Translation:Likutei Moharan/49

by Nachman of Breslov

“Lashemesh Sam Ohel Bahem (He Set Up a Tent in Their Midst for the Sun), which is like a groom emerging from the nuptial chamber, like a warrior eager to run the course. Its source is at the edge of the heavens, its circuit is to their end; nothing escapes its burning heat. The Torah of God is perfect, restoring the spirit.” (Psalms 19:5-8)

[Ein Sof / Infinite]

Before the creation, the Light of the Holy One was ein sof (infinite).

But the Holy One wanted His Malkhut (Kingship) to be revealed, and there can be no king without a nation. Thus, He had to create human beings who would accept the yoke of His Kingship.

Yet it is impossible to perceive a revelation of His Malkhut except through the attributes. Through the attributes we perceive His Godliness and know that there is a Lord, a Ruler, and an Authority. He thus contracted the Light of Ein Sof (the Infinite One) to the sides, leaving a hollowed space. And within this Chalal Hapanuy (Hollowed or Vacated Space) He created the worlds, which are themselves the attributes.

The designer of the attributes is the heart — i.e., the Chokhmah (Wisdom) of the heart, as it is written (Exodus 31:6), “I have placed wisdom in the heart of all those who are wise of heart.” Thus, the main formation [of these attributes] took place with Chokhmah, as it is written (Psalms 104:24), “You created everything with wisdom.” We see then that the heart is the TZayaR (designer), as it is written (ibid. 73:26), “TZuR (rock) of my heart.”

But there is a YeTZiRah (formation) for good and for evil. As our Sages taught: “And [God] YiYTZeR (formed)” (Genesis 2:7) — with two Yods. These are two YeTZaRin (inclinations): the good inclination and the evil inclination. In other words, good thoughts are the good inclination and evil thoughts are the evil inclination. This is because the inclinations are essentially the thoughts and wisdom of the heart, as it is written (Genesis 6:5), “for the inclination of his heart’s thoughts…” Thus, when a person thinks evil thoughts, he clogs up creation’s Space, which is where the attributes are revealed.

For the heart is “the TZuR of the worlds” (cf. Isaiah 26:4) — i.e., the <TZayaR> of the attributes — because with respect to the light from the flaming of a Jew’s heart, it would be impossible to reveal the attributes. This is because the light from its flaming reaches to Ein Sof. In other words, there is ein sof (no end) and no limit to his yearning.

Hence, a person has to contract the flaming so that there remains a space in the heart, as it is written (Psalms 109:22), “and my heart is hollowed within me.” By contracting the flaming, he can come to a revelation of the MiDot (attributes) — i.e., to serve God in stages and with MiDah (measure).

The good thoughts in the heart are the good inclination, through which good deeds and attributes are revealed. This is a formation for good. <Thus, when a person thinks good thoughts, he purifies the Space of creation.>

But when a person thinks evil thoughts, he clogs up the heart in the aspect of a foreskinned heart, and he spoils the creation — i.e., the Chokhmah in the heart. This is because the evil inclination is the foolishness of the heart, as it is written (Deuteronomy 10:16), “Circumcise the foreskin of your heart,” which Onkelos renders: “your heart’s foolishness.” Thus, foolishness is the spoiling of the creation which comes about through wisdom.

We see then that when a person thinks good thoughts in his heart on how he might serve God, his heart is then in the aspect of “tzur of my heart,” and of “and my heart is ChaLaL (hollowed) within me.” For within the ChaLaL (Space) his deeds are revealed. And through his good deeds and attributes it is revealed that he wholly accepts the yoke of the Kingship of Heaven.

This is the explanation of “Sharim (singers) and cholelim (dancers) alike [will proclaim:] ‘All my thoughts are of you’” (Psalms 87:7).

“ShaRim” is the aspect of revealing <His> Kingship, corresponding to “SaRah (she ruled) over the entire world” (Berakhot 13a), and to “Then God will be King [over the entire world]” (Zechariah 14:9). “And ChoLeLim alike [will proclaim:] ‘All my thoughts are of you’” — i.e., the revelation of His Kingship is commensurate with the ChaLaL made through his holy thoughts.

