1434 —ברכות לנשואי בן ותובנות על עדים בהלכה היהודית

B"H, 25 Shevat, 5712.

Brooklyn.

Haraha"g vaharaha"ch vavac"h iy"a nu"n etc. Chaim

Shalom u'Vrachah!

Your letter has now been received, in which you inform me—among other things—about the marriage of your son, Rabbi Moshe Tzvi. I hereby express my blessings: Mazal tov, mazal tov! May it be at an auspicious and successful time, and may they build a home in Israel on the foundations of Torah and mitzvah as explained in Chassidus. May you see much nachas from them—Jewish nachas, chassidic nachas. The telegram was surely received.

With blessings of mazal tov, mazal tov.

P.S.: I would like to briefly point out what is written here regarding someone's marriage: In general, there are two types of witnesses: (a) those whose testimony is only a matter of clarification—as with witnesses who testify that someone’s verdict was concluded in Beis Din in such-and-such a manner; (b) witnesses whose testimony is a condition and constitutes the reality itself. This is the case with witnesses at kiddushin (marriage), which must specifically be done before witnesses. Similarly, regarding what the Holy One says: Atem eidai (“You are My witnesses”—Yeshayahu 43:10), here too there are two types: (a) they merely testify about this matter; or (b) they are also part of the reality itself—especially regarding matters about which it is said that one becomes a partner with the Holy One in creation (see Shabbos 10a; 119b; Bereishis Rabbah 43:7; Pesikta Zuta Pinchas). In avodah (service), this means through service that is above reason and knowledge—that is, he himself is not an independent entity; only in such a way can one become a partner in creation because he is above creation and its existence—and this is not the place to elaborate.

Regarding your question about what “they shall all be permitted according to our custom” refers to—it can be said that it refers to something lower than them: there is nothing here at all.

Summary

The Rebbe offers warm blessings for building a Torah-true home and explains that true partnership with G‑d—like being witnesses at a marriage—requires transcending one's own sense of self through service beyond reason and knowledge.