1. Torah (Berachos 31a) directs that “A man should take leave of his fellow only with a matter of halachah.” When Jews gather together for a period of time and then each departs to his home, before leaving they should strengthen the bond between them by all learning the same subject in Torah — “a matter of halachah.” Since it is the ?lone Torah” given from the “one G-d” to the “one united nation on the earth,” the “matter of halachah” with which they take leave one from another unites them even when each is in his own home; thus, they do not really part one from another.

Let us clarify this idea further. Although each Jew is different from another — “their minds are not the same” — nevertheless, from the perspective of the soul and the goal for which they were created — “I was created to serve my Maker” they are united; any differences are of secondary importance.

Similarly, despite any physical separation of residence, Jews are united in the common purpose for which each one resides in a different place: the fulfillment of G-d’s will that He have a dwelling place in the whole world. As a result, each person must work to refine and elevate his part of the world; and the physical separation between Jews is therefore only of secondary importance compared to the main unifying force: fulfillment of G-d’s mission.

Further, since Jews are separated in order to carry out the Divine will that each individual make his part of the world a dwelling place for G-d, it follows that this physical separation is not only not an obstacle to Jewish unity (since it is secondary to their main common goal which unifies them), but, indeed, the service of Jews effects unity in their separate places. When a Jew transforms his place into an abode for G-d, that place becomes united with all the other places which Jews have transformed into abodes for G-d. All together unite with the Holy of Holies, until the whole world is a dwelling place for G-d.

As mentioned above, this is expressed when, before each person leaves for his own place, all together learn one “matter of halachah.” Doing so reminds and inspires people of that which unites them together, and thereby reveals their unity even-when in their individual homes.

The above is emphasized when the “matter of halachah” learned deals with a subject that is itself associated with unity — the unity between Jews and G-d, and, as a result, the unity between Jew ‘ ~. The unity between Jew and G-d is expressed in prayer, a mitzvah in which all Jews are obligated. This includes children, who are educated in the mitzvah of prayer according to their capacity, to the extent that they are taught to say immediately upon awakening: “I offer thanks to You, living and eternal King, for You have mercifully restored my soul within me; Your faithfulness is great.” This prayer includes the two concepts present in prayer:

1) Praising G-d — “I offer thanks to You, living and eternal King”;

2) requesting one’s needs — “Your faithfulness is great,” meaning, one asks G-d to deal with him every day in the same fashion.

The way Jews pray emphasizes their unity. One must pray “toward the Sanctuary” and thus, “if one is standing outside Eretz Yisrael he must turn his face toward Eretz Yisrael and pray; if one is standing in Eretz Yisrael, he directs his face toward Yerushalayim; if one is standing in Yerushalayim, he directs his face toward the Sanctuary; if one is standing in the Sanctuary, he directs his face toward the Holy of Holies.”

Wherever Jews are in the world, then, they all face the same direction in prayer — toward Eretz Yisrael, Yerushalayim, the Sanctuary and the Holy of Holies. Thus, “If one is standing behind the Sanctuary ... to the west of the Holy of Holies, he turns his face toward the east; ... if one is standing to the north of it, he turns his face toward the south; if one is standing to the south of it, he turns his face towards the north; as a result, all Israel direct their heart to one place.” Thus, the way Jews pray openly portrays their unity.

The above is associated also with the mission of making this world a dwelling place for G-d. W11pa-a Jew faces toward the Holy of Holies, where the idea of “I will dwell within them” is principally expressed, he is reminded of his mission to make his home and surroundings a place fit for the Divine Presence to dwell.

Unity is also expressed by the study of the daily portion of Rambam’s works (Mishneh Torah or Sefer HaMitzvos), for many Jews, in different places of the world, learn the same halachah and concept. And through each of you doing his utmost to influence other Jews to also learn those laws which you are learning, many more will surely be added to those who learn Rambam. For when a Jew feels that he is united with all Jewry, even those who live far away from him, he tries to ensure that all are united through learning the same section of Rambam.

Accordingly, we shall now mention a “matter of halachah” connected with today’s portion of Rambam. Today’s portion of Rambam concerns the command, “A man shall not leave his place on the seventh day.” The Sefer HaChinuch writes that the reason for this mitzvah is “so that we should remember and know that the world was [created as] a new thing, not existing [always] before, as written in the mitzvah of Shabbos, ‘For in six days the L-rd made the heavens, the earth, the sea, and all that is in them, and He rested on the seventh day.” To remember this matter, therefore, it is fitting that one should rest in one place that is to say, one should not travel on the way except for a walk in the manner of a stroll and pleasure.

During the week, a person toils to make a livelihood. On Shabbos, however, we rest from all work and toil, similar to G-d’s resting — “He rested on the seventh day.” Resting on Shabbos is an expression of man’s faith in the creation — of the world, and one indulges only in matters of pleasure and delight on Shabbos, as written, “You shall call Shabbos ‘delight.”’ And this is why Torah commands “A man shall not leave his place on the seventh day”: A person shall not walk a far distance, which involves much bother — only a walk “in the manner of a stroll and pleasure.”

The above halachah in Mishneh Torah is connected to the unity of Jews. That we learn a law concerning Shabbos on weekday is part of the obligation to remember Shabbos every day of the week, as written, “Remember the Shabbos day to sanctify it.” Indeed, this remembrance of Shabbos on weekday includes making preparations for Shabbos. Now, just as there is a day of rest (Shabbos) regarding the days of the week, so there is the idea of Shabbos regarding the creation in general — “the day which will be all Shabbos and rest for life everlasting.” That is, the future era, when we will experience the ultimate in rest from all worries and concerns, is as Shabbos compared to all the preceding generations.

Just as one must remember and prepare for Shabbos on weekday, so in the “weekday” of exile, Jews must remember and prepare for “Shabbos” — the future redemption. And this remembrance and preparation for the redemption makes our service in exile that much easier, since we know that Mashiach is coming very soon — and therefore prepare for his coming.

In our case, when Jews depart one from the other to travel to their homes, they know this parting is only for a short while, for Mashiach is coming very soon and then all Jews will be gathered together from wherever they may be; not one Jew shall be left in exile. All shall together MQR*_~_in our holy land, in the holy city of Yerushalayim, in the Bais HaMikdash. Since Jews while in exile remember and prepare for the redemption, the sorrow and pain is diminished, and therefore even while in exile each Jew fulfills his mission with joy, and with a feeling of being united with all Jews. And this itself hastens yet further the true and complete redemption through our righteous Mashiach.

May it be G-d’s will that each of you resolve to utilize all the powers and the enthusiasm drawn from the “Season of the Giving of our Torah” for use in service for the whole year. Simply put, may you have extra love for the Torah, resulting in increased study of the Torah and observance of the mitzvos.

May all these things be carried out “with joy and in an inner manner;” meaning, may they be done joyfully, and with no distinction between a Jew ‘s inner self and essence and his actual conduct.

Then one merits all the blessings — for proper bodily and spiritual health, good sustenance, and Torah and Chassidic “nachas” from children and grandchildren, with joy and a good heart. And one merits also the principal blessing — that very soon we have the true and complete redemption though our righteous Mashiach.