קידושין הלכה ה' א

15 שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ שְׁנוֹת רָאִינוּ רָעָה The general principle is that one must make a face for kavod [honor/glory] — and this is accomplished through the rectification of the desire for eating [tikun taavas achilah]. Conversely, when there is no face for kavod, the brazen-faced ones [azay panim] draw sustenance from the kavod. At that point Malchus [sovereignty, the divine attribute] and kavod are in the aspect of tzedek [justice — the diminished, back-turned state], and one must elevate them from the brazen-faced ones and make them whole — and this is accomplished through tzedakah [charity]. And one must give birth to and nurture the soul [nefesh], and this is accomplished through the aspect of the two hands [shtay yadayim] — the aspect of "v'atah moshel bakol uvyadcha koach ugevurah uvyadcha legadel" — "and You rule over all, and in Your hand is power and might, and in Your hand it is to make great" [Divray Hayamim I 29:12], etc. — see there carefully.

Samichainoo keemoas eeneesunoo shinoas ru-eenoo ru-uh. And this is the aspect of kidushin [betrothal]. For prior to marriage [nisuin], she [Malchus/the bride] is in the state of turned-away face [hachzaras panim] — and she is thus in the aspect of tzedek [the diminished state], as is explained there. Therefore, prior to the union [zivug] — which is the face-to-face return [hachzaras panim b'fanim] — one must first elevate her and make for her the aspect of face [panim]. And this is accomplished through the kidushin — which is the aspect of tzedakah: he gives her a perutah, which is the minimal measure of tzedakah. For she is in the aspect of dalah va'aniyah [poor and destitute] — which is the aspect of tzedek, as is explained. And through the perutah — which is the aspect of tzedakah — she ascends from the aspect of tzedek to tzedakah, and thereafter kavod returns to him.

Give us joy for as long as You have afflicted us, for the years we have suffered misfortune.

And this is the aspect of the chupah [wedding canopy] — which is the aspect of the return of kavod. For chupah is the aspect of kavod, as it is written: "ki al kol kavod chupah" — "for over all glory there is a canopy" [Yeshayahu 4:5]. And then begins the aspect of the birth of the soul — for the face-to-face return of kavod — which is the aspect of union [yichud], the aspect of chupah — all of it is for the sake of giving birth to and nurturing the soul. Therefore two shushvinim [groomsmen] are taken — for they are the aspect of the two hands. For the shushvinim are in the aspect of "vayvi'eha el ha'adam" — "and He brought her to the man" [Bereishis 2:22] — as our Sages of blessed memory said. And the bringing is by hands — that is, through them, who are in the aspect of the two hands, one can give birth to and nurture the soul.

16 יֵרָאֶה אֶל-עֲבָדֶיךָ פָעֳלֶךָ וַהֲדָרְךָ עַל-בְּנֵיהֶם And this is the aspect of the seven blessings [sheva brachos] that she receives then — for the blessings come from hands, in the aspect of "s'u yedeichem kodesh uvarchu es Hashem" — "lift your hands in holiness and bless Hashem" [Tehillim 134:2]. And therefore one recites seven blessings — in order to draw the aspect of the outflow [hashpa'os] of the hands, which are the blessings — through which one gives birth to and nurtures the soul, as above.

