The Maamar Lecha Dodi, Recited by the Previous Rebbe at the Marriage of the Rebbe to the Previous Rebbe’s Daughter 14 Kislev, 5689

At the kabbalas panim reception that preceded the chuppah of the Rebbe and the Rebbetzin, the Rebbe Rayatz prefaced his delivery of the maamar with the following words:

“As is well known, the souls of the forebears of the bride and groom — from as far back as three generations, and in certain instances, from even further back — come from the World of Truth and are present when a Jewish wedding is celebrated. By way of invitation to the souls of the tzaddikim — our forebears, the Rebbeim of their respective generations — to attend the chuppah and bless the new couple, we will now deliver a maamar. Its teachings derive partly from the Alter Rebbe; partly from the Mitteler Rebbe; partly from my great-grandfather [the Tzemach Tzedek]; partly from my grandfather [the Rebbe Maharash], the great-grandfather of the bride; partly from the groom’s great-great-grandfather [R. Baruch Shalom, the eldest son of the Tzemach Tzedek]; and partly from my father, [the Rebbe Rashab,] the bride’s grandfather.

“Our Sages remind us:1 ‘Whoever cites a teaching in the name of its author should visualize that mentor standing before him.’”

And with those words, the Rebbe Rayatz proceeded to deliver the maamar before us.

The maamar, as well as the maamar that follows, was translated by Rabbi Eliyahu Touger and prepared for publication by the staff of Sichos In English. Though the translation carries no official authority, every effort has been made to ensure its accuracy.

For the benefit of those who are perhaps unfamiliar with the structure of a maamar, many implied links between concepts have been articulated and many terms have been explained. All bracketed phrases, both within the text and within the footnotes, are additions; all parenthetical phrases and unbracketed footnotes are part of the original text.


“Lecha Dodi Likras Kallah Pnei Shabbos Nekabelah”

“Come, my Beloved, to meet the Bride; let us welcome the Shabbos.” Behold, the Shabbos is called both bride and queen as in the expression “the Shabbos queen.” [The above metaphors are related to a wedding. In that context,] the groom is called a king, as mentioned in Pirkei deRabbi Eliezer:2 “A groom is like a king,” and the bride is called a queen.

[The concept also finds its parallel in the spiritual realms] as the Torah3 declares: “Let us make man in our image after our likeness.” Man below [on the earthly plane] reflects the form and image of the Higher Man, i.e., the heavenly Sefiros. [In that realm, the quality of] Z’eir Anpin of Atzilus — known by its initials as Z”A — [which corresponds to G‑d’s “emotional powers”] is called “the King” as explained concerning [the quotation from the Zohar4 ]: “The image of each and every soul stood before the holy King” i.e., Z”A of Atzilus. The Sefirah of Malchus — Royalty — is called “the Queen.”

The Zohar5 comments that “a king without a queen is neither a king, nor is he great.” The essential factor is the union of Z”uN — Z”A and Nukvah, [the kabbalistic term for Malchus. This is emphasized] by the Torah’s statement:6 “Male and female He created them. And G‑d blessed them...” [There, too, the blessing came to them, not to one alone.]

[To return to the concept of Shabbos.] The Shabbos must be received with joy, for it is the source of all blessings, both heavenly and earthly. [The Zohar states,7 ] “All the days are blessed from the Shabbos.” The same applies to a bride; she must also be greeted [with joy] for she is the source of all the blessings from Above.

The above expression, Lecha Dodi Likras Shabbos Pnei Shabbos Nekabelah, is used in the Kabbalas Shabbos prayers. Its source is the Talmud’s8 [description of how the Sages would prepare to greet the Shabbos]. R. Chaninah robed himself in nice clothing,9 stood at sunset on Shabbos eve, and exclaimed, “Come and let us go forth to welcome the Shabbos queen.” R. Yannai donned his robes (Shabbos clothing) on Shabbos eve and exclaimed, “Come, O bride; Come, O bride.” (Because of his great love for the Shabbos, he would refer to it as his bride.10 ) The Zohar11 [also emphasizes the relationship between a bride and Shabbos. It] declares: “On Shabbos, one must add from the mundane to the holy in all matters: in one’s eating, drinking, clothing, and reclining. One must prepare a pleasant sleeping chamber with embroidered covers and pillows from [the best of] all that is found in his house, just as one would prepare a marriage chamber for a bride. For behold, Shabbos is a queen and a bride.” Just as the Shabbos is the source of all blessings, similarly, the rejoicing of the groom and bride and the greeting of them is the source of blessing.

