rebbe.

Draft prepared by the Rebbe for a general letter that was intended to be sent to all Chabad Chassidim throughout the world, in which he warns that after a year has passed since the passing of the Rebbe Rayatz, "There is concern that the matter will become old, and the light and warmth of hiskashrus (connection) to our Nasi, to his Torah and to his instructions—which are all one—will gradually diminish, G-d forbid." And he emphasizes the need to renew the feeling of hiskashrus anew.

Hiskashrus to the Rebbe is expressed through feelings of love for the Rebbe and through self-nullification (bitul) to him.

Its Role in a Person's Divine Service

A person's divine service must be permeated with self-nullification to the Nasi HaDor (leader of the generation). This applies both to the soul's work in the world with the animal soul, and to the soul's own elevation in holiness from one level to another.

The soul's work in the world is the avodah of birur (refinement). Its purpose is to refine worldly matters which, on their own, are kelipah - they perceive themselves as separate entities from G-dliness. A person's work is to refine and sanctify the world by using worldly matters for the sake of Heaven, thereby penetrating the world's reality with the recognition that their entire existence is to fulfill G-d's will. However, this work requires the person to nullify himself to the Nasi HaDor, so that the refinement process can be done properly and completely. For the soul, which is inherently separate from the world, to be able to descend into the world without being overwhelmed, but rather to overcome and refine it, it must receive renewed powers that come through its self-nullification to the Nasi HaDor.

Furthermore, self-nullification to the Nasi HaDor brings completeness to the work of refinement. The perfect refinement is when all details in the world unite to become one single reality. Since each person has their own individual characteristics, even though all details in their life are united with the intention of "for the sake of Heaven," this is still not true unity because by nature one person is separate from another's characteristics. It is specifically through the self-nullification of the entire generation to the head of the generation that complete unification is achieved.

To further explain, the work of refinement itself consists of several levels: a person's refinement is only the beginning of the process and is called the "first refinement." This is because even when a person is nullified to G-dliness, since this work is done through him and he is a "created being," the level to which he elevates the world is still at the level of creation and not actual holiness. (In Chassidic terminology, this self-nullification is called "bitul hayesh" - nullification of existence - and has not yet reached "bitul b'metzius" - complete nullification of being.) Only after a person's work in refining the world comes the second stage - the "second refinement," which is the nullification achieved through divine revelation from above. This refinement can only be drawn down through a lofty soul that, even after descending to this world, still radiates with the divine light that transcends the world, and this revelation comes specifically through self-nullification to that soul.

In addition, self-nullification to the Nasi HaDor is also necessary for the soul's work in its own elevation from one level to another within holiness itself.

The Feeling of Hiskashrus

Raising Memories

Chassidim would customarily, in order to awaken in their hearts the feeling of hiskashrus and love for their Rebbe, visualize (meaning imagine) in their thoughts the periods and times when they were in the presence of their Rebbe:

"The custom of Chassidim and those connected in every generation, was to establish for themselves a special time to awaken feelings of love for their teacher and Rebbe - simply to love the Rebbe with a love that is felt in the heart like physical love for a wife and children... and in awakening the feeling of love they would visualize for themselves those times when they were in yechidus (private audience) or when they heard Chassidus or when they were at farbrengens (gatherings), so that in this way they would always remain connected." — Igros Kodesh of the Frierdiker Rebbe, Volume 6, page 353

The Frierdiker Rebbe instructed that such contemplation should be done at least once a year. During meals in the home of the Frierdiker Rebbe even after his histalkus (passing), a set of cutlery, plate, cup and challos would be placed at the Frierdiker Rebbe's place, and the seating arrangement of those present was the same as it had been during the Frierdiker Rebbe's lifetime. When the Rashag asked the Rebbe why they continued with this arrangement, the Rebbe replied that through this they would easily remember how things were during the Frierdiker Rebbe's lifetime and the things he said then.

The Alter Rebbe heard from his teacher the Maggid of Mezritch what the Maggid had heard from his teacher the Baal Shem Tov, the expression: "Vos gedenkstu?" (in Yiddish: "What do you remember?"). This saying became a common phrase among Chassidim, which they used as a term for the need to raise memories in order to awaken the feeling of hiskashrus through remembering the experiences that the Chassid had in the presence of the Rebbe.