And this is the aspect of "uvyadcha koach uvyadcha legadel" mentioned above — which was stated in the blessings of David, as it is written: "vayvarech David" etc. — "Baruch Atah Hashem, lecha Hashem hagedulah vehagev­urah" — "Blessed are You Hashem; Yours, Hashem, is the greatness and the power" [Divray Hayamim I 29:10–11], etc. And he enumerates all seven attributes [midos] — which are the aspect of the seven blessings — and afterward said: "v'atah moshel bakol uvyadcha" etc. For the seven attributes mentioned above, which are the aspect of the seven blessings of King David — the aspect of "vayvarech David", as above — they are in the aspect of "uvyadcha uvyadcha" [two mentions of "in Your hand"] — the two hands, as above — through which come the birth and the nurturing of the soul clothed in kavod, which is the aspect of malchus and sovereignty — the aspect of "v'atah moshel bakol" — as all this is explained in the teaching mentioned above. And this is the aspect of the wedding feast [seudas hamishteh] of marriage — which is the essential chupah, as is brought in the words of our Sages of blessed memory in the Talmud. For the essential completion of kavod and malchus in the aspect of panim is accomplished specifically through properly rectified eating [achilah k'tikunah], as above — and as is explained in the teaching "Vayasev Elokim" (§62 of Likutay Moharan) — that through eating, union [yichud] is accomplished in the aspect of face-to-face [appin b'appin] — in the aspect of "vayomer Boaz el Rus l'ays ha'ochel" — "and Boaz said to Ruth at the time of eating" — specifically — "goshi halom" — "come hither" [Rus 2:14] — see there. And this is the aspect of the fast that the groom and bride customarily observe before the chupah — for the fast is the rectification of the desire for eating [tikun taavas achilah], through which the face-to-face [panim b'fanim] return is achieved — as is explained there in the teaching "Vayasev", see there carefully. Therefore they fast beforehand in order to rectify the desire for eating — and afterward they increase specifically in the festive meal, which is a meal of mitzvah — eating in holiness — for through this the union in the aspect of face-to-face is accomplished, as above. Therefore the feast is the essential chupah, as is brought in the Talmud — for the chupah — which is the aspect of kavod, as above — is accomplished specifically through eating that constitutes a mitzvah, as above. For Malchus is the aspect of the kos shel brachah [the cup of blessing used for Birkas Hamazon], whose completeness comes specifically through eating — as it is written: "v'achalta v'savata uvayrach­ta" — "and you shall eat and be satisfied and bless [Hashem your G-d]" [Devarim 8:10]. Regarding this our Sages of blessed memory said [in that context]: "vchi lo esa panim l'Yisrael" — "shall I not show favor to Israel?" [Berachos 20b] — for this is the aspect of the panim of kavod, as is explained in the words of our Rebbe, may his light shine, mentioned above. For the kos shel brachah is specifically perfected after eating — as is brought in the holy Zohar — for the mitzvah of Birkas Hamazon is specifically after eating. And this is the aspect of kidushin in the language of invitation [hazmanah] — as is explained in the words of our Rebbe, may his light shine (§69 of Likutay Moharan) — namely, the aspect of the kos shel brachah, which requires zimun [a formal invitation], and one must invite it explicitly [b'feh maleh]. As is brought in the kabbalistic intentions [kavanoth]: the reason is that every matter of holiness in which the sitra achara has a hold must be explicitly invited — so that through this the sitra achara is dismissed and holiness is drawn. And this is the aspect of kidushin in the language of hazmanah. Therefore one must specifically say "haray at mekudeshes li" — "behold you are betrothed to me" — and if he did not say it, she is not betrothed — for the hazmanah in explicit speech is required, as above — and through this, holiness is drawn, as above. And this is the aspect of kidushin in the language of hazmanah — as it is written: "kadeshu le'echol" — "invite [kidushu] to the meal" [Tzefanyah 1:7] — and the language of kedushah [holiness], as above. And this is the aspect of the requirement for two witnesses [shtay eidim] at kidushin — for there is no matter of forbidden relations [davar sheb'ervah] with fewer than two [witnesses]. For the witnesses are in the aspect of emes [truth] — to them belongs the trustworthiness that their words are truth — for "lo ivray sahaday ela l'shikra" — "witnesses were only created because of falsehood" [Shevuos 30b — that is, only because falsehood exists in the world are witnesses needed to establish truth]. Therefore wherever there is no contradiction, witnesses are not needed — only where there is contradiction and falsehood has taken hold, G-d forbid, are witnesses needed, who reveal the truth. And therefore a matter of ervah always requires two witnesses — for that is where the sitra achara's essential foothold lies, as is explained — for "ikara d'yitzra bisha l'gala arayin" — "the essential aim of the evil inclination is to uncover nakedness" [Sotah 3a]. And therefore two witnesses are always required — for there is no matter of ervah with fewer than two — in order to drive away the falsehood, which is evil and impurity — and falsehood is the essential impurity — the aspect of licentiousness [ni'uf], which is called "yaldey shaker, zera mena'ef" — "children of falsehood, seed of an adulterer" [Yeshayahu 57:4]. Therefore two witnesses are required — in order to draw through them the aspect of emes [truth], which is holiness, and to drive away the falsehood, which is the sitra achara. And this is the aspect of kidushin before two witnesses specifically — in order to invite [lehazmin] holiness before two, who are the aspect of emes — to publicize the holiness in order to drive away the falsehood, as above. For the essential hazmanah is in the aspect of publicizing [pirsum] — one must declare it with full mouth and before two in order to drive them away and draw holiness — which is the aspect of emes, as above. And this is the aspect of kidush hachodesh [sanctification of the new month] — for which two witnesses are specifically required. And even if the court [beis din] themselves saw the moon, they must stand and testify — for kidush hachodesh is the aspect of kidushin — for the moon [levana] becomes sanctified and purified like a wife to her husband, as is written in the Shulchan Aruch. And therefore two witnesses are required — and one must also specifically say "mekudash, mekudash" — "sanctified, sanctified" — in order to invite with full mouth and before two — in order to drive away the sitra achara and draw holiness, as above. And this is the aspect of Birkas Hamazon with three [the zimun, requiring a quorum of three who ate together] — that is: the one who leads, who takes the kos shel brachah and perfects