And when they were seated at the table he spoke on the following verse: “And thou shalt make the boards for the tabernacle of shittim wood standing” (Ex. 26, 15). ‘These boards’, he said, ‘stood round the canopy serving the Bride (the Shekinah), so that within that canopy the Supernal Spirit could dwell.
Therefore must the bride below (human bride) have a canopy, all beautiful with decorations prepared for her in order to honour the Bride above, who comes to be present to participate in the joy of the bride below. For this reason it is necessary that the canopy should be as beautiful as possible, and that the Supernal Bride should be invited to come and share in the joy. Just as at every celebration of the covenant of circumcision a beautiful chair must be prepared for the “man of zeal” (Elijah the prophet), since he is present there, so also at every wedding the canopy must be beautifully decorated in honour of the celestial Bride;
for as below, so above: as the bride here below is blessed with seven benedictions, so is her prototype.1The Shekimh-Malkuth-who receives the fulness of blessing from the preceding Sefiroth. A woman who is being married is called “bride” only after the seven benedictions have been pronounced; and only then can there be conjugal union. All this is according to the pattern of what is above.
These seven benedictions the Bride receives from the Spirit above, from that realm whence all blessings come. But are there not, in fact, only six benedictions with which the (supernal) Bride is blessed? The last (the seventh), however, is the one which confirms all the rest.
Most benedictions are pronounced over wine; why is this? Because wine symbolizes joy: the wine which is ever guarded in the grapes. Therefore the first benediction of the seven-“Blessed art Thou who createst the fruit of the vine”-is connected with the mystery of wine1Binah. which produces joy both above and below. The vine2Malkuth. takes all and brings forth fruit in the world. The first awakening of joy proceeds from the left side, as it is written: “His left hand under my head”, and then “his right hand embraces me”. And that Tree of Life3Tifereth.produces fruit through this awakening. Therefore this benediction over the fruit of the vine is the first of all.
The second is: “Blessed art thou… Who hast created all things to Thy glory”. This contains the mystery of the holy covenant, the joy of union. It takes all the blessings from the mystery of the Right Hand in order to produce fruit in that vine; for first that influx proceeds from above by way of the organs, and is then drawn to the sign of the holy covenant, to proceed thence to the vine. And this is of the Right Hand, for the fulness is found only in the right side: the Left Hand rouses the Right and the Right then operates.
The Left is afterwards embraced in the Right and the Right in the Left in order that all may form the mystery of Man; hence the benediction, “Blessed art Thou… Creator of man”, follows as the third in order, and therefore Jacob, the “middle pillar”, was in the likeness of Man.
The fourth benediction, “Blessed art Thou… who hast made man in Thine image, after Thy likeness, and hast prepared unto him, out of his very self, a perpetual fabric…”refers to the one pillar of the right thigh1Nezah. The fifth benediction is: “May she (Zion) who was barren (akarah) be exceeding glad and exult, when her children are gathered within her in joy”, which means to say: May she who is the centre (akereth, from ikkar, substance) of the house rejoice when her children are gathered from the four corners of the world. This is the mystery of the other pillar which is united with the left thigh2Hod. in order to draw the children in love from all directions together, and set them between the knees;
and in those two, wherein is the abode of the Prophets (the realm of Prophecy), is the joy of Her who is the basis of the house. Why is this her joy? Because the gathering together of the children, which is the fruit of the two willows,1Nezah and Hod. is effected only by the power of the Prophets.
The sixth benediction is: “O make these loved companions greatly to rejoice, even as of old Thou didst gladden Thy creature in the Garden of Eden….” This is the region wherein goodwill, joy, and fellowship are found. It is the pillar of the whole universe, namely the “Righteous”The Righteous and Righteousness are the inseparable “beloved companions”. Thus far there are six benedictions by which the bride is blessed.
