English translation — מאמר שמח תשמח תשמ"א

With the help of Heaven.

Shabbat Parshat Teitzei,

13 Elul 5741*

"Rejoice, make glad the beloved friends, as You gladdened Your creation in the Garden of Eden from before."

And it is explained in this discourse

(which was said at the wedding of the Rebbe, my father-in-law, the Rebbe, on the day of Shabbat Kodesh,

13 Elul 5657)

that "the beloved friends" refer to the level of Chochmah and Binah, which are called "the two friends that never part,"

and the request "Rejoice, make glad the beloved friends" is that joy should be drawn into Chochmah and Binah.

And it needs to be understood,

for Binah is the place of joy, as it is written,

"The mother of the children is joyful,"

and it is known

that "the mother of the children" refers to Binah, which is the mother that gives birth to the emotions,

and as is also seen tangibly, that when a person comprehends something with his intellect, he has joy from it,

and also in Chochmah, where joy does not apply,

because joy is specifically from revelation, and Chochmah

(like a flashing bolt of lightning)

is above revelation,

yet in Chochmah, the revelation of pleasure shines,

as in "the face of Rabbi Abahu shone"

when he found a new Tosefta,

for the shining of the face is from the revelation of pleasure,

and it is known that pleasure is above joy,

so what is the request "Rejoice, make glad the beloved friends,"

since there is already joy in Binah,

and certainly in Chochmah, which contains pleasure that is above joy?

And also it needs to be understood,

for "the beloved friends"

(simply)

refer to the groom and bride,

and it is known that the groom and bride are Zeir Anpin and Nukvah,

and what is the connection of this interpretation

(that "the beloved friends" refer to the groom and bride,

Zeir Anpin and Nukvah)

with the aforementioned interpretation that "friends"

("the beloved")

are Chochmah and Binah?

B)

And it can be said that this will be understood

(the connection between the two interpretations)

based on what is written in the book Emet L'Yaakov

(cited in the aforementioned discourse)

that "ahuvim" (beloved) in gematria equals "dodim" (lovers), and they are Zeir Anpin and Nukvah

(and as is known,

"friends" are Chochmah and Binah, and "lovers" are Zeir Anpin and Nukvah).

And what is written "the beloved friends,"

the word "beloved" is a continuation and description of "friends," which refers

(as above)

to Chochmah and Binah,

can be explained in two ways.

First,

based on what is known

about the manner of the birth of the emotions

(Zeir Anpin and Nukvah)

from the intellect

(Chochmah and Binah),

that initially they are included within the intellect, and afterward they are drawn forth in revelation.

And based on this, it can be said,

that "the beloved friends" refers to Zeir Anpin and Nukvah

("beloved")

as they are included within Chochmah and Binah

("friends"),

unlike "beloved"

(simply)

which refers to Zeir Anpin and Nukvah as they are drawn forth in revelation,

"beloved" in gematria equals "lovers."

And based on this, it will also be understood that the matter of Zeir Anpin and Nukvah

("lovers")

is hinted at in the gematria of "beloved"

("beloved" in gematria equals "lovers"),

for gematria indicates a diminution of light and vitality, diminution after diminution,

because the drawing down from the emotions that are in the intellect

("the beloved friends")

to the emotions that are in the heart

("beloved" in gematria equals "lovers")

is through several contractions.

And second,

that since the emotions are offspring of the intellect,

for Chochmah and Binah are father and mother, and Zeir Anpin and Nukvah are son and daughter

[as it is stated in Kabbalah

that father and mother are Yud-Hei

(Chochmah and Binah),

and son and daughter are Vav-Hei

(Zeir Anpin and Nukvah)],

they resemble the intellect

(even after they have been drawn forth and revealed),

for the father bequeaths to his son, etc., to the point that the heir is in the place of the one who bequeaths,

and likewise regarding the daughter

(when she inherits,

in a place where there is no son)

[and in particular,

the son is in the place of the father,

and the daughter is in the place of the mother, as it is written,

"Like mother, like daughter"].

