030 —מאמרים מלוקט חלק ד - ש"פ תצא, י"ג אלול, ה'תשי"ד

B"SD. Shabbos Parshas Ki Seitzei, 13 Elul, 5714.

Lecha Dodi Likrat Kalah Pnei Shabbos Nekabelah.

In the maamar of the Previous Rebbe, Lecha Dodi (from the wedding discourses^[1]) (from Pirkei D'Rabbi Eliezer^[2]), it is brought that the groom is likened to a king and the bride to a queen. The groom is the Holy One, blessed be He, and the bride is Knesses Yisrael, and in the Sefiros this is the concept of Zeir Anpin and Malchus, where the groom is the level of Zeir Anpin and the bride is the level of Malchus. This is the meaning of Lecha Dodi Likrat Kalah Pnei Shabbos Nekabelah, which is the drawing down of Zeir Anpin into Malchus. The order of this drawing down is that first there must be an external drawing (from Zeir Anpin to Malchus), which is only on the level of makif (encompassing light), and afterwards comes the internal drawing. This is the order in every influence from a mashpia to a mekabel: first, the mashpia draws from his external aspect to the external aspect of the mekabel, which elevates the mekabel to be closer to the level of the mashpia, and only then can the mekabel receive the internal influence from the mashpia. On this, the Previous Rebbe brings two parables^[3]—from the influence of a teacher to a student, and from a father playing with his young son. It can be said that the intention in these parables is not only to illustrate the order of the drawing down (that the external influence precedes the internal), but also to explain the great advantage in both types of influence, for even the external influence is an extremely lofty level, to the extent that it has an advantage over the internal influence. For the external influence, which is makif, is above the vessel of the mekabel (whereas the internal influence is received within the vessel of the mekabel). Nevertheless, it is only a prelude to the internal influence, for specifically through the internal influence one reaches an even higher level (which is above the level of makif). This is the meaning of Al Kol Kavod Chuppah^[4], which refers to two types of kavod, the honor of the groom and the honor of the bride, and on a higher level^[5], the honor of Abba and the honor of Ima. Through this comes the union of Abba and Ima and the union of Zeir Anpin and Malchus. And although both (the honor and chuppah of Abba and Ima, and the honor and chuppah of Zeir Anpin and Malchus) are makif, it is known^[6] that specifically in the internal union of Zeir Anpin and Malchus, the essence is drawn down.

2) The first parable is from the influence of a teacher to a student, and the order of the influence is as our Sages said^[7]: before the teacher opens the lesson, he says a humorous remark and the students laugh, and afterwards he sits in awe and begins the lesson. The humorous remark before the learning [which is the mundane conversation of a Torah scholar that requires study^[8]] is only external, but this influence is a prelude to the internal influence (the opening of the lesson), for it is specifically through this that the heart and mind of the student are opened to become a vessel to receive the internal influence. The source of this parable is from the Mitteler Rebbe in Toras Chaim^[9] [although in Toras Chaim it is not brought as a parable for the concept of Lecha Dodi. And in the maamar Samuchim L'Ad^[10] (the maamar said by the Rebbe Rashab on his last birthday in this world) it is possibly connected ("and perhaps this is the idea...") that the humorous remark is related to Lecha Dodi. In the maamar Lecha Dodi, the Previous Rebbe omits the word "perhaps" and writes this as a straightforward explanation^[11]]. And in Toras Chaim there^[12] it is explained that the root of humor is from the simple pleasure that is not at all composite. From this it is understood that the root of the humorous remark (which is simple pleasure) is above the influence of intellect that follows (for the pleasure in intellect is a composite pleasure). Nevertheless, it is only external, and through the internal influence one reaches an even higher level. The idea is that in simple pleasure itself there are two levels^[13]: the felt simple pleasure and the essential, unfelt pleasure. And specifically through the internal influence, which the student receives internally, one reaches the essential, unfelt pleasure. Therefore, our Sages said^[14], "And from my students more than all of them."

