143 —נישואין, המשמעות הרוחנית של תנאים, וגילוי אלוקי

B"H, 18 Adar 5704.

Brooklyn.

Shalom u'Vrachah!

In response to your invitation to participate in your joy—the celebration of your Tenaim on this day—I express my heartfelt wish that it be fulfilled in you: 'He who finds a wife finds good and obtains favor from the good L‑rd.'

It is stated in the language of the Tenaim at their beginning—in the version of our Rebbe's house: 'First of all... he shall marry with good fortune according to the law of Moshe and Israel, and they shall not flee nor hide... and they shall dwell together in love and affection as is customary everywhere.' At first glance, it is puzzling: it would seem more appropriate for 'and they shall dwell together...' to follow immediately after 'he shall marry with good fortune according to the law of Moshe and Israel,' and only then should come 'and they shall not flee nor hide...'

This can be explained by first introducing a general principle: The Jewish people are children to G‑d, and just as a son is in the image and likeness of his father, so too—so to speak—man resembles the Supernal One. It is obvious that all his matters and behaviors that are according to Torah or Jewish custom (which is itself Torah) are modeled after what is Above. Especially regarding marriage and all its particulars, since man and woman correspond to Ze'er Anpin (Z"A) and Malchus (Mal'), and even higher at their root. This explains why marriage blessings begin with recounting the purpose of all creation—for creation was through Zun (Z"A u'Nukva).

The beginning of arranging a marriage is arranging the Tenaim (preliminary agreements), which at their start indicate the purpose and main point: 'First of all, he shall marry with good fortune,' then it explains—not to flee nor hide, etc.

The explanation is as follows: It is known that at first there was a simple supernal light filling all existence... When it arose in His simple will to create worlds, He contracted that light, leaving an empty space (chalal u'makom panui), then drew a single line (kav), etc.—as explained in Torah Or D"H Patach Eliyahu, Likkutei Torah D"H Lehavin Ma She'kasuv BeOtzer Chaim, among others.

This contraction differs from all other contractions; its essence is withdrawal rather than mere reduction. Through this came afterwards the drawing down of a line—that is, light enclothed within vessels—enabling the existence of worlds (see D"H Lemaan Yeidu Doroseichem 5708 et al.). The effect of tzimtzum on both infinite light (bli gevul) and finite light (gevul) (see D"H BiYom HaShmini Atzeres 5699).

The ultimate intent is revealing the pre-tzimtzum light; moreover: a) that this light be revealed within worlds; b) that there be a revelation even higher than before tzimtzum—an added illumination drawn through Torah and mitzvos (see Yom Tov shel Rosh Hashanah 266; Lemaan Yeidu above). But all this is possible only because the first tzimtzum was for this very revelation.

The revelation of these two aspects will occur specifically in the future era when true marriage will take place (see Likkutei Torah end Biur DeAl Kol Kavod Chuppah)—the revelation of inner Torah. Yet this depends on our present service through Torah and mitzvos.

This explains why when clarifying that in Tenaim the goal is 'he shall marry with good fortune,' we say 'they shall not flee'—the pre-tzimtzum light that was contracted or withdrawn should not be driven away; rather, it should be revealed—and included within this are even higher revelations (see Teku 94 regarding how in the future there will be revelation of essence itself—not via giver/receiver; also see explanation on Velo Tashbit 63). And 'they shall not hide'—the light concealed within vessels—the existence of worlds which now corresponds to Malchus/concealment; but in time to come it will be acharei hatov v'hayashar baTorah—the soul will be nourished by the body. This suffices for now.

I hope that very soon we will all merit fulfillment of what was foretold: 'Speedily may there be heard... voice of groom and voice of bride' (see Biur DeKol Kavod above).

Summary

The Rebbe teaches that Jewish marriage rituals mirror Divine processes: just as creation involved concealment for later revelation, so too does marriage aim for unity where hidden G‑dliness becomes manifest through Torah observance. Our actions now prepare us for ultimate spiritual union.