1“Come, my beloved to meet the bride; let us welcome the Shabbos.”

א"לְכָה דּוֹדִי לִקְרַאת כַּלָּה, פְּנֵי שַׁבָּת נְקַבְּלָה".

Thus, the Shabbos is called a bride,

וְהִנֵּה הַשַּׁבָּת נִקְרֵאת "כַּלָּה"

and it is also called a queen,

וְנִקְרֵאת "מַלְכָּה",

as in the expression,1 “the Shabbos queen.”

וּכְמַאֲמַר "שַׁבָּת מַלְכְּתָא".

The above analogies are reflected on this material plane in a wedding between a groom and a bride.

דְּהִנֵּה חָתָן וְכַלָּה

Lessons in Sefer Hamamorim - Wedding Discourses (SIE)

Two classic discourses, traditionally recited at weddings. The first of which was delivered by the previous Rebbe at the marriage of his second daughter to the Rebbe in 1928. The second, on the same verse and topic, was delivered by the Rebbe in 1914. Also included is an anthology of wedding customs listed in Sefer HaMinhagim.

The groom is called a king,

הֲרֵי הֶחָתָן נִקְרָא מֶלֶךְ,

as mentioned in Pirkei deRabbi Eliezer, (at the end of ch. 16) “a groom resembles a king,”

כִּדְאִיתָא בְּפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר פֶּרֶק ט"ו "חָתָן דּוֹמֶה לְמֶלֶךְ",

and the bride is called a queen.2

וְהַכַּלָּה נִקְרֵאת "מַלְכָּה",

To focus on the parallel to these concepts in the spiritual realms:

The Torah states,3 “Let us make man in our image, after our likeness,”

דְּהִנֵּה כְּתִיב "נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ",

i.e., man on this earthly plane reflects the form and image of the Higher Man,

דְּהָאָדָם שֶׁלְּמַטָּה הוּא בְּצֶלֶם וּדְמוּת אָדָם הָעֶלְיוֹן,

i.e., the heavenly Sefiros.

שֶׁהֵם הַסְּפִירוֹת הָעֶלְיוֹנוֹת,

For Z’eir Anpin, literally, “the small face,” the kabbalistic term for the six emotive attributes of Atzilus,

דִּזְעֵיר־אַנְפִּין דַּאֲצִילוּת

is called “the King”

נִקְרָא מַלְכָּא,

as explained concerning the statement:4 “The image of each and every soul stood before the holy King.”

וְכַמְבֹאָר בְּעִנְיָן דְּכָל נִשְׁמְתָא וְנִשְׁמְתָא הֲוָה קָיְמָא בִּדְיוֹקְנָאָה קַמֵּי מַלְכָּא קַדִּישָׁא

The term “holy King” refers to Z’eir Anpin of Atzilus.

שֶׁהוּא זְעֵיר־אַנְפִּין דַּאֲצִילוּת,

The Sefirah of Malchus, “sovereignty,” is called the queen.

וּסְפִירַת הַמַּלְכוּת נִקְרֵאת מַלְכְּתָא,

The Zohar states:5 “A king without a queen is neither a king, nor is he great.”

וְאִיתָא בַּזֹּהַר דְּמַלְכָּא בְּלֹא מַטְרוֹנִיתָא לָאו אִיהוּ מֶלֶךְ וְלָאו אִיהוּ גָּדוֹל,

The essential factor is the union of Z’eir Anpin and Nukvah, ”the feminine dimension,” the Kabbalistic term for Malchus.

דְּהָעִקָּר הוּא יִחוּד זְעֵיר־אַנְפִּין וְנוּקְבָא,

This is emphasized by the Torah’s statement:6 “Male and female He created them. And G‑d blessed them…” The blessing was granted them as a unified entity, not to each individually.

וּכְתִיב "זָכָר וּנְקֵבָה בָּרָא אֹתָם, וַיְבָרֶךְ אֹתָם אֱלֹקִים" כוּ,'

Accordingly, i.e., because the unity between a bride and a groom is the source of blessing,

וְלָזֹאת

just as the Shabbos – which is identified with the feminine dimension – must be received with joy,

הִנֵּה כְּדֻגְמַת הַשַּׁבָּת שֶׁצְּרִיכִים לְקַבְּלוֹ בְּשִׂמְחָה,

for it is the source of all blessings, both heavenly and earthly,

דְּשַׁבָּת אִיהִי מְקוֹרָא דְּכָל בִּרְכָּאִין עִילָאִין וְתַתָּאִין,

as the Zohar states,7 “all the days of the week are blessed from the Shabbos,”

דְּכֻלְּהוּ יוֹמִין מִתְבָּרְכִין מֵהַשַּׁבָּת,

so too, a bride must also be received with joy

הִנֵּה כְּמוֹ כֵן צְרִיכִים לְקַבֵּל פְּנֵי כַּלָּה

for she is the source of all the sublime blessings.

דְּאִיהִי מְקוֹרָא בִּרְכְתָא עִלָּאָה.

The source for the quote, “Come, my beloved to meet the bride; let us welcome the Shabbos” that features in the Kabbalas Shabbos prayers

וְהִנֵּה יְסוֹד מַאֲמָר זֶה דִּ"לְכָה דּוֹדִי לִקְרַאת כַּלָּה פְּנֵי שַׁבָּת נְקַבְּלָה" שֶׁאוֹמְרִים בְּקַבָּלַת הַשַּׁבָּת,

is the Talmud’s description (Shabbos 19a.) of how the Sages would prepare to greet the Shabbos]:

הוּא דְּאִיתָא בִּגְמָרָא (שַׁבָּת קיט עַמּוּד א)

“R. Chaninah robed himself (in fine clothing, Rashi) stood at sunset on Shabbos eve, and

"ר' חֲנִינָא מִיעַטַּף (בִּבְגָדִים נָאִים, רַשִׁ"י) וְקָאִי אַפַּנְיָא דְּמַעֲלֵי שַׁבְּתָא,

exclaimed, ‘Come and let us go forth to welcome the Shabbos queen.’

אָמַר בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמַּלְכָּה.

R. Yannai donned his robes (Shabbos clothing)8 on Shabbos eve and

ר' יַנַּאי לְבִישָׁא מָאנֵיהּ (בִּגְדֵי שַׁבָּת [שֶׁלוֹ]) מַעֲלֵי שַׁבָּתי

exclaimed, ‘Come, O bride, Come, O bride.’”