[The above can be explained in terms of a quotation from Yeshayahu12 :] “For upon all the glory shall there be a canopy.” [The word “all” implies at least] two aspects of honor: the honor of the groom and the honor of the bride. G‑d is [often referred to as] the groom and the Jewish people as His bride: as our Sages13 comment, “On the day of His wedding — the day of the giving of the Torah.” Honor refers to an encompassing light, [a revelation above our conscious powers]. The honor of the groom refers to G‑d’s great love for the Jewish people, as it is written:14 “I have loved you, said the L‑rd.” The honor of the bride refers to the great love of the Jewish people for G‑d, as it is written:15 “My soul longs, indeed it faints [for the courts of the L‑rd].” The marriage canopy represents a more general encompassment of the groom and bride.

[These spiritual qualities are mirrored in the marriage ceremony on the physical plane.] Many people come to greet the groom, proceeding afterwards, together with the groom, to greet the bride. Then the groom covers the bride with a veil and they go to the marriage canopy.

[Why is it necessary for the groom to cover the bride’s face?] In order for a mekabel (recipient) to ascend and approach the level of the mashpia16 (giver), it is first necessary for the mashpia to establish a connection, by connecting his external qualities with those of the recipient. Through this bond, the recipient can elevate herself and approach the level of the mashpia, enabling her to receive the inner qualities of the mashpia.

Synopsis: This chapter explains that a groom and a bride can be compared to the heavenly Sefiros, Z”A and Malchus. Greeting the bride is compared with receiving the Shabbos, which contains the blessings for all the days of the week. The honor of the groom refers to the love G‑d shows to the Jewish people. The honor of the bride refers to the love of the Jewish people for G‑d. The marriage canopy represents calling forth the Essence [of G‑d and facilitating His revelation ]. Before [going to] the marriage canopy, the groom covers the bride with a veil, thus establishing an external bond between the mashpia and the mekabel. [However, this external bond is intended to bring about] a deeper bond.


2.

The above concept can be clarified by referring to a story quoted by the Talmud. The Talmud17 relates how Rabbah would begin his classes with a humorous remark: “His students would laugh and after that, he sat in awe and commenced the lecture.” [Rabbah’s example demonstrates how] the mashpia has to open up his students, developing them to the point that they are able to learn from him. He must stimulate the students’ senses and faculties by beginning his lesson on a level to which the students can relate. Therefore, in order to make his students vessels, capable of receiving, Rabbah began his lesson with a humorous statement.

[Rabbah’s witticism cannot be regarded in an undignified sense. The concept of] humor here refers to the casual conversation of scholars. Although [as our Sages comment]:18 “Even the casual conversation of scholars demands study,” because it contains great wisdom and deep insights; nevertheless, it represents only the external aspects [of the sage’s potential]. The level of the casual conversation of a sage is commensurate with his essential powers; the greater the sage, the higher the level of his “casual conversation.” [In some cases,] truly profound concepts can be learned from them. Although [even then the sages’ “casual conversation”] is merely “withered leaves” [in comparison to his true potential]; nevertheless, they are essentials of wisdom, as the Talmud19 comments: “The statements of the sages are blessings, the statements of the sages are wealth, the statements of the sages heal.”

[The entire realm of “casual conversation” is included in the category] “the service of Torah.” Our Sages20 comment that “serving a Torah scholar is greater than learning from him.” As a proof, the Talmud cites the Biblical reference21 to the prophet Elisha [who is praised for having] “poured water on Eliyahu’s hands. [The Talmud notes that] no mention is made of his having studied Torah from Eliyahu, only the fact of his ‘pouring water.’ [Why?] ‘Because serving a scholar is greater than studying from him.’”

[As mentioned above, after the introduction, Rabbah] sat in awe and commenced his lesson; for the study of Torah must be charged with fear. Our Sages22 explain: just as the Jews received the Torah on Mt. Sinai with awe and fear, trembling and sweat, as the Torah23 declares: “And the people saw it, they trembled and stood afar off”; similarly, when we study Torah we must feel great bittul (self-annulment) and fear.