3) The second parable is from a young child whom his father wants to play with face to face, and since the child is small, the father must lower his hands to lift his small son so that he can play with him closely. The lifting of the child is only an external matter, and is only a prelude to the internal closeness that follows (the play). The source of this parable is in Ohr Torah from the Maggid^[15], and there there is an addition (not quoted in the maamar^[16]) that the child "plays with his father's beard." This hints that the drawing down of the makif (which precedes the internal influence^[17]) is above hishtalshelus, for the beard is the 13 Tikunei Dikna, the 13 Attributes of Mercy that are above hishtalshelus. Nevertheless, they have some connection to hishtalshelus, as it is written^[18] "Zechor Rachamecha etc. ki me'olam heima" (Remember Your mercies, for they are from eternity) [therefore they are called "middos" from the word "measure"^[19]]. It is also known regarding hair that it is only a ray. However, through the internal influence that follows (even though it is lower than the makif), the essence, which is above the makif, is drawn down (as above in section 1 regarding the advantage of the internal union of Zeir Anpin and Malchus over the union of Abba and Ima, as explained by the Tzemach Tzedek in many places^[20]).

4) Similarly, in avodah (as explained in the maamar^[21]), the beginning of a person's service each day is the service of prayer, as it is written^[22] "Chidlu lachem min ha'adam asher neshama be'apo ki bameh nechshav hu" (Cease from man, whose breath is in his nostrils, for what is he to be accounted?), do not read bameh (what) but bammah (platform)^[23], and it is explained by the Alter Rebbe and the Rebbe Maharash^[24] that before prayer a person is considered like a platform. Prayer is an expression of connection^[25], for through prayer a person connects to G‑dliness. The order of prayer is that first there must be a general closeness (external drawing) [as explained in the maamar^[21]], and afterwards comes the internal closeness, where a person connects to G‑dliness in such a way that he draws G‑dliness into all his physical matters. This can be understood [how through prayer at the beginning of the day one can connect all his physical matters and make them vessels for G‑dliness] according to what the Baal Shem Tov^[26] explained regarding the prohibition of greeting someone before prayer^[27], which is similar to what is written in the writings of the Arizal^[28] regarding honoring the eldest brother^[29], that it is because the spirit of the father rests in him more than in the other sons, and all the other sons receive from the father's spirit through the eldest son. Because of the father's spirit in the eldest brother, they are obligated to honor him just as they are obligated to honor the father [therefore this law is learned^[29] from the verse^[30] "Honor your father," because the honor of the eldest brother is included in the honor of the father]. Similarly, this applies to a person's first speech, thought, and action of the day, for all of them branch out and are drawn after the first. Therefore, the first speech [and likewise thought and action] of a person upon rising from sleep must be in the service of Hashem, for through this he draws holiness into all his thoughts, speech, and actions throughout the entire day. And specifically through making his internal closeness to G‑dliness during prayer in such a way that he draws Divine light into his physical matters and makes them vessels for G‑dliness, he reaches a higher level, as is known^[31] regarding "V'rov^[32] tevuos b'koach shor" (And much increase comes by the strength of the ox).