Now the seventh benediction is the synthesis of them all, and from it all the universe is blessed, because it comprises what is above and what is below, it is the epitome of the Ten creative Words, and therefore ten aspects of joy are found in this benediction: “Blessed art Thou… Who hast created joy and gladness, bridegroom and bride, mirth and exultation, love and brotherhood, peace and fellowship” in order that the bride may be the perfection of all.
Blessed are the Israelites who are worthy to represent below that which is above. Concerning them it is written: “And who is like unto thy people Israel, an unique nation on the earth?” (2 Sam. 7, 23).’ Then they all rejoiced for that whole day in the words of the Torah, and the inhabitants of the town appointed the young man to be their head. On the next day R. Jose and R. Hiya rose and blessed them all, and departed on their way.
As they came near to R. Simeon, he lifted up his eyes, and seeing them, said: ‘To-day did I behold you with the eyes of the spirit, and I saw that ye dwelt for two days and a night in the Tabernacle of that Youth, Metatron, and the Youth taught you of the supernal mysteries in the joy of the Torah. Blessed are ye, my children!’
When they had told him all that had happened to them, he said: ‘Happy are ye, and happy is my lot, for well do I recollect the day when his father, Rab Saphra, accompanied me on my way, and when I parted from him I blessed him with this blessing-that he might have a son who should be a scholar, but not that he himself should live to see it. Happy, my children, is your lot! Concerning you it is written: “And all thy children shall be taught of the Lord” (Isa. 54, 13).
There is, however, another interpretation of this verse. Does God teach all the children of the Israelites the Torah? Yes, indeed, for when these little ones learn, the Shekinah comes and lends to each of them power and energy to study; for without the help of the Holy One the strain on these babes would be too great.’
פָּתַח אִיהוּ עַל פָּתוֹרָא וְאָמַר, (שמותכו) וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עוֹמְדִים. כְּתִיב הָכָא עוֹמְדִים. וּכְתִיב הָתָם (ישעיהו ו׳:ב׳) שְׂרָפִים עוֹמְדִים. מַה לְּהַלָּן שְׂרָפִים, אוּף הָכָא נָמֵי שְׂרָפִים. אִלֵּין קְרָשִׁים קַיְימָן בְּתִקּוּנֵי דְּכַלָּה, וְסָחֲרָן סָחֲרָנָא דְּחוּפָּה, לְמִשְׁרֵי בְּהַהִיא חוּפָּה רוּחַ עִלָּאָה, (נ"א רזא עלאה) כְּגַוְונָא דָּא כַּלָּה לְתַתָּא, אִצְטְרִיךְ לְתַקְּנָא חוּפָּה לְחוּפָאָה בְּתִקִינוֹ שָׁפִירוּ, לִיקָרָא דְּכַלָּה אַחֲרָא, דְּאַתְיָא לְמִשְׁרֵי תַּמָּן בְּחֶדְוָה, לְכַלָּה תַּתָּאָה.
And when they were seated at the table he spoke on the following verse: “And thou shalt make the boards for the tabernacle of shittim wood standing” (Ex. 26, 15). ‘These boards’, he said, ‘stood round the canopy serving the Bride (the Shekinah), so that within that canopy the Supernal Spirit could dwell.
וּבְגִין יְקָרָא דְּהַהִיא כַּלָּה עִלָּאָה, אִצְטְרִיךְ לְמֶעְבַּד חוּפָּאָה דִּשְׁפִּירוּ, בְּכָל תִּקּוּנֵי דִּשְׁפִּירוּ, לְזִמְנָא לְכַלָּה עִלָּאָה, לְהַהִיא חֶדְוָה. כְּגַוְונָא דָּא בְּכָל גְּזִירוּ דִּבְרִית לְתַתָּא, אִצְטְרִיךְ לְאַתְקְנָא כִּסֵּא אַחֲרָא בִּשְׁפִירוּ, (הקדמה י"ג ע"א) לְמָארֵי קִנְאָה דִּבְרִית קַיָּימָא דְּאָתֵי תַּמָּן. אוּף הָכָא בְּכָל חוּפָּה, אִצְטְרִיךְ תִּקּוּנֵי שְׁפִירוּ, לְחוּפָאָה לְחוּפָּה לִיקָרָא דְּכַלָּה סְתָם.