Therefore, based on this, it can be said,

that even after they have been drawn forth and revealed,

they are called by the name "the beloved friends"

(and as above,

that "the beloved friends" simply refers to the groom and bride,

Zeir Anpin and Nukvah in revelation),

because even then

(after their drawing down and revelation)

they resemble Chochmah and Binah.

3)

And one may add,

that the connection of the two interpretations of "beloved friends"

[for the primary interpretation is that "beloved friends" refers to Chochmah and Binah, as explained at length in the maamar,

except that there is another interpretation that it refers

(also)

to Zeir Anpin and Nukvah],

is also in the matter of "rejoice, You will rejoice," etc.

For this request that joy be drawn into Chochmah and Binah

(the primary interpretation of "beloved friends"),

even though they already have joy and delight in and of themselves,

is that a joy more elevated than the joy they have from their own essence be drawn into them

(as will be explained at length below).

And the reason that it is necessary to draw into them additional joy is so that through this there will be revelation in Zeir Anpin and Nukvah

(the second interpretation of "beloved friends")20.

4)

And the explanation is,

that the service of God must be with joy, as it is written21

"Serve God with joy," and it is written22

"Because you did not serve God your God with joy and goodness of heart."

And since a person must serve God in all his affairs,

and "all your deeds shall be for the sake of Heaven"23

and

(even more so24)

"in all your ways know Him"25,

to the extent that this

(the service of God)

is the purpose of all his creation, as our Sages said26

"I was not created except to serve my Creator,"

it follows that he must always be in a state of joy.

However, there are different levels of joy.

For there are specific places that are places of joy,

such as "the building of joy"27.

And so it is with regard to time,

for there are specific times

(festivals)

that are "appointed times for joy"28.

And even within them themselves there are different levels,

such as the festival of Sukkot, which is

(also)

"the time of our joy"29.

And especially in the Rejoicing of the Water-Drawing, of which "whoever has not seen the Rejoicing of the Water-Drawing has never seen joy in his life"30,

where they would dance with torches of light31,

for "torches of light" are the aspect of Chochmah, and the matter of the dancing

(with the torches)

is the drawing down

(of the aspect of Chochmah)

into Binah

[And even within this joy itself there are different levels,

for they would not perform it etc. except the great sages of Israel etc., and all the people etc. would come to see and hear32].

And especially on Simchat Torah, for the joy of Simchat Torah is more elevated even than the joy of the Rejoicing of the Water-Drawing, as stated in Likkutei Torah33,

to the extent that the name of this day

(for the name of every thing indicates its matter and vitality34)

is "Simchat Torah"35.

From all this it is understood that there are many, many levels of joy.

And they are generally divided into two aspects36.

Joy that is composite in some thing

(such as joy stemming from intellectual comprehension and the like),

for this joy is in the revealed faculties and is in the category of limitation,

and essential joy, which is primarily in the essence of the soul,

which is above the category of limitation.

5)

And this will be understood according to what is explained in the maamar there37

that the nature of joy is to break boundaries,

that is, every definition and limitation in the soul.

And there he explains two modes of this.

The first mode,

that joy breaks the boundaries that were made in a person due to his having become accustomed to them,

even though these boundaries have become like a nature for him

(for habit becomes a second nature38),

and the second mode,

that joy has the power to break even the boundaries of his innate nature,

to the extent that joy has the power to overturn them and change them from one extreme to the opposite extreme,

and this means,

that joy breaking the boundaries of his innate nature is not only that those traits that were ingrained in the person are in abundance and intensification beyond their measure,

but that through joy a change is also made in the nature of his traits, from one extreme to the opposite extreme.