וְאָמַר בּוֹאִי כַּלָּה בּוֹאִי כַּלָּה"

(Because of his great love for the Shabbos, he would refer to it as his bride, Rashi.)

(הָכִי קָרֵי לָהּ לִשְׁבִיתַת שַׁבָּת מִתּוֹךְ חֲבִיבוּת, רַשִׁ"י.)

The Zohar, Vol. III, p. 272b, also emphasizes the relationship between a bride and Shabbos,stating:

וּבַזֹּהַר חֵלֶק ג דַּף ער"ב עַמּוּד ב אִיתָא,

“On Shabbos, one must add on from the mundane to the holy in all matters:

"וּבְשַׁבָּת בְּכָל מִלּוֹי צָרִיךְ לְאִתּוֹסְפָא מֵחֹל עַל הַקֹּדֶשׁ,

in one’s eating, drinking, clothing, and reclining.

בֵּין בְּמַאֲכָלָיו וּבְמִשְׁתָּיו, בֵּין בִּלְבוּשֵׁיהּ, בֵּין בַּהֲסֵבָתֵיהּ,

One must prepare a pleasant couch with embroidered covers and pillows from the finest of all that is found in his house,

דְּצָרִיךְ לְתַקָּנָה לֵיהּ מְסִבָּה שַׁפִּירָא בְּכַמָּה כָּרִים וּכְסָתוֹת מְרַקְמָן מִכָּל דְּאִית בְּבֵיתֵיהּ

just as one would prepare a marriage chamber for a bride.

כְּמָאן דְּתַקִּין חֻפָּה לַכַּלָּה,

For behold, Shabbos is a queen and a bride.”

דְּשַׁבַּתָּא אִיהִי מַלְכְּתָא וְאִיהִי כַּלָּה".

Just as Shabbos is the source of all blessings,

וְהַיְנוּ דִּכְשֵׁם שֶׁהַשַּׁבָּת הִיא מְקוֹר הַבְּרָכוֹת,

so too, rejoicing with the groom and bride and greeting them

הִנֵּה כְּמוֹ כֵן שִׂמְחַת חָתָן וְכַלָּה וְקַבָּלַת פְּנֵיהֶם

is the source of all blessings.

הִיא מְקוֹר הַבְּרָכוֹת,

The above can be explained in terms of the verse:9 “For upon all the glory shall there be a canopy.”

דְּהִנֵּה כְּתִיב "כִּי עַל כָּל כָּבוֹד חֻפָּה",

The word “all” implies two aspects of honor:

שֶׁהֵם שְׁתֵּי בְּחִינוֹת,

the honor of the groom and the honor of the bride.

כְּבוֹד חָתָן וּכְבוֹד כַּלָּה,

G‑d is often referred to as a groom,

דְּחָתָן הוּא הַקָּדוֹשׁ בָּרוּךְ הוּא,

as reflected in our Sages’ interpretation10 of the verse,11 “On the day of His wedding,” “the day of the Giving of the Torah.”

וּכְמַאֲמַר "בְּיוֹם חֲתֻנָּתוֹ זוֹ מַתַּן תּוֹרָה",

G‑d is referred to as the groom

שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא "חָתָן"

and the Jewish people are called His bride:

וּכְנֶסֶת יִשְׂרָאֵל נִקְרֵאת "כַּלָּה",

Honor refers to an encompassing light, a revelation of Divine light that is above our conscious powers.

וְכָבוֹד הוּא בְּחִינַת מַקִּיף,

The honor of the groom refers to G‑d’s great and all-encompassing love for the Jewish people,

כְּבוֹד חָתָן – אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְנֶסֶת יִשְׂרָאֵל,

as it is written:12 “‘I have loved you,’ said G‑d.”

כְּמוֹ שֶׁכָּתוּב "אָהַבְתִּי אֶתְכֶם אָמַר הֲוָיָ'",

The honor of the bride refers to the great and all-encompassing love of the Jewish people for G‑d,

וּכְבוֹד כַּלָּה – אַהֲבַת כְּנֶסֶת יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא,

as it is written:13 “My soul longs, indeed it pines, for the courtyards of G‑d.”

וּכְמוֹ שֶׁכָּתוּב "נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי",

Indeed, כלה, the root of the word, kallah, “bride,” has the meaning of longing. Thus, we find the expression kallus hanefesh, the soul expires in love for G‑d.

The marriage canopy represents a more general encompassment over both the groom and bride.

וְהַחֻפָּה הוּא הַמַּקִּיף הַכְּלָלִי עַל חָתָן וְכַלָּה,

These spiritual qualities are mirrored in the marriage ceremony on the physical plane.

וְכֵן הוּא לְמַטָּה,

The order of a wedding is that first, many people come to greet the groom.

דְּהַסֵּדֶר הוּא שֶׁבָּאִים רֹב עַם לְקַבֵּל פְּנֵי הֶחָתָן,

Afterwards, they proceed together with the groom, to greet the bride.

וְאַחַר כָּךְ הוֹלְכִים עִם הֶחָתָן לְקַבֵּל פְּנֵי הַכַּלָּה,

Then, the groom covers the bride with a veil

וְהֶחָתָן מְכַסֶּה בְּצָעִיף אֶת הַכַּלָּה

and they go to the marriage canopy.

וְהוֹלְכִים אֶל הַחֻפָּה,

To explain the concept:

וְהָעִנְיָן הוּא

Whenever a mekabel (recipient) ascends and approaches the level of the mashpia (source of influence),

דִּבְכָל עֲלִיַּת הַמְקַבֵּל אֶל הַמַּשְׁפִּיעַ

The terms mashpia and mekabel are used in the description of many types of relationships. The root of the word mashpia is the word shefa, meaning flow or emanation. A mashpia is the source of flow, a bestower of energy, a giver of love, knowledge, blessing, and the like. The mekabel receives and accepts what the mashpia grants.

it is first necessary for the mashpia to establish a connection, by drawing down his external qualities

צָרִיךְ לִהְיוֹת תְּחִלָּה הַמְשָׁכַת הַמַּשְׁפִּיעַ בִּבְחִינַת חִיצוֹנִיּוּת שֶׁבּוֹ

to the external qualities of the mekabel

לִבְחִינַת חִיצוֹנִיּוּת הַמְקַבֵּל,

so that through this transmission of influence, the mekabel can elevate himself and approach the level of the mashpia,

כְּדֵי שֶׁעַל יְדֵי הַמְשָׁכָה זוֹ יוּכַל הַמְקַבֵּל לִשָּׂא אֶת עַצְמוֹ וּלְהִתְעַלּוֹת לִהְיוֹת קָרוֹב לְמַדְרֵגַת הַמַּשְׁפִּיעַ,

enabling him to then receive the inner qualities of the mashpia.

