Letter by Ambassador Alon Pinkas, Consul General of Israel in New York

JERUSALEM II
BY Rabbi Doniel Z. Kramer, Executive Director, New York Board of Rabbis

At a recent shiur, Rabbi Yisrael Reisman asked a very interesting question about the blessing concerning Yerushalayim that occurs in our daily silent devotion. Each of the thirteen benedictions of request that serve as the central focal point of the "shmoneh esray" stands alone. Therefore, it is surprising that two of these benedictions begin with the conjunction – "vav" – "and". One is the blessing of "Velamalshinim," which perhaps could be explained because it was a later addition to the silent devotion. Another reason, Rabbi Craig Miller explained, was that in the Sepharadic shmoneh esray, that blessing begins, "Laminim velamalshinim," but Christian censors in Europe forced the removal of the word "Laminim."

The second instance is the blessing about Yerushalayim, which is more problematic. Why does this blessing begin with the conjunction? One answer, offered by Rabbi Shimon Schwab, was that since our tradition refers to two Yerushalayims – a celestial Jerusalem as well as an earthy one – the addition of the "vav" alludes to this duplication. This is also hinted at in the "yim" ending of Yerushalayim, which is used to refer to pairs, such as "Yadayim" – 2 hands.

There are some possible additional explanations. Our Sages teach us that at the time of the creation, each day of the week was paired with another, i.e., Sunday with Monday, etc. The seventh day – Shabbat – had no partner, and the Almighty intended that the Jewish people would be its partner with their observance of Shabbat. In a similar vein, Yerushalayim is partnered with the Jewish people, too. When we pray, "Viyrushalayim", the opening "vav" alludes to the fact that its holiness is dependent upon the Jewish people. King David in Psalm 122 refers to Yerushalayim as a city "that is compact together – where the tribes with the Lord ascended upon their pilgrimage...." All the tribes of Israel had a place in Yerushalayim.

As we mark the double – chai anniversary of the reunification of Yerushalayim during the Six Day War, even this particular anniversary – "chai vechai" – is alluded to by a vav.

In another explanation, perhaps the blessing about Yerushalayim is connected to the previous blessing, which deals with Israel's leaders and its righteous people. The Iyun Tefillah explains that having sought the Almighty's blessings upon those who are righteous and the elders of the people and their leaders, we seek the Divine blessing upon the Holy City, since we know that it will be redeemed through righteous acts and piety. The righteous of Israel cannot feel themselves truly blessed unless they know that Jerusalem has been rebuilt and restored to its former glory.

As we commemorate the reunification of Yerushalayim, we not only rededicate ourselves to its unity, but we must restore it to its former grandeur through acts of righteousness, kindness and mercy, even as we pray that the Almighty may return to Jerusalem "with mercy". We must seek to ensure that especially in Yerushalayim, acts of loving kindness are shared with all of its citizens and that we accentuate the positive qualities that speak of it as a unifying force of Israel, even as we must decry factionalism which seeks to divide Yerushalayim and the Jewish people therein.

Until the Beit Hamikdash may be rebuilt -- speedily in our days – it is up to the Jewish people worldwide to show their solidarity with the citizens of Yerushalayim, but we must do so through acts of righteousness and kindness. In this fashion, the "vav" at the beginning of the blessing about Yerushalayim truly will be a connecting one, similar to the "vav" which serves as the main branch of the letter "Aleph," with which the Ten Commandments commence and about which we shall be reading next week. The Aleph is actually formed by an upper "yud" and a lower "yud" being connected to a diagonal line in the shape of a vav. The upper "Yud" stands for the Almighty, whose ineffable name begins with "Yud". The bottom "Yud" stands for Yisrael, whose name also begins with a "Yud". When Yisrael that can perform acts that sanctify the Divine and that symbolize the goodness of G-d, then the vav unites them, based upon the code of laws that we accepted at Mount Sinai when the Jewish people heard the Ten Commandments.

In the Bible, Yerushalayim regularly is written without the "yud" that is really part of the last syllable of the word. When the "Yud" of the Almighty and the "Yud" of Yisrael can be combined and fused together, Yerushalayim can be written out in its complete form, and the "Yud" properly restored to its name. May this Yom Yerushalayim see this "b'rachah" fulfilled. Amen.