English translation — מאמר לכה דודי תשי"ד

With the help of Heaven.

Shabbos Parshas Teitzei,

the 13th of Elul,

the year 5714*.

"Come, my beloved, to meet the bride; let us welcome the presence of Shabbos,"

and the Rebbe, my father-in-law, the Rebbe, brings in his maamar "Lecha Dodi"

(from the discourses of the wedding1)

(from Pirkei DeRabbi Eliezer2)

that the groom is comparable to a king and the bride to a queen.

This groom is the Holy One, blessed be He, and the bride is the Congregation of Israel,

and in the Sefiros this is the matter of Zeir Anpin and Malchus,

for the groom is the aspect of Zeir Anpin and the bride is the aspect of Malchus.

And this is "Come, my beloved, to meet the bride; let us welcome the presence of Shabbos,"

which is the matter of drawing down Zeir Anpin to Malchus,

and the order of the drawing down is,

that first there must be an external drawing down

(from Zeir Anpin to Malchus)

which is only in the aspect of encompassing,

and afterwards is the internal drawing down.

For such is the order in every influence from an influencer to a recipient,

that first there must be a drawing down of the influencer from his external aspect to the external aspect of the recipient,

through which the recipient is elevated to be close to the level of the influencer,

and afterwards he can receive the internal influence from the influencer.

And he brings regarding this3

two analogies

[from the influence of a teacher to a student,

and a father playing with his young son].

And it can be said,

that his intention in these analogies is not only to bring examples of the order of influence

(that the external influence is a preparation for the internal influence),

but rather

(also)

to explain the greatness of the superiority in these two influences,

for even the external influence is an extremely lofty level,

to the point that it has a superiority over the internal influence.

Because the external influence,

which is the aspect of encompassing,

is above the vessel of the recipient

(unlike the internal influence which is received in the vessel of the recipient).

Nevertheless, it is only a preparation for the internal influence,

for specifically through the internal influence one reaches a more elevated superiority

(which is above the aspect of the encompassing).

And this is "For all honor is a wedding canopy"4

which are two aspects of honor,

the honor of the groom and the honor of the bride,

and on a higher level5

the honor of Abba and the honor of Imma.

And through this is the union of Abba and Imma and the union of Zeir Anpin and Nukva.

For despite both of them

(the honor

(and the wedding canopy)

of Abba and Imma,

and the honor

(and the wedding canopy)

of Zeir Anpin and Nukva)

being aspects of encompassing,

nevertheless it is known6

that specifically in the union of Zeir Anpin and Nukva

(which is an internal union)

the Essence (Atzmus) is drawn down.

B)

Now, the first analogy is from the influence of a teacher to a student,

and the order of influence is as our sages, of blessed memory, said7

that before he would open [the lesson] for the sages, he would say a humorous thing and the sages would laugh, and finally he would sit in awe and open the discourse,

for the humorous thing that precedes the study

[which is the matter of the mundane conversation of Torah scholars which requires study8]

is only external,

however this influence is a preparation for the internal influence

(of "opening the discourse")

because specifically through this the heart and mind of the student are opened to become a vessel to receive the internal influence.

And the source of this analogy is from the Mitteler Rebbe in Toras Chaim9

[except that in Toras Chaim it is not brought as an analogy for the matter of "Lecha Dodi."

And in the discourse "Semuchim La'ad Ad Paros"10

(the maamar said by the Rebbe, the Rebbe Rashab, of blessed memory, on his birthday

(the 20th of MarCheshvan)

the last one in this world)

he connects, in a possible manner,

("And it is possible that this is the matter, etc.")

the matter of the humorous thing to the matter of "Lecha Dodi."

And in the discourse "Lecha Dodi," the Rebbe, my father-in-law, the Rebbe, omitted the word "it is possible" and writes this simply11],

and in Toras Chaim there

(afterwards12)

he explains,

that the root of the matter of laughter is from the simple pleasure that is not composite at all.

And from this it is understood,

that the root of the humorous thing

(which is the simple pleasure)

is above the influence of the intellect that follows

(for the pleasure in intellect is a composite pleasure).