it, requires two others to be with him in order to explicitly invite holiness before them and to say "hav lan unvarech" — "give us and let us bless" [the formula of zimun], as above. For beforehand [Malchus] is in the aspect of tzedek — and their [the klippos'] essential foothold is in the aspect of the kuf [the letter ק, with its descending leg] — drawn downward into the aspect of the ק of sheker [שקר, falsehood], as is explained. Thus: the essential rectification — her rising and becoming sanctified from the impurity of falsehood — requires two, in the aspect of "al pi shnayim eidim yakum davar" — "by the mouth of two witnesses shall a matter stand" [Devarim 17:6] — for they are in the aspect of emes that establishes Malchus, which is the aspect of davar [matter/word]. And this is the aspect of kidushin in the language of kodesh [holiness] — that she is transformed from sheker [falsehood] to kodesh [holiness] through the perutah of tzedakah — which is the aspect of the letter yud — the tiny tip of the letter dalet [for the ד of שקר, when the yud-tip is added to it, becomes ק — and through this same tip-stroke appended, the el acher [foreign power] is nullified] — through which the el acher is nullified and the aspect of "Hashem Echad" [G-d is One] is formed — and then she is transformed from sheker to kodesh. And this is the aspect of what our Sages of blessed memory said: "chatzuf alay man dimikadays bivia" — "impudent toward me is the one who betroths through cohabitation [rather than with a perutah]" [Kidushin 12b] — for certainly he is impudent and brazen-faced [az panim]. For before one has rectified the face of kavod through the perutah of kidushin, as above, the brazen-faced ones have a foothold — and therefore he is brazen-faced, as above. And this is the aspect of the union of Torah scholars being on Shabbos [zivugam shel talmidey chachamim miShabbas l'Shabbas] — for on Shabbos is the essential satiety and eating in holiness, and therefore then is the time for the holy union [zivug], as above. And so it is understood in the words of our Rebbe, may his light shine (§39 of Likutay Moharan), on the verse "v'nasati eisev", etc. — "v'achalta v'savata" — "and I shall give grass," etc., "and you shall eat and be satisfied" [Devarim 11:15] — from which all this is understood, as above: that the union of Torah scholars is on Shabbos because that is when holy satiety occurs — through which the face-to-face [panim b'fanim] is achieved. And therefore Torah scholars are careful in this — for they are those who understand knowledge [mevinay mada], who receive kavod in its completeness — and all their union is in holiness in the aspect of kavod — for union in holiness is the aspect of kavod — the opposite of blemish [pegam], which is the aspect of shame [boshes], as is explained in the words of our Rebbe, may his light shine. And therefore their union is on Shabbos — when the holy satiety and eating occur — through which kavod is in its completeness in the aspect of panim, as above. And this is the aspect of the braiding of the bride's hair — and afterward it is cut at the time of marriage before the chupah — in the aspect of His braiding her [Chavah's] hair [as our Sages expound in Berachos 61a] — the aspect of "se'aros klu'im" [braided hairs], as is explained there [in the teaching referenced above]. And therefore at first [unmarried women] walk with hair uncovered [peru'os rosh] — and especially