[Kingship of David]

This corresponds to (Deuteronomy 11:13) “and serving Him with all your heart.” What is the service of the heart? It is prayer (Taanit 2a). For prayer is the aspect of the kingship of David, as it is written (Psalms 109:4), “but I am prayer.” And prayer, in the main, is dependent upon the heart. One should devote his entire heart to it, so that it is not in the aspect of ‘and they honor Me with their lips, but their heart is far from Me’ (Isaiah 29:13). This is because prayer in the heart is the aspect of revealing His Kingship within the Vacated Space, within the attributes, within the worlds.

[Sanctity]

This is also the aspect of the heh. It was a dalet, but turned around and became <through this the aspect of> a heh. It was a DaLet — this connotes DaLah (poverty stricken) and poor. In other words, this is when a person clogs up his heart with foolishness — for “poor” is only in knowledge (Nedarim 41a) — so that it is then the aspect of dalet. But when he sanctifies his thoughts, there being no sanctity with less than ten (Megillah 23b), this is the yod that he draws into the dalet so that it becomes a heh.

[Jerusalem of Above]

When prayer erects the aspect of Malkhut, corresponding to “and serving Him with all your heart,” this is the aspect of “she is the olah (burnt-offering)” (Leviticus 6:2). [This is] the aspect of “Who is this that olah (ascends)” (Song of Songs 8:5) — "who” ascends together with “this.”

They are two houses: an upper house and a lower house. Both of them undergo an ascent, for “I will not enter the city until holiness is in your midst.”

{The explanation is: Our Sages, of blessed memory, expounded the verse “Unless holiness is in your midst, I will not enter” (Hosea 11:9) — the Holy One swore that He would not enter Jerusalem of above until Jerusalem of below was built (Taanit 5a).

We find in the writings of the Ari, of blessed memory, that the mystical intention [behind this] is that Binah — Upper Imma, the upper house — is the aspect of Jerusalem of above. Malkhut — the lower house — is the aspect of Jerusalem of below. The union above, which is the aspect of the ascent of the upper house, is not complete until the aspect of Malkhut, which is the aspect of the ascent of the lower house, is built up and becomes perfectly complete. See there.

This is what Rebbe Nachman, of blessed memory, wrote: “‘Who’ ascends together with ‘this.’” For Binah is the heart; she is the aspect of the upper house, the aspect of “who.” Malkhut is the aspect of the lower house, the aspect of “this.” Through these aspects, which have been mentioned earlier in this lesson, these two houses — the upper house and the lower house, which are the aspect of “‘who’ together with ‘this’” — undergo an ascent.

In other words, by contracting the light of his heart’s flaming — in order that it not become excessively inflamed, so that he can serve God in stages and with measure — and by sanctifying his thoughts, without his thinking any evil thoughts, but rather always thinking holy thoughts — these being the aspect of the good inclination, the aspect of wisdom in the heart, through which he designs the good attributes and merits doing good deeds and actions, and [acquires] good attributes — through this, the aspect of Malkhut is revealed. For it is revealed that he wholly accepts the yoke of the Kingship of Heaven.

Then, the aspect of Malkhut, which is the lower house, undergoes an ascent. Then, too, specifically the upper house, which corresponds to “Binah is the heart,” ascends. For in truth they are one, and one is dependent upon the other.

In order to somewhat explain the matter we must go back and explain the theme of this lesson. The general principle of the lesson is that, as explained at the beginning of Etz Chaim, when God wanted to create the world, the Light of the Holy One was ein sof (infinite) and so there was no place for the creation of the worlds. He therefore, had to contract the Light of Ein Sof to the sides, so to speak, thus making a hollowed space. Within this Chalal Hapanuy (Hollowed or Vacated Space) He created all the worlds. And all the worlds were created by means of Chokhmah, as in, “You created everything with wisdom.”

Now, the essential purpose for creating the worlds was for the sake of Malkhut — i.e., in order to reveal His Kingship. This is possible only by means of the worlds, for there can be no king without a nation. Because of this there was a contraction of the Chalal Hapanuy, so that there would be a place for the creation of the worlds, so that God’s Kingship might be revealed.

All this is explained in the Zohar and the writings, and Rebbe Nachman, of blessed memory, explains how all this applies to every person. For each and every Jew is “a portion of God from above,” and the essence of Godliness is in the heart. Moreover, the Godliness in a Jewish heart is the aspect of ein sof. This is because the light of its flaming reaches to Ein Sof — i.e., there is no end or limit to its yearning.

