"Come, my Beloved to meet the Bride; let us welcome the Shabbos" - Behold the Shabbos is called both bride and queen as in the expression "the Shabbos queen." [The above metaphors are related to a wedding. In that context] the groom is called a king, as mentioned in
Pirkei d'R. Eliezer[1] "a groom is like a king," and the bride is called a queen.
[The concept also finds its parallel in the spiritual realms] as the Torah[2] declares "Let us make man in our image after our likeness." Man below [on the earthly plane] reflects the form and image of the Higher Man, i.e., the heavenly Sefiros. [In that realm, the quality of] Ze'er Anpin of Atzilus - known by its initials as Z"A - [which corresponds to G-d's "emotional powers"] is called "the King" as explained concerning [the quotation from the Zohar[3]]: "The image of each and every soul stood before the holy King" i.e. Z"A of Atzilus. The Sefirah of Malchus - Royalty - is called the queen.
The Zohar[4] comments "a king without a queen is neither a king, nor is he great." The essential factor is the union of Z"un - Z"A and Nukvah [the Kabbalistic term for Malchus. This is emphasized] by the Torah's statement[5] "Male and female He created them. And G-d blessed them..." [There, too, the blessing came to them, not to one alone.]
[To return to the concept of Shabbos.] The Shabbos must be received with joy, for it is the source of all blessings, both heavenly and earthly. [The Zohar states[6]] "all the days are blessed from the Shabbos." The same applies to a bride; she must also be greeted [with joy] for she is the source of all the blessings of above.
The above expression Lecha Dodi Likras Shabbos P'nei Shabbos Nekabelah is used in the Kabbalas Shabbos prayers. Its source is the Talmud's[7] [description of how the sages would prepare to greet the Shabbos]. R. Chaninah robed himself in nice clothing,[8] stood at sunset on Shabbos eve, and exclaimed, 'Come and let us go forth to welcome the Shabbos queen.' R. Yannai donned his robes (Shabbos clothing) on Shabbos eve and exclaimed, 'Come, O bride, Come, O bride.' (Because of his great love for the Shabbos, he would refer to it as his bride.[9]) The Zohar[10] [also emphasizes the relationship between a bride and Shabbos. It] declares "On Shabbos, one must add on from the mundane to the holy in all matters: in one's eating, drinking, clothing, and reclining. One must prepare a pleasant sleeping chamber with embroidered covers and pillows from [the best of] all that is found in his house, just as one would prepare a marriage chamber for a bride. For behold, Shabbos is a queen and a bride." Just as the Shabbos is the source of all blessings, similarly, the rejoicing of the groom and bride and the greeting of them is the source of blessing.
[The above can be explained in terms of a quotation from Isaiah[11]:] "For upon all the glory shall there be a canopy." [The word all implies at least] two aspects of honor - the honor of the groom and the honor of the bride. G-d is [often referred to as] the groom and the Jewish people as His bride: as our sages[12] commented, "on the day of His wedding - the day of the giving of the Torah." Honor refers to an encompassing light [a revelation above our conscious powers]. The honor of the groom refers to G-d's great love for the Jewish people, as it is written:[13] "I have loved you, said the L-rd." The honor of the bride refers to the great love of the Jewish people for G-d, as it is written:[14] "My soul longs, indeed it faints [for the courts of the L-rd]." The marriage canopy represents a more general encompassment of the groom and bride.
[These spiritual qualities are mirrored in the marriage ceremony on the physical plane.] Many people come to greet the groom proceeding afterwards, together with the groom, to greet the bride. Then, the groom covers the bride with a veil and they go to the marriage canopy.
[Why is it necessary for the groom to cover the bride's face?] In order for a Mekabel (receiver) to ascend and approach the level of the Mashpiah[15] (giver) it is first necessary for the Mashpiah to establish a connection, by connecting his external qualities with those of the receiver. Through this bond the receiver can elevate himself and approach the level of the Mashpiah, enabling him to receive the inner qualities of the Mashpiah.
