Wedding customs:¹²³ I, 49, which discusses these same customs (Parparaot LeChokhmah ad loc.; Tzaddik #263. It is customary for people to stand up and say humorous things at a wedding. It is also customary to begin by saying, “Ehla – Rise!” The Talmud says, “A woman may rise with her husband, but does not descend with him” (Ketubot 48a, 61a). People say, “Rise!” along with the humor, for the bride will rise up with her husband with every joy and pleasure, but will not descend with him.¹²⁴ I, 49:7.

footnotes: ¹²³ These reasons were revealed to R' Yudel and R' Shmuel Isaac on Shemini Atzeret 5563 (October 17, 1802), just a few weeks after the Rebbe arrived in Breslov. This was also just a few months before the wedding of the Rebbe's daughter, Sarah. On the Shabbat after the wedding, 3 Nisan (March 25, 1803), the Rebbe delivered the lesson in Likutey Moharan ¹²⁴ A somewhat different reason is given in Likutey Moharan

It is customary to cover the bride’s face with a veil. Rachel is “the beautiful girl who has no eyes.”¹²⁵ II, 29a; Netzutzey Orot ad loc.; Pri Etz Chaim, Keriat Shma, end of Chapter 24. Rachel is the true bride of Z'er Anpin, the transcendental bridegroom. She has such pure faith that she is blind to anything that may question it (see Likutey Moharan I, 62:5; “His Wisdom” #32). This is the bride. It is written, “God’s glory is to hide a thing” (Proverbs 25:2). This also speaks of the bride.¹²⁶, which in the Kabbalah is personified by the transcendental bride, Rachel.

footnotes: ¹²⁵ Zohar ¹²⁶ "Glory” always refers to Malkhut

It is customary to throw baked goods at the groom. It is written, “Wherever the spirit went … the Ofanim were lifted up”¹²⁷ (Ezekiel 1:20). An OFaN is an angel. Baked goods are OFiN. The similar spelling indicates a similarity in essence. The bridegroom represents the spirit.¹²⁸ (spirit) is the counterpart of Z'er Anpin (the groom). The Ofanimare angels of Asiyah, the lowest supernal world, which also corresponds to the feminine element. Throwing baked goods thus unites male and female. Wherever the bridegroom goes, baked goods/spirits are lifted up (see Likutey Halakhot, Kiddushin 2:8).

footnotes: ¹²⁷ The wording in the Hebrew text is somewhat different than the actual Scripture. ¹²⁸ Of the parts of the soul, ruach

It is customary to give money to the dancers at a wedding. This is called “Shabbat money.”

It is written, “Hosts of angels¹²⁹ (Kings). Here, however, the Talmudic reading of Shabbat68b is used – namely, Malakhey (Angels). A number of other places indicate that the verse actually speaks of angels (cf. Mechilta to Exodus 20:16; Shemot Rabbah 33:4; Devarim Rabbah 7:10, 11:3). This is resolved by a statement that the verse actually refers to the archangels, the “kings” of angels (Bamidbar Rabbah 11:5; Shir HaShirim Rabbah 11:12; Kohelet Rabbah 9:12; Panei'ach Raza, Yitro, p. 114b). whirl and spin, and she who stays home divides the spoil” (Psalms 68:13). The dancers “whirl and spin.” When they are given money, they “divide the spoil.”

footnotes: ¹²⁹ The biblical reading here is Malkhey

The Revelation at Sinai was a wedding. It is written, “His mother crowned him on his wedding day” (Song of Songs 3:11). This is the Revelation at Sinai (Ta'anit 26b). Mount Sinai is also a ladder. Take the letters of the word SINaI and turn them into numbers. The gematria then gives you SuLaM (ladder).¹³⁰ is spelled Samekh (60), Yod (10), Nun (50), Yod (10), which has the numerical value of 130. SuLaMis spelled Samekh (60), Lamed (30), Mem (40), which also has the numerical value of 130.

footnotes: ¹³⁰ SINaI

This is the ladder in Jacob’s dream. It is written, “Behold, a ladder … and behold, angels of God went up and down on it” (Genesis 28:12). The dancers go up and down, raising and lowering their bodies. They dance on the ladder of Sinai – the day of the wedding.