Therefore must the bride below (human bride) have a canopy, all beautiful with decorations prepared for her in order to honour the Bride above, who comes to be present to participate in the joy of the bride below. For this reason it is necessary that the canopy should be as beautiful as possible, and that the Supernal Bride should be invited to come and share in the joy. Just as at every celebration of the covenant of circumcision a beautiful chair must be prepared for the “man of zeal” (Elijah the prophet), since he is present there, so also at every wedding the canopy must be beautifully decorated in honour of the celestial Bride;
דְּהָא דָּא, כְּגַוְונָא דְּדָא קַיְּימָא. דָּא סַלְּקָא בְּשֶׁבַע בִּרְכָאן, וְדָא סַלְּקָא בְּשֶׁבַע בִּרְכָאן. וְכַד סַלְּקָא בְּשֶׁבַע בִּרְכָאן כְּדֵין אִקְרֵי כַּלָּה. וְעַל דָּא אָסִיר לְשַׁמְּשָׁא בָּהּ עַד דְּאִתְכְּלִילַת בְּאִינּוּן שֶׁבַע בִּרְכָאן, כְּגַוְונָא עִלָּאָה.
for as below, so above: as the bride here below is blessed with seven benedictions, so is her prototype.1The Shekimh-Malkuth-who receives the fulness of blessing from the preceding Sefiroth. A woman who is being married is called “bride” only after the seven benedictions have been pronounced; and only then can there be conjugal union. All this is according to the pattern of what is above.
אִינּוּן שֶׁבַע בִּרְכָאן, יָרְתָא כַּלָּה, מֵרוּחָא (נ"א מרזא) עִלָּאָה, אֲתָר דְּכָל בִּרְכָאן נַגְדִּין מִתַּמָּן. שִׁית בִּרְכָאן אִינּוּן דְּכַלָּה אִתְבָּרְכָא מִנַּיְיהוּ, וְאַתְּ אַמָרְתְּ דְּאִינּוּן שֶׁבַע. אֶלָּא שְׁבִיעָאָה אִיהוּ דְּקָא מְקַיֵּים כֹּלָּא.
These seven benedictions the Bride receives from the Spirit above, from that realm whence all blessings come. But are there not, in fact, only six benedictions with which the (supernal) Bride is blessed? The last (the seventh), however, is the one which confirms all the rest.
רוּבָּא דְּבִרְכָּאָן עַל הַיַּיִן אֲמַאי. אֶלָּא דְּאִיהוּ סִטְרָא דְּחַדֵּי לְכֹלָּא, עַל הַהוּא יַיִן דְּאִתְנְטִיר בָּעֲנָבוֹי תָּדִיר. וּבְגִין כַּךְ בְּרָכָה קַדְמָאָה דְּאִינּוּן שֶׁבַע, אִיהוּ רָזָא דְּיַיִן, יַיִן עָבִיד פְּרִי (ס"א חידו) בֵּין לְעֵילָּא בֵּין לְתַתָּא. גֶּפֶן נָטִיל כֹּלָּא, וְאַפִּיק אִיבָּא לְעָלְמָא, וְאַתְּעֲרוּ דְּחֶדְוָה שְׂמָאלָא אִיהוּ, דִּכְתִּיב, (שיר השירים ב׳:ו׳) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וּלְבָתַר וִימִינוֹ תְּחַבְּקֵנִי. וְהַהוּא אִילָנָא דְּחַיֵּי עָבִיד פֵּירִין וְאֵיבִין (ס"א בההוא גפן) בְּאִתְעָרוּתָא דָּא, וְדָא אִיהִי בְּרָכָה קַדְמָאָה דְּכֹלָּא. (בורא פרי הגפן).