Thus, considering the degree to which the heart of a Jew is set aflame, reaching all the way to Ein Sof, it would be impossible to perform any devotion or reveal any good attribute. For by virtue of its great flaming till Ein Sof, he is incapable of doing anything — this being the aspect of the beginning of creation, when there was no room for the creation because everything was Ein Sof. This is because creation of the worlds [is creation] of the attributes themselves, as explained above.

Therefore a person certainly has to contract the light of his heart’s flaming, which is till Ein Sof, in order that he might serve God in stages and with measure. For God desires our service, that we serve Him with devotions and good attributes, which is possible only by means of the contraction, as explained above.

Thus, when he contracts the light of his heart’s flaming, there is an hollowed space left in the heart, corresponding to “and my heart is hollowed within me” (this being the deeper meaning of the Vacated Space at the beginning of creation). And within this hollowed space, his good attributes — this being the deeper meaning behind the creation of the worlds that took place within the Chalal Hapanuy — are revealed. For the attributes are themselves the worlds, as explained above.

In other words, by means of the contraction, his having contracted the light of the flaming, the aspect of the Chalal Hapanuy is made, corresponding to “and my heart is hollowed within me.” Through this he serves God in stages and with measure, doing good deeds and [acquiring] good attributes. For all this is the aspect of revealing the attributes, the worlds, within the hollowed space in the heart.

Now, the creation of the worlds was mainly by means of Chokhmah, as explained above. This is the aspect of why the essence of serving God, meriting good attributes and deeds, is through guarding the wisdom in the heart —i.e., the thought in the heart. For we must carefully guard the thought in the heart, which is the aspect of a wise heart — this being the essence of the inclinations. The good thoughts are the good inclination, and the evil thoughts are the evil inclination.

In other words, when he thinks good thoughts, this being the aspect of the wisdom in the heart, then, as a result, he merits good deeds and attributes. This is the aspect of the revelation of the creation/the attributes within the Chalal Hapanuy by means of the wisdom in the heart, which, as explained above, is the aspect of the good thoughts in the heart. But when he thinks evil thoughts, God forbid, he then spoils the space in the heart, this being the deeper meaning of the Vacated Space. Hence, he clogs up the space in the heart, in the aspect of a foreskinned heart. This is the aspect of the spoiling of the creation, which came about through the wisdom in the heart, as explained above.

Thus, the crux of the service — for which we need the above mentioned contraction and to think good thoughts in order to merit good deeds and good attributes — is entirely so as to reveal His Kingship. Creation was essentially for this purpose. For by meriting through all of the above to good deeds and attributes, he wholly accepts the yoke of the Kingship of Heaven. This is the aspect of the revelation of God’s Kingship, which is revealed by means of the creation of the worlds that are within the Chalal Hapanuy through Chokhmah.

The principle is that the creation of the worlds and serving God through good deeds and attributes are one and the same aspect, as explained above. Understand this well.

And once God’s Kingship is revealed through his good deeds and attributes, which were revealed within the space inside his heart, this is the elevation of the above mentioned two houses — “‘who’ together with ‘this,’” the upper house and the lower house. For the revelation of Malkhut is the aspect of the lower house, whereas the beginning of the contraction, which is the hollowed space in the heart, is the aspect of the upper house. This is because the main intention behind the contraction was in order to serve God so as to merit revealing God’s Kingship. Therefore, the rectification and elevation of the upper house is not complete until there is an ascent of the lower house — i.e., until God’s Kingship is revealed — as this is the intended purpose behind the creation.

And so, when God’s Kingship is revealed, precisely then the upper house undergoes an ascent. For precisely then, the two of them, the upper house and the lower house, ascend together in the aspect of “Who is this that ascends” — ”who” ascends together with “this,” as explained above. For “I will not enter the city until holiness is in your midst” — the Holy One will not enter Jerusalem of above, which is “Binah is the heart,” until Jerusalem of below, the aspect of the revelation of God’s Kingship, is built.

Now all this is the aspect of prayer, which is the service of the heart. For prayer of the heart is the aspect of revealing His Kingship that is within the heart’s hollowed space.

Consider this well, because the ideas are very, very deep and Rebbe Nachman, of blessed memory, was brief and said everything through hints, like one who converses by making gestures. Yet for the discerning, the words are unambiguous. The main thing is to fulfill them simply: to carefully guard oneself from evil thoughts, for evil thoughts are the essence of the evil inclination — corresponding to “a formation for evil.” Therefore, a person must carefully guard his thinking and force himself to always think good thoughts, which are the aspect of the good inclination, and merit thereby good deeds and good attributes, etc., to pray attentively and to repent.

