Many people place a high premium on being blessed by some higher authority prior to embarking on any major undertaking in life. As an individual stands at the threshold of uncharted territory, at the time critical decisions have to be made that will determine whether or not the particular venture will succeed or fail, he prefers to enter this new phase with hope that the most correct decision will be taken.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />

In certain religious social circles, no decision regarding marriage, business, health, or residence would ever be made without prior direction as to how to decide. On the darker side, desperate gullible individuals have fallen prey to those who market their "blessings" for a price. Generally, however, those seeking blessings as an indispensable part of their decision making process will seek out a most righteous individual – a “Tsaddik” to bestow the blessing. The hope is that the blessing of such an individual will lead to a positive Divine response. [See, Talmud, Mo'ed Katan 16b]

In contradistinction to the blessing of a “Tsaddik”, ordinary people also bless others. The feeling is that one

The blessings of the simplest of people should be taken seriously.

cannot "count on" the blessings of the common folks. However, our Talmudic Sages (Berachot 7a) felt otherwise. They wrote that the blessings of the simplest of people should be taken seriously.

Wherein, one may ask, lays the power of blessing in the ordinary person?

An interesting explanation was provided by HaRav Yosef Dov Soloveitchik Zt"l. He claimed that a critical ingredient in life's successes is the human will to succeed. Many will testify to the truth of this observation. Yet, formidable obstacles constantly exist which inhibit successful achievements. To this end, the unending wave of blessings, provided by all the ordinary individuals, are absorbed as constant sources of encouragement bolstering that will to succeed. 

Dreaming – whether in the form of daydreams or deep in the midst of sleep – reflects many of the wills and desires of the dreamer. When properly nurtured and encouraged, dreams can be converted into reality. Dreams can also create a sense of reality which allows the dreamer to psychologically develop an early experience for the anticipated event.

The Jewish nation owes its phenomenal existence not only to the sum total of yesterday's realities, but also to the realities of tomorrow. . The nation is in a constant state of yearning and dreaming for a better day.

The Psalm 126:1 openly speaks of the returnees to Jerusalem as dreamers.These dreamers achieved some measure of “return to Zion” even prior to their physical arrival in Eretz Yisrael. In a similar vein, the focusing today upon Bet HaMikdash (Holy Temple) activities is tantamount to having fulfilled the appropriate Temple service. Aggadic expression is given to this (Megillah 31b) responding to Abraham's concerns that his children would sin in the post-Temple era. How would atonement be granted?

The Divine response was that the study of the sacrificial activities would be considered as if the sacrifices were properly offered and G-d would forgive Israel’s sins accordingly.

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Similarly, the Talmud (Menachot 110a) records various opinions all supporting the notion that study of the Temple's activities is considered as if one was physically involved with these activities. “Rabbi Yochanan said: Those scholars who are studying the laws of the Temple activities are considered as if the Temple was rebuilt in their time. Said Resh Lakish, what does the verse: ‘This is the Torah [instructions] for bringing sacrifices’ mean? He who studies the Torah is considered to have brought sacrifices.

Said Rava, “He who studies Torah doesn’t need to bring sacrifices. Said Rabbi Isaac, what is the meaning of the verse: ‘This is the Torah of the sin offering, this is the Torah of the guilt offering’? That whoever studies the

Said Rava, “He who studies Torah doesn’t need to bring sacrifices.

laws of sin offerings is considered to have brought them, whoever studies guilt offerings is considered to have brought them”.

For some, the fictitious reality of tomorrow is sensed so realistically that exaggerated practical Halachic conclusions are arrived at. For example, R' Aharon of Lunel (Orchot Chaim, Hilchot 100 Brachot, ch.11) mentions that unlike the common practice in the morning of quoting the verses of the Priestly Blessings (Bamidbar 6:24-26) immediately after the Blessings for Torah study, one should wait with these verses until after the recitation of the Mishnah section (Zevachim, ch. 5)

The reason he gives is  that in the Bet HaMikdash, the Priestly Blessings were performed only after the morning sacrificial services had been completed. In line with this reasoning an astonishing opinion (albeit rejected by Aruch HaShulchan 47:19) is quoted that should someone rise early in the morning prior to the break of dawn and recite the Blessings for Torah study, he should not say the verses of the Priestly Blessings for the Kohanim never blessed at night In spite of this opinion's rejected status, it, nevertheless, reflects a living Temple reality.

Most amazing are the opening words of the author of Sefer HaChinuch (Commandment 95) to this week's Parshat Terumah. As the author prepares his comments on the Mitzvah to construct the prefabricated Temple in the desert (Shemot 25:8, above) he goes through extensive verbal preparations in lieu of the preparations required prior to Temple entry. He actually felt as if he was physically entering into the Bet HaMikdash! His dreams and yearning created for himself a sense of reality."

The commandment to construct a Temple does not have to be relegated to the realm of theory. We study about it, strongly yearn for it, and – ultimately – dream it into reality.