Among the birthday customs, which were printed in the Hayom Yom from the words of the Frierdiker Rebbe, are "raising memories and contemplating them," with the intention being to remember a question that one asked the Rebbe in yechidus and the answer received at that time. In certain cases, the Rebbe instructed that this contemplation should last about fifteen minutes.

In a special record, the Frierdiker Rebbe describes the hiskashrus of the Temimim (Lubavitch yeshiva students) to the Rebbe:

"The general announcement that the coming of my father, the holy Rebbe, to his home for the Festival of Redemption was uncertain, made a strong impression on the members of the committee, and tears could be seen in the eyes of some. It is difficult to describe the connection of the Temimim students at that time to my father, the holy Rebbe, and the inner desire and longing to be in his company during the festival days, even if only to gaze upon his holy countenance, and especially to hear words coming from his holy mouth, and every movement entered the heart of each of them to remember and preserve it." — Introduction to Kuntres U'Maayan, page 15

Ways of Hiskashrus

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The way to hiskashrus is through several methods and forms. Throughout the years, our Rebbeim have addressed them extensively, with the most prominent guidance being from the Rebbe Rayatz in an excerpt from his letter brought in the Hayom Yom compiled by the Rebbe:

"To the one who asks what is his hiskashrus to me, since I do not know him personally... The true hiskashrus is through learning Torah, when he studies my Chassidic discourses, reads the sichos, and connects with my friends, Anash and the Temimim students, in their learning and farbrengens, and fulfills my request in saying Tehillim and keeping the set times for study, in this is the hiskashrus." — Hayom Yom, 24 Sivan

Chassidim have applied the Mishnah's statement about the three ways in which a husband can betroth a wife—which can be performed in three ways: "with (the acquisition of) money, with a document, and with intimate relations" (beginning of Tractate Kiddushin)—to the three actions done as part of the ways of hiskashrus: acquisition of money—giving ma'amad money, acquisition of document—writing to the Rebbe, and acquisition through intimate relations—coming to the Rebbe.

Learning the Rebbe's Torah

"Taste and see that learning Chassidus is generally a pleasant thing... You need to be passionate ('du darfst zich kochen') about learning Chassidus! Review a maamar of the Rebbe (Rashab) Nishmaso Eden, and from my father-in-law... - This is your Rebbe! Why aren't you occupied with his Torah?!" – Sichos Kodesh 5735, Vol. 1, p. 275

The main foundation of hiskashrus is learning the Rebbe's Torah, since during the learning a person connects and unites with the idea he is delving into, and since tzaddikim resemble their Creator and the Holy One, blessed be He, 'inserted Himself' into the Torah He gave to the Jewish people (as the Sages expound on the acronym of the word "Anochi" at the beginning of the Ten Commandments - "Ana Nafshi Kesavis Yehavis," I have written and given My soul), so too the Rebbe 'inserted himself' into his Torah.

The main learning should be the Torah of the Nasi of that generation, since his Torah contains the messages and ideas especially relevant to that generation. In the order of learning, priority should be given to parts related to the time period (the weekly Torah portion or holidays of the year) [source needed].

Writing to the Rebbe

Expanded article – Writing to the Rebbe

One of the ways of hiskashrus is writing to the Rebbe, where the Chassid writes a letter to the Rebbe reporting on his good deeds and good resolutions he has taken upon himself, experiences he has had, or requesting a blessing for himself or his acquaintances. Generally, writing is divided between writing a report or letter requesting a blessing, and writing a Pidyon Nefesh, which is written specifically on auspicious days and special times.

Traveling to the Rebbe

Expanded article – Traveling to the Rebbe

One of the ways of hiskashrus to the Rebbe is traveling to him, in order to reawaken the feeling of hiskashrus and to take strength for vitality and perseverance in divine service in the coming period.

Visualizing the Rebbe's Face

Expanded article – Visualizing the Rav's Face

One of the ways to awaken hiskashrus is "visualizing the Rav's face," by recalling the appearance of one's Rebbe's face as one merited to see it. The Rebbe instructed that even one who did not merit to see the face of the Rebbe Rayatz can do this after contemplating a photograph of his image.

