The Jewish nation is a powerful unit, made up of many people who love each other as one family. Boundless love is the backbone of the Jewish people. In fact, our Sages say that “this is the chief principle of the Torah.” As the great sage Hillel said to the man who wished to learn the entire Torah while standing on one foot “what is hateful to you, do not do unto your brother. This is the entire Torah. The rest is just commentary.”
This is perhaps the most important campaign of all. The desire to affect someone else and rally him to do a mitzvah stems from the responsibility that a Jew has to his fellow: if you truly love him, guide him and encourage him down a virtuous path.
The Torah famously commands us to “love your fellow as yourself.” A person needs no prompting to love himself, and so it should be with his fellow Jew. One Jew is to love another Jew as he would love himself, looking out for him, caring for her, and tending to her needs, both spiritual and physical.
The love does not stop there. A Jew is called upon to promote love. It’s not enough to merely love another Jew; you must inspire your fellow to love another Jew. Explain to him that as a member of this tight knit family, it is incumbent upon her to love her fellow, to help him, and in turn teach him to love another. And so the chain continues, on and on.
Ultimately, loving every Jew creates unity between all the parts of our national body. And vice versa, acts to unite all parts of the Jewish people set the stage to truly love every other Jew. We therefore need to seek ways and opportunities to unite all parts of the Jewish community, such as through the collective Sefer Torah for all Jewish children.
Where, one may ask, does this boundless love come from? How can I truly love someone else as I do myself – can anyone else really hold a candle to a person’s self infatuation?
Kabbalah explains that the Jewish nation is like one large body. Just as a person loves his arm no less than his foot, a Jew loves his fellow no less than himself, for the “other” is really not “other,” but a part of his very self.
This analogy lends us deeper insight into the essence of “Jewish unity.” A body can only be considered truly “complete” when all of its components are healthy and intact. A body that’s missing even the smallest limb is “incomplete,” and its absence is felt by the entire body. It’s not just a missing finger; an entire body is missing its finger.
The same is true with regards to the body’s needs. What one limb needs is not considered the need of only that limb, rather what an entire person needs. Say you need food. It’s not your tongue or your pallet that needs food; you need food – all of you.
The Jewish people operate the same way: One Jew’s needs are the needs of every Jew’s, and one Jew’s deficiency is the deficiency of every Jew.
Spiritual Reality – “the Entire Torah”
Taking a deeper look at the idea, the Jewish body is united by virtue of its common soul. Just as each individual person’s multi-faceted character is united by his one soul, the many faces and facets of the Jewish people are united by the one soul they all share. Hence, “spiritually speaking,” all Jews are indeed one body, for they all share the same soul. When you love another Jew like yourself, you are recognizing this spiritual reality. As such, the selfless love a Jew expresses is testament to a spiritual paradigm in favor of an opposing physical paradigm. This is in fact “the entire Torah:” recognizing the spiritual paradigms that control and direct our lives.
UNITY THROUGH THE TORAH
By each Jew buying a letter in specific “unity Torah scrolls”, we connect to each other through the Torah, in which each and every letter is crucial in creating a valid Torah scroll. Furthermore, this unity reflects the unique unity that our nation had at the Giving of the Torah, which makes us worthy and capable of receiving the new dimensions of the Torah which will be revealed with the coming of Moshiach.