Synopsis - This chapter explains that a groom and a bride can be compared to the heavenly Sefiros Z"A and Malchus. Greeting the bride is compared with receiving the Shabbos, which contains the blessings for all the days of the week. The honor of the groom refers to the love G-d shows to the Jewish people. The honor of the bride refers to the love of the Jewish people for G-d. The marriage canopy represents calling forth the Essence [of G-d]. Before [going to] the marriage canopy the groom covers the bride with a veil thus establishing an external bond between the Mashpiah and the receiver. [However, this external bond is intended to bring about] a deeper bond.
The above concept can be clarified by referring to a story quoted by the Talmud. The Talmud
[16] relates how Rabbah would begin his classes with a humorous remark: "His students would laugh and after that, he sat in awe and commenced the lecture." [Rabbah's example demonstrates how] the
Mashpiah has to open up his students, developing them to the point that they are able to learn from him. He must stimulate the students' senses and faculties by beginning his lesson on a level to which the students can relate. Therefore, in order to make his students vessels, capable of receiving, Rabbah began his lesson with a humorous statement.
[Rabbah's witticism cannot be regarded in an undignified sense. The concept of] humor here refers to the casual conversation of scholars. Although [as our sages commented[17]] "even the casual conversation of scholars demands study," because it contains great wisdom and deep insights; nevertheless, it represents only the external aspects [of the sage's potential]. The level of the casual conversation of a sage is commensurate to his essential powers; the greater the sage, the higher the level of his "casual conversation." [In some cases,] truly profound concepts can be learned from them. Although [even then the sages' "casual conversation"] is merely "withered leaves" [in comparison to his true potential]; nevertheless, they are essentials of wisdom, as the Talmud[18] comments: "the statements of the sages are blessings, the statements of the sages are wealth, the statements of the sages heal."
[The entire realm of "casual conversation" is included in the category] "the service of Torah." Our sages[19] commented that "serving a Torah scholar is greater than learning from him." As a proof, the Talmud cites the Biblical reference[20] to the prophet Elisha [who is praised for having] "poured water on Eliyahu's hands. [The Talmud notes that] no mention is made of his having studied Torah from Eliyahu, only the fact of his "pouring water." [Why?] 'Because serving a scholar is greater than studying from him'."
[As mentioned above, after the introduction, Rabbah] sat in awe and commenced his lesson; for the study of Torah must be charged with fear. Our sages[21] explain: just as the Jews received the Torah on Mt. Sinai with awe and fear, trembling and sweating, as the Torah[22] declares: "And the people saw it, they trembled and stood afar off;" similarly, when we study Torah we must feel great bittul (self-annulment) and fear.
[These feelings represent the proper approach to Torah study. However, to reach this level of feeling,] it is necessary for the teacher to develop the students' faculties, to open up their minds, by making a humorous remark. The purpose of the humorous remark is to elevate and raise the students to the level at which they are capable of receiving from the Mashpiah. By nature, there is no comparison between a student and a teacher. [For that reason] a student must be in a state of self-annulment before his teacher; as our sages[23] say "if a scholar sits before his teacher and his lips do not drip anxiety..." i.e. complete self-annulment. The humorous remark gives the student the strength to accept his teachers' lessons. In general, it opens up his heart and mind, thus making him a "vessel," a recipient.
Even though [the approach of humor] is an external connection, it is a preparation [for the establishment] of a deeper bond. Only through the closeness brought about by the master's humor, can the students later receive the deeper insights communicated in the lesson.
[A different example[24] expresses the same concept.] When a father wants to play with his young child who is much smaller than him face to face, he must lower his hands - which are themselves higher and more elevated than the child's head - below the child, and then lift him up to [the level of] his own head. [Only,] then can he talk and play with him face to face. [On the surface,] the act of lowering his arms to pick up the child is only a superficial expression of the father's love. Similarly, the child does not receive anything [tangible] from that act in itself; [in its own right,] the act of lifting up the child does not express anything. The communication and play with his son comes afterwards, after the father has lifted him up . However, it is impossible for there to be a close and inner flow unless the receiver was first drawn close and lifted up [to the level of the Mashpiah]. This is a superficial relationship which has as its purpose [the establishment of] an inner connection.
