7888 —ברכות לחתונה של בנו בכורו של ר' יוחנן

B"H, 25 Menachem Av, 5711. Brooklyn.

Shabos Kodesh Haratz Harach vavac"h nom iy"a benashk geza tarshishim etc. etc. Moharar Yochanan

Shalom u'Vrachah!

I pleasantly and timely received your letter from the 18th of Menachem Av, in which you inform me that on Wednesday, Elul 4th (may it be at a good and auspicious hour), will be the wedding of your firstborn son, sheyichyeh. I hereby express my heartfelt blessings—mazal tov, mazal tov—that the wedding should take place at a good and successful time, that the union should be beautiful and enduring, and that they should build an everlasting home upon the foundations of Torah and mitzvah as explained in Toras HaChassidus (the teachings of Chassidus). May you and your other children sheyichyu see much nachas and delight both materially and spiritually.

It is well known that the matter of marriage is above the order of hishtalshelus (the chain-like descent of worlds), as our Sages say that it is comparable to the splitting of the sea—devaatika talya milsa (it depends on Atik)—meaning it is a drawing down from an encompassing light (makif). It can be said that this is why we find in marriage various aspects of makif: (a) The makif over only the bride—this is the giving of the ring. As is known, even though in Mishnah it says acquisition is through money, it has already been stated in Tikunei Zohar Tikun 5 at its beginning and Tikun 10 and Tikun 21 (55b): "And regarding her it was said: Behold you are betrothed to me with this ring," and it also appears in several places that those in Eretz Yisrael betroth with a ring (differences in custom between Bavel and Eretz Yisrael; see Yam Shel Shlomo and elsewhere). The giving of the ring is a makif around (the finger of) the bride and comes from the groom. [(b)] The bride circles the groom seven times—this is a makif over the groom coming from the bride. And similar to what will be in the future: nekeivah tesovev gever (the woman will surround the man). Both these makifim occur under the chuppah, which itself is a general makif over both groom and bride together—a makif bina for Z"a v'Nukvah—and this matter is explained in Likkutei Torah Shir HaShirim d"h Al Kol Kavod Chuppah; this is not the place to elaborate.

I conclude as I began with blessings of mazal tov, mazal tov.

With honor and esteem.

M. Schneersohn

P.S.: As a derasha geshenk (gifted teaching), enclosed is a certificate for a package. For how derasha geshenk relates to makif, see Likkutei Torah Parshas Naso 29b.

Summary

The Rebbe teaches that marriage draws down transcendent spiritual energies symbolized by various wedding customs. He blesses Reb Yochanan's son for success in building an everlasting home founded on Torah and mitzvos according to Chassidus.