Most benedictions are pronounced over wine; why is this? Because wine symbolizes joy: the wine which is ever guarded in the grapes. Therefore the first benediction of the seven-“Blessed art Thou who createst the fruit of the vine”-is connected with the mystery of wine1Binah. which produces joy both above and below. The vine2Malkuth. takes all and brings forth fruit in the world. The first awakening of joy proceeds from the left side, as it is written: “His left hand under my head”, and then “his right hand embraces me”. And that Tree of Life3Tifereth. produces fruit through this awakening. Therefore this benediction over the fruit of the vine is the first of all.
תִּנְיָינָא שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ, רָזָא דִּבְרִית קַדִּישָׁא, חֶדְוָה דְּחִבּוּרָא, דְּנָטִיל כָּל בִּרְכָאן מֵרָזָא דִּימִינָא, לְמֶעְבַּד אֵיבִין בְּהַהוּא גֶּפֶן, דְּהָא בְּקַדְמִיתָא הַהוּא פְּרִי (נ"א חידו) נָחִית מִלְּעֵילָּא, אֹרַח שַׁיְיפִין, וְנָגִיד לִבְרִית קַדִּישָׁא, לְנַגְדָּא לֵיהּ בְּהַהוּא גֶּפֶן, וְדָא מִסִּטְרָא דִּימִינָא, דְּהָא לֵית אִיבָּא מִשְׁתַּכְחָא אֶלָּא בִּימִינָא. שְׂמָאלָא אִתְעַר וִימִינָא עָבִיד.
The second is: “Blessed art thou… Who hast created all things to Thy glory”. This contains the mystery of the holy covenant, the joy of union. It takes all the blessings from the mystery of the Right Hand in order to produce fruit in that vine; for first that influx proceeds from above by way of the organs, and is then drawn to the sign of the holy covenant, to proceed thence to the vine. And this is of the Right Hand, for the fulness is found only in the right side: the Left Hand rouses the Right and the Right then operates.
לְבָתַר כָּלִיל שְׂמָאלָא בִּימִינָא, וִימִינָא בִּשְׂמָאלָא, לְמֶהוֵי רָזָא דְּאָדָם. וּבְגִין כַּךְ תְּלִיתָאָה אִיהוּ יוֹצֵר הָאָדָם. וְעַל דָּא יַעֲקֹב, דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא, דִּיּוּקְנָא דְּאָדָם הֲוָה.
The Left is afterwards embraced in the Right and the Right in the Left in order that all may form the mystery of Man; hence the benediction, “Blessed art Thou… Creator of man”, follows as the third in order, and therefore Jacob, the “middle pillar”, was in the likeness of Man.
רְבִיעָאָה, אִיהוּ עַמּוּדָא חֲדָא, דְּיַרְכָּא יְמִינָא. חֲמִישָׁאָה, שׂוֹשׂ תָּשִׂישׂ וְתָגֵל עֲקָרָה דְּבֵיתָא, בְּחֶדְוָה בְּקִבּוּץ וּכְנִישׁוּ דִּבְנָהָא, מֵאַרְבַּע סִטְרֵי עָלְמָא, וְדָא רָזָא דְּיַרְכָּא אַחֲרָא, דְּאִתְחַבָּר בְּיַרְכָא שְׂמָאלָא, לְמֵיזָל וּלְמִיכְנַשׁ לְכָל סִטְרִין, וּכְנִישׁוּ דִּבְנִין, וּרְחִימוּ, לְמֵיעַל לוֹן בֵּין בִּרְכִּין.