Ma'amad Money

Expanded article – Ma'amad Money

One of the ways of hiskashrus is giving ma'amad money intended for the support of the Rebbe's family. The Rebbe Rayatz customarily, and after him the Rebbe continued this custom, would transfer most of the ma'amad money to the Merkos L'Inyonei Chinuch, Machne Israel, and Lishkas Chasha'in (one of the departments of Machne Israel).

Fulfilling His Instructions

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Recalling Memories of Our Rebbeim

The Rebbe Rayatz details three aspects in recalling the holy memories of our Rebbeim:

1. Thought - to set a time to remind oneself and recall in thought the holy moments with the Rebbe.
2. Speech - to recount these memories at farbrengens.
3. Action - to record them in writing.

Through recalling the memories in these three garments, one connects with the garments of thought, speech, and action of our Rebbeim.

Additional Practices

• Yechidus (private audience).
• Reciting the Rebbe's kapitel (chapter) - Among Chassidim, the custom was accepted that when reciting the daily Tehillim portion established by the Rebbe Rayatz to say after prayer, they add and recite the Tehillim chapter corresponding to the number of the Rebbe's years.
• Reciting the verse in Elokai Netzor - According to the segulah to recite before concluding the "Elokai Netzor" section at the end of the Shmoneh Esreh prayer a verse that begins and ends with the same letters as the beginning and end of the name of the one praying. Among Chassidim, it is customary to recite at that time the verses corresponding to the name of their Rebbe (verses for the Rebbe's name: "Meor einayim yesamach lev shmua tova tedashen etzem," "Mah tovu ohalecha Yaakov mishkenosecha Yisrael").
• Mentioning the Rebbe in Birkat Hamazon - When reciting the series of requests beginning with the word "Harachaman" in the last blessing of Birkat Hamazon, one can add any request one wants that begins with the word "Harachaman." As a result, Chassidim customarily say "Harachaman hu yevarech et Adoneinu Moreinu v'Rabbeinu."
• Imitating the Rebbe's practices - It is customary among Chassidim to imitate the practices and even the handwriting of their Rebbe, based on the halachic principle "since it came from the mouth of the Rav." However, there are customs that are the Rebbe's personal practices and are not instructions for the public.

See Also

• Ksav Hiskashrus
• Reciting the Rebbe's Chapter

Further Reading

• Kovetz Hiskashrus published by the World Agudat Talmidei HaTemimim.
• Or V'Chom HaHiskashrus, a compilation of all the Rebbe's talks on hiskashrus (bonding) and ways of hiskashrus. Vaad Talmidei HaTemimim, 5776 (2016).
• Hiskashrus L'Rebbe U'Dveikus B'Talmidei Chachamim, by Rabbi Moshe Kornwitz in 'Heichal Lubavitch' Beit Shemesh, Shevat 5781 (2021), page 96.
• Oy Rebbe, Masai Nisraeh, a collection of Chassidic stories about hiskashrus to the Rebbe, Kfar Chabad weekly 1863, page 63.
• Rabbi Yitzchak Arad, Madua Miskashrim L'Rebbe?, Kfar Chabad weekly 1893, page 75.
• A Yungerman Darf Folgen!, in the 'Chayei Rebbe' section, Kfar Chabad weekly edition 1912, page 46 ** • ** Chassidim, Mekusharim, Shaychim, edition 1993, page 42.
• HaTamim journal number 41, pages 82-95, 100-111.
• See also in Darkei HaChassidim by Rabbi Yoel Kahn about the hiskashrus of a chassid to the Rebbe.

External Links

• Ela Atah, Beis Moshiach supplement dealing with the topic of love and hiskashrus of chassidim to the Rebbe in the seventh generation, Tishrei 5774 (2013).
• HaNasi - Lev Kol K'hal Yisrael - Study booklets on the topic of hiskashrus: (a) HaChut HaMekasher ** • ** (b) Netzach Yisrael ** • ** (c) Taporo Da Plachu.
• Rabbi Laufer, Nitzutzei Rebbe - V'Halachta B'Drachav, emulating the Rebbe's conduct, in the Hiskashrus publication.
• Tenuas Tzaddik, 14 Kislev 5781 (2020).
• Menachem Mendel Bitton, Keitzad Miskashrim L'Rebbe?, precise analysis of the Rebbe's expressions regarding the ways of hiskashrus, Kovetz Hearos 'Tzorfat Paratzta' edition 64, page 32.