וְאָז יְקַבֵּל הַמְשָׁכָה הַפְּנִימִית מֵהַמַּשְׁפִּיעַ.

Summary.

קִצּוּר.

This section explains that a groom and a bride can be compared to the heavenly Sefiros, Z’eir Anpin and Malchus.

יְבָאֵר כִּי חָתָן וְכַלָּה הֵם בְּדֻגְמַת הַסְּפִירוֹת הָעֶלְיוֹנוֹת זְעֵיר־אַנְפִּין וּמַלְכוּת,

Greeting the bride is comparable to receiving the Shabbos,

וְקַבָּלַת פְּנֵי הַכַּלָּה הוּא כְּדֻגְמַת קַבָּלַת פְּנֵי הַשַּׁבָּת

which contains the blessings for all the days of the week.

שֶׁהִיא הַבְּרָכָה לְכָל יְמֵי הַשָּׁבוּעַ,

The honor of the groom refers to G‑d’s love of the Jewish people.

כְּבוֹד חָתָן – אַהֲבַת הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְנֶסֶת יִשְׂרָאֵל,

The honor of the bride refers to the Jewish people’s love of G‑d.

וּכְבוֹד כַּלָּה – אַהֲבַת כְּנֶסֶת יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא,

The marriage canopy represents drawing down the Essence of G‑d.

וְהַחֻפָּה הוּא הַמְשָׁכַת הָעַצְמוּת

Before the actual wedding ceremony under the marriage canopy, the groom covers the face of the bride with a veil,

וְקֹדֶם הַחֻפָּה הֶחָתָן מְכַסֶּה אֶת הַכַּלָּה בְּצָעִיף

thus establishing an external bond between the mashpia and the mekabel.

שֶׁהוּא קֵרוּב חִיצוֹנִיּוּת הַמַּשְׁפִּיעַ אֶל חִיצוֹנִיּוּת הַמְקַבֵּל

However, this external bond is intended to enable inner influence to be conveyed by the groom and received by the bride.

בִּשְׁבִיל הַשְׁפָּעָה וְקַבָּלָה פְּנִימִיּוּת.

2To explain the above concepts:

בוּבֵאוּר הָעִנְיָן הוּא,

Our Sages relate that (Pesachim 117a): “Before beginning his lesson to the scholars, Rabbah would make a humorous remark

דְּהִנֵּה אָמְרוּ רַבּוֹתֵינוּ זַ"ל (פְּסָחִים דַּף קי"ז עַמּוּד א) "רַבָּה מִקָּמֵי דְּפָתַח לְהוּ לְרַבָּנָן אָמַר מִלְּתָא דִּבְדִיחוּתָא

and his students would laugh.

וּבָדְחוּ רַבָּנָן,

Afterwards, he sat in awe and commenced the lecture.”

וּלְבַסּוֹף יָתִיב בְּאֵימְתָא וּפָתַח בִּשְׁמַעְתָּא",

Rabbah’s example demonstrates how a mashpia should first arouse the attention of his students,

דְּהַמַּשְׁפִּיעַ צָרִיךְ לִפְתֹּחַ לְהוּ לְרַבָּנָן,

making them, the recipients of his wisdom, fit to accept the influence he conveys.

וְהַיְנוּ לַעֲשׂוֹת אֶת הַמְקַבֵּל רָאוּי לְקַבֵּל דְּבַר הַהַשְׁפָּעָה

He accomplishes this by stimulating the students’ senses and faculties.

עַל יְדֵי פְּתִיחַת הַכֵּלִים וְהַחוּשִׁים שֶׁלּוֹ,

Intially, he must begin his lesson on a level to which his students, the mekablim, can relate.

וְצָרִיךְ לִפְתֹּחַ בִּשְׁמַעְתְּתָא שֶׁיִּהְיֶה דְּבַר הַהַשְׁפָּעָה לְפִי עֶרֶךְ הַמְקַבֵּל,

Therefore, in order to elevate the level of his listeners, before beginning his lesson to the scholars

וְלָזֹאת הִנֵּה מִקָּמֵי דְּפָתַח לְהוּ לְרַבָּנָן

in order to make them mediums, capable of receiving the teachings he would convey,

לַעֲשׂוֹתָם לִכְלֵי קַבָּלָה

Rabbah began his lesson with a humorous statement.

אָמַר מִלְּתָא דִּבְדִיחוּתָא,

Rabbah’s witticism should not be regarded in an undignified sense.

The concept of humor here refers to the casual conversation of scholars.

וּמִלְּתָא דִּבְדִיחוּתָא הוּא שִׂיחַת חֻלִּין,

True, as our Sages comment,14 “Even the casual conversation of scholars demands study,”

וְעִם הֱיוֹת דְּשִׂיחוֹת חֻלִּין שֶׁל תַּלְמִידֵי חֲכָמִים צְרִיכִים לִמּוּד,

because it contains great wisdom and deep insights;

לְפִי שֶׁיֵּשׁ בָּהֶם חָכְמָה רַבָּה וּשְׂכָלִים עֲמֻקִּים,

it nevertheless represents only the external aspects of the scholar’s potential.

וּמִכָּל מָקוֹם הוּא בְּחִינַת חִיצוֹנִיּוּת,

Certainly, the level of the casual conversation of a sage is commensurate to his intellectual capacity and the casual conversation of a great sage is of an extremely elevated nature,

וַהֲגַם דְּמִי שֶׁהוּא גָּדוֹל יוֹתֵר הֲרֵי גַּם הַשִּׂיחוֹת חֻלִּין שֶׁלּוֹ הֵם בְּמַדְרֵגָה גָּבוֹהַּ יוֹתֵר

and truly profound concepts can be derived from it.