However, nevertheless, this is only an external aspect,

and through the internal influence one reaches a more elevated superiority.

And the matter is that in the simple pleasure itself there are two levels13,

the felt simple pleasure and the essential, unfeeling pleasure.

And specifically through the internal influence,

which the student receives in his innerness,

one reaches the essential, unfeeling pleasure.

And therefore our sages, of blessed memory, said14

"And from my students more than all of them."

3)

And the second parable is of a suckling infant and small child, whose father wants to delight with him face-to-face, and the child is small,

the father must lower his hands etc. to lift his small son, so that he can delight with him in close proximity face-to-face.

For the lifting of the child is only an external matter,

and it is only a preparation for the inner closeness that follows afterward

(the delights etc.).

And behold, the source of this parable is in Ohr HaTorah of the Mitteler Rebbe,

and there an addition is found

(which was not copied in the maamar),

that the small child "delights in his beard"

(of the father).

And it can be said that in this is hinted,

that the drawing down of the encompassing light

(which precedes the inner influence)

is above the chain of descent,

for "beard" refers to the thirteen tikkunei dikna,

the thirteen attributes of mercy that are above the chain of descent.

Nevertheless, they have some connection to the chain of descent,

as it is written,

"Remember Your mercies... for they are from of old"

[therefore they are called "measures," from the term "measurement"].

Also, it is known regarding hairs that they are merely an illumination.

However, through the inner influence that follows afterward

(even though it is lower than the level of the encompassing light)

the Essence that is above the encompassing light is drawn down

(in the manner explained above in section 1 regarding the superiority of the union of Zeir Anpin and Nukvah

(which is an inner union)

over the union of Abba and Imma, as explained by the Tzemach Tzedek in many places

regarding this).

4)

And likewise it is in divine service

(as explained in the maamar),

that the beginning of a person's service each day is the work of prayer,

as it is written,

"Cease from man, whose soul is in his nostrils, for of what account is he?"

Do not read "bamah" (of what account) but "bamah" (a high place/altar),

and according to the Alter Rebbe and the Rebbe Maharash,

before prayer a person is considered like a "bamah" (an altar for idolatry).

And "prayer" is a term meaning connection,

that through prayer a person connects to Divinity.

And the order of prayer is,

that first there must be a general closeness

(an external drawing down)

[as its matter is explained in the maamar],

and afterward an inner closeness is made,

where the person connects to Divinity in such a way that he draws Divinity into all his physical matters.

And this will be understood

[that through prayer at the beginning of the day he is able to connect all physical matters and make them vessels for Divinity]

based on what the Baal Shem Tov explained

regarding the prohibition of greeting before prayer,

which is like what is stated in the writings of the Arizal

regarding honoring the older brother,

that it is because "a spirit is left within him,"

that in the first son there is more of the father's spirit than in the other sons,

and all the other sons receive from the father's spirit through the first son.

And because of the father's spirit in the older brother, they are obligated to honor him just as they are obligated in honoring the father

[therefore this law is derived

from the verse,

"Honor your father" specifically,

for honoring the older brother is included in honoring the father].

And likewise it is regarding a person's speech, thought, and deed throughout the entire day,

that they all branch out and are drawn after the first speech,

and therefore the first speech

[and likewise thought and deed]

of a person upon rising from his sleep must be in the service of G-d,

for through this he draws holiness into all his speech, thought, and deed throughout the entire day.

And behold, specifically through this, that his inner closeness to Divinity

(during prayer)

is in such a way that he draws Divine light into his physical matters until he makes them vessels for Divinity, they reach a higher level,

as is known

regarding the matter of "and much

increase is in the strength of an ox."

5)

And likewise it will be understood regarding the matter of drawing down Zeir Anpin into Malchus

(the union of Zeir Anpin and Nukvah),

that the order in this is

(as above in section 1)

that first there must be the external drawing down and afterward the inner drawing down.

For even the external drawing down is a very lofty drawing down

(in the manner explained above in sections 2-3),

being the level of the encompassing light that is above the chain of descent and vessels

(and therefore it is not absorbed into the Sefirah of Malchus in its inwardness, because it is above the limitation of its vessels).