Synopsis - This chapter explains that Rabbah commenced his lesson to the scholars with a humorous remark in order to make them vessels capable of receiving his lessons in Torah. The intent [of the humor] was to elevate the receivers, enabling them to receive the influence [of Rabbah who was on a higher level. A similar principle applies in regard to the statement:] "Serving a Torah scholar is greater than learning from him." Although [the above-mentioned relationships] are external in comparison to the inner flow [from the Mashpiah] nevertheless, they are a necessary preliminary. [This concept] is illustrated by the example of a father who [reaches down to] lift up his small son to play with him face to face.
[The same principle applies in the relationship between G-d and the Jewish people.] It is written
[25] "It was I who taught Ephraim ... taking them by the arms." [The Hebrew word for I -
Anochi - represents G-d's essence.]
Anochi - G-d's essence has lowered the inner desire of His will [and enclothed it] within physical
mitzvos in order to elevate the Jewish people.
This concept can be explained in greater detail. Our sages called] man a small world,[26] [a microcosm of creation]. In the world at large there is day and night; day being the time when the light shines, as it is written:[27] "And G-d called the light day," while night is the absence of light, as it is written:[28] "and the darkness He called night." Similarly, in the spiritual world of each individual, there is day and night as it is written,[29] even "when I sit in darkness, G-d will serve as a light for me." The term darkness refers to our world, called darkness because it is a world of falsehood. In the dark, it is impossible for man to see. It is possible that one might be standing at the edge of a pit or near another potential danger [without realizing it]. Similarly, no one in this world can know another's true feelings about him. It is possible for someone to express one thing with his mouth and feel another within the heart. [It is possible that outwardly,] someone will honor another person with his mouth, speaking with words of affection, yet, within his heart he hates him. For this reason, this world is called darkness because it is the world of falsehood. The World to Come, however, is called the world of truth.
This is the meaning [of the verse] even "when I sit in darkness, G-d will serve as a light for me." Even in this physical world, G-d shines to Israel, as it is written:[30] "For, behold, the darkness shall cover the earth, and thick darkness the nations, but the L-rd shall shine forth unto you." [The name for G-d used in the above verse is Yud-Hay-Vov-Hay, interpreted to refer to G-d's infinite aspects.] It is known that the name Elokim [which refers to G-d's finite dimensions,] in numerology equals HaTeva, meaning "the nature." [The name Elokim represents the G-dliness enclothed in the natural order,] Yud-Hay-Vov-Hay transcends nature, [and is above time,] simultaneously existing in the past, present, and future. This is the meaning of the above verse "For the darkness shall cover the earth" i.e. they [the nations of the world] will know only matters regarding nature, "but the L-rd (who transcends nature) shall shine forth unto you [Israel]."
In the realm of service to G-d, [the above concept can be explained as follows:] The state in which a man's soul spreads forth within him, and the light [and] power of his soul shines for him, is called day, and the state in which the light of his soul does not shine, heaven forbid, is called night. Therefore, at night one is in a state of (total) sleep, because of the withdrawal of the soul's [active] light. In the morning G-d returns [each] man's soul to him, as it is written:[31] "They are new every morning. Great is Your faithfulness." However, since [during sleep] the body's life-force became more materially oriented, it can only receive a slight glimmer of the soul's light. [Such a person is referred to as] "one whose soul is in his nostrils" i.e. the G-dly soul is not revealed in his heart and body because of the body's strong selfish tendencies, for he has not yet prayed. Prayer is a process of connection[32] [allowing one's soul to spread forth within the whole body].