For example, one who is extremely miserly and stingy by his innate nature,

behold, at a time of joy,

when he rejoices with very great joy,

his heart will be completely overturned from his previous nature and he will become extremely generous and benevolent,

like one who is generous and benevolent by nature,

to the extent that he acts kindly even with his enemy,

and one might say even to his enemy according to Torah law39.

And behold, even in the first mode, where joy breaks a boundary stemming from habit,

explanation is needed,

for since every habit becomes a nature,

even if it is only a second nature,

it would seemingly require a great amount of time and effort to change this nature little by little,

so how can joy have the power to change it in an instant?

And all the more so in the second mode,

one must understand,

how can joy have the power to break the boundaries of his innate nature,

to the extent that it has the power to change and overturn his nature from one extreme to the opposite extreme?

And the explanation is

(as explained in the maamar there40),

that joy breaking boundaries

(even in the first mode,

and certainly in the second mode)

is specifically with such joy that reaches the essence of the soul,

which is above the revealed faculties.

For since the essence of the soul is above the category of limitation

(because it is connected with the Awtsmoos),

therefore,

joy that stems from the essence of the soul

breaks all definitions and limitations.

6)

And this is, “Gladden the beloved companions,” that joy must be drawn into Chochmah and Binah,

even though the place of joy is in Binah,

and in Chochmah there is a delight that is above joy,

for the joy in Binah and the delight in Chochmah are

(analogous to)

the joy and delight that come from the revealed powers,

and consequently, they involve measure and limitation.

And although the innerness of Abba is the innerness of Atik,

and particularly since the intention is not only for the aspect of the innerness of Atik alone, but until the first root of the aspect of innerness and Atzmus of Ein Sof,

nevertheless, this matter pertains to the inner union of Abba and Imma,

and this union must be aroused and drawn down

(for the inner union of Abba and Imma is only intermittent).

And this is what we ask: “Gladden the beloved companions,”

that the essential joy be drawn into Chochmah and Binah

(and even from the innerness and Atzmus of Ein Sof)

which is entirely beyond the category of limitation,

a joy that breaks through all boundaries

(as above),

and through this, the inner union of Chochmah and Binah is effected,

and this union will also be a permanent union.

And the main intention in this

(in the inner union of Chochmah and Binah)

is so that through it there will be the union of Zeir Anpin and Nukvah,

“for this is the main thing.”

And as is explained at length in the maamar,

that specifically through the union of Zeir Anpin and Nukvah is the drawing down of the Essence,

therefore, specifically from the union of Zeir Anpin and Nukvah is a new creation effected

(the birth of souls),

except that in order for there to be the union of Zeir Anpin and Nukvah,

there must first be the inner union of Chochmah and Binah.

And this is “Gladden the beloved companions”

(“beloved” in gematria equals “dodim,”

Zeir Anpin and Nukvah),

for the request that there be a drawing of joy into Chochmah and Binah, through which there will be the inner union of Chochmah and Binah,

is for the sake of the union of Zeir Anpin and Nukvah.

7)

And based on this, the connection of this request to the joy of marriage will also be understood.

For it is known

that the creation of yesh mei’ayin (something from nothing) is specifically through the power of the Essence.

For all lights and revelations,

since they have at least a cause or a reason,

are not capable of bringing into being a thing

(“yesh”)

that has no

(in its own perception)

cause or reason,

for it is impossible for any existent to influence what is not within its power,

and the coming into being of yesh is only through the power of the Essence, whose existence is from its very Self and has no cause or reason preceding it, G-d forbid.

Now, the “drawing down” of the Essence to create yesh mei’ayin

(during the six days of creation)

was because

“He desires kindness.”

But after the giving of the Torah, for this drawing down to occur, it is through the service of Torah and mitzvos,

and it can be said that specifically

(and in a revealed way)

it is through the mitzvos that are related to the matter of breaking boundaries,

such as the mitzvah of procreation,

as is known,

that in the matter of procreation

(to give birth generation after generation)

there is a revelation of the power of Ein Sof,

and particularly since the matter of procreation is

(also)

analogous to creation yesh mei’ayin,

which is through the power of the Essence.