[These feelings represent the proper approach to Torah study. However, to reach this level of feeling,] it is necessary for the teacher to develop the students’ faculties, to open up their minds, by making a humorous remark. The purpose of the humorous remark is to elevate and raise the students to the level at which they are capable of receiving from the mashpia. By nature, there is no comparison between a student and a teacher. [For that reason,] a student must be in a state of self-annulment before his teacher; as our Sages24 say: “If a scholar sits before his teacher and his lips do not drip anxiety...” i.e., complete self-annulment. The humorous remark gives the student the strength to accept his teacher’s lessons. In general, it opens up his heart and mind, thus making him a “vessel,” a recipient.

Even though [the approach of humor] is an external connection, it is a preparation [for the establishment] of a deeper bond. Only through the closeness brought about by the master’s humor can the students later receive the deeper insights communicated in the lesson.

[A different example25 expresses the same concept.] When a father wants to play face to face with his young child who is much smaller than he, he must lower his hands — which are themselves higher and more elevated than the child’s head — below the child, and then lift him up to [the level of] his own head. [Only] then can he talk and play with him face to face. [On the surface,] the act of lowering his arms to pick up the child is only a superficial expression of the father’s love. Similarly, the child does not receive anything [tangible] from that act in itself; [in its own right,] the act of lifting up the child does not express anything. The communication and play with his son comes afterwards, after the father has lifted him up . However, it is impossible for there to be a close and inner flow unless the receiver was first drawn close and lifted up [to the level of the mashpia]. This is a superficial relationship which has as its purpose [the establishment of] an inner connection.

Synopsis: This chapter explains that Rabbah commenced his lesson to the scholars with a humorous remark in order to make them vessels capable of receiving his lessons in Torah. The intent [of the humor] was to elevate the receivers, enabling them to receive the influence [of Rabbah who was on a higher level. A similar principle applies in regard to the statement:] “Serving a Torah scholar is greater than learning from him.” Although [the above-mentioned relationships] are external in comparison to the inner flow [from the mashpia,] nevertheless, they are a necessary preliminary. [This concept] is illustrated by the example of a father who [reaches down to] lift up his small son to play with him face to face.

3.

[The same principle applies in the relationship between G‑d and the Jewish people.] It is written,26 “It was I who taught [the tribe of] Ephraim ... taking them by the arms.” [The Hebrew word for I — Anochi — represents G‑d’s Essence.] Anochi — G‑d’s Essence — has lowered the inner desire of His will [and enclothed it] within physical mitzvos in order to elevate the Jewish people.

This concept can be explained in greater detail. Our Sages refer toman as a small world,27 [a microcosm of creation]. In the world at large there is day and night; day being the time when the light shines, as it is written:28 “And G‑d called the light day,” while night is the absence of light, as it is written:29 “And the darkness He called night.” Similarly, in the spiritual world of each individual, there is day and night as it is written,30 even “when I sit in darkness, G‑d will serve as a light for me.” The term “darkness” refers to our world, called darkness because it is a world of falsehood. In the dark, it is impossible for man to see. One could possibly be standing at the edge of a pit or near another potential danger [without realizing it]. Similarly, no one in this world can know another’s true feelings about him. It is possible for someone to express one thing with his mouth and feel another within his heart. [It is possible that outwardly,] someone will honor another person with his mouth, speaking words of affection, yet, within his heart he hates him. For this reason, this world is called darkness because it is the world of falsehood. The World to Come, however, is called the world of truth.

This is the meaning [of the verse,] even “when I sit in darkness, G‑d will serve as a light for me.” Even in this physical world, G‑d shines to Israel, as it is written:31 “For, behold, the darkness shall cover the earth, and thick darkness the nations, but the L‑rd shall shine forth unto you.” [The name for G‑d used in the above verse is Yud-Hei-Vav-Hei, interpreted to refer to G‑d’s infinite dimensions.] It is known that the name Elokim (א-להים), [which refers to G‑d’s finite dimensions,] is numerically equivalent to hateva (הטבע), meaning “the nature.” [The name Elokim represents the G‑dliness enclothed in the natural order, while] Yud-Hei-Vav-Hei transcends nature, [and is above time,] simultaneously existing in the past, present, and future. This is the meaning of the above verse: “For the darkness shall cover the earth”; i.e., that they, [the nations of the world,] will know only matters regarding nature, “but the L‑rd (Who transcends nature) shall shine forth unto you [Israel].”