Before prayer - i.e. before man connects himself to G-d through service - it is written about him[33] "Separate yourselves from the man whose soul is in his nostrils, for what can he be accounted for?" [On this verse our sages[34] commented] do not read "bammeh" - for what - but "bammah" - a platform [a high place. According to the Talmud's explanation, the meaning of the verse is as follows.] Separate yourself from a person "whose soul is in his nostrils," [meaning] that his soul has not spread throughout the whole body. [Why?] For he is like a platform. Just as a platform is a high place, appearing to exist as a separate entity; so too, this person is self-oriented and a separate entity until he davens. Prayer is [a process] of connection that binds [one] with G-d. Through prayer, one makes all material objects vessels for G-dliness.
In order [to establish] this inner connection - to draw down the G-dly light into all physical matter - a general closeness must first be made. For this reason [our sages[35] tell us] "one should rise to prayer only with a heavy head;" which Rashi explains to mean submissiveness (and humility), thus establishing a general connection.
This is the meaning of "Come, my Beloved to meet the Bride." [It represents the preliminary step of] the Mashpiah's drawing close to the Mekabel. Through this [preparation], "we will welcome the Shabbos," for "all the days are blessed from the Shabbos." Just as in a teacher-student relationship "I have learned much from my teachers, [and from my colleagues more than from my teachers,] but from my students more than from them all,"[36] similarly, "a wife of excellence is the crown of her husband"[37] [i.e. through her being a receiver, she becomes a crown, higher than his head]. And it is written[38] "He who finds a wife finds a good thing [and obtains favor of the L-rd]." May they [the groom and bride] obtain the favor of the L-rd who is good and be blessed with a righteous generation with children and grandchildren who are engaged in Torah and mitzvos.
Synopsis - This chapter explains that G-d lowered His inner will [and enclothed it] within physical mitzvos. Man is a microcosm of creation. This world is called darkness because it is a world of falsehood. When the light of a man's soul shines within him in his service [of G-d] then it is called day; and the absence of service is called night. Such a person is called "one whose soul is in his nostrils." About such a person it is said "separate yourself from the man who is like a bammah" - who is selfish and a separate entity. One comes closer to G-d through prayer - which is the concept of connection - for then it is within his power to connect all material concerns to G-d [and establish] total unity.
Notes:
- (Back to text) [End of Chapter 16]
- (Back to text) [Bereishis 1:26]
- (Back to text) [Note Part III, 104b; Part I, 90b, 227b, 233b]
- (Back to text) [Part III, 5a]
- (Back to text) [Ibid. 1:27-28]
- (Back to text) [Part II, 63b; 88a]
- (Back to text) Shabbos 119a
- (Back to text) Rashi
- (Back to text) Ibid.
- (Back to text) Part III, 272b
- (Back to text) [4:5]
- (Back to text) [Taanis 26b]
- (Back to text) [Malachi 1:2]
- (Back to text) [Tehillim 84:3]
- (Back to text) [The words Mashpiah and Mekabel (giver and receiver) are used to describe many types of relationships. The root of the word Mashpiah is the word shefa, meaning flow or emanation. A Mashpiah is the source of flow, a bestower of energy, a giver of love, knowledge, blessing etc.]
- (Back to text) Pesachim 117a
- (Back to text) [Sukkah 21b; Avodah Zorah 19b]
- (Back to text) Kessubos 103a
- (Back to text) Berachos 7a
- (Back to text) [Melachim II, 3:11]
- (Back to text) [Berachos 22a]
- (Back to text) [Shemos 20:15]
- (Back to text) [Pesachim 117a]
- (Back to text) [Note Or HaTorah L'HaMaggid 85:4]
- (Back to text) Hoshea 11:[3]
- (Back to text) [Tikkunei Zohar, Tikkun 69 p. 100b, 101a]
- (Back to text) [Bereishis 1:5]
- (Back to text) [Ibid.]
- (Back to text) [Michah 7:8]
- (Back to text) [Isaiah 60:2]
- (Back to text) [Eichah 3:23]
- (Back to text) [Torah Or, Terumah 79:4]
- (Back to text) [Isaiah 2:22]
- (Back to text) [Berachos 14a]
- (Back to text) [Ibid. 30b]
- (Back to text) [Taanis 7a]
- (Back to text) [Mishlei 12:4]
- (Back to text) [Ibid. 18:22]
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