just before the covering, when her head is covered, they uncover her hair. As is alluded to in the words of our Sages of blessed memory: "yotzas b'hinuma v'roshah paru'a" — "she goes out in a veil and her head is uncovered [hair loose]" [Kesubos 15a] — for at first [the klippos] have a hold and one must give them their sustenance. Therefore at the beginning of the return of kavod — namely at the start of the marriage — they braid her hair so that all the surplus [energies — mosaros] draw sustenance through the aspect of the braided hairs. And they then unbind the hair so that the surplus energies draw sustenance and finish extracting all the excess — and then they cut them entirely. For then is their downfall — in the aspect of "v'es nefesh oyvecha yikal'enah" — "and the soul of your enemies He shall sling away" [Shmuel I 25:29 — where kela means to fling with a sling, cognate to keli'ah, braiding] — and afterward she must always go with her head covered — for thereafter it is forbidden to give them sustenance, G-d forbid. See all of this in the teaching mentioned above. And this is the aspect of sha'arah, kesusah, v'onasah [her food, her clothing, and her marital rights — the three obligations a husband owes his wife, per Shemos 21:10] — for these are interdependent. For the holy union [zivug d'kedushah] depends on the completeness of kavod — which is the aspect of sha'ar [food/sustenance] and kesus [clothing]. For mezonos [food/sustenance] is the aspect of the completeness of kavod through eating, as above — and likewise kesus [clothing] is also the aspect of kavod — the aspect of bigday kavod [garments of honor] — as is explained in the words of our Rebbe, of blessed memory (§29 of Likutay Moharan). Blessed is Hashem forever, Amen and Amen. וְהַכְּלָל, שֶׁצָּרִיךְ לַעֲשׂוֹת פָּנִים לְהַכָּבוֹד, וְזֶה נַעֲשֶׂה עַל-יְדֵי תִּקּוּן תַּאֲוַת אֲכִילָה וּלְהֵפֶךְ אֵין לְהַכָּבוֹד פָּנִים, וַאֲזַי יוֹנְקִים מִן הַכָּבוֹד הָעַזֵּי פָּנִים, וַאֲזַי הַמַּלְכוּת וְהַכָּבוֹד בִּבְחִינַת צֶדֶק וְצָרִיךְ לְהַעֲלוֹתָהּ מֵהֶם וּלְהַשְׁלִימָהּ, וְזֶה נַעֲשֶׂה עַל-יְדֵי צְדָקָה, וְצָרִיךְ לְהוֹלִיד וּלְגַדֵּל הַנֶּפֶשׁ, וְזֶה נַעֲשֶׂה עַל-יְדֵי בְּחִינַת שְׁתֵּי יָדַיִם, בְּחִינַת וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וְכוּ', עַיֵּן שָׁם הֵיטֵב: וְזֶה בְּחִינַת קִדּוּשִׁין, כִּי קֹדֶם הַנִּשּוּאִין הִיא בְּהַחְזָרַת פָּנִים וַאֲזַי הִיא בִּבְחִינַת צֶדֶק כַּמּוּבָא, וְעַל-כֵּן קֹדֶם הַזִּוּוּג, שֶׁהוּא הַחְזָרַת פָּנִים בְּפָנִים, צָרִיךְ מִתְּחִלָּה לְהַעֲלוֹתָהּ וְלַעֲשׂוֹת לָהּ בְּחִינַת פָּנִים, וְזֶה נַעֲשֶׂה עַל-יְדֵי הַקִּדּוּשִׁין, שֶׁהֵם בְּחִינַת צְדָקָה שֶׁנּוֹתֵן לָהּ פְּרוּטָה שֶׁהִיא שִׁעוּר צְדָקָה, כִּי הִיא בִּבְחִינַת דַּלָּה וַעֲנִיָּה שֶׁזֶּה בְּחִינַת צֶדֶק, כַּמּוּבָא. וְעַל-יְדֵי הַפְּרוּטָה, שֶׁהִיא בְּחִינַת צְדָקָה, עוֹלָה מִבְּחִינַת צֶדֶק לִצְדָקָה, וְאַחַר כָּךְ חוֹזֵר הַכָּבוֹד אֵלָיו. וְזֶהוּ בְּחִינַת הַחֻפָּה, שֶׁהוּא בְּחִינַת הַחְזָרַת הַכָּבוֹד, כִּי חֻפָּה הִיא בְּחִינַת כָּבוֹד, כְּמוֹ שֶׁכָּתוּב, "כִּי עַל כָּל כָּבוֹד חֻפָּה". וַאֲזַי מַתְחִיל בְּחִינַת הוֹלָדַת הַנֶּפֶשׁ, כִּי הַחְזָרַת הַכָּבוֹד פָּנִים בְּפָנִים, שֶׁזֶּה בְּחִינַת יִחוּד, בְּחִינַת חֻפָּה, הַכֹּל הוּא בִּשְׁבִיל הוֹלָדַת הַנֶּפֶשׁ, וְעַל-כֵּן נוֹטְלִין שְׁנֵי שׁוֹשְׁבִינִין, שֶׁהֵם בְּחִינַת שְׁתֵּי יָדַיִם, כִּי הַשּׁוֹשְׁבִינִין הֵם בִּבְחִינַת וַיְבִאֶהָ אֶל הָאָדָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וְהַהֲבָאָה הִיא בַּיָּדַיִם, הַיְנוּ שֶׁעַל-יְדֵיהֶם, שֶׁהֵם