But nevertheless,

this drawing down is an external level,

being only a mere illumination.

However, through the inner drawing down,

which is received in Malchus in its inwardness,

one reaches a higher level

(than the level of the encompassing light).

And the matter is,

that the root of Malchus is above the root of Zeir Anpin.

For the root of Zeir Anpin is from the externality of Keter, and the root of Malchus is from the inwardness of Keter.

And although regarding Zeir Anpin it is said,

"Zeir Anpin is attached and dependent in Atik,"

it is known that the intention is not regarding Atik itself

(only the externality of Atik).

However, the root of Malchus is in the inwardness of Atik,

which is the Radl"a.

But nevertheless,

due to its descent downward, its root is in concealment,

and the revelation of the root of Malchus is specifically through Zeir Anpin,

and through this itself, the Sefirah of Malchus is elevated above Zeir Anpin.

And this is the matter of the order of the drawing down,

that first there must be the drawing down of Zeir Anpin into Malchus in a way that the aspect of Zeir Anpin, which is above Malchus, is felt

(for specifically through it is the revelation of the root of Malchus).

But nevertheless,

since the drawing down is from the aspect

(the superiority)

of Zeir Anpin,

it has a connection to the chain of descent

[in the manner explained above

(section 3)

regarding the thirteen tikkunei dikna].

And specifically through the inner drawing down that is received in Malchus in its inwardness,

since this drawing down is from the aspect

(the superiority)

of Malchus,

therefore through it one reaches the root of Malchus, which is above the root of Zeir Anpin,

to the point that Malchus influences Zeir Anpin,

"A woman of valor is the crown of her husband."

6)

And it can be said that this is also the explanation of what is brought

(at the beginning of the maamar)

two extremes regarding the matter of Shabbat,

that Shabbat is called a queen, which is the Sefirah of Malchus that is lower than all the Sefiros and receives from them,

as per the statement

"The moon has nothing of its own,"

[and as per the statement of our sages, of blessed memory,

(regarding Shabbat)

"Only one who toiled on Erev Shabbat will eat on Shabbat"],

and on the other hand, "all the days are blessed from Shabbat,"

meaning that not only is Shabbat holy from all the days,

but moreover,

it influences them.

However, the explanation is,

that the seven days of the week are the seven days of construction,

for the six weekdays are in Zeir Anpin, as it is written,

"Six days did Hashem make the heavens and the earth," and it is brought in the Zohar,

"Each day does its work,"

and Shabbat is Malchus

(as above).

Therefore,

from this aspect, that Malchus descended below,

and especially from the aspect of its descent into Biyah, "her legs descend" etc.,

Shabbat

(Malchus)

receives from the six weekdays

(Zeir Anpin),

which is the matter of the work of refinement

(the refinement of the Nefesh HaBahamis and all physical things)

of the six weekdays.

However, after

(and through)

this work, there is accomplished

(on Shabbat)

the ascent of Malchus from Biyah until its ascent to its source and origin,

and then it ascends above Zeir Anpin until it also influences all six weekdays

(Zeir Anpin),

for "from it all the days are blessed."

7)

And this is "Come my beloved to greet the bride; let us welcome the face of Shabbat,"

which is the request of the Neshama of Yisrael that there be a drawing down of Zeir Anpin into Malchus.

For the beginning of the drawing down is "Come my beloved to greet the bride,"

a mere going,

and through this "let us welcome the face of Shabbat,"

which is the inner drawing down,

"the face of Shabbat,"

that reveals the aspect of the innerness of Malchus, even as it is rooted in Atik.

And therefore "let us welcome" is in the plural,

for Zeir Anpin also receives from

(the root of)

Malchus,

"a woman of valor is the crown of her husband."

And just as it is above in Zeir Anpin and Malchus,

so too is it with every influencer and receiver,

that through the receiver, addition is brought to the influencer,

and "from my students more than from all of them."

And especially with a groom and bride below,

that specifically through the inner drawing down,

behold "a woman of valor is the crown of her husband,"

and "everything was from the dust."

For through this, the power of Ein Sof is drawn down, "a generation of the upright shall be blessed," with sons and grandsons engaged in Torah and mitzvos.