“Blessed ... Creator of man.”

“Blessed ... Who created man in His image, in the image [of His] likeness [He fashioned] his form, and prepared an everlasting edifice for him from his own self. Blessed ... Creator of man.”


Why Man’s Creation Is Mentioned in Sheva Berachos

These two blessings speak of G‑d’s creations: The first, “Creator of man,” speaks of the creation of Adam, while the second — “and prepared an everlasting edifice for him from his own self — speaks of the creation of Chava.

What is the connection between the first blessing that speaks about the creation of man, and a wedding?

The connection of the second blessing to a wedding is clear, for the second blessing addresses itself to the creation of Chava, and only after Chava was created were Adam and Chava able to marry. However, what is the connection of the first blessing with a wedding, for the first blessing merely speaks about the creation of man in general. Just as we do not mention man’s creation during other Jewish life-cycle events, so, too, is its mention here seemingly out of place.

Rashi explains:1 “Since we bless G‑d for the second creation (the creation of the woman), so, too, was a blessing established for the first creation (the creation of man).” In other words, the first blessing is recited only in passing: since the second blessing, “an everlasting edifice,” mentions the creation of the woman (“and prepared an everlasting edifice for him from his own self”), therefore, as an aside, man’s creation is also mentioned.

This must be understood:2

The second blessing also mentions man’s creation: “…Who created man in His image.” Why is it necessary then to mention man’s creation again in a separate and distinct blessing?

We must also understand the text of the blessings:

The blessing “Creator of man” begins with “Blessed are You...” but does not conclude with “Blessed are You....” The second blessing, however, both begins and concludes with “Blessed are You....” Why the difference?3


Two Stages in Creation

We may say that the two blessings reflect two stages and dimensions in the creation of the couple and the formation of the home and family.

Our Sages inform us4 that Adam and Chava were first created as a single, two-sided entity — they were one single being who possessed the two faces of man and woman. They were then divided into two: Adam and Chava. In the words of the Midrash: “Two countenances were first created. Then came the second creation at which timethey were divided, and man and woman became two separate entities.”

Kabbalah and Chassidus5 explain that the same is true regarding the formation of the soul.

At first, the soul of husband and wife are one soul, one single spiritual entity. Later, the soul is split apart and forms two distinct spiritual entities, half of which clothes itself in the body of the man and half of which clothes itself in the body of the woman (as mentioned earlier on).

This is the inner meaning of the above two blessings:

The first blessing speaks about the couple as they are found above in the lofty, spiritual realms, where they are one entity and being sharing a single soul. The blessing therefore states “Creator of man” in the singular, signifying the singular being and unified existence of the couple.6

The second blessing speaks of the couple as they are in this world — divided into two unique creations, man and woman. That is why the creation of man and woman are mentioned separately in this blessing.


The Physical Reason They Were Created as One

Although the blessings are given to the couple as they already exist in this world, i.e., as two separate beings inhabiting two different bodies, we still recite the first blessing which reminds us of their source — when they were entirely one — for doing so will enable them to engender a complete and absolute degree of unity with each other.

Were they to have been sundered in their source as well, there could never be an absolute degree of unity between them, for it would always be apparent that they are two distinct entities that are attached to each other.

However, since they are truly one in their root and source even though they were already separated into two, they are still now able to return to their original state as well — to cleave and unite with each other in complete and total unity to the extent that it is impossible to distinguish that they were once divided into two.

Accordingly, the Zohar states:7 “When the two halves — i.e., the husband and wife — unite, they then become one body, and they are then called ‘one.’”


The Spiritual Reason They Were Created as One

The creation of husband and wife as one being and entity sharing a single soul in the spiritual realms also possesses a deeper meaning.

The couple’s Creator, G‑d, is One, as we say in our prayers: “You are Oneand Your name is One,”8 for which reason His chosen handiwork, the Jewish soul, is also one. The division of the soul into two only takes place at a later stage and at a lower level, when the soul descends into the world and becomes distant from its original feelings and awareness of G‑d’s Oneness. Only then does the division into two entities, man and woman, come about.

In other words, when the soul is in a state of “one,” it is then on the level of existing in close proximity to G‑d, Who is One. When the soul is sundered into two, it is distant from Him and from its original sensation of the One G‑d.

This is why the groom is called chassan in Hebrew, which means “to descend in level”9 because of the groom’s spiritual descent. Previously he was close to the One G‑d, and now he has fallen into this world, a physical world which is separate and spiritually insensitive to G‑d’s Oneness.10

Accordingly, the above two blessings, referring as they do to two entirely different stages of Creation, differ as well in the degree of G‑dliness to which they refer.

The first blessing, “Creator of man,” speaks of the level that is close to G‑d’s Oneness.11 At that stage, the couple is also one being. The second blessing, “and prepared [an everlasting edifice] for him from his own self,” speaks of the level that is far removed from feeling G‑d’s Oneness. At this stage, the couple has become two distinct entities as well.


Closing With a Blessing Serves as Protection

In light of the above, we will understand why the blessing “Creator of man” does not close with “Blessed are You...,” while the blessing “and prepared [an everlasting edifice] for him from his own self,” does conclude with “Blessed are You….”

When something is closed off, it is generally for one of two reasons: a) because the matter has concluded and come to a close; or b) there is a need to close something and secure it so as to protect it from a threat and to ward off danger. Both of these matters apply only to the second blessing and not to the first.

