א. במסיבת פורים העבר [שנת תש"מ] הבענו הנאה מיוחדת מהישיבה בצוותא חדא ונאמר אז בתוך הדיבורים כדלהלן.  

ב. שלום הוא שמו של הקב"ה, במקומות שאסור להזכיר שם שמים אסור להזכיר שלום. ואיתא בגמרא שהיו זקוקים להיתר מיוחד בכדי שיוכל איש לברך את רעהו בשם השם. ואילו לא כך היה נראה שמשתמשים בשם לצרכי חול ויש בזה זלזול של שם שמים. והיתר זה מקורו מבועז שאמר לקוצרים השם עמכם, והתקינו מזה ששואל אדם בשלום חברו בשם ומשמים הסכימו לבועז. 

ג. וקבלנו הסבר בזה, שההיתר נובע מבועז והוא שיחוסו של דוד שנמנה בכתוב מתחיל מרות. ועל דוד נאמר לבו לבב כל ישראל ולכן נקרא נעים זמירות ישראל לבו לבב כל ישראל וכך זמירותיו מבועז היה צריך לצאת אותו לבב שלבו לבב כל ישראל. וממילא היתה לבועז הנאה יתירה מצוותא צו זיין אין company מיט אידין, פארברעגגן מיט אידין, [בחברה עם יהודים לשבת ולבלות אתם] ובהיות שזו היתה הנאתו היה צריך להטביע על זה כבוד שמים ובהתאם נובעת ברכת אדם לחברו בשם שמים מבועז [וישנם דעות שקוראים לזה כעקירת דבר מן התורה]. 

ד. איך קען זיך נישט מעסטן מיט בועז אבער מיין הנאה לשבת אתכם ביחד היא מעין אותה הנאה (אי אפשר להתמודד עם דרגת בועז אבל הנאתנו לשבת יחד עכשיו הוא מעין אותה הנאה). ובאמת לא היינו צריכים לעשות שום דבר אלא לשבת באהבה יחד זה עם זה ולשתוק ולמדנו מבועז שאם אחד הוא כן בעל הנאה מרובה צריך להטביע את זה בחותם של כבוד שמים ומקוה אני שמסיבה זו תשמש התחזקות בהתקשרות ופירות התקשרות אלו יהיו בתורה ועבודה וגמילות חסדים ועל ידי כך להטביע הנאתי זו בחותמת של כבוד שמים ע"כ ממסיבת פורים. 

ה. אז היתה הבעה להנאה של ההוה וגם בקשה על העתיד ועכשיו במסיבה זו באנו להביע בזה הודאה על העבר לכל תקופת הזמן והמועדים של השהייה ביחד ותפילתינו שריחוק המקום בינינו לאחר ימי החג לא יפריע לנו מכל אותן התועליות הלוא הדין הוא הכותב שתי אותיות בשבת אחת בטבריה ואחת בצפורי מצטרפים כתיבה היא אלא שרק מחוסרת קריבה נכיר אם כן שרק חסירי קריבה אנו אבל הצוותא יפעל לצירוף אך בשעת הריחוק.   

A. At the previous Purim party, we expressed particular enjoyment from sitting together, and it was said then, in the course of conversation, as follows.

B. Shalom (Peace) is the name of the Holy One, Blessed be He. In places where it is forbidden to mention the name of God, it is forbidden to mention Shalom. And it is stated in the Gemara that they needed special permission in order for a man to bless his fellow in the name of God, because otherwise it would appear that they were using the name for mundane purposes, and there would be a desecration of the name of God. And the source of this permission is from Boaz, who said to the reapers, "The Lord be with you," and they established from this that a person should greet his friend in the name of God, and Heaven agreed with Boaz.