The money given to the dancers is called “Shabbat money.” It is written, “U-nevat Bayit Tekhalek Shalal – She who stays home divides the spoil” (Psalms 68:13). This is the money given to the dancers, as mentioned earlier. In Hebrew, the words Bayit Tekhaleik Shalal form the acrostic, ShaBaT — Shabbat money (cf. Likutey Moharan I, 49:7).

It is customary for the bridegroom to give a scholarly discourse. It is written, “His mother crowned him on his wedding day.” The wedding day alludes to the Revelation at Sinai. The bridegroom speaks words of Torah, just as God did at Sinai. It is customary to present the bridegroom with gifts. These are called Drashah Geshank (discourse gifts). It is written, “You have ascended on high, you have captured the prize (that is, Torah), you have received gifts from among men” (ibid., I, 68:19). These are the gifts given to the bridegroom. It is said that the bridegroom’s lecture helps to unite the couple.

Before Jacob saw the dream of the ladder, it is written, “He lay down (VaYiShKaV) in that place” (Genesis 28:11). The letters of VaYiShKaV can be rearranged to spell VaYesh Kaf-Bet ("and there are twenty-two"). These are the twenty-two letters of the Hebrew alphabet.¹³¹ #18, 34a; ibid., #70, 132b; Etz Chaim, Sha'ar HaYerei'ach 3; Likutey Moharan II, 79. The bridegroom's lecture unites the twenty-two letters into words of Torah, just as the couple is united.¹³² 1:31, 32. Cf. Etz Chaim loc. cit.; Likutey Moharan II, 89; Ketubot 10b.

footnotes: ¹³¹ Tikkuney Zohar ¹³² Song of Songs 1:4 is interpreted to apply both to a happy marriage and to the twenty-two letters of the Hebrew alphabet in Shir HaShirim Rabbah

It is customary for the dancers to do Pristakes, raising and lowering their bodies. It is written, “I will go down to Egypt with you, and I will bring you up” (Genesis 46:4). This is symbolized by the up-and-down motions.

“I will go down with you to Egypt”: The exile in Egypt was to gather together the holy sparks from Adam’s wasted seed.¹³³ II, 5:10; cf. Shemonah She'arim, Sha'ar HaMitzvot on Deuteronomy 16:3; Sha'ar HaKavanot, Pesach 1. “I will bring you up”: A wedding is a rectification of the covenant¹³⁴, Bikurim 11b; Rashi on Genesis 36:3; Magen Avraham 573:1; Bet Shmuel 61:6). The Giving of the Torah – the “wedding” of God and Israel – took place right after the Exodus. and a unification — i.e., “I will bring you up.”

footnotes: ¹³³ Likutey Moharan ¹³⁴ This refers to the atonement of sexual sins, since a bridegroom is forgiven all his sins (Yerushalmi

It is customary to interrupt the bridegroom’s lecture. This symbolizes the Breaking of the Tablets.

It is customary for the best man to dress the bridegroom in the kittel, a plain, white, linen robe. It is written, “And Joseph will place his hand on your eyes” (ibid.). (The son closes his father’s eyes upon death.¹³⁵ 352. Cf. Shabbat 151b.) Joseph is the best man.¹³⁶ 123a). The kittel is the garment of the dead.¹³⁷ 610:4 in Hagah. The bridegroom wears the kittelto remind him that he too is mortal and therefore must repent.

footnotes: ¹³⁵ Tur Yoreh Dei'ah ¹³⁶ The best man makes the preparations for the bridegroom, just as Joseph paved the way for Jacob, who symbolizes the transcendental bridegroom (i.e., “Rachel’s husband”) (cf. Bava Batra ¹³⁷ Orach Chaim

It is customary for the dancers to do somersaults. The Revelation at Sinai was a wedding. There it is written, “Moses went up” (Exodus 19:3). It is also written, “God descended onto Mount Sinai” (ibid., 19:20). Sinai then involved “ those below rose up and thosr above descended” (see above #40, and note 160). Thus, the dancers engage in somersaults.