Thus, at the outset, a person has to contract the flaming of his heart, so that it should not burn excessively. For it is necessary to serve God specifically in stages and with measure, and [with] all the other holy and pure paths and proper counsels that it is possible to cull from this awesomely holy lesson. “There is still more to say for God” '(Job 36:2)' about this, and it will be somewhat explained elsewhere, for many reams of paper would not be enough when clarifying even one of his awesome teachings. Let this suffice for the present.] {Let us return to the original topic...}

Because of this, Nissan is called AVYV (spring): an Aleph with a Vet, a Yod with a Vet. This is the upper union and the lower union.

[Ten Kinds of Song]

This is the aspect of the song that will be roused in the Future. It is a simple-twofold-threefold-fourfold song, this being the Ten Kinds of Song.

This is the heh, which is a dalet and a yod. The dalet is the aspect of a simple-twofold-threefold-fourfold song; the yod is the aspect of the Ten Kinds of Song.

This <comes about> through the revelation of His Kingship, in the aspect of “sarah (she ruled) over the entire world.” And SaRah is the aspect of ShiR (song), corresponding to “Then the ShaRim (singers) will be like flute players.” This is also the aspect of the kingdom of David, for he is “the sweet singer of Israel” (2 Samuel 23:1).

This is the explanation of: If your wife is short, bend down and l’chish (listen) [to her] (Bava Metzia 59a). Rashi comments: listen to her counsel.

In fact, a Godfearing woman is the aspect of advice. When the prayer — i.e., the aspect of <David’s> kingdom — is lowly and KaTNut (constricted) — in the aspect of “your wife is short,” and “we have a KTaNa (little) sister” (Song of Songs 8:8) — it corresponds to “the KaTaN (lesser) light” (Genesis 1:16), in the aspect of “his counsel falls away” (Sanhedrin 22a).

[When prayer is lowly] it is necessary to erect it, in the aspect of “I will erect the <fallen> sukkah (booth) of David” (Amos 9:11). SuKkah is SaRah, for “she SaKhtah (foresaw) with the spirit of holiness” (Megillah 14a), and Sarah is Malkhut. [Prayer is also] the aspect of “the counsel of God that will stand” (Proverbs 19:19), and the aspect of “the two great lights” (Genesis 1:16).

This is “L’ChiSh (listen) to her” <and> accept her counsel — <the aspect of> the ascent of the prayer, which is [recited] b’LaChaSh (silently), for it is the service of the heart.

[Repentance]

This is also the aspect of repentance, as it is written (2 Samuel 23:1), “set OL (on high)” — OoLah (the yoke) of repentance (Avodah Zarah 4b-5a). TeShUVaH (repentance) is the letters TaShUV Heh (return the heh): the dalet is made into a heh.

Now the essence of repentance is dependent upon the heart, as it is written (Isaiah 6:10), “understand with its heart and so repent.” This corresponds to “Who is this that ascends” — "who” olah (ascends) together with “this”; the oolah of repentance — the ascent of repentance together with “who.”

This also corresponds to “Great is repentance, for it reaches to the Throne of Glory” (Yoma 86a). This is also, “Great is repentance, for it hastens the redemption” (ibid. 86b).

For in the Future, at the time that is entirely Shabbat, the Torah of the Hidden Ancient One will be revealed. As it is written (Isaiah 58:14), “then you will delight over God.” Specifically “over God,” that being the Hidden Ancient One. This is the essence of the delight of Shabbat.

And ShaBbaT is the aspect of TeShuVah (repentance), as it is written (Deuteronomy 30:2), “Then ShaVTa (you will return) to God your Lord.”

This is also the aspect of “Great is repentance.” He elevates repentance from the aspect of “the lesser light,” from the aspect of “we have a little sister,” to the aspect of big, to the aspect of “the light of the moon will be like the light of the sun” (Isaiah 30:26). “It reaches to the Throne of Glory” — i.e., through this he attains and comprehends the Torah of the Hidden Ancient One.

This is “the KiSay of Glory” that covers [this Torah] in the aspect of “KVaSim (sheep) to provide you with clothing” (Proverbs 27:26) — things that are KiVShon (mysteries) of the world will be under your clothing (Chagigah 13a). <And> they cover it in the aspect of “It is the glory of God to conceal a matter” (Proverbs 25:2). This is “the Throne of Glory” — it covers [the Torah of the Hidden Ancient One] out of [deference for] the glory of God, yet you will reach it and comprehend it.