בִּבְחִינַת שְׁתֵּי יָדַיִם, עַל-יְדֵי-זֶה יְכוֹלִין לְהוֹלִיד וּלְגַדֵּל הַנֶּפֶשׁ. וְזֶה בְּחִינַת שֶׁבַע בְּרָכוֹת שֶׁמְּקַבֶּלֶת אָז, כִּי הַבְּרָכוֹת הֵם מִיָּדַיִם בִּבְחִינַת שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה', וְעַל-כֵּן מְבָרְכִין שֶׁבַע בְּרָכוֹת כְּדֵי לְהַמְשִׁיךְ בְּחִינַת הַשְׁפָּעוֹת הַיָּדַיִם שֶׁהֵם הַבְּרָכוֹת, שֶׁעַל-יְדֵי-זֶה מוֹלִידִין וּמְגַדְּלִין הַנֶּפֶשׁ כַּנַּ"ל. וְזֶהוּ בְּחִינַת וּבְיָדְךָ כֹּחַ וּבְיָדְךָ לְגַדֵּל הַנַּ"ל, שֶׁזֶּה נֶאֱמַר בְּבִרְכוֹת דָּוִד, כְּמוֹ שֶׁכָּתוּב, "וַיְבָרֶךְ דָּוִד וְכוּ' בָּרוּךְ אַתָּה ה' לְךָ ה' הַגְּדֻלָּה וְהַגְּבוּרָה וְכוּ'". וּמוֹנֶה כָּל הַשֶּׁבַע מִדּוֹת, שֶׁהֵם בְּחִינַת שֶׁבַע בְּרָכוֹת, וְאַחַר כָּךְ אָמַר, "וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ וְכוּ'", כִּי הַשֶּׁבַע מִדּוֹת הַנַּ"ל, שֶׁהֵם בְּחִינַת שֶׁבַע בְּרָכוֹת שֶׁל דָּוִד הַמֶּלֶךְ, בְּחִינַת וַיְבָרֶךְ דָּוִיד כַּנַּ"ל, הֵם בִּבְחִינַת וּבְיָדְךָ וּבְיָדְךָ, שֶׁהֵם שְׁתֵּי הַיָּדַיִם כַּנַּ"ל, שֶׁעַל יָדָם הַהוֹלָדָה וְהַגִּדּוּל שֶׁל הַנֶּפֶשׁ הַמְלֻבֶּשֶׁת בְּהַכָּבוֹד. שֶׁהוּא בְּחִינַת מַלְכוּת וּמֶמְשָׁלָה, בְּחִינַת וְאַתָּה מוֹשֵׁל בַּכֹּל, כְּמוֹ שֶׁמּוּבָא שָׁם כָּל זֶה בַּמַּאֲמָר הַנַּ"ל: וְזֶה בְּחִינַת סְעֻדַּת הַמִּשְׁתֶּה שֶׁל נִשּוּאִין שֶׁהִיא עִקַּר הַחֻפָּה, כַּמּוּבָא בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּגְּמָרָא, כִּי עִקַּר שְׁלֵמוּת הַכָּבוֹד וְהַמַּלְכוּת בִּבְחִינַת פָּנִים הוּא עַל-יְדֵי אֲכִילָה כְּתִקּוּנָהּ דַּיְקָא כַּנַּ"ל, וְכַמּוּבָא בַּמַּאֲמָר "וַיַּסֵּב אֱלֹקִים" (סִימָן סב) שֶׁעַל-יְדֵי הָאֲכִילָה נַעֲשֶׂה יִחוּד בִּבְחִינַת אַפִּין בְּאַפִּין בִּבְחִינַת וַיֹּאמֶר בֹּעַז אֶל רוּת לְעֵת הָאֹכֶל, דַּיְקָא, גֹּשִׁי הֲלֹם, עַיֵּן שָׁם. וְזֶהוּ בְּחִינַת הַתַּעֲנִית שֶׁנּוֹהֲגִין חָתָן וְכַלָּה לְהִתְעַנּוֹת קֹדֶם הַחֻפָּה, כִּי הַתַּעֲנִית הִוא תִּקּוּן תַּאֲוַת אֲכִילָה שֶׁעַל-יְדֵי-זֶה חוֹזֶרֶת פָּנִים בְּפָנִים, כַּמּוּבָא שָׁם בַּמַּאֲמָר "וַיַּסֵּב", עַיֵּן שָׁם הֵיטֵב, וְעַל-כֵּן מִקֹּדֶם מִתְעַנִּין כְּדֵי לְתַקֵּן תַּאֲוַת אֲכִילָה, וְאַחַר כָּךְ מַרְבִּין בִּסְעֻדָּה דַּיְקָא וְהִיא סְעֻדַּת מִצְוָה בְּחִינַת אֲכִילָה בִּקְדֻשָּׁה, כִּי עַל-יְדֵי-זֶה נַעֲשֶׂה הַיִּחוּד בִּבְחִינַת אַפִּין בְּאַפִּין כַּנַּ"ל. וְעַל-כֵּן הַסְּעֻדָּה הִיא עִקַּר הַחֻפָּה, כַּמּוּבָא בַּגְּמָרָא, כִּי הַחֻפָּה שֶׁהִיא בְּחִינַת כָּבוֹד כַּנַּ"ל נַעֲשֶׂה עַל-יְדֵי אֲכִילַת מִצְוָה דַּיְקָא כַּנַּ"ל: כִּי הַמַּלְכוּת הוּא בְּחִינַת כּוֹס שֶׁל בְּרָכָה שֶׁשְּׁלֵמוּתָהּ עַל-יְדֵי אֲכִילָה דַּיְקָא, כְּמוֹ שֶׁכָּתוּב, "וְאָכַלְתָּ וְשָׂבַעְתָּ וּבֵרַכְתָּ". שֶׁעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, וְכִי לֹא אֶשָּא פָּנִים לְיִשְׂרָאֵל וְכוּ', שֶׁזֶּה בְּחִינַת פָּנִים שֶׁל הַכָּבוֹד, כַּמּוּבָא מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַזֶּה בְּדִבְרֵי רַבֵּנוּ נֵרוֹ יָאִיר הַנַּ"ל, כִּי כּוֹס שֶׁל בְּרָכָה נִתְתַּקֵּן דַּיְקָא אַחַר אֲכִילָה, כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ, שֶׁמִּצְוַת בִּרְכַּת הַמָּזוֹן דַּיְקָא אַחַר אֲכִילָה. וְזֶה בְּחִינַת קִדּוּשִׁין לְשׁוֹן הַזְמָנָה, כַּמּוּבָא בְּדִבְרֵי רַבֵּנוּ נֵרוֹ יָאִיר (סִימָן סט), הַיְנוּ בְּחִינַת כּוֹס שֶׁל בְּרָכָה צָרִיךְ זִמּוּן, שֶׁצָּרִיךְ לְהַזְמִינוֹ בְּפֶה מָלֵא, כַּמּוּבָא בַּכַּוָּנוֹת הַטַּעַם, שֶׁכָּל דָּבָר שֶׁבִּקְדֻשָּׁה שֶׁיֵּשׁ בּוֹ אֲחִיזָה לַסִּטְרָא אָחֳרָא, צָרִיךְ לְהַזְמִינוֹ בְּפֵרוּשׁ, כְּדֵי שֶׁעַל-יְדֵי-זֶה יִסְתַּלֵּק הַסִּטְרָא אָחֳרָא וְיֻמְשַׁךְ הַקְּדֻשָּׁה. וְזֶהוּ בְּחִינַת קִדּוּשִׁין לְשׁוֹן הַזְמָנָה, וְעַל-כֵּן צָרִיךְ לוֹמַר דַּיְקָא הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי וְכוּ', וְאִם לֹא אָמַר, אֵינָהּ מְקֻדֶּשֶׁת, כִּי צָרִיךְ הַזְמָנָה בַּפֶּה דַּיְקָא כַּנַּ"ל, וְעַל-יְדֵי-זֶה נִמְשָׁךְ הַקְּדֻשָּׁה כַּנַּ"ל. וְזֶהוּ בְּחִינַת קִדּוּשִׁין לְשׁוֹן הַזְמָנָה, כְּמוֹ שֶׁכָּתוּב, קַדְּשׁוּ לֶאֱכֹל וּלְשׁוֹן קְדֻשָּׁה כַּנַּ"ל: וְזֶה בְּחִינַת שֶׁצְּרִיכִין דַּיְקָא שְׁנֵי עֵדִים לְקִדּוּשִׁין, כִּי אֵין דָּבָר שֶׁבְּעֶרְוָה פָּחוֹת מִשְּׁנַיִם, כִּי הָעֵדִים בִּבְחִינַת אֱמֶת, כִּי לָהֶם הַנֶּאֱמָנוּת שֶׁדִּבְרֵיהֶם אֱמֶת, כִּי לָא אִיבְרֵי סַהֲדֵי אֶלָּא לְשִׁקְרָא, וְעַל-כֵּן בְּכָל מָקוֹם שֶׁאֵין הַכְחָשָׁה, אֵין צְרִיכִין עֵדִים רַק בְּמָקוֹם שֶׁיֵּשׁ הַכְחָשָׁה וְנֶאֱחָז הַשֶּׁקֶר, חַס וְשָׁלוֹם, אֲזַי צְרִיכִין עֵדִים הַמְגַלִּין הָאֱמֶת. וְעַל-כֵּן דָּבָר שֶׁבְּעֶרְוָה צָרִיךְ תָּמִיד שְׁנֵי עֵדִים, כִּי שָׁם עִקַּר אֲחִיזָתָם כַּמּוּבָא, כִּי עִקָּרָא דְּיִצְרָא בִּישָׁא לְגַלָּאָה עֲרָיִן. וְעַל-כֵּן צְרִיכִין תָּמִיד שְׁנֵי עֵדִים, וְאֵין דָּבָר שֶׁבְּעֶרְוָה פָּחוֹת מִשְּׁנַיִם כְּדֵי לְגָרֵשׁ הַשֶּׁקֶר שֶׁהוּא הָרַע וְהַטֻּמְאָה, וְהוּא עִקָּרָא דִּמְסָאֲבוּתָא, בְּחִינַת נִאוּף שֶׁנִּקְרָא "יִלְדֵי שָׁקֶר, זֶרַע מְנָאֵף", עַל-כֵּן צְרִיכִין שְׁנֵי עֵדִים כְּדֵי לְהַמְשִׁיךְ עַל יָדָם בְּחִינַת הָאֱמֶת, שֶׁהִיא הַקְּדֻשָּׁה, וּלְגָרֵשׁ הַשֶּׁקֶר, שֶׁהִיא הַסִּטְרָא אָחֳרָא. וְזֶהוּ בְּחִינַת קִדּוּשִׁין בִּפְנֵי שְׁנֵי עֵדִים דַּיְקָא כְּדֵי לְהַזְמִין הַקְּדֻשָּׁה בִּפְנֵי שְׁנַיִם שֶׁהֵם בְּחִינַת אֱמֶת לְפַרְסֵם הַקְּדֻשָּׁה כְּדֵי לְגָרֵשׁ הַשֶּׁקֶר כַּנַּ"ל, כִּי עִקַּר הַהַזְמָנָה הִיא בִּבְחִינַת פִּרְסוּם, שֶׁצָּרִיךְ לְפַרְסֵם בְּפֶה מָלֵא וּבִפְנֵי שְׁנַיִם כְּדֵי לְגָרְשָׁם, וּלְהַמְשִׁיךְ הַקְּדֻשָּׁה, שֶׁהִיא בְּחִינַת אֱמֶת כַּנַּ"ל: וְזֶהוּ בְּחִינַת קִדּוּשׁ הַחֹדֶשׁ, שֶׁצְּרִיכִין שְׁנֵי עֵדִים דַּיְקָא. וַאֲפִלּוּ רָאוּהוּ בֵּית דִּין, צְרִיכִין לַעֲמֹד וּלְהָעִיד, כִּי קִדּוּשׁ הַחֹדֶשׁ בְּחִינַת קִדּוּשִׁין, כִּי הַלְּבָנָה מִתְקַדֶּשֶׁת וּמִטַּהֶרֶת כְּאִשָּׁה לְבַעְלָהּ, כְּמוֹ שֶׁכָּתוּב בַּשֻּׁלְחָן עָרוּךְ. וְעַל-כֵּן צְרִיכִין שְׁנֵי עֵדִים, וְגַם צְרִיכִין לוֹמַר דַּיְקָא "מְקֻדָּשׁ, מְקֻדָּשׁ", כְּדֵי לְהַזְמִין בְּפֶה מָלֵא וּבִפְנֵי שְׁנַיִם כְּדֵי לְגָרֵשׁ הַסִּטְרָא אָחֳרָא וּלְהַמְשִׁיךְ הַקְּדֻשָּׁה כַּנַּ"ל: וְזֶהוּ בְּחִינַת בִּרְכַּת הַמָּזוֹן בִּשְׁלֹשָׁה, דְּהַיְנוּ שֶׁהַמְבָרֵךְ שֶׁנּוֹטֵל הַכּוֹס שֶׁל הַבְּרָכָה וּמְתַקְּנוֹ צָרִיךְ שֶׁיִּהְיוּ שְׁנַיִם עִמּוֹ כְּדֵי לְהַזְמִין הַקְּדֻשָּׁה בְּפֵרוּשׁ בִּפְנֵיהֶם, וְלוֹמַר, הַב לָן וּנְבָרֵךְ כַּנַּ"ל, כִּי קֹדֶם הוּא בִּבְחִינַת צֶדֶק, וְעִקַּר אֲחִיזָתָם בִּבְחִינַת הַקּוּף שֶׁנִּמְשֶׁכֶת לְמַטָּה בִּבְחִינַת ק שֶׁל שֶׁקֶר, כַּמּוּבָא. נִמְצָא, שֶׁעִקַּר תִּקּוּנָהּ שֶׁהִיא עוֹלָה וְנִתְקַדְּשָׁה מִן טֻמְאַת הַשֶּׁקֶר, וְעַל-כֵּן צְרִיכִין שְׁנַיִם בְּחִינַת עַל-פִּי שְׁנַיִם עֵדִים יָקוּם דָּבָר, שֶׁהֵם בִּבְחִינַת אֱמֶת שֶׁמְּקַיְּמִין אֶת הַמַּלְכוּת שֶׁהִיא בְּחִינַת דָּבָר. וְזֶהוּ בְּחִינַת קִדּוּשִׁין לְשׁוֹן קֹדֶשׁ שֶׁמִּתְהַפֶּכֶת מִשֶּׁקֶר לְקֹדֶשׁ עַל-יְדֵי הַפְּרוּטָה שֶׁל צְדָקָה, שֶׁהִיא בְּחִינַת יוּד, שֶׁהוּא קוֹצָא דְּאוֹת ד, שֶׁעַל-יְדֵי-זֶה נִתְבַּטֵּל אֵל אַחֵר וְנַעֲשֶׂה בְּחִינַת ה' אֶחָד, וַאֲזַי מִתְהַפֶּכֶת מִשֶּׁקֶר לְקֹדֶשׁ: וְזֶה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, חָצוּף עָלַי מָאן דִּמְקַדֵּשׁ בְּבִיאָה, כִּי בְּוַדַּאי הוּא חָצוּף וְעַז פָּנִים, כִּי קֹדֶם שֶׁמְּתַקֵּן פְּנֵי הַכָּבוֹד עַל-יְדֵי הַפְּרוּטָה שֶׁל קִדּוּשִׁין כַּנַּ"ל יֵשׁ אֲחִיזָה לְהָעַזֵּי פָּנִים, וְעַל-כֵּן הוּא חָצוּף כַּנַּ"ל: וְזֶה בְּחִינַת זִוּוּגָן שֶׁל תַּלְמִידֵי חֲכָמִים מִשַּׁבָּת לְשַׁבָּת, כִּי