For
The Jewish People There Was Light And Joy
Sichos
in English
Yechidus
of the 20th of Adar, 5751
1.
Our Rabbis taught, “Begin with a blessing.” These blessings are
enhanced when Jews gather together in a place whose virtues are
threefold, a house of study, a house of prayer, and a house of good
deeds. It is a place where the “three pillars upon which the world
stands, Torah, service [of G-d, prayer,] and deeds of kindness,” are
fulfilled.
This
adds to the blessings that G-d grants us, reflected in the Priestly
Blessings, which are divided into three verses. Nevertheless, after
those three verses, G-d grants a single all-inclusive and unbounded
blessing, “And I will bless them.”
The
constant relevance of the Priestly Blessings is emphasized by the fact
that each day, in addition to their mention in our communal prayers,
they are recited in the morning blessings by each individual. This
recital draws down blessings to the entire day and even beyond the day,
affecting the entire week, month, and year.
These
blessings are particularly relevant in the present month, the month of
Adar, “the month that was transformed...into joy,” a month
associated with the verse, “For the Jews, there was light and joy,
gladness and honor.” When we recall this verse, we conclude with the
prayer — and the promise — “so may it be with us,” for the
entire Jewish people, in all times and places.”
In
the spirit of the conclusion of the Priestly Blessings, “May
G-d...grant you peace,” may we be granted true peace, which will
accompany the true and complete Redemption. Then we will be granted
peace in our Holy Land, in Yerushalayim, and in the Beis HaMikdash.
From the Beis HaMikdash, this peace will spread throughout
the world, indeed, reaching every element of existence and revealing how
that element of existence was created for the purpose of each individual
Jew. This is implied by our Sages’ statement that “Each Jew is
obligated to say, ‘The world was created for me.’”
There
is a connection between the above concepts and this week’s Torah
portion, Parshas VaYakhel-P’kudei. This Torah portion accentuates a
twofold lesson concerning the unique potential of each Jew, emphasizing:
a) his potential by virtue of his membership in the Jewish people as a
whole. This is derived from “VaYakhel,” which means gather
together, and thus reflects the power of the community (kahal);
and b) the potential each Jew possesses as an individual. This is
derived from “P’kudei,” meaning account, i.e., the
particular reckoning of each individual element. Each Jew is counted
alone and his individual potential is considered. With that potential he
is required to achieve, as reflected by our Sages’ statement, “Each
Jew is obligated to say, ‘The world was created for me.’”
A
Jew’s service is thus seen as being twofold: as an individual and as a
member of the Jewish people. Through both these services, he reveals G-d’s
glory in the world. This twofold service is emphasized this year, when
VaYakhel and P’kudei are read as a single parasha. In
particular, the portion connected with the present night, the fourth aliya
of the portion, is significant because it fuses together the two parshiyos
as one.
The
ultimate aspect of both these services will come in the Era of
Redemption. Moshiach will gather together every single member of the
Jewish people, and at that time, there will be the tenth census of the
Jewish people, the ultimate expression of P’kudei. Then we will see a
fusion of both services, for each individual will include within himself
an entire congregation of Jews.
In
microcosm, this concept is reflected in our acceptance of the mitzva
“Love your fellowman as yourself” each morning. May Moshiach come
even before we make this declaration tomorrow morning, and may we
proceed together — “A great congregation will come there” — to
Eretz Yisroel, to Jerusalem, and to the Beis HaMikdash.
To
hasten this, each one of you will be given money to distribute to tzedaka,
which as our Sages declare, “brings the redemption close.” May it be
in the immediate future.
Yechidus
to the Bar and Bas Mitzva Youths
2.
In addition to the blessings mentioned previously, you deserve special
blessings in connection with your bar and bas mitzvos.
This
shares a connection with the Purim holiday recently celebrated, for the
13th of Adar, a date obviously connected with the concept of bar
mitzva, is a date associated with Jewish unity. Indeed, this was the
day on which Haman desired to kill the entire Jewish people, “from the
youths to the elders, women and children, on one day.” Thus, this day
united and drew together the entire Jewish people. Furthermore, the day
itself is day of oneness as reflected by the fact that 13 is numerically
equivalent to echad, which means one.
Adar
is a month of transformation. Originally the Jews were described as
being “scattered and dispersed among the nations.” Ultimately,
however, this was transformed and a unique oneness was revealed, a
oneness uniting the Jewish people even amidst dispersion. Despite our
geographic separation, we are a single and united nation.
Of
course, the ultimate source of this oneness is the Holy of Holies in the
Beis HaMikdash. From there, this oneness radiates forth to
every Jew in their individual activities in the world, granting them the
potential to transform the world into a dwelling for G-d. Ultimately,
this will cause the Master of the dwelling, G-d Himself, to reveal
Himself in the world, because it is in one’s own dwelling that one is
most revealed.
The
parallel to this level that exists in a person’s lifetime is realized
when he reaches the day of joy, the day of his bar or bas
mitzva. For him, this day is like the giving of the Torah. This
point of unlimited oneness becomes revealed in his thought, speech, and
action as a bar or bas mitzva, and he uses all these
potentials to fulfill the mission with which he was charged by G-d, to
make this world a dwelling for Him. (There is a connection to Purim in
this as well, for it was then that the Jews “carried out what they
accepted,” reaffirming their commitment to the Torah.) The above will
be enhanced by making additional gifts to tzedaka on the day of
your bar or bas mitzva. May this hasten the coming of the
ultimate and complete redemption.
Yechidus
to the Grooms and Brides
3.
In addition to the blessings mentioned above, special blessings are
conveyed upon each of you in connection with your wedding. Every Jewish
wedding reflects the ultimate marriage bond existing between G-d and the
Jewish people. At present, we have merited only the stage of eirusim
(betrothal), but in the Era of Redemption, we will merit nissuim,
the consummation of that bond.
Our
Rabbis taught, “Begin with a blessing.” May the preparations for
your weddings be successful and may all those who have already
celebrated their weddings merit continued good and hatzlacha. And
may we merit the ultimate blessing, that “speedily...it will be heard
in the cities of Judah and the outskirts of Jerusalem...the voice of a
groom and bride...”
May
you merit to establish an everlasting structure that expresses man’s
infinite potential, the potential to establish an eternal chain of sons
and daughters occupied with the Torah and its mitzvos. May your
weddings be filled with joy, a joy which surpasses the unbounded joy of
Purim, and may we merit, even before your weddings, the ultimate
redemption.
May
we not have to wait for Nissan, but may the redemption come now in the
month of Adar, the month of transformation. Of particular significance
is the present date, the twentieth of Adar. Esrim, meaning
twenty, is numerically equivalent to keser, meaning crown. This
relates to a groom, for our Sages taught that “A groom resembles a
king.” May all the brides and grooms enjoy the prosperity of kings and
queens and may they receive all possible blessings, including the
ultimate blessing, the coming of the redemption. And may it be in the
immediate future.
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