The fourth benediction, “Blessed art Thou… who hast made man in Thine image, after Thy likeness, and hast prepared unto him, out of his very self, a perpetual fabric…”refers to the one pillar of the right thigh1Nezah. The fifth benediction is: “May she (Zion) who was barren (akarah) be exceeding glad and exult, when her children are gathered within her in joy”, which means to say: May she who is the centre (akereth, from ikkar, substance) of the house rejoice when her children are gathered from the four corners of the world. This is the mystery of the other pillar which is united with the left thigh2Hod. in order to draw the children in love from all directions together, and set them between the knees;
וּבְאִינּוּן תְּרֵין, דִּנְבִיאִים שַׁרְיָין בְּגַּוַּויְיהוּ, חֶדְוָה דְעִקָרָא דְּבֵיתָא. מַאי טַעְמָא. בְּגִין דְּהָא שְׁתֵּי עֲרָבוֹת, לָא עַבְדִּין אֵיבָא וּפֵירִין, וּכְנִישׁוּ דִּבְנִין לְגַבַּיְיהוּ, אִינּוּן פֵּירִין וְאֵיבִין דִּלְהוֹן, וְלָא אַתְּעֲרוּ כְּנִישׁוּ דִּבְנָהָא לְגַבָּהָא, בַּר בַּנְבִיאִים.
and in those two, wherein is the abode of the Prophets (the realm of Prophecy), is the joy of Her who is the basis of the house. Why is this her joy? Because the gathering together of the children, which is the fruit of the two willows,1Nezah and Hod. is effected only by the power of the Prophets.
שְׁתִּיתָאָה שָׂמֵחַ תְּשַׂמַּח רֵעִים הָאֲהוּבִים, אֲתָר דִּרְעוּתָא וְחֶדְוָה וְאַחְוָה אִשְׁתְּכַח, עַמּוּדָא דְּכָל עָלְמָא דְּאִקְרֵי צַדִּיק, וְצַדִּיק וְצֶדֶק רֵעִים וַאֲהוּבִים אִינּוּן, דְּלָא אִתְעֲדוּן דָּא מִן דָּא. עַד הָכָא שִׁית בִּרְכָאן, דְּכַלָּה אִתְבָּרְכַת מִנַּיְיהוּ.
The sixth benediction is: “O make these loved companions greatly to rejoice, even as of old Thou didst gladden Thy creature in the Garden of Eden….” This is the region wherein goodwill, joy, and fellowship are found. It is the pillar of the whole universe, namely the “Righteous”The Righteous and Righteousness are the inseparable “beloved companions”. Thus far there are six benedictions by which the bride is blessed.
שְׁבִיעָאָה אִיהוּ מְקַיֵּים כֹּלָּא, וּמֵהַאי שְׁבִיעָאָה מִתְבָּרְכָאן כֹּלָּא וַדַּאי, כְּלָלָא דְּעֶשֶׂר אֲמִירָן, בְּגִין דְּדָא, כָּלִיל עֵילָּא וְתַתָּא. וְעַל דָּא כָּלִיל בְּהַאי, י' זִינֵי דְּחֶדְוָה, שָׂשׂוֹן, שִׂמְחָה, חָתָן, (ס"א וכלה, גילה, דיצה, אהבה, ואחוה, שלום') וְכַלָּה, אַהֲבָה, אַחְוָה, גִּילָה, רִינָּה דִּיצָה, חֶדְוָה, שָׁלוֹם וְרֵיעוּת, לְמֶהוֵי כַּלָּה שְׁלִימוּ דְּכֹלָּא.
Now the seventh benediction is the synthesis of them all, and from it all the universe is blessed, because it comprises what is above and what is below, it is the epitome of the Ten creative Words, and therefore ten aspects of joy are found in this benediction: “Blessed art Thou… Who hast created joy and gladness, bridegroom and bride, mirth and exultation, love and brotherhood, peace and fellowship” in order that the bride may be the perfection of all.
זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּאִינּוּן זָכוּ לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא. עָלַיְיהוּ כְּתִיב, (שמואל ב ז׳:כ״ג) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. חֲדוּ כֻּלְּהוּ כָּל הַהוּא יוֹמָא בְּמִלִּין דְּאוֹרַיְיתָא, וְכָל בְּנֵי מָתָא עַבְדוּ לֵיהּ רֵישָׁא עָלַיְיהוּ. לְיוֹמָא אַחֲרָא, קָמוּ רַבִּי יוֹסִי וְרַבִּי חִיָּיא וּבָרְכוּ לוֹן, וְאָזְלוּ לְאָרְחַיְיהוּ.
