118 —נישואין, לימוד תורה, ושליחות הנשמה בעולם

B"H, Friday, 20th of Kislev, 5704.

Brooklyn, NY.

Kevod HaAvrech HaMetzuyan vavac"h iy"a etc. HaRav HaTamim Meir Grinberg

Shalom u'Vrachah!

In response to your invitation and for your wedding in a good and auspicious time, I hereby express my blessing: Mazal Tov Mazal Tov! May you build a home in Israel on the foundations of Torah and mitzvah.

It can be said: When the soul descends into the body, it itself needs no rectification at all; its descent is to rectify the body, the animal soul, and its portion in the world (as explained in Tanya ch. 37). The Torah—meaning "instruction"—shows how to achieve this through mitzvos, all of which serve to elevate the animal soul.

When one has already reached refinement of his portion in the world through his service, our Sages said (Yevamos 63a): "Does a person bring wheat—does he chew wheat? He needs a helper opposite him; this is a wife." This is also reflected in the universal order outlined in Pirkei Avos (end of ch. 5): "At five years old for Scripture... for Mishnah... for Talmud," and only afterwards "at eighteen for marriage." In this way, when one comes to pursue (which is itself "great distraction," as stated in Shulchan Aruch Admur Hazaken below) rectification of this world—which is at age twenty—he has already fulfilled "adorn yourself first," reaching complete perfection. As explained in Likkutei Torah on "at twenty to sell," he will have already completed learning Talmud (which takes five years), as stated in Hilchos Talmud Torah by Admur Hazaken ch. 3. Where it says there "two or three years," it can be explained that it refers to different cases; according to two explanations regarding "eighteen years": whether it means full eighteen years (Tosafos Ketubos 50a) or at the start of eighteen (Rambam Hilchos Ishus ch. 15:2; see also Tur/Shulchan Aruch Even HaEzer sec. 1:3 and commentaries).

The fact that even before this our Sages said "at thirteen for mitzvos" can be explained as being only the beginning of service relevant solely to his body and animal soul without connection yet to his portion in the world—for "little by little I will drive them out..." But since this is not the main aspect of mitzvos, it is not called an optimal mitzvah performance. This clarifies why Shulchan Aruch there says: "One who marries at thirteen—it is an optimal mitzvah." According to Rashi this even applies a year earlier since then he is already considered "mufla samuch le'ish" whose vows are binding by Torah law.

Just as through marriage one's power of procreation is revealed—which parallels the aspect of Ein Sof (see Likkutei Torah end of Biur D'Shishim Heima Malchot etc.)—so too in man's service as above: its ultimate purpose is revelation of Ein Sof achieved through mitzvos whose advantage over Torah is that they are like tendrils and hairs (Likkutei Torah ibid., sec. 61-62).

Nshei U'Bnos Chabad and their work draw this down even into Torah itself by connecting it with its root—especially those unique individuals whose grasp was in Torah as it exists above all contractions—as explained regarding Reb Meir who would show different facets etc., clarified in Likkutei Torah at end of Parshas Tazria.

With blessings for Mazal Tov; immediate teshuvah; immediate redemption.

Summary

The Rebbe teaches that marriage follows a foundation of Torah study and personal refinement. Through mitzvos and building a Jewish home, one reveals infinite G‑dly potential within themselves and their surroundings.