שֶׁיֵּשׁ לִלְמֹד מֵהֶם הַרְבֵּה עִנְיָנִים נִפְלָאִים,

Although the sages’ “casual conversation” is merely “withered leaves” in comparison with their true potential;

וְעִם כִּי זֶהוּ רַק נוֹבְלוֹת בִּלְבַד,

nevertheless, they too are essentials of wisdom,

וּמִכָּל מָקוֹם הֵן הֵן גּוּפֵי חָכְמָה,

as our Sages relate (Kesubos 10a): “The statements of the sages are blessings, the statements of the sages are wealth, the statements of the sages heal.”

וּכְמַאֲמַר רַבּוֹתֵינוּ זַ"ל (כְּתֻבּוֹת קג עַמּוּד א) "לְשׁוֹן חֲכָמִים בְּרָכָה, לְשׁוֹן חֲכָמִים עֹשֶׁר, לְשׁוֹן חֲכָמִים מַרְפֵּא",

The realm of “casual conversation” relates to the efforts described as “the service of Torah.”

וְהוּא שִׁמּוּשָׁהּ שֶׁל תּוֹרָה,

A sage’s casual conversation can give expression to his inner self. Thus, Chassidus15 (interprets the phrase in the Haggadah: “The wise [son]: What does he say” as “The wise [son] – What he is, he says.” The way he talks expresses who he really is. Similarly, through being with him in the midst of his everyday functioning and observing the way he conducts himself, one is able to appreciate a sage’s inner character, which is not necessarily expressed in the intellectual concepts he teaches.

Thus, our Sages comment (Berachos 7b), “Serving a Torah scholar surpasses studying under him.”

וְאָמְרוּ רַבּוֹתֵינוּ זַ"ל (בְּרָכוֹת דַּף ז עַמּוּד ב) "גְּדוֹלָה שִׁמּוּשָׁהּ שֶׁל תּוֹרָה יוֹתֵר מִלִּמּוּדָהּ,

As a proof, they refer the Biblical reference16 to the prophetElisha ben Shafat who is praised for having “poured water on Eliyahu’s hands.”

שֶׁנֶּאֱמַר פֹּה אֱלִישָׁע בֶּן שָׁפָט אֲשֶׁר יָצַק מַיִם עַל יְדֵי אֵלִיָּהוּ,

The Talmud notes that no mention is made of Elisha having studied Torah under Eliyahu, only that he “poured water over his hands.” Hence, it comments:

לָמַד לֹא נֶאֱמַר אֶלָּא יָצַק,

“This teaches that serving a Torah scholar surpasses studying under him.”

מְלַמֵּד שֶׁגְּדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּמּוּדָהּ",

As mentioned above, after the humorous introduction, Rabbah would sit in awe and commence his lesson;

וְהִנֵּה לְבַסּוֹף יָתִיב בְּאֵימְתָא וּפָתַח בִּשְׁמַעְתְּתָא,

for the study of Torah must be charged with the fear of Heaven.

דְּלִמּוּד הַתּוֹרָה צָרִיךְ לִהְיוֹת בְּיִרְאַת שָׁמַיִם,

Since a teacher is on a fundamentally higher level than his student, for the student to truly grasp the wisdom his teacher will convey to him, he must transcend his own personality and sit before his teacher with true bittul, rising above his self-concern.

As our Sages state:17 “Just as the Jews received the Torah on Mt. Sinai with awe and fear, trembling and quaking,

וּכְמַאֲמַר "מַה לְּהַלָּן בְּאֵימָה בְּיִרְאָה בְּרֶתֶת וּבְזִיעָה,

so too, must Torah study in subsequent times evoke similar feelings.

אַף כָּאן" כוּ',

With regard to the Giving of the Torah, it is written:18 “And the people saw and they trembled and stood off from afar.”

וְהַיְנוּ דִּכְשֵׁם שֶׁבְּמַתַּן תּוֹרָה כְּתִיב "וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק",

Similarly, whenever one studies the Torah, he must reach great bittul and fear.

הִנֵּה כְּמוֹ כֵן בְּעֵת לִמּוּד הַתּוֹרָה צָרִיךְ לִהְיוֹת בְּבִטּוּל גָּדוֹל וּבְיִרְאָה גְּדוֹלָה,

These feelings represent the proper approach to Torah study. However, to reach this level of feeling, it is necessary for the teacher to first stimulate the students’ faculties,

אֲבָל קֹדֶם צָרִיךְ הָרַב לִפְתֹּחַ חוּשֵׁי הַמְקַבֵּל,

This is achieved by making a humorous remark.

וְהוּא עַל יְדֵי מִלְּתָא דִּבְדִיחוּתָא.

As known, the general purpose of a humorous remark that precedes study

וְיָדוּע דִּכְלָלוּת עִנְיַן הַבְּדִיחוּתָא שֶׁלִּפְנֵי הַלִּמּוּד

is to elevate and raise the students

הוּא לְהַעֲלוֹת וּלְהַגְבִּיהַּ אֶת הַתַּלְמִידִים

to a level at which they will be capable of receiving the influence conveyed to them by the mashpia.

שֶׁיִּהְיוּ בְּעֶרֶךְ לְקַבֵּל אֶת הַהַשְׁפָּעָה שֶׁיַּשְׁפִּיעַ לָהֶם הַמַּשְׁפִּיעַ,

By nature, a teacher and a student are not on comparable levels.

דְּרַב וְתַלְמִיד אֵינָם בְּעֶרֶךְ זֶה לָזֶה,

For that reason, a student must be in a state of bittul before his teacher,

וְהַתַּלְמִיד צָרִיךְ לִהְיוֹת בְּבִטּוּל לִפְנֵי רַבּוֹ,

as our Sages state,19 “if a scholar sits before his teacher and his lips do not drip anxiety…”

וּכְמַאֲמַר "כָּל תַּלְמִיד חָכָם הַיּוֹשֵׁב לִפְנֵי רַבּוֹ וְאֵין שִׂפְתוֹתָיו נוֹטְפוֹת מוֹר" כוּ'

(our Sages arrive at this concept by interpreting the term מור, “myrrh,”20 as מר, “bitterness,”

(שֶׁדָּרְשׁוּ חֲכָמִים "אַל תִּקְרִי מוֹר אֶלָּא מָר",

i.e., the student must feel bitterness),

שֶׁצָּרִיךְ לְהַרְגִּישׁ מְרִירוּת,)

attaining complete bittul.