In the realm of service to G‑d, [the above concept can be explained as follows]: The state in which a man’s soul spreads forth within him and the light [and] power of his soul shines for him is called day, and the state in which the light of his soul does not shine, Heaven forbid, is called night. Therefore, at night, one is in a state of (total) sleep, because of the withdrawal of the soul’s [active] light. In the morning, G‑d returns [each] man’s soul to him, as it is written:32 “They are new every morning. Great is Your faithfulness.” However, since [during sleep] the body’s life-force became more materially oriented, it can only receive a slight glimmer of the soul’s light. [Such a person is referred to as] “one whose soul is [only] in his nostrils,” i.e., the G‑dly soul is not revealed in his heart and body because of the body’s strong selfish tendencies, for he has not yet prayed. Prayer is a process of connection,33 [allowing one’s soul to spread forth within the whole body].

Before prayer — i.e., before man connects himself to G‑d through service — it is written about him:34 “Separate yourselves from the man whose soul is [only] in his nostrils, for what can he be accounted for?” [On this verse our Sages35 comment]: “Do not read ‘bammeh’ — for what — but ‘bammah’ — a platform, [a high place.” According to the Talmud’s explanation, the meaning of the verse is as follows:] Separate yourself from a person “whose soul is [only] in his nostrils,” [meaning] that his soul has not spread throughout the whole body. [Why?] For he is like a platform. Just as a platform is a high place, appearing to exist as a separate entity, so, too, this person is self-oriented and a separate entity until he davens. Prayer is [a process] of connection that binds [one] with G‑d. Through prayer, one makes all material objects vessels for G‑dliness [to be expressed through their use].

In order [to establish] this inner connection — to draw down G‑dly light into all physical matter — a general closeness must first be established [between man and G‑d]. For this reason [our Sages36 tell us:] “One should rise to prayer only with a ‘heavy head’”; which Rashi explains to mean submissiveness (and humility), thus establishing a general connection.

This is the meaning of “Come, my Beloved, to meet the Bride.” [It represents the preliminary step of] the mashpia’s drawing close to the mekabel. Through this [preparation], “We will welcome the Shabbos,” for “All the days are blessed from the Shabbos.” Just as in a teacher-student relationship, “I have learned much from my teachers, [and from my colleagues more than from my teachers,] but from my students more than from them all,”37 similarly, “A wife of excellence is the crown of her husband,”38 [i.e., through her being a receiver, she becomes a crown, higher than his head]. And it is written,39 “He who finds a wife finds a good thing [and obtains favor of the L‑rd].” May they, [the groom and bride,] obtain the favor of the L‑rd Who is good and be blessed with a righteous generation, with children and grandchildren engaged in the Torah and its mitzvos.

Synopsis: This chapter explains that G‑d lowered His inner will [and enclothed it] within physical mitzvos. Man is a microcosm of creation. This world is called darkness because it is a world of falsehood. When the light of a man’s soul shines within him in his service [of G‑d,] then it is called day; and the absence of service is called night. Such a person is called “one whose soul is [only] in his nostrils.” About such a person it is said, “Separate yourself from the man who is like a bammah” — who is selfish and a separate entity. One comes closer to G‑d through prayer — which is the concept of connection — for then it is within his power to connect all his material concerns to G‑d [and establish] total unity.

* * *

The Maamar Recited by the Lubavitcher Rebbe on the 57th Anniversary of the Previous Rebbe’s Marriage Based on the Maamar Recited by the Previous Rebbe at the Marriage of the Rebbe to the Previous Rebbe’s Daughter


“Lecha Dodi Likras Kallah Pnei Shabbos Nekabelah”

“Come, my Beloved, to greet the Bride; let us welcome the Shabbos.” The Previous Rebbe relates in the discourse Lecha Dodi, which is included in the series of wedding maamarim,40 that a groom is like a king and a bride a queen.41 [Metaphorically], the groom refers to G‑d and the bride to Israel. [In the spiritual realms], the Sefiros, Z’eir Anpin [Z”A] represents the groom, and Malchus the bride. [The phrase] “Come, my Beloved, to greet the Bride,” represents a transmission of influence from Z”A to Malchus which follows an ordered pattern. First, there is an external transmission of influence (from Z”A to Malchus) which is only an encompassing light, [i.e., a revelation of a level too high to be internalized, and therefore leaves only a general impression,] followed by an internal transmission. A similar procedure occurs in every transmission of influence from a mashpia (giver) to a mekabel (receiver). At first, the influence must be transmitted from the external aspects of the mashpia to the external aspects of the mekabel. Through this bond, the mekabel can rise up and approach the level of the mashpia, thus acquiring the capability to receive a transmission of the mashpia’s inner aspects.

