Kibbutz Be’eri was one of the hardest hit sites of the Hamas October 7th massacre. With over 100 citizens murdered and 30 taken hostage, rebuilding the Kibbutz is going to be an emotional and arduous process. Yet, in the heart of Kibbutz Be’eri, a place still echoing with recent tragedy, Elad and Mika Dubnov stood under the chuppah. Their wedding, the first in Be’eri since October 7th, was more than a personal celebration—it was a defiant affirmation of life and continuity in the face of devastation.
As the couple exchanged vows, the ancient words of the Sheva Brachot, the seven blessings recited in during the wedding ceremony, resonated through the synagogue. These blessings, rooted in millennia of tradition, carry profound meaning that speaks to both the personal journey of the couple and the broader sweep of Jewish history.The third and fourth blessings of the Sheva Brachot both conclude with the phrase “Yotzer Ha’adam”—”Creator of humanity.” This repetition is not mere redundancy, but a reflection of the two-stage creation described in Genesis. The first “Yotzer Ha’adam” recalls the initial formation of Adam: “And God created humankind in the divine image, creating it in the image of God— creating them male and female.” (Genesis 1:27).
The second evokes the creation of Eve: “And the Lord God built the side that He had taken from the man into a woman, and He brought her to the man”
(Genesis 2:22).
These blessings paint a picture of human creation that is both unified and diverse. We are all formed in the divine image, yet we exist as distinct individuals. This duality lies at the heart of marriage—two separate beings coming together to form a new, unified whole.
The concept of “Yotzer Ha’adam” speaks to the merging of souls that occurs in a Jewish marriage. In mystical thought, husband and wife are considered two halves of a single soul, separated before birth and reunited under the chuppah. This idea finds its roots in the creation story itself: “Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh” (Genesis 2:24).
This union of souls is not just a spiritual abstraction—it’s a lived reality that requires continuous effort and dedication. Each of the Sheva Brachot offers a different perspective on this journey:
- The blessing over wine symbolizes joy and sanctification.
- The acknowledgment of God as the creator of all things reminds us of our place in the grand tapestry of existence.
- Blessings 3 & 4. The blessings on the creation of humanity highlight our divine origins and potential.
- The prayer for Zion’s joy connects the couple’s union to the broader Jewish community and its hopes.
- The wish for the couple’s happiness echoes the primordial bliss of Eden.
- The final blessing looks forward to ultimate redemption, linking the couple’s joy to messianic aspirations.
Together, these blessings form a symphony of meaning, connecting the personal to the universal, the past to the future, and the earthly to the divine.
In the context of Elad and Mika’s wedding, these ancient words took on additional layers of significance. Their decision to marry in Be’eri, to reclaim joy in a place marked by recent sorrow, embodies the resilience that has characterized Jewish life throughout history.
When Avida Becher, who had lost both his son and his wife in the October 7th attack, stood to recite the blessing “Yotzer Ha’adam,” it was a moment of profound poignancy. Here was a man who had experienced unimaginable loss, yet found the strength to celebrate new beginnings. His recitation of these words was not just a blessing for the couple, but a declaration of enduring faith in the continuation of life and the Jewish people.
The Dubnovs’ choice to not only marry in Be’eri but to make their home there is a powerful statement. It echoes the words of the prophet Jeremiah, who, even as he foresaw the destruction of Jerusalem, proclaimed God’s promise of renewal: “There shall yet be heard in this place… the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride” (Jeremiah 33:10-11).
This commitment to rebuilding and renewal is deeply woven into the fabric of Jewish tradition. It’s present in the custom of breaking a glass under the chuppah, reminding us that even in our moments of greatest joy, we remember past sorrows and ongoing challenges. But it’s also a reminder that from brokenness can come renewal and strength.
The Sheva Brachot, with their repeated affirmation of God as the “Yotzer Ha’adam,” remind us of our capacity for renewal and growth. Just as God formed humanity from the dust of the earth, breathing life into inert matter, so too can we find the strength to breathe new life into places of desolation.
Elad and Mika’s wedding in Be’eri stands as a testament to this enduring spirit. In choosing to celebrate their union and build their future in a place touched by tragedy, they embody the message of the Sheva Brachot—that love, joy, and hope can flourish even in the face of adversity. Their story reminds us that the act of creating a Jewish home is not just a personal milestone, but a link in the unbroken chain of Jewish continuity, a living fulfillment of the blessing “Yotzer Ha’adam.”
The wedding ceremony of Elad and Mika Dubnov, in Kibbutz Be’eri.
Photo taken from COLIVE.com
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