בְּשַׁבָּת עִקַּר הַשְּבִיעָה וְהָאֲכִילָה שֶׁבִּקְדֻשָּׁה, וְעַל-כֵּן אָז זְמַן הַזִּוּוּג כַּנַּ"ל. וְכֵן מוּבָן בְּדִבְרֵי רַבֵּנוּ נֵרוֹ יָאִיר (סִימָן לט) עַל פָּסוּק, "וְנָתַתִּי עֵשֶׂב וְכוּ' וְאָכַלְתָּ וְשָׂבַעְתָּ". שֶׁמּוּבָן מִשָּׁם כַּנַּ"ל שֶׁזִּוּוּגָן שֶׁל תַּלְמִידֵי חֲכָמִים בְּשַׁבָּת מֵחֲמַת שֶׁאָז הַשְּבִיעָה שֶׁבִּקְדֻשָּׁה, שֶׁעַל-יְדֵי-זֶה בְּחִינַת פָּנִים בְּפָנִים, וְעַל-כֵּן תַּלְמִידֵי חֲכָמִים נִזְהָרִים בָּזֶה, כִּי הֵם הַמְבִינֵי מַדָּע הַמְקַבְּלִים הַכָּבוֹד בִּשְׁלֵמוּת, וְכָל זִוּוּגָם בִּקְדֻשָּׁה בִּבְחִינַת כָּבוֹד, כִּי זִוּוּג שֶׁבִּקְדֻשָּׁה הוּא בְּחִינַת כָּבוֹד הֵפֶךְ הַפְּגָם, שֶׁהִיא בְּחִינַת בֹּשֶׁת, כַּמּוּבָא בְּדִבְרֵי רַבֵּנוּ נֵרוֹ יָאִיר, וְעַל-כֵּן זִוּוּגָם בְּשַׁבָּת, שֶׁאָז הַשְּבִיעָה וַאֲכִילָה שֶׁבִּקְדֻשָּׁה, שֶׁעַל-יְדֵי-זֶה הַכָּבוֹד בִּשְׁלֵמוּת בִּבְחִינַת פָּנִים כַּנַּ"ל: וְזֶהוּ שֶׁקּוֹלְעִין שַׂעֲרוֹת הַכַּלָּה, וְאַחַר כָּךְ קוֹצְצִין אוֹתָם בְּעֵת הַנִּשּוּאִין קֹדֶם הַחֻפָּה בִּבְחִינַת שֶׁקְּלָעָהּ לְחַוָּה בְּחִינַת שְׂעָרוֹת קְלוּעִים, כַּמּוּבָא שָׁם. וְעַל-כֵּן מִתְּחִלָּה הוֹלְכוֹת פְּרוּעוֹת רֹאשׁ וּבְיוֹתֵר קֹדֶם הַכִּסּוּי שֶׁמְּכַסִּין רֹאשָׁהּ פּוֹרְעִין שַׂעֲרוֹתֶיהָ, וְכַמְרֻמָּז בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה יוֹצֵאת בְּהִינוּמָא וְרֹאשָׁהּ פָּרוּעַ, כִּי מִתְּחִלָּה יֵשׁ לָהֶם יְנִיקָה וְצָרִיךְ לִתֵּן לָהֶם יְנִיקָתָם, וְעַל-כֵּן בִּתְחִלַּת הַחְזָרַת הַכָּבוֹד, הַיְנוּ בְּהַתְחָלַת הַנִּשּוּאִין קוֹלְעִין שַׂעֲרוֹתֶיהָ כְּדֵי שֶׁיִּנְקוּ כָּל הַמּוֹתָרוֹת בִּבְחִינַת שְׂעָרוֹת קְלוּעִים, וְעַל-כֵּן פּוֹרְעִין הַשְּעָרוֹת כְּדֵי שֶׁיִּנְקוּ וְיִגְמְרוּ לְהוֹצִיא כָּל הַמּוֹתָרוֹת, וְאַחַר כָּךְ קוֹצְצִין אוֹתָם לְגַמְרֵי, כִּי אֲזַי הוּא מַפַּלְתָּם בִּבְחִינַת וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וְכוּ', וְאַחַר כָּךְ צְרִיכָה לֵילֵךְ תָּמִיד בְּכִסּוּי הָרֹאשׁ, כִּי אַחַר כָּךְ אָסוּר לִתֵּן לָהֶם יְנִיקָה חַס וְשָׁלוֹם, עַיֵּן כָּל זֶה בַּמַּאֲמָר הַנַּ"ל: וְזֶה בְּחִינַת שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ וְכוּ', כִּי זֶה תָּלוּי בָּזֶה, כִּי זִוּוּג דִּקְדֻשָּׁה תָּלוּי בִּשְׁלֵמוּת הַכָּבוֹד שֶׁהוּא בְּחִינַת שְׁאֵר וּכְסוּת, כִּי מְזוֹנוֹת הֵם בְּחִינַת שְׁלֵמוּת הַכָּבוֹד עַל-יְדֵי אֲכִילָה כַּנַּ"ל, וְכֵן כְּסוּת הֵם גַּם כֵּן בְּחִינַת כָּבוֹד, בְּחִינַת בִּגְדֵי כָּבוֹד וְכַמּוּבָא בְּדִבְרֵי רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה, (סִימָן כט): בָּרוּךְ ה' לְעוֹלָם אָמֵן וְאָמֵן: The central thread weaves together the laws of betrothal (kidushin) with the Kabbalistic structure of Malchus, kavod, and the face-to-face union (zivug): Root problem: Desire for eating corrupted → Kavod loses its "face" → Malchus falls to the state of tzedek (diminished/back-turned). Remedy chain: Rectification of eating + giving the perutah (= tzedakah) → Malchus rises from tzedek to tzedakah → Chupah = return of kavod face-to-face → birth and nurturing of the holy soul. Key legal correspondences: Perutah = tzedakah that lifts Malchus | Two shushvinim = two hands | Seven blessings = seven midos/blessings of David | Wedding feast = essential chupah | Kos shel brachah = Malchus perfected through eating | Kidushin = hazmanah (explicit invitation) that dismisses the sitra achara | Two witnesses = emes that defeats sheker | Kidush hachodesh = betrothal of the moon as bride | Birkas Hamazon with zimun = same structure | Bride's hair braided then cut = feeding then defeating the klippos | Sha'ar, kesus, onah = three obligations grounded in kavod.