142 —פירוש זה וזו בתנאים ובהתגלות אלוקית

B"H, 18 Adar 5704.

Brooklyn.

The distinguished Avrech vavac"h iy"a chov"b etc. hatamim Avraham Shmuel Stein

Shalom u'Vrachah!

In response to your notification regarding your Tenaim (engagement conditions), may it be G‑d's will that all the blessings with which my revered father-in-law, the Rebbe shlita, blessed you be fulfilled literally and manifestly for good that is visible and revealed.

It is possible to explain precisely the wording at the beginning and core of the Tenaim document—as per our custom, the custom of our Rebbeim: "First of all... not this from that nor that from this." The words "this, that" indicate something tangible that can be pointed to directly, as our Sages say (end of Taanis and elsewhere): "He points with his finger as it says... this...", and therefore our Sages learned (Yalkut Shimoni in its place from Mechilta) from the verse "zeh Eli" (this is my G‑d), that a maidservant at the sea saw what Yechezkel and Yeshayahu did not see; for prophets prophesied with 'ko' (thus), but only Moshe prophesied with 'zeh' (this)—(Sifri Matos), and Rambam explains (Yesodei HaTorah ch.7 halacha 6) the difference between them: "All prophets... see... in allegory and riddle... Moshe Rabbeinu... sees clearly etc." (and this matter is explained according to Chassidus in discourses on Matos—in Likkutei Torah and elsewhere).

Therefore, the true designation of "zeh" applies only to Hashem and those who are attached and united with Him. As written in Erekh HaKadosh (by the author of Seder HaDoros, cited in Likkutei Torah on Mizmor Shir Chanukas HaBayis etc.) under entry "zeh": "All created beings change; what was yesterday is not today, what is today is not tomorrow, so it cannot truly be said 'this is it.' But Hashem does not change, as it says: 'I am Hashem; I have not changed.'" Only by borrowing can we say "zeh" about other things—even about zeh le-umat zeh (this corresponding to that). See also Likkutei Torah on Parshas Re'eh ssa"a and Chukas ssa"b.

With this we understand our Sages (Bava Basra 16b): Esav denied the main principle as it says: "Lamah zeh li?" (Why do I need this?) And it says: "zeh Eli" (this is my G‑d). And in Sanhedrin (42a): Whoever blesses on the new moon in its time is considered as if he greeted the Shechinah; here it says: "hachodesh hazeh" (this month), there it says: "zeh Eli." Seemingly, there are many times where 'zeh' appears in Tanach—but with what was explained above, it's understood.

And in Menachos (53a): Let come Adir... Yedid... Tov... zeh zu zot etc. It is unclear: for Adir, Yedid, Tov are titles of praise—but what virtue is there in calling them zeh or zot? However, as above—the true name 'zeh' applies only to Hashem; consequently also to Israel ('zu') and Torah ('zot'), since Israel, Torah, and Hakadosh Baruch Hu are all one. See Menachos with Chiddushei HaGrach up until what's written in Likkutei Torah Chukas mentioned above.

It has been explained elsewhere that at Matan Torah—and especially in the future when the inner meanings of Torah will be revealed—this represents a marriage between Hashem ('zeh') and Israel ('zu').

Man below parallels Man Above; regarding Bnei Yisrael—“You are called Man” (Yevamos 61a)—it is said: “Hashem is your shadow,” like a shadow follows a person (Likkutei Torah Ma Tovu ssa"d etc.), so too when they speak about marriage between man and woman—the first thing stated is... this... that.... And that's sufficient for those who understand.

With wishes that very soon we all merit fulfillment of the prophecy: “And it will be said on that day: Behold! This is our G‑d...”

Summary

The Rebbe teaches that terms like “this” (“zeh”) signify ultimate clarity only possible regarding Hashem Himself—and by extension Israel and Torah—reflecting their unchanging essence. This depth infuses even our customs around marriage agreements with profound spiritual meaning.