5) Similarly, this can be understood regarding the drawing down of Zeir Anpin into Malchus (the union of Zeir Anpin and Malchus), where the order is (as above in section 1) that first there must be an external drawing and then an internal drawing. Even the external drawing is a very lofty influence (as above in sections 2–3), for it is the level of makif, which is above hishtalshelus and vessels (and therefore is not absorbed in the Sefirah of Malchus internally, since it is above the limitation of its vessels). Nevertheless, this is only an external level, a mere ray. However, through the internal drawing, which is received by Malchus internally, one reaches a higher level (than the makif). The idea is that the root of Malchus is higher than the root of Zeir Anpin^[33]. The root of Zeir Anpin is from the external aspect of Kesser, and the root of Malchus is from the internal aspect of Kesser. And although it is also said^[34] that Zeir Anpin is bound and dependent on Atik, it is known that this does not refer to the true Atik (only the external aspect of Atik). Whereas the root of Malchus is in the internal aspect of Atik, Reisha D'lo Ityada^[33]. Nevertheless, because of its descent below, its root is hidden, and the revelation of the root of Malchus comes specifically through Zeir Anpin^[35], and through this, the Sefirah of Malchus is elevated above Zeir Anpin. This is the order of the drawing down: first, the drawing down of Zeir Anpin into Malchus must be in such a way that the aspect of Zeir Anpin, which is above Malchus, is felt (for it is specifically through him that the root of Malchus is revealed). Nevertheless, since the drawing is from the aspect of Zeir Anpin, it has a connection to hishtalshelus [as above (section 3) regarding the 13 Tikunei Dikna]. And specifically through the internal drawing, which is received by Malchus internally, since this drawing is from the aspect of Malchus, one reaches the root of Malchus, which is above the root of Zeir Anpin, to the extent that Malchus influences Zeir Anpin, "Eishes Chayil Ateres Baalah" (A woman of valor is the crown of her husband)^[36].

6) And it can also be said that this is the explanation of why (at the beginning of the maamar) two extremes are brought regarding Shabbos: that Shabbos is called a queen, which is the Sefirah of Malchus, which is below all the Sefiros and receives from them, as the saying^[37] "Sihara leis lah migarmei klum" (the moon has nothing of its own) [and as our Sages said^[38] (regarding Shabbos) that only one who toiled on Erev Shabbos will eat on Shabbos], and on the other hand, all the days are blessed from Shabbos^[39], meaning that not only is Shabbos holier than all the days, but even more, it influences them. The explanation is that the seven days of the week are the seven days of building, the six weekdays are Zeir Anpin as it is written^[40] "Sheshet yamim asah Hashem es hashamayim v'es haaretz" (For six days Hashem made the heavens and the earth), and it is stated in the Zohar^[41] that each day does its work, and Shabbos is Malchus (as above). Therefore, because Malchus descended below, especially into Beriah, Yetzirah, and Asiyah, where its feet descend, Shabbos (Malchus) receives from the six weekdays (Zeir Anpin), which is the concept of the avodah of birurim (refining the animal soul and all physical matters) of the six weekdays. However, after (and through) this avodah, on Shabbos, Malchus ascends from Beriah, Yetzirah, and Asiyah up to its root and source, and then it is elevated above Zeir Anpin to the point that it influences all six weekdays (Zeir Anpin), for from it all the days are blessed.

7) And this is the meaning of Lecha Dodi Likrat Kalah Pnei Shabbos Nekabelah, which is the request of Knesses Yisrael that there should be the drawing down of Zeir Anpin into Malchus. The beginning of the drawing is Lecha Dodi Likrat Kalah, which is only a going, and through this comes Pnei Shabbos Nekabelah, which is the internal drawing, Pnei Shabbos^[42], where the internal aspect of Malchus is revealed, even as it is rooted in Atik. Therefore, it says Nekabelah in the plural, for Zeir Anpin also receives from (the root of) Malchus^[43], "Eishes Chayil Ateres Baalah." And just as it is above with Zeir Anpin and Malchus, so too it is with every mashpia and mekabel, that through the mekabel, the mashpia is enhanced, "and from my students more than all of them." And especially with a groom and bride below, that specifically through the internal drawing, "Eishes Chayil Ateres Baalah," and "hakol hayah min ha'afar" (all came from the dust)^[44], for through this the power of the Ein Sof is drawn down in Dor Yesharim Yevorach, in children and grandchildren engaged in Torah and mitzvos.

Summary

This maamar teaches that the process of spiritual influence, both Above and in our lives, begins with an external connection and culminates in a deeper, internal bond. Through this two-stage process, the receiver is elevated and ultimately brings blessing even to the giver.