This also corresponds to “BeREiShIT (In the beginning)” — Bet REiShIT, i.e., two beginnings. These are Rosh HaShanah and Nissan, for Nissan is also a beginning of the year. We also find in the Tikkuney Zohar: “And it is called Kabbalah when it is between the two arms of the King.” The two arms are Tishrei and Nissan, which are times of repentance. For <Nissan is also the aspect of> repentance, because in Nissan we are destined to be redeemed (Rosh HaShanah 11a), and redemption comes about only through repentance, as it is written (Isaiah 59:20), “A redeemer will come to Zion.”

Now knowledge of the [Hidden] Kabbalah — i.e., knowledge of the Torah’s [hidden] mysteries — will essentially be in the Future. Then, the Torah of the Ancient One will be revealed, in the aspect of the delight of Shabbat — corresponding to “then you will delight over God.”

This is the connotation of tiShReI; it connotes <ShIR> (song). And <in Nissan there is> PeSaCh —<i.e.,> Peh SaCh (a mouth that speaks). As it is written (Isaiah 30:29), “The shir will be for you as on the night when the festival is sanctified.” For <then> song and melody will be roused in the world, in the aspect of peh sach, in the aspect of “so that glory might sing to You and not be stilled” (Psalms 30:13). Specifically “and not be stilled” — i.e., a mouth that speaks. “Glory” is the aspect of “the King of glory” (Psalms 24:7), and of “SaRah over the entire world,” the aspect of the ShiR of the Future.

[Consume and Devour]

This is also the aspect of tzitzit — i.e., the aspect of t’kheilet, which utterly consumes and devours. For as a result of the revelation of Malkhut of Holiness, the Malkhut <of Evil> is eliminated. {“But you who are attached to God your Lord, you are all alive today” (Deuteronomy 4:4).}

However the Jewish people, who are attached to [Malkhut], will receive their vitality <from her>. As it is written in the Zohar (I, 51a): “But you who are attached to God your Lord” — this being the aspect of t’kheilet, which utterly consumes and devours — nevertheless, “you are all alive today.” For the essence of the vitality comes from there, in the aspect of “David, king of Israel, is alive and enduring” (Rosh HaShanah 25a).

This is also the aspect of KaLah (a bride), the aspect of t’KheiLet, which consumes and devours KoLa (utterly). But the Jewish people, who are attached to her, are alive and enduring. This corresponds to “for I will make KaLaH (an end) of all the nations… <but I will not make an end of you>” (Jeremiah 30:11).

This is the meaning of “But David’s soul teKhaL (longed)” (2 Samuel 13:39). David’s soul is the aspect of t’kheilet, <as is known>. And this is the aspect of (Berakhot 3b): A northern wind would blow on David’s harp and it would play. “A northern wind” is the aspect of judgments, gevurot (severities), the aspect of t’kheilet. Melody comes from there, in the aspect of “From the corner of the earth we heard song” (Isaiah 24:16). Specifically “corner,” for it is the aspect of t’kheilet. Thus, the aspect of “the sweet singer of Israel” is from there.

This is the aspect of the heh, a dalet with a yod. The dalet is the aspect of the “four corners,” corresponding to “From the corner of the earth.” The yod is the aspect of the Ten Kinds of Song, corresponding to “we heard song.”

This is also the explanation of “There shall be a tenth of an ayphah of solet (wheat meal) for the minchah (meal offering) [mixed with pressed oil, one-fourth hahin (of a hin)]” (Numbers 28:5).

In the main, the kalah — i.e., the aspect of t’kheilet — receives her strength in the aspect of “Imma (Mother) lends her garments to her daughter” (Zohar, Introduction, p.2a). This is because judgments issue from Binah; she is their source, so that through her they are mitigated.

This is the meaning of “He grieved in His heart” (Genesis 6:6) — in the aspect of judgments arise <out of the aspect of “Binah is the heart”>. “Then [God] said to Himself, ‘Never again will I curse’” (ibid. 8:21) — in the aspect of mitigating judgments at their source.

Now this is the explanation of “a tenth of an ayphah.” AYPhaH is AY PeH. “Malkhut is peh (mouth),” the aspect of the glory of God, “the King of glory.” When she ascends, the angels ask concerning her: “Ayeh (where is) the place of His glory?” <This is AY PeH.> And “a tenth” is the aspect of yod, the aspect of holiness, as explained above.