The Previous Rebbe gives two examples [of this process] which illustrate this point: the instruction given by a teacher to his students and a father playing with his small child. It can be said that the purpose of giving these examples was not merely to demonstrate the order of transmission; i.e., that an external bond precedes an internal one, but (also) to emphasize the great level contained within these two transmissions of influence. In these cases, even the external transmission of influence represents a very high level, to the point where it possesses an advantage over even the internal connection. The external influence, which is an encompassing [light], is above the vessels — [i.e., the ability to contain —] of the receiver. (In contrast, the influence transmitted through the internal bond can be received [and grasped] by the receiver.) Nevertheless, [despite the advantage of the external connection,] it is only an introduction to the internal bond, for through the internal bond, a level is attained that is even higher than the encompassing light. This level is [alluded to in the maamar in the quotation:] “…upon all the glory shall there be a canopy.”42 The word “all” implies two aspects of glory: the glory of the groom and the glory of the bride (in the spiritual realm — Z”A and Malchus); and on an even higher level,43 the glory of the Supernal Father (the Sefirah of Chochmah — wisdom) and the glory of the Supernal Mother (the Sefirah of Binah — understanding). Through this [transmission of glory — an external bond,] the union of Chochmah and Binah and the union of Z”A and Malchus is brought about. Although both glory and the marriage canopy of Chochmah-Binah and Z”A-Malchus are “encompassing lights,” it is only through the union of Z”A and Malchus (which is an inner bond) that the Essence is drawn down.44


2.

The first example given by the Previous Rebbe is the transmission of knowledge from a teacher to a student. The Talmud45 illustrates the proper order to be used in such a transmission, relating how before Rabbah began his discourse, he would make a humorous remark, the sages would laugh, and he would then sit in awe and commence his lecture. The humorous remark before the lesson, [interpreted by the Previous Rebbe as a reference to] the “casual conversation of scholars which requires study,”46 is only an external [aspect of the teacher]. Nevertheless, this external influence is an introduction to the internal influence [conveyed] when he began the lesson. [The humorous remark] opens the heart and mind of the student, making him a vessel fit to receive the inner influence.

The source for this example is the discourse VeEleh Toldos47 in Toras Chaim by the Mitteler Rebbe. However, there, no connection is noted between this example and the discussion found in Lecha Dodi. The discourse Semuchim L’Ad 5680, recited by the Rebbe Rashab on the last birthday he celebrated in this world, mentions that it is possible to connect this example (of the mashpia bending down to the mekabel) with the aspect of “Lecha Dodi….” In the Previous Rebbe’s discourse Lecha Dodi, he omitted the disclaimer “it is possible” and stated the relationship as an accepted matter.

The Mitteler Rebbe explains in Toras Chaim48 that laughter is rooted in [the soul’s potential for] simple, uncompounded pleasure. We can understand from this that the source of humor (the level of simple pleasure) is higher than the intellectual concepts transmitted afterwards (for the pleasure derived from intellect is compounded). Nevertheless, [humor] is only external, and it is through the inner transmission of influence that a much higher level is reached.

The explanation of the matter, [i.e., that despite humor’s lofty source an even more sublime level can be attained through an inner transmission of influence,] is as follows. There are two levels of simple, uncompounded pleasure:49 one which is felt, [and thus limited by the finite nature of our perception,] and the essential capacity for pleasure which transcends feeling. It is through the inner transmission of influence which can, in turn, be internalized by the student, that one is brought to the level of the essential pleasure which transcends feeling. Therefore our Sages declared,50 “From my students [I have received] more than from all the others.”


3.