שֶׁהוּא בְּתַכְלִית הַבִּטּוּל,

The humorous remark thus empowers the student to be able to accept his teacher’s lesson.

וְלָזֹאת הִנֵּה הַבְּדִיחוּתָא הוּא נוֹתֵן כֹּחַ בְּהַתַּלְמִיד שֶׁיּוּכַל לְקַבֵּל דִּבְרֵי רַבּוֹ,

In general, it opens up his heart and mind,

וּבְדֶרֶךְ כְּלָל הוּא פּוֹעֵל פְּתִיחַת הַלֵּב וְהַמֹּחַ שֶׁל הַתַּלְמִיד

thereby making him a “vessel,” a recipient.

שֶׁיִּהְיֶה כְּלִי לְקַבָּלָה,

Even though the approach of humor reflects an external dimension,

וַהֲגַם דְּזֶהוּ עִנְיָן חִיצוֹנִי,

it nevertheless prepares the student for the communication of the deeper, inner message the teacher will later share.

הִנֵּה חִיצוֹנִיּוּת זוֹ זֶהוּ הַקְדָּמָה אֶל הַפְּנִימִיּוּת,

Only through the closeness brought about by the teacher’s humor,

דְּעַל יְדֵי קֵרוּב זֶה שֶׁל הָרַב לוֹמַר לָהֶם מִלְּתָא דִּבְדִיחוּתָא,

can the students later receive the deeper inner insights communicated in the lesson.

דְּעַל יְדֵי זֶה דַּוְקָא יוּכְלוּ לְקַבֵּל הַהַשְׁפָּעָה פְּנִימִית דְּפָתַח בִּשְׁמַעְתְּתָא.

A different example21 expresses the same concept:

וְעַל דֶּרֶךְ מָשָׁל,

A father has a young, small child.

בֵּן יָנֵיק וְקָטָן,

When his father desires to delight with him face to face,

כְּשֶׁאָבִיו רוֹצֶה לְהִשְׁתַּעֲשֵׁעַ עִמּוֹ פָּנִים אֶל פָּנִים,

since the child is much smaller than he,

וַהֲרֵי הַתִּינוֹק הוּא קָטָן,

the father must first lower his hands

צָרִיךְ הָאָב לְהַשְׁפִּיל אֶת יָדָיו

which are themselves higher and more elevated than the child’s head

שֶׁהֵם גְּבוֹהִים וְנַעֲלִים מֵרֹאשׁ הַתִּינוֹק

even below the child, and then lift him up to the level of the father’s own head.

עַד לְמַטָּה מִתַּחַת הַתִּינוֹק וּלְהַגְבִּיהוֹ עַד רֹאֹשׁוֹ שֶׁל אָב,

Only then, can he talk and delight with him face to face.

וְאָז יְדַבֵּר וְיִשְׁתַּעֲשֵׁעַ עִמּוֹ פָּנִים בְּפָנִים,

On the surface, the expression of kindness in lowering his arms to pick up the child is only a superficial expression of the father’s love;

וַהֲרֵי הַהַמְשָׁכָה שֶׁל חֶסֶד הָאָב בְּהַשְׁפָּלַת יָדָיו הוּא חִיצוֹנִיּוּת,

he is just lifting up the child.

שֶׁהוּא רַק לְהַגְבִּיהַּ אֶת הַתִּינוֹק,

Similarly, the child does not receive anything tangible from that act in itself.

וְכֵן הַתִּינוֹק אֵינוֹ מְקַבֵּל שׁוּם דָּבָר בְּהַגְבָּהָה זוֹ,

In its own right, the act of lifting up the child does not express anything.

כִּי הֲלֹא לֹא יֵשׁ בָּזֶה שׁוּם הַשְׁפָּעָה,

The communication and delight with his son comes only afterwards,

דְּהַשְׁפָּעָה וְהַשַּׁעֲשׁוּעִים עִם בְּנוֹ הוּא רַק אַחַר כָּךְ

after the father has already lifted him up.

כַּאֲשֶׁר כְּבָר הִגְבִּיהוֹ,

It is only that it is impossible for there to be a close and inner communication

וְרַק שֶׁאִי אֶפְשָׁר לִהְיוֹת הַהַשְׁפָּעָה בְּקֵרוּב וּבִפְנִימִיּוּת

without first drawing close and lifting up the mekabel, enabling him to approach the level of the mashpia.

שֶׁלֹּא יִהְיֶה תְּחִלָּה קֵרוּב וַעֲלִיַּת הַמְקַבֵּל,

True, this is a superficial relationship

שֶׁהוּא הַקֵּרוּב הַחִיצוֹנִי

but its purpose is the establishment of a bridge for inner communication.

שֶׁהוּא בִּשְׁבִיל הַהַשְׁפָּעָה פְּנִימִית.

Summary.

קִצּוּר.

This section explains that before Rabbah commenced his lesson to the scholars,

יְבָאֵר הָא דְּרַבָּה מִקָּמֵי דְּפָתַח לְהוּ לְרַבָּנָן

in order to make them vessels capable of receiving the Torah insights that he would communicate,

לַעֲשׂוֹתָם כֵּלִים רְאוּיִם לְקַבֵּל אֶת דְּבַר הַהַשְׁפָּעָה בַּתּוֹרָה

he would relate a humorous remark to them.

אָמַר לָהֶם מִלְּתָא דִּבְדִיחוּתָא

His humor was intended to elevate his recipients,

לְהַעֲלוֹת אֶת הַמְקַבְּלִים

enabling them to receive the influence he would convey that was above their ordinary level.

שֶׁיּוּכְלוּ לְקַבֵּל אֶת דְּבַר הַהַשְׁפָּעָה,

A similar principle applies in regard to the statement: “Serving a Torah scholar surpasses that of studying under him.”

וּגְדוֹלָה שִׁמּוּשָׁהּ יוֹתֵר מִלִּמּוּדָהּ,

Although the above-mentioned relationships are external in comparison to the inner communication later received from the sage,

וַהֲגַם שֶׁהוּא עִנְיָן חִיצוֹנִי לְגַבֵּי פְּנִימִיּוּת הַהַשְׁפָּעָה,

they are, nevertheless, a necessary preliminary stage.