Blessed are the Israelites who are worthy to represent below that which is above. Concerning them it is written: “And who is like unto thy people Israel, an unique nation on the earth?” (2 Sam. 7, 23).’ Then they all rejoiced for that whole day in the words of the Torah, and the inhabitants of the town appointed the young man to be their head. On the next day R. Jose and R. Hiya rose and blessed them all, and departed on their way.
כַּד מָטוּ לְגַבֵּיהּ דְּרַבִּי שִׁמְעוֹן, זָקַף עֵינוֹי וְחָמָא לוֹן. אָמַר לוֹן מִסְתַּכֵּל הֲוֵינָא בְּכוּ יוֹמָא דָּא, וַחֲמֵינָא לְכוּ תְּרֵין יוֹמִין וְחַד לֵילְיָא, דַּהֲוֵיתוֹן לְגַבֵּי מַשְׁכְּנָא דְּהַהוּא נַעַר מְטַטְרוֹן, וְהַהוּא נַעַר הֲוָה אוֹלִיף לְכוּ רָזִין עִלָּאִין בְּחֶדְוָה דְּאוֹרַיְיתָא, זַכָּאָה חוּלָקֵכוֹן בָּנַי.
As they came near to R. Simeon, he lifted up his eyes, and seeing them, said: ‘To-day did I behold you with the eyes of the spirit, and I saw that ye dwelt for two days and a night in the Tabernacle of that Youth, Metatron, and the Youth taught you of the supernal mysteries in the joy of the Torah. Blessed are ye, my children!’
סִדְּרוּ מִלִּין כֻּלְּהוּ קָמֵיהּ, וְסָחוּ לֵיהּ עוֹבָדָא, אָמַר לוֹן זַכָּאִין אַתּוּן, וְזַכָּאָה חוּלָקִי, דְּהָא אַדְכַּרְנָא יוֹמָא חַד דְּהֲוָה אָזִיל עִמִּי בְּאָרְחָא רַב סַפְרָא אֲבוֹי, וּבָרִיכִית לֵיהּ כַּד אִתְפְּרַשׁ מִנִּי, דִּיּהֵא לֵיהּ בַּר אַרְיָא בְּאוֹרַיְיתָא, וְלָא בָּרִיכִית לֵיהּ דְּאִיהוּ יִזְכֵּי בֵּיהּ. זַכָּאָה חוּלָקֵכוֹן בָּנַי, עָלַיְיכוּ כְּתִיב (ישעיהו נ״ד:י״ג) וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ'.
When they had told him all that had happened to them, he said: ‘Happy are ye, and happy is my lot, for well do I recollect the day when his father, Rab Saphra, accompanied me on my way, and when I parted from him I blessed him with this blessing-that he might have a son who should be a scholar, but not that he himself should live to see it. Happy, my children, is your lot! Concerning you it is written: “And all thy children shall be taught of the Lord” (Isa. 54, 13).
דָּבָר אַחֵר וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ'. וְכִי כָּל בְּנִין דְּאִינּוּן דְּיִשְׂרָאֵל, כֻּלְּהוּ אוֹלִיף לוֹן קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְיתָא. אִין. דְּהָא בְּשַׁעֲתָא דְּאִינּוּן יַנוּקֵי לָעָאן בְּאוֹרַיְיתָא, שְׁכִינְתָּא אַתְיָא וְיָהִיב לוֹן חֵילָא וְתֻּקְפָּא לְמִלְעֵי בְּאוֹרַיְיתָא, דְּאִלְמָלֵא סִיּוּעָא דְּקוּדְשָׁא בְּרִיךְ הוּא, לָא יַכְלִין אִינּוּן יַנוּקֵי לְמִסְבַּל.
There is, however, another interpretation of this verse. Does God teach all the children of the Israelites the Torah? Yes, indeed, for when these little ones learn, the Shekinah comes and lends to each of them power and energy to study; for without the help of the Holy One the strain on these babes would be too great.’