147 —ברכות לשמחת תנאים ומשמעות רוחנית של נישואין

B"H, 2nd of Nissan, yahrzeit of the Rebbe Rashab.

Haraha"g Har"a Hecht.

Shalom u'Vrachah!

In response to your invitation to participate in your joy—the celebration of your Tenaim on this day—I send my blessing that all written in the text of the Tenaim be fulfilled in you: "He who finds a wife finds good and obtains favor from the L‑rd, Who is good," which includes all material and spiritual good as explained by our Sages (Yevamos 63b): "He who finds a wife finds good—if it refers to her, the verse speaks thus; if it refers to Torah, the verse speaks thus."

Just as a person is composed of two parts—the soul (the main and inner aspect) and the body (secondary—see Shaar HaYichud VeHaEmunah ch. 6—and external), so too his needs are divided into two: (a) Needs of the soul, which are Torah and mitzvos; therefore they are called 'eating and drinking' for the soul—as our Sages say in Koheles Rabbah (2:24)—similar to eating and drinking which are essential for bodily life; (b) Needs of the body, which are all material matters.

Our Sages said in Peah (1:1) that Torah study is equal to all mitzvos, and in Kiddushin (40b): "Study is greater because study leads to action," and Rashi explains: "Thus both are achieved." (See carefully in Alter Rebbe's Laws of Torah Study ch. 4 sec. 2-3; note also Rambam's commentary on Peah there; see Likkutei Torah, discourse beginning Vayedaber... Anochi from Parshas Bamidbar.) These are needs of the soul.

Regarding bodily needs, our Sages said (Yevamos 63a): "In what way is a woman a helpmate for a man? They replied: A man brings wheat—does he chew wheat? Flax—does he wear flax?" In this way, 'all human needs' are included—in Ramban's language on Devarim (10:18).

On a deeper level: Through Torah one draws down all revelations—both regarding spiritual life and material life—as our Sages said about Torah (Berachos 61b): "In the place of our life," and these descend below so that blessing rests truly in your home through your wife (Yevamos 62b; as explained in Likkutei Torah at end of Vezos HaBerachah).

Yet this alone is not sufficient; it must also be "and obtain favor from Hashem Who is good," because regarding Torah our Sages said (Yoma 72b): If one merits [purification], it becomes an elixir of life for him; if not [G‑d forbid], it becomes... And do not question this from what our Sages said (Eichah Rabbah at its beginning): The light within it brings him back to good—as explained in Laws of Torah Study there and its glosses—and similarly in Sotah (17a) with Rashi's explanation. Regarding material matters as well—as our Sages said (Pesachim 119a) with Rashbam's explanation—that through... See Kuntres U'Mayon no. 46. Therefore they immediately interpret the blessing (Yevamos 63b) "and obtain favor": that his sins—meaning deviations or distortions from the path of the King—are removed. This happens only through Hashem's Name Havayah specifically, as explained in Hemshech Resamach Vav and discourse Anochi Hashem Elokecha from 5688—that then one does not veer right or left but aligns with absolute truth both in Torah study and service.

In Torah study this is achieved by learning pnimiyus haTorah—simply learning Chassidus diligently until one understands—as is clear from Kuntres Etz HaChaim by the Baal HaHilula [Rebbe Rashab] and hinted at in Iggeres HaKodesh sec. 26; see also Likkutei Torah discourse beginning Velo Tashbis. In service it is through fear of Heaven, humility, and meekness—as concluded in discourse Anochi above: "And even though... they were sharp... yet due to their self-nullification they alone were vessels to grasp absolute truth."

Summary

The Rebbe teaches that marriage brings both physical and spiritual blessings when approached with effort in Torah study—especially Chassidus—and humility. True fulfillment comes when Divine favor joins one's efforts, ensuring success both materially and spiritually.