אֲבָל מִכָּל מָקוֹם הִנֵּה זֶהוּ דַּוְקָא הַקְדָּמָה אֶל הַפְּנִימִיּוּת,

This concept is illustrated by the analogy of a father who reaches down to lift up his small son to delight with him face to face.

כְּדֻגְמַת הָאָב הַמֵּרִים אֶת בְּנוֹ הַקָּטָן לְהִשְׁתַּעֲשֵׁעַ עִמּוֹ בְּקֵרוּב פָּנִים בְּפָנִים.

3Similar concepts apply regarding the relationship between G‑d and the Jewish people.

גוְזֶהוּ

It is written (Hoshea 11:3): “I sent [a leader] to Ephraim; he took them on his arm.”

דִּכְתִיב "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו" (הוֹשֵׁע יא),

The Hebrew word for “I,” Anochi, represents G‑d’s essence.

דְּאָנֹכִי מִי שֶׁאָנֹכִי בָּרוּךְ הוּא

Anochi, G‑d’s Essence, lowered the inner desire of His will and enclothed it within mitzvos to be performed specifically on this physical plane

הִשְׁפִּיל פְּנִימִיּוּת רְצוֹנוֹ יִתְבָּרֵךְ בְּמִצְווֹת גַּשְׁמִיּוֹת דַּוְקָא

in order to elevate the souls of the Jewish people, like a father who lowers his arms to pick up his child.

בִּכְדֵי לְהַגְבִּיהַּ נִשְׁמוֹת יִשְׂרָאֵל,

This concept is reflected in every individual’s Divine service: Our Sages22 refer to man as a small world, a microcosm of creation.

דְּהִנֵּה הָאָדָם הוּא עוֹלָם קָטָן,

In the world at large, there is day and night;

וּכְמוֹ שֶׁבָּעוֹלָם הֲרֵי יֵשׁ יוֹם וְלַיְלָה,

day being the time when the light shines,

דְּבַיּוֹם מֵאִיר הָאוֹר

as it is written:23 “And G‑d called the light day,”

כְּמוֹ שֶׁכָּתוּב "וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם",

while night is the absence of light,

וּבְהֶעְדֵּר הָאוֹר הוּא לַיְלָה

as it is written:3 “and the darkness He called night.”

כְּמוֹ שֶׁכָּתוּב "וְלַחֹשֶׁךְ קָרָא לָיְלָה",

Similarly, in each individual’s spiritual world,

כֵּן הוּא בְּהָאָדָם גַּם כֵּן בְּרוּחָנִיּוּת

there are parallels to day and night,

דְּיֵשׁ בּוֹ יוֹמָם וָלַיְלָה,

as it is written,24 Even “when I sit in darkness, G‑d will serve as a light for me.”

וּכְמוֹ שֶׁכָּתוּב גַּם "כִּי אֵשֵׁב בַּחֹשֶׁךְ הֲוָיָ' אוֹר לִי",

The term “darkness” refers to our material world, where G‑dly light is not overtly apparent. Material reality is openly visible and the G‑dly life-force that maintains it is hidden.

חֹשֶׁךְ הוּא הָעוֹלָם הַזֶּה,

This world is called “darkness” because it is a world of falsehood.

דְּהָעוֹלָם הַזֶּה נִקְרָא "חֹשֶׁךְ" לְפִי שֶׁהוּא עוֹלָם הַשֶּׁקֶר,

G‑dliness is truth and light. When G‑dly light is apparent, the true reality of every situation is readily evident. Since – and only because – G‑dly light is hidden in this world, falsehood can be propagated.

In the dark, is impossible for a person to see anything;

וּכְמוֹ בַּחֹשֶׁךְ הֲרֵי אֵין הָאָדָם רוֹאֶה מְאוּמָה

and he may be standing at the edge of a pit or near another potential danger without realizing it.

וְיָכוֹל לִהְיוֹת שֶׁהוּא עוֹמֵד בְּסָמוּךְ לְבוֹר אוֹ לִשְׁאָר דָּבָר הַמַּזִּיק,

Similarly, no one in this world can know another’s true feelings about him.25

הִנֵּה כְּמוֹ כֵן בָּעוֹלָם הַזֶּה אֵין אָדָם יוֹדֵעַ מַה שֶּׁבְּלִבּוֹ שֶׁל חֲבֵרוֹ עָלָיו,

It is possible for someone to say one thing and in truth, feel the opposite within his heart.26

וְאֶפְשָׁר לִהְיוֹת אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב,

It is possible that outwardly, one will honor another person with words, speaking with terms of affection,

דִּבְפִיו יְכַבֵּד אוֹתוֹ וּמְדַבֵּר עִמּוֹ דִּבְרֵי אַהֲבָה

yet, within his heart he hates him.

וּבְלִבּוֹ הוּא שׂוֹנֵא לוֹ,

For this reason, this world is called “darkness,”

וְזֶהוּ מַה שֶּׁהָעוֹלָם הַזֶּה נִקְרָא "חֹשֶׁךְ",

because it is the world of falsehood.

לְפִי שֶׁהוּא עוֹלָם הַשֶּׁקֶר,

The World to Come, however, is called the “world of truth,”

דְּעוֹלָם הַבָּא נִקְרָא "עוֹלָם הָאֱמֶת"

in contrast, this world is called the world of falsehood.

וְעוֹלָם הַזֶּה נִקְרָא "עָלְמָא דְּשִׁקְרָא",

This is the meaning of the verse, Even “when I sit in darkness, G‑d will serve as a light for me.”

וְזֶהוּ גַּם "כִּי אֵשֵׁב בַּחֹשֶׁךְ הֲוָיָ' אוֹר לִי",

Even in this physical world, G‑d’s light shines forth to the Jewish people,

דַּאֲפִלּוּ בָּעוֹלָם הַזֶּה הַגַּשְׁמִי הֲוָיָ' מֵאִיר בְּיִשְׂרָאֵל

as it is written:27 “For, behold, the darkness shall cover the earth, and thick darkness the nations, but G‑d shall shine forth to you.”

כְּמוֹ שֶׁכָּתוּב "כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאֻמִּים, וְעָלַיִךְ יִזְרַח הֲוָיָ'",

The name for G‑d used in the above verse is Havayah, Yud-Hei-Vav-Hei.