The second example is that of a small child with whom his father wants to play. Since the child is small, the father must lower his hands to lift the child up in order to play with him closely, face to face. Lifting the child up is an external activity, only a preliminary step to the inner closeness (i.e., the play) that follows. The source for this example is a statement of the Maggid of Mezritch in Or HaTorah,51 in which we find an added concept that is not brought down in the Previous Rebbe’s discourse. [There, the text relates that] the son plays with his father’s beard, alluding to the concept that drawing down the encompassing light (which precedes the inner transmission of influence) transcends [all the limitations of] the order of spiritual worlds (Seder Hishtalshelus). The beard refers to the “thirteen strands of the beard,” i.e., the Thirteen Attributes of Mercy which transcend [the limitations of] the order of spiritual worlds. Nevertheless, they do have some connection to the order of spiritual worlds, as it is written:52 “Remember Your mercies and kindnesses, for they have existed for all time.” [The Hebrew word me’olam, translated as “for all time,” can also mean “from the world.” Even G‑d’s infinite mercies have a relationship with the world.] Hence, the Hebrew word for attributes, middos, used to describe these thirteen attributes, is related to the word “middah” meaning measure.53 Likewise, the hairs [of the beard also signify a degree of limitation,] for [the revelation that comes through] the hairs is only a ray. Nevertheless, [despite this high level,] through the inner transmission of influence which follows (even though it is lower than the encompassing light), the Essence, which is above the encompassing light, is drawn down. (This is similar to the concept explained in the first chapter, that the union of Z”A and Malchus — which is an inner bond — possesses an advantage over the union of Chochmah and Binah, a concept explained by the Tzemach Tzedek in many places.54 )


4.

The Previous Rebbe’s discourse continues, explaining that a parallel exists in our service to G‑d. The beginning of an individual’s service each day is the service of prayer. [The discourse explains that the Hebrew word for “prayer,”] tefillah, means connection,55 and through prayer, a person connects himself to G‑d. The verse56 “Separate yourself from the man whose soul is [only] in his nostrils for what can he be accounted for?” [applies to someone who has not yet prayed]. Our Sages57 comment: “Do not read ‘bammeh’ — for what — but ‘bammah’ — a platform.” Before prayer, a person is like a platform,58 [i.e., just as a platform is a lofty and separate entity, such a person is proud and holds himself separate from others. Through prayer, a connection with G‑dliness is established that eliminates these qualities.] The order of prayer is that first a general closeness to G‑dliness (parallel to the external transmission of influence) is established, followed by an inner closeness as the person connects himself to G‑dliness in a manner in which G‑dliness is drawn down into all of his material affairs. (Although prayer marks the beginning of the day, one becomes able to connect his prayers to all of his material affairs throughout the day, making them vessels for G‑dliness.)

Similarly, the Baal Shem Tov59 explains the prohibition against greeting someone before prayer60 [— the first thought of a person in the morning influences his behavior during the entire day—] based on an explanation in the works of the AriZal61 in reference to the obligation to honor one’s older brother.62 There is more of the father’s spirit in the oldest brother than in any of the other sons; and all the other sons derive the spirit of the father through the oldest son. Therefore, because of the spirit of the father that is found in the older brother, [his siblings] are obligated to honor him as they are obligated to honor their father. In fact, in the Talmud this law is derived from the verse: “Honor your father.”63 [In the Hebrew original, Kabed es avicha, the word es is seemingly superfluous; however, our Sages interpret it to refer to one’s elder brother.] Hence the honor of the older brother is included in the honor of the father. Similarly, [explains the Baal Shem Tov,] in regard to an individual’s thought, speech, and action; all of them branch off and are drawn down from his first statement in the service of G‑d, made as soon as he rises from his sleep. (The same applies in regard to thought and deed.) In this manner, he draws holiness down into all of his thought, speech, and action throughout the entire day.Behold, because the inner closeness to G‑d achieved through prayer draws down G‑dliness, a potential for an even higher elevation is made possible as is well known in the interpretation64 of the verse: “Many crops come through the strength of an ox.”65 [Chassidus explains that this verse refers to the transformation of the animal soul.]


5.

A similar pattern is followed in the transmission of influence from Z”A to Malchus. First there must be an external transmission of influence, and afterwards, an internal one. Although the external transmission of influence represents an encompassing light, above the order of spiritual worlds and the vessels within them (i.e., it cannot be accepted and internalized by the Sefirah of Malchus because it is above the limitation of its vessels); nevertheless, it is only an external influence, a ray. On the other hand, through the internal transmission of influence which can be internalized by Malchus, it is possible to reach a level higher than the encompassing light.

