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Our Sages state; "One should only urge on the eager." Thus, although much eagerness has already been shown in regard to the celebrations of Simchas Beis HaShoevah, there is still room for more encouragement in this regard.[51]

The unique dimension of Simchas Beis HaShoevah this evening is connected with the Ushpizan of the present day, Aharon the priest and the Tzemach Tzedek. Both of these figures share a common factor, a connection to the service of Ahavas Yisrael.[52] Aharon was the paradigm of that service, described by the Mishnah as one who "loved peace and pursued peace, loved his fellow creatures, and brought them close to the Torah." He would love even those who were merely on the level of "creatures," [i.e., their only redeeming quality was that they were G-d's creations,] how much more so did he show love to fellow Jews and men of stature.

Aharon's behavior serves as an example for everyone as the Mishnah instructs, "Be of the disciples of Aharon." Furthermore, this teaching becomes, not only a directive and a source of potential, but also as a promise that ultimately, every Jew will reach the level where he emulates Aharon's example. "Loving your fellow man as yourself," the essence of Aharon's message is "a great general principle of the Torah."

Similarly, the Tzemach Tzedek's service was connected with Jewish unity. It was in his age -- and through his efforts -- that the division and strife that had existed between Torah leaders of different persuasions was resolved. Even though each group maintained its different customs, the relations between them were characterized by love and peace to the extent that the respect and affection they had for each other were clearly obvious to all.

Indeed, the verse, "And they shall love truth and peace," which our Sages use to describe the relationship between the School of Hillel and the School of Shammai, can be applied in this case. In the Talmudic times, though the School of Shammai followed different rulings than the School of Hillel, their difference of opinion did not lead to strife. On the contrary, it was recognized that their differences stemmed from their different spiritual potentials and therefore, they had respect and affection for each other.[53]

The unity that the Tzemach Tzedek was able to achieve among the Jewish people was also reflected in his teachings which combined both Nigleh (Torah law) and P'nimiyus HaTorah (the teachings of Chassidus). In his teachings, the Tzemach Tzedek fused the two disciplines into a single approach.

The influence of the Ushpizan must motivate us to intensify our celebration of Simchas Beis HaShoevah, rejoicing to the point which the street dances along. This also includes the efforts to spread this joy to others by journeying to share this happiness with Jews in remote places.

This approach of Ahavas Yisrael is also related to the Messianic redemption. Since, the exile came about because of the sin of unwonted hatred, the nullification of the exile will come about through boundless love. The emphasis on Ahavas Yisrael and the Messianic redemption is more appropriate during this year, a "year of miracles." In addition, Rosh HaShanah, "the head of the year," fell on Shabbos. This implies that the entire year will be characterized by a Shabbos-like atmosphere of peace, rest, and joy.[54]

Since tonight's Ushpizan, Aharon and the Tzemach Tzedek, are identified with Ahavas Yisrael, they also share an intrinsic connection to the Messianic redemption. Aharon's connection to the Messianic redemption is related to his function as a priest. The coming of Moshiach and the rebuilding of the Beis HaMikdash will lead to the renewal of the sacrificial offerings[55] by the priests, Aharon's descendants.

The Tzemach Tzedek's connection to Moshiach is reflected by the fact that the name Tzemach is one of the names of Moshiach. Tzemach is the name of a text and not of the person himself. Nevertheless, according to the principle "I wrote down and gave over my self" that characterizes (G-d's relationship to the Torah and because "the righteous resemble their Creator,") the relationship between the righteous and the texts they compose, the person is identified with his text[56] and its name, Tzemach, is the name of Moshiach.

Since Moshiach is called Tzemach, surely if we call to him, shouting out his name three times, Tzemach, Tzemach, Tzemach, he will surely come, now immediately. This is particularly true when the gathering will be concluded by distributing money to be given to tzedakah which "brings close the redemption." May it be now, immediately. {The entire congregation shouted: "Tzemach, Tzemach, Tzemach."}

   

Notes:

51. (Back to text) Tonight, there is an added emphasis on the concept of "eagerness" for tonight's Ushpiza, Aharon, was the progenitor of the priests whom our Sages describe as "eager" to fulfill G-d's service.

52. (Back to text) There is also a connection between ahavas Yisrael and the festivals. We find that certain restrictions regarding the laws of ritual impurity were lifted on festivals in order to allow for the expression of Jewish unity.

53. (Back to text) The concept of Hillel and Shammai representing two different, but equally valid paths of service is alluded in the name Moshe (äÖÄ). The Mem stands for Moshe, the Shin for Shammai, and the Hay for Hillel.

54. (Back to text) The connection between Shabbos and joy is emphasized by our Sages' interpretation of the Biblical phrase "and your days of rejoicing" as a reference to the Shabbasos.

55. (Back to text) Note the comments of the Rambam who describes the mitzvah of building the Beis HaMikdash as the "mitzvah to build a house for G-d prepared to have sacrifices offered within."

56. (Back to text) Although the name Tzemach Tzedek was not chosen by the Tzemach Tzedek himself, the fact that, by Divine Providence, this name was given and accepted throughout the entire Jewish community indicates that it is significant. Indeed, we find this name used even by children in accordance with the custom of teaching children to repeat the names of great Tzaddikim (e.g., the Patriarchs) and great Torah classics at a very young age even when they do not fully understand what they are saying.