In other words, when a person wants to draw holiness into Malkhut in order to elevate her in the aspect of ay peh, <then> “solet for the minchah mixed with… oil” — he has to join the two houses so that they are one. <For> the upper house is called “solet for the minchah.” Minchah is the aspect of judgments, corresponding to “Yitzchak established the Minchah prayer.” SoLeT connotes <destruction, as it is written,> “SaLiTa (You trampled) all who strayed from Your statutes” (Psalms 119:118); for the upper house mitigates and shatters the judgments, in the aspect of “Who yemalel (can express) the gevurot (mighty acts) of God?” (Psalms 106:2).

It is necessary to “mix” the upper house with the lower house, which is called “oil.” This is the aspect of the kingdom of David, as it is written (Psalms 45:8), “therefore, God, your God, has anointed you with oil of joy.”

And as a result, “one-fourth HaHin” — the dalets are made into HeHin.

[The Ancient One]

This is the explanation [of the opening verse]: {“He set up an ohel (tent) in their midst for the sun, which is like a groom emerging from the chupah (nuptial chamber), like a warrior eager to run the course. Its source is at the edge of the heavens, and tekufato (its circuit) is to their end; nothing escapes its burning heat. The Torah of God is perfect, meshivat nafesh (restoring the spirit).”}

He set up an ohel in their midst for the sun — For the tzaddik is called “sun,” as in the teaching of our Sages (Kiddushin 72b): Even before Eli’s sun set, Shmuel’s sun rose — ”The sun rises and the sun sets” (Ecclesiastes 1:5).

Now the rising of the tzaddik’s sun — i.e., his perceptions — is only because of the Jewish people, as in the teaching: “Go down, because your people have become corrupt” (Exodus 32:7) — I gave you greatness only because of the Jewish people (Berakhot 32a). This is “an oHeL (tent) in their midst.” It connotes <sunrise>, similar to “when HiLo (He shone) His light” (Job 29:3).

And this is “in their midst” — because of the Jewish people. Thus, when the Jewish people become immersed in the secular wisdom of the nations, God forbid, then the tzaddik falls from his [level of] perception. His perception becomes shrouded and covered.

But when the Jewish people depart from the wisdom of the nations, then:

which is like a groom emerging from the chupah — The tzaddik departs from the chupah and covering that he had until now. And then,

like a warrior eager to run the course — For the tzaddikim are “mighty warriors who do His word, harkening to the sound of His word” (Psalms 103:20). It takes strength to run this course that they could have traversed during the time the Jewish people were being reprimanded <by God>. Thus, now they run this road with great speed.

This strengthening is the aspect of tzitzit / t’kheilet, the aspect of makifim (encircling intellects), <as is known>. And this is:

Its source is at the edge of the heavens, and teKuFato — This is the aspect of maKiFim. With this aspect of t’KheiLet we make an end of and devour <all the nations>, in the aspect of “for I will make KaLah of all the nations.” This is:

nothing escapes its burning heat — “Its burning heat” is the aspect of <the above mentioned> KaLaH, as it is written (Psalms 59:14), “In burning wrath KaLeH (put an end) to them; put an end to them so that they are no more.”

And through this, one merits comprehending the Torah of the Ancient One, in the aspect of the delight of Shabbat, as explained above. And this is:

The Torah of God is perfect — For it is the Torah of the Ancient One, which is still perfect in that they have as yet not perceived any of it.

meShiVaT NaFeSh — This is the aspect of <the delight of> ShaBbaT, for “on it He ShaVaT (ceased working) and yeNaFaSh (withdrew into the spiritual)” (Exodus 31:17).

[Shabbat]

Now this is the reason the bride sends the groom a tallit. For the tzaddik receives his strength through the Jewish people, as in, “He set up a tent in their midst for the sun.”

This is why they say “ELaH” at a wedding, on account of “she is the OLaH (burnt-offering),” as explained above. This is because joy is in the heart, as it is written (Psalms 4:8), “You put joy in my heart.” This also corresponds to “Who is this that ascends” — "who” olah (ascends) together with “this.”

And the singing of songs at a wedding is the heh, the dalet and the yod, a simple-twofold-threefold-fourfold song, as explained above. This is also why they cry “Shabbos,” because through this we merit the delight of Shabbat, the Torah of the Ancient One.