PARASHAT HASHAVUA: THERE IS A GROOM AND BRIDE – WHY NO WEDDINGS? | Rabbi Yossef Carmel | Beit Midrash

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The bride (Israel) found favor in the eyes of the groom (Hashem) in the desert, during the seven weeks of sefira, between Pesach and Shavuot, as Yirmiyahu (31:1-2) described with the destruction of the First Temple on the horizon. However, Yeshayahu reminded the people that the "invitation to the wedding is still being sent out" (ibid. 3). Yeshayahu opens up his prophecy with the promise that Hashem will always remember the days of youth and nuptials in the desolate desert (ibid. 2:2).
The students of the Gra reminded us about this marriage between the two beloveds described in Shir Hashirim. The "couple" is to live in Yerushalayim on high, while in Yerushalayim in this world there is a makom (place) that Hashem will choose as an abode for His presence that Israel can seek out (see Devarim 12:5). The "makom", which is also a term used for Hashem, is the point of connection between the two Yerushalayims, as David learned when he saw the fearful angel of Hashem suspended between heaven and earth (Divrei Hayamim I, 21:16).
The Nation of Israel, in its ethereal form, already married Hashem while in the desert at the completion of sefirat ha’omer. In fact, the students of the Gra pointed out that the following three concepts share the same gematria: Knesset Yisrael, Yerushalayim Shel Ma’ala, and Sefirat Ha’omer. If so, the most appropriate time for weddings would be the momentous days of sefirat ha’omer, and yet this is a time that we do not allow weddings. We will explain after three introductory points:
1. Sefirat ha’omer is connected to Shabbat. In describing the counting’s beginning and duration, the Torah invokes the term Shabbat multiple times, including surprising usages (see Vayikra 23:15). 2. The famous poem Lecha Dodi talks about going out to greet the bride and greeting Shabbat. Is it a song about weddings or Shabbat?! 3. During the sefira, we mourn the death of R. Akiva’s students, who did not treat each other properly. This is surprising considering that R. Akiva uniquely stressed the centrality of treating others properly!
We suggest as follows. From the Exodus until the giving of the Torah, there was a marriage process between Hashem and Knesset Yisrael, bringing us back to the situation of Adam before his sin. The Golden Calf lowered us – the continuation of the wedding was delayed until the End of Days – the day that is fully Shabbat and menucha (see Tamid 7:4). So sefira starts after Shabbat and creates seven Shabbat cycles, until the groom and bride can reunite, as can the different Yerushalayims. In the meantime, though, the sefirat ha’omer period is incomplete. It was even impossible to plan publicly for the future marriage, because the Roman subjugators would have stepped in to put it down. Only 500 years ago, did the Tzfat Kabbalists sneak in the song of yearning for the wedding under the guise of "only" singing about Shabbat. It is therefore appropriate that we sing Lecha Dodi on Yom Ha’atzmaut and Yom Yerushalayim and that we allow weddings on these two special days.
As we celebrate Yerushalayim Unification Day, so may we look forward to the next stage of unifying Yerushalayim – that from above with that from below.

Bamidbar

Parashat Hashavua