And this is

what we request at a wedding: “Gladden the beloved companions,”

for the ultimate purpose of marriage is that there be procreation,

“Be fruitful and multiply and fill the earth,”

and therefore we then request “Gladden the beloved companions,”

that there be a drawing down of the essential joy of the Essence of Ein Sof.

And this is also what we say

(in the continuation of the blessing)

“As You gladdened Your creation in the Garden of Eden of old,”

for the drawing down of joy in the Garden of Eden of old

(at the beginning of creation)

was because “He desires kindness.”

And we request that also now, through our service in Torah and mitzvos,

and particularly through the joy of marriage,

this drawing down should occur.

8)

And just as it was on the day of His wedding, this is the Giving of the Torah,

that then there was the drawing down of the essential joy, etc.,

(as explained in the maamar,

that the main joy that breaks all boundaries is the joy of marriage),

and the drawing down then was through service,

for on the day of His wedding, this is the Giving of the Torah, it refers to the second Tablets,

and the concept of the second Tablets is that they were given specifically through service.

And likewise is it in the fulfillment of every mitzvah,

that through every mitzvah one must say "For the sake of the union of the Holy One, blessed be He, and His Shechinah," as it is brought in Pri Etz Chaim,

and that which we say "For the sake of the union" only once before prayer is because this saying is an ongoing action for the entire day.

And since each and every Jew is the only son of the Holy One, blessed be He, according to the well-known teaching of the Baal Shem Tov,

and it is written,

"My firstborn son, Israel," in the singular,

and also at the Giving of the Torah it was said to each and every Jew, "I am

the L-rd your G-d," in the singular,

therefore,

the joy above that is in the fulfillment of every mitzvah of each and every Jew is the joy of the Holy One, blessed be He, at the wedding of His only son,

for this joy breaks all boundaries.

9)

And particularly in the month of Elul,

when the King is in the field with each and every Jew,

and receives each and every one with a pleasant countenance and shows them a smiling face,

and Elul is an acronym for "I am to my Beloved and my Beloved is to me,"

for even "beloved" refers to Zeir Anpin and Nukvah, whose union is only intermittent,

nevertheless, in the month of Elul they are united in one word.

And from this it is understood,

that in addition to the concept of the joy of marriage

(the union of the Holy One, blessed be He, and His Shechinah)

that exists throughout the year by virtue of the fulfillment of the mitzvos,

in the month of Elul it is with even greater intensity.

And particularly on the Shabbosos of the month of Elul.

For in the month of Elul we blow the shofar in order to warn Israel to repent, as it is written,

"If a shofar is blown in a city, will the people not tremble?"

Thus, in Elul there is also the concept of fear and trembling.

However, this is only on weekdays,

but not so on the Shabbosos of the month of Elul,

for the concept of fear and trembling of Elul, ostensibly,

(in a revealed way)

are not present on Shabbos,

for on Shabbos we do not blow the shofar, and on Shabbos there is no sadness,

and the main activity of Elul on the Shabbos days is the concept of "I am to my Beloved and my Beloved is to me,"

the joy of the marriage of the Holy One, blessed be He, and the Congregation of Israel.

And from this it is understood,

that every addition in Torah and mitzvos,

and particularly in the month of Elul,

breaks all boundaries,

including also the boundaries of exile,

for every addition in Torah and mitzvos

(whose concept is the opposite of exile)

hastens the future redemption,

"On that day shall there be, etc.,"

"Beis Pei Yud Hei,"

meaning that also Vav-Hei will be like Yud-Hei,

and just as Yud-Hei, their union is constant,

so too, the aspect of Vav-Hei, their union will be constant,

in the future redemption,

for then there will be the concept of marriage,

as it is brought in Shemos Rabbah,

that now it is the concept of betrothal, and in the future there will be the marriage,

speedily in our days, literally.