As is well known, G‑d’s name Elokim is numerically equivalent to hateva, meaning “nature,” representing the G dliness enclothed in the natural order,

וְיָדוּעַ דֶּאֱלֹקִים בְּגִימַטְרִיָּא "הַטֶּבַע",

while G‑d’s name Havayah combines the past, present, and future forms of the Hebrew root meaning “be,” reflecting how He transcends time, fusing past, present, and future, as one,

וַהֲוָיָ' הוּא הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד

thus reflecting G‑dliness that transcends nature.

שֶׁהוּא לְמַעְלָה מִן הַטֶּבַע

This is the meaning of the above verse, “For the darkness shall cover the earth,”

וְזֶהוּ "כִּי הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ",

for the world at large perceives only the natural elements of existence,

שֶׁהֵם יוֹדְעִים רַק עִנְיְנֵי הַטֶּבַע,

but G‑d’s name Havayah – the G‑dliness that transcends nature – “shall shine forth unto you,” the Jewish people.

אֲבָל "עָלַיִךְ יִזְרַח הֲוָיָ'", שֶׁהוּא לְמַעְלָה מִן הַטֶּבַע.

To focus on the parallel in our Divine service:

וּבָעֲבוֹדָה הוּא

When a man’s soul spreads forth within him,

דְכַאֲשֶׁר נִשְׁמַת הָאָדָם מִתְפַּשֶּׁטֶת בּוֹ

and the light of the power of his soul shines for him,

וְאוֹר כֹּחַ נִשְׁמָתוֹ מְאִירָה לוֹ

then it is called day,

אֲזַי נִקְרָא יוֹם,

and when he is in a state where the light of his soul does not shine forth for him, heaven forbid,

וְכַאֲשֶׁר אוֹר נִשְׁמָתוֹ בִּלְתִּי מְאִירָה לוֹ חַס וְשָׁלוֹם

this is called night.

אָז הוּא נִקְרָא לַיְלָה,

Therefore, at night, a person is in a state of utter sleep,

לָכֵן בַּלַּיְלָה הוּא בִּבְחִינַת שֵׁנָה לְגַמְרֵי

because of the withdrawal of the soul’s light.

מֵחֲמַת הִסְתַּלְקוּת אוֹר נַפְשׁוֹ,

In the morning, G‑d returns each man’s soul to him,

וּבַבֹּקֶר הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר לְהָאָדָם נִשְׁמָתוֹ,

as it is written,28 “They are new every morning. Great is Your faithfulness.”

וּכְמוֹ שֶׁכָּתוּב "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ",

However, since the body’s life-force became much more materially oriented during sleep,

אַךְ מֵחֲמַת שֶׁנִּתְגַשֵּׁם חַיּוּת הַגּוּף מְאֹד,

it can only receive a slight glimmer of the soul’s light.

אֵינוֹ יָכוֹל לְקַבֵּל הֶאָרַת נִשְׁמָתוֹ בְּקִרְבּוֹ כִּי אִם מְעַט מִזְּעֵיר,

Such a person is referred to as “one whose soul is in his nostrils,”29

וְזֶהוּ "אֲשֶׁר נְשָׁמָה בְּאַפּוֹ",

i.e. his G‑dly soul is not revealed in his heart and body

דְּהַיְנוּ שֶׁהַנְּשָׁמָה הָאֱלֹקִית אֵין לָהּ גִּלּוּי בְּלִבּוֹ וְגוּפוֹ

because of the body’s strong self-orientation,

מֵחֲמַת חֹמֶר יֵשׁוּת הַגּוּף

for he has not yet prayed.

כֵּיוָן שֶׁעֲדַיִן לֹא הִתְפַּלֵּל,

Prayer is a process of connection,30 allowing the soul to spread forth and shine its light within the person’s heart and mind.

דִּתְפִלָּה הוּא עִנְיַן הִתְקַשְּׁרוּת,

Before prayer,

וְקֹדֶם הַתְּפִלָּה,

i.e., before a person connects himself to G‑d through his Divine service,

הַיְנוּ קֹדֶם שֶׁהָאָדָם מִתְקַשֵּׁר לֶאֱלֹקוּת עַל יְדֵי עֲבוֹדָה,

concerning him can be applied the verse,7 “Separate yourselves from the man whose soul is in his nostrils, for what can he be accounted for?”

כְּתִיב בּוֹ "חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַמֶּה נֶחְשָׁב הוּא",

On this verse, our Sages comment:31 “Do not read bammeh, for what,’ but bammah, “a platform,” a high place.

אַל תִּקְרִי בַּמֶּה אֶלָּא בָּמָה,

The inner meaning of the verse is:

פֵּרוּשׁ:

“Separate yourself from such a person whose soul is merely in his nostrils,”

חִדְלוּ לָכֶם, הִבָּדְלוּ עַצְמְכֶם מִן בְּחִינַת אָדָם כָּזֶה שֶׁנִּשְׁמָתוֹ רַק בְּאַפָּיו,

meaning that his soul has yet to spread throughout the whole body, i.e., its light does not shine within his heart and mind.

שֶׁלֹּא נִתְפַּשְּׁטָה עוֹד נִשְׁמָתוֹ בְּכָל גּוּפוֹ,

The verse continues, “for what can he be accounted for?”,

כִּי בָּמָה נֶחְשָׁב,

which our Sages interpret to mean, he is considered like a platform.

שֶׁהוּא נֶחְשָׁב כְּמוֹ בָּמָה,

Just as a platform is a high place, which in a personal sense can be interpreted as referring to one whose self-concern causes him to appear as a distinct and separate entity;

וּכְשֵׁם שֶׁהַבָּמָה הוּא דָּבָר גָּבוֹהַּ וְנִרְאֶה הַיֵּשׁוּת שֶׁלּוֹ לְדָבָר בִּפְנֵי עַצְמוֹ,

so too, such a person is as of yet a self-oriented and a self-concerned entity until he prays.

כֵּן הָאָדָם הַזֶּה הוּא עוֹד יֵשׁ וּמְצִיאוּת עַד אֲשֶׁר מִתְפַּלֵּל,

Prayer is a process of connection that binds a person with G‑d

שֶׁהוּא עִנְיַן הַהִתְקַשְּׁרוּת שֶׁמִּתְקַשֵּׁר בֶּאֱלֹקוּת,

and through prayer, one makes all material objects mediums for G‑dliness.