The first blessing refers to the soul as it exists on the spiritually superior level of “one,” prior to its descent into this world and its lower spiritual status while in a body.

At this loftier stage, the need for “closing” with a blessing is unnecessary, as: a) this is not yet the conclusion and closing of Creation. There is an additional stage yet to come, the stage where the soul is split into two; and b) this blessing need not be “closed” and protected from peril, as the soul finds itself near its source of the “one G‑d,” and here, danger from forces contrary to holiness do not exist.

The second blessing, however, speaks of the soul as it finds itself within this physical world, where it has already been sundered into two and vested within the material bodies of a man and woman.

Closing with a blessing is thus a twofold necessity, for: a) this stage of life is the closing and conclusion of Creation; and b) there is a need to “close up” and secure the personfrom peril — from the evil inclination — for the soul has vested itself in a physical body and distanced itself from feeling the “one G‑d,” and when one doesn’t feel his closeness to G‑d, the evil inclination can cause spiritual damage.


Unity and Plurality: Two Stages in Creation and in Torah

There are also two stages within Creation and within the Torah. First there is a level of unity and “oneness” and then division into a plurality and multitude of particular elements. . With regard to that which follows, see Sefer HaMaamarim Melukat, Vol. III, p. 163; Hisvaaduyos 5751, Vol. II, p. 249; Vol. III, p. 232, et al.

With regard to Creation, the mishnah states: 12 “The world was created by means of Ten Divine Utterances ... indeed, it could have been created by one utterance.” Chassidus explains13 that at the very beginning, Creation came about by means of but one Divine utterance, which then split into ten individual utterances.

With regard to Torah, the Ten Commandments were originally given in one utterance, as our Sages say:14 “G‑d originally said all the Ten Commandments in one utterance.” He then “repeated and expounded each [of the ten] utterances individually.” Additionally, with regard to the first two of the Ten Commandments, it is written in Tehillim,15 “G‑d spoke one; two did I hear,” i.e., G‑d gave the first two commandments in a manner of “one.”

This is most perplexing:16

If G‑d ultimately repeated each utterance separately, as it is impossible for a human ear to hear and a human mind to assimilate many utterances at once, why did He begin by first saying them all at once? The same is true with the world’s creation. Since G‑d created the world by means of Ten Divine Utterances, what was the purpose of His first having created it with one utterance?

However, since G‑d is “One,” all that initially emanates from Him does so in a manner of “one” as well. Division and separation only commence once the emanation descends and filters down into the world and man. Thus the Rebbe states:259 “Division is only from the perspective of the recipient, for from the perspective of the Blessed Giver, all are as one Command.”

This is expressed with regard to both Creation and Torah:

With regard to the world: The initial stage of Creation is of “one Divine utterance,” a stage and level where G‑d’s power and might is still felt. The second stage — the level of multiplicity in the “Ten Divine Utterances” — occurs when distance is created from the “one G‑d.” At this point, division and multiplicity occur, each being created according to its individual nature and its exclusive purpose.

With regard to the Torah: The initial and primary stage of the Torah is that of “one utterance,” for just as G‑d is One, so, too, is His Torah one. Subsequently, when Torah descended and was garbed in earthly matters, it divided into a multitude of details: “Ten Commandments.”17

The same holds true with husband and wife. Originally they were created as “one” — “Creator of [a single] man”; only later were they divided into two — “and prepared [Chava] for him from [Adam’s] own self.”


The Order of the First Three Blessings

In light of the above, we will understand the order of the first three blessings of the Sheva Berachos: “All was created for His honor”; “Creator of man”; “and [an everlasting edifice] prepared for him from his own self”:

Husband and wife are incapable of physically feeling their souls, as their physical and corporeal bodies conceal and obscure the “oneness” of their soul.

In order to remove the body’s concealment and provide bride and groom with a sensation of their soul (thereby enabling them to feel their true mutual soul connection — that they are both truly part of one single Divine soul), they are blessed with three blessings:

a) “All was created for His honor”: i.e., that bride and groom be aware that the entire world, materiality and corporeality included, were created by G‑d for the sake of His honor. Man’s purpose is to reveal that the entire world was thus created. In other words, man is to refine and purify the coarseness and physicality of his body and demonstrate that “everything,” including his physical body, was created “for His honor.”

b) “Creator of man”: Once a person becomes aware of how all his physical matters, including his physical body, are “for His honor,” he is also then able to recognize his inner spirituality and holiness — his Divine soul. This is the gist of the blessing “Creator of man,” which speaks of the spiritual source of bride and groom, both possessing and sharing one soul and who are, in fact, one individual and one spiritual entity.

c) “And prepared [an eternal edifice] for him from his own self”: The couple must realize that they possess one soul, not only above in their lofty spiritual source but here below as well, in this physical world. When they are two separate and distinct entities and their soul has been split in two, they are still capable of attaining a state of “oneness” and absolute unity. This means to say that bride and groom are capable of bringing Divine unity into this world of division, transforming their soul’s current division into its original lofty seamless state.

When these blessings will be realized in their lives, husband and wife will live truly happy and blessed lives, lives of tranquility and bliss. There will dwell in their midst true peace and harmony and they will merit to build “new worlds,” as the Midrash says:18 “Just as G‑d builds worlds, so, too, your father (Israel) builds worlds,” bearing children and grandchildren who occupy themselves in Torah and mitzvos.