The explanation of the concept is as follows: The source of Malchus is higher than the source of Z”A.66 The source of Z”A is in the external aspects of Kesser, while Malchus is rooted in the inner aspects of Kesser. Although the Zohar67 comments that Z”A is “unified and dependent on Atik, [the inner aspects of Kesser,]” it is well known that this does not refer to the inner aspects of Atik, but merely its external aspects, while Malchus is rooted in the inner aspects of Atik, “the head that is not known.” Nevertheless, as it descends below, the source [of Malchus] is intrinsically hidden and is only revealed by Z”A. [Through that bond], the Sefirah of Malchus then becomes elevated above Z”A. The order is as follows: First Z”A must be drawn down into Malchus in a manner through which Malchus feels how Z”A is above it (for only in this manner is the source of Malchus revealed). This influence is transmitted because of the advantages of Z”A, hence, it is still related to the order of spiritual worlds (as are the “thirteen attributes of the beard”). Only through the inner transmission of influence — received and internalized by Malchus — is the source of Malchus, which is above Z”A, reached, since this transmission comes because of the advantages of Malchus. At this level, Malchus becomes a mashpia, transmitting influence to Z”A, as the verse68 declares: “A woman of valor is the crown of, [i.e., above,] her husband.”


6.

This is the reason why, in the beginning of the discourse, the Previous Rebbe citestwo extremes. On the one hand, Shabbos is called the queen, a reference to the Sefirah of Malchus which is lower than all the Sefiros and receives from them; as the Zohar69 declares, “The moon (a symbol of Malchus) has nothing of its own.” Similarly, our Sages70 comment, “He who works on erev Shabbos, will eat on Shabbos,” [i.e., Shabbos, like Malchus, is a recipient (mekabel)].

On the other hand, all the days of the week are blessed from the Shabbos.71 Not only is Shabbos holier than the other days [of the week], it brings down blessing to them. [The resolution of this seeming contradiction is as follows:] The seven days of the week refer to the “Seven Days of Creation”; the six weekdays refer to Z”A as it is written:72 “In six days G‑d created the heavens and the earth.” [The Zohar73 explains that the Hebrew phrase which reads Sheshes Yamim Assah is literally translated as “Six days created.” The prefix “b” (as in b’Sheshes), which means “in” was omitted intentionally. The six days refer to G‑d’s six emotional attributes, which are the active agents in creation.] Each day performed its service. Shabbos refers to Malchus. Since Malchus descended below, particularly as it has descended to the worlds of Beriah, Yetzirah, and Asiyah, where “its legs descend towards death,” Shabbos (Malchus) receives from the six days of the week (Z”A). This is the service of purification (the purification of the animal soul and all material things) in the six days of the week. However, after (and through) this service on Shabbos, Malchus rises from the worlds of Beriah, Yetzirah, and Asiyah to its original source, [to a level where] it transcends Z”A. From [this level,] all the days of the week are blessed and [Shabbos] draws down influence to the six days of the week (Z”A).


7.

This is the meaning of the verse “Come, my Beloved, to greet the Bride; let us welcome the Shabbos.” This is the request of the Jewish people: that [there should be a] transmission from Z”A to Malchus. The first stage of the transmission is “Come, my Beloved, to greet the Bride” — only coming [an external bond]; but through this it is possible to “welcome the Shabbos.” [The Hebrew word used, pnei, can also be translated as] “Receive the inner aspects of the Shabbos.” The inner aspects of Malchus, Malchus as it is rooted in Atik, [the inner aspects of Kesser,] are revealed. Therefore, a plural form of the word “received” is used, for Z”A also receives from the source of Malchus. [Thus], “A woman of valor is the crown of her husband,” [i.e., the woman, Malchus, becomes higher than] Z”A. A similar process occurs with every mashpia and mekabel (recipient). Through the recipient, the mashpia himself reaches a higher level; as the Talmud states, “From my students I received more than all.” This is particularly true in regard to a bride and groom on the physical plane. Through the [husband’s] transmission of inner influence, “a woman of valor is the crown of her husband.” [Similarly], everything “came from dust”74 — [dust, the lowest level, served as a source for Creation]. Through this process, G‑d’s infinite power is transmitted in a blessed and righteous generation with children and grandchildren occupied in Torah and mitzvos.