וְעַל יְדֵי הַתְּפִלָּה עוֹשֶׂה כָּל הַדְּבָרִים הַגַּשְׁמִיִּים כֵּלִים לֶאֱלֹקוּת,

In order to establish such an inner connection

וּבִכְדֵי שֶׁיִּהְיֶה הַקֵּרוּב פְּנִימִי

that will enable him to draw down G‑dly light into all his material concerns,

לְהַמְשִׁיךְ הָאוֹר הָאֱלֹקִי בְּכָל הָעִנְיָנִים הַגַּשְׁמִיִּים

it is necessary to first establish a general closeness.

צָרִיךְ לִהְיוֹת תְּחִלָּה הַקֵּרוּב כְּלָלִי,

For this reason, to use our Sages’ words,32 “one should rise to prayer only in a mode of earnest contemplation.”33

וְלָכֵן אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ,

which Rashi explains34 to mean submissiveness and humility, i.e., his meditation on G‑d’s greatness and his own insignificance, causes him to be submissive and humble before Him,

וּפֵרֵשׁ רַשִׁ"י – הַכְנָעָה וְשִׁפְלוּת,

thus establishing a general connection between him and G‑d.

שֶׁהוּא עִנְיַן הַקֵּרוּב הַכְּלָלִי.

This is the meaning of the phrase, “Come, my beloved to greet the bride.” Lechah, translated as “come,” literally, means to “go,” to proceed.

וְזֶהוּ "לְכָה דּוֹדִי לִקְרַאת כַּלָּה" –

It represents the preliminary step through which the mashpia proceeds, i.e., draws close to the mekabel.

קֵרוּב הַמַּשְׁפִּיעַ אֶל הַמְקַבֵּל,

This preparatory stage makes it possible to, “welcome the Shabbos,

הִנֵּה עַל יְדֵי זֶה "פְּנֵי שַׁבָּת נְקַבְּלָה"

Lekabel panim – the root of the Hebrew term used – literally, means “to receive the face.” Panim, “face,” also means “inner dimension.” Through the preliminary step of stepping forth, it is possible to receive the inner dimension of the Shabbos. When that inner dimension is revealed,

for “all the days are blessed from the Shabbos.”

דְּכָל הַיָּמִים מִתְבָּרְכִין מֵהַשַּׁבָּת,

On one hand, all the days of the week prepare for Shabbos, for on Shabbos, it is forbidden to perform any work and one must partake of what he prepared previously. Conversely, Shabbos serves as the source for the blessings for all the days of the week. This pattern is reflected in all mashpia-mekabel relationships. Initially, the mashpia must extend himself and give to the mekabel, but by receiving, the mekabel reveals his (or her) inner dimension and then becomes a source of influence for the mashpia.

To cite an example: Regarding a teacher-student relationship, our Sages taught,35

וְעַל דֶּרֶךְ בְּהַשְׁפָּעַת הָרַב וְתַלְמִיד,

“I have learned much from my teachers, and from my colleagues more than from my teachers,

דְּ"הַרְבֵּה קִבַּלְתִּי מֵרַבּוֹתַי כוּ'

but from my students more than from them all,”

וּמִתַּלְמִידַי יוֹתֵר מִכֻּלָּם",

Similarly, “A woman of valor is the crown of her husband,”36

וְכֵן כְּתִיב "אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ",

i.e. through serving as a recipient, she ascends to the extent that she becomes a crown, elevated above his head.

And it is written,37 “One who finds a wife finds goodness and calls forth G‑d’s favor.”

וּכְתִיב "מָצָא אִשָּׁה מָצָא טוֹב",

May the groom and the bride call forth the favor of G‑d Who is good

וְיָפִיקוּ רָצוֹן מֵה' הַטּוֹב

and merit blessed and righteous generations of offspring,

בְּדוֹר יְשָׁרִים יְבֹרָךְ,

with children and grandchildren who are engaged in the Torah and its mitzvos.

בְּבָנִים וּבְנֵי בָּנִים עוֹסְקִים בַּתּוֹרָה וּמִצְווֹת.

Summary.

קִצּוּר.

This section explains that G‑d lowered His inner will and enclothed it within mitzvos performed on the physical plane.

יְבָאֵר כִּי זֶהוּ עִנְיַן מַה שֶּׁהוּא יִתְבָּרֵךְ הִשְׁפִּיל פְּנִימִיּוּת רְצוֹנוֹ יִתְבָּרֵךְ בְּמִצְווֹת מַעֲשִׂיּוֹת,

Man is a microcosm of creation.

כִּי הָאָדָם עוֹלָם קָטָן,

This world is called “darkness,”

וְהָעוֹלָם הַזֶּה נִקְרָא "חֹשֶׁךְ",

because it is a world of falsehood.

כִּי הוּא עָלְמָא דְּשִׁקְרָא,

There are parallels to light and darkness in a person’s Divine service. When the light of a man’s soul shines within him in his service of G‑d then it is called day;

וְכַאֲשֶׁר אוֹר נִשְׁמַת הָאָדָם מְאִירָה בּוֹ בָּעֲבוֹדָה נִקְרָא "יוֹם",

and the absence of such service is called night.

וּבְהֶעְדֵּר הָעֲבוֹדָה נִקְרָא "לַיְלָה",

Such a person is referred to as one “whose soul is in his nostrils.”

וְנִקְרָא "נְשָׁמָה בְּאַפּוֹ"

About such a person it is said, “Separate yourself from [such a] man….”

שֶׁעָלָיו נֶאֱמַר "חִדְלוּ לָכֶם מִן הָאָדָם",

He resembles a platform, a distinct and separate entity, for he is concerned with himself, and hence, termed, a yesh.

זֶה שֶׁהוּא כְּמוֹ בָּמָה, שֶׁהוּא יֵשׁ,

It is possible to draw closer to G‑d through prayer

וְהַקֵּרוּב לֶאֱלֹקוּת הוּא עַל יְדֵי תְּפִלָּה,

which is a process of connection.

שֶׁהוּא עִנְיַן הַהִתְקַשְּׁרוּת,

After establishing such a connection, it is then within a person’s power to connect all his material concerns to G‑d and establish total unity between them and G‑d.

דְּאָז בִּיכָלְתּוֹ לְקַשֵּׁר כָּל הָעִנְיָנִים הַגַּשְׁמִיִּים בֶּאֱלֹקוּת בְּיִחוּד גָּמוּר.