C. And we received an explanation that the permission stems from Boaz, and he is the lineage of David, who is listed in the scripture starting from Ruth. And it was said about David, "His heart is the heart of all Israel," and therefore he is called "the sweet singer of Israel," his heart is the heart of all Israel. And thus, his songs, from Boaz, had to come from that heart that is the heart of all Israel. And consequently, Boaz had extra enjoyment from *Tzavta Tzum Zeyn In Company Mit Yidden Farbreggen Mit Yidden* (being in company with Jews, spending time with Jews), to sit and spend time with them. And since this was his enjoyment, he had to imprint upon it the honor of Heaven. And accordingly, a person's blessing to his fellow in the name of Heaven stems from Boaz [and there are opinions that call this uprooting something from the Torah].

D. I cannot measure myself against Boaz, but my enjoyment of sitting with you together is like that enjoyment. And in truth, we didn't need to do anything but sit lovingly together with each other and be silent. And we learned from Boaz that if one has great enjoyment, he must imprint it with the seal of the honor of Heaven. And I hope that this party will serve as a strengthening in attachment, and the fruits of this attachment will be in Torah, service, and acts of loving-kindness, and thereby to imprint this enjoyment of mine with the seal of the honor of Heaven, end quote from the Purim party.

E. Then there was an expression of enjoyment of the present and also a request for the future. And now, at this party, we have come to express gratitude for the past, for all the periods of time and occasions of being together. And our prayer is that the distance between us after the holiday days will not prevent us from all those benefits. Is it not the law that writing two letters, one on Shabbos in Tiberias and one in Tzipori, combine to be considered writing, except that it lacks proximity? We will recognize, therefore, that we only lack proximity, but the togetherness will act to combine even in times of distance.

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 Summary of the Purim Celebration Discourse

This text reflects on the joy of communal gatherings, drawing a parallel to the biblical figure Boaz and his blessing to the harvesters. It explores the significance of imbuing joyful experiences with reverence for the Divine.

Key Concepts:

   The Significance of Shalom: Shalom is equated with the name of God, highlighting its sacredness and the restrictions surrounding its use.

   Boaz as a Model: Boaz's blessing, "The Lord be with you," serves as the origin for greeting others in God's name. His profound joy in the company of his people led him to sanctify the experience, thus establishing a precedent.

   Connection to David: Boaz is linked to King David, whose heart encompassed all of Israel. This connection emphasizes the importance of unity and shared experience.

   Sanctifying Joy: The text emphasizes the importance of expressing joy in a way that honors God.

   Maintaining Connection Despite Distance: The speaker expresses hope that physical distance will not diminish the spiritual connection and shared purpose fostered during the gathering.

Main Arguments:

   The joy of communal gatherings should be elevated by acknowledging and honoring the Divine presence.

   Boaz's actions provide a model for integrating spirituality into everyday experiences.

   The shared experience of the Purim celebration should strengthen bonds and inspire future acts of Torah study, service, and kindness.

   Distance should not sever the connection forged during the gathering; the shared purpose should continue to unite them.

Essential Details:

   The discourse took place at a Purim celebration in the year 5740 (1980).

   The speaker expresses gratitude for past gatherings and hopes for continued connection despite future separation.

   The analogy of writing letters in different locations is used to illustrate that physical distance does not necessarily negate spiritual connection.

   The desired fruits of their connection are Torah study, service to God, and acts of loving-kindness.

Sanctifying interpersonal relations involves recognizing the inherent value and joy in connecting with others, and then imbuing that connection with reverence for something greater.

Specifically, the text suggests the following:

Drawing inspiration from Boaz: Boaz, who is described as having immense joy in the company of others, sanctified this joy by invoking God's name. This serves as a model for how we can elevate our own enjoyment of companionship.

Expressing gratitude: Acknowledging and giving thanks for the time spent together reinforces the value of the relationship.

Channeling connection into positive actions: The hope is expressed that the strengthened connection will lead to increased engagement in Torah study, acts of service, and loving-kindness. This directs the positive energy of the relationship towards meaningful and sacred pursuits.

Maintaining connection despite distance: Even when physically separated, the bond can remain strong and continue to foster growth and shared purpose.

[עפ"י תורת מרן רה"י זצ"ל - מסיבת חסל פסח תש"מ]