Does Unity Mean Uniformity?

‘Banim atem l’Hashem elokeicheim.’ You are children of Hashem, your G-d. This powerful verse tells us that we are the beloved daughters of Hashem. Not only does this make Hashem our Father, it bonds us as sisters. There is a depth to the casual greeting in Israel ‘shalom achi’ (lit. ‘hello brother’). That simple phrase acknowledges this profound truth: if all of us share the same Father, we are all siblings. There is a beautifully deep sense of achdut (unity) being felt strongly across the Jewish people at this time. This article will explore the nature of achdut in the Jewish people; its beauty and its power. 

Achdut comes from the Hebrew root ‘echad’ which means ‘one.’ The secret to Jewish unity is in understanding our oneness; that we are all tied together through one collective neshama. The analogy of a body can be used; though the heart and brain, the hands and legs each fulfill entirely different functions – they are part of one body. They are completely connected and the actions of one, directly affects the others. Although the Jewish people are currently spread out, dispersed across the four corners of the globe, separated by physical and sometimes mental borders, we are one spiritual being. We are one body. This explains how a Jew in Sydney can feel the pain of a Jew in San Diego, a Jew in Bnei Brak’s actions can influence a Jew in Berlin. 

In fact, the beauty and functionality of the Jewish people is based on our differences. We need men and women. People studying Torah and people studying a trade. Kohanim, Leviim and Yisraelim. Rich and poor. Farmers and scholars. The Torah is not built for replicate neshamot, the Torah is built for multiple different neshamot.

Oneness, or unity, however, does not entail uniformity. In the same way that a lung does not serve the same role as a kidney, the fact that we are one unit does not mean each of us performs avodat Hashem in the same way. In fact, the beauty and functionality of the Jewish people is based on our differences. We need men and women. People studying Torah and people studying a trade. Kohanim, Leviim and Yisraelim. Rich and poor. Farmers and scholars. The Torah is not built for replicate neshamot, the Torah is built for multiple different neshamot. Achdut is not founded on everyone doing the same job, but everyone focused on a common goal. It is not about everyone sitting in the same shul, in the same room. It is about individuals making room for each other. 

The melachim (angels) are our models in how we are meant to serve Hashem: with complete awe, love and dedication. We say in the brachot before Shema about the melachim ‘kulam ahuvim,’ ‘they are all beloved.’ The angels serve Hashem with absolute perfection, with no jealousy or competition, no tension or animosity, no resentment or bitterness. Despite the fact that each malach has an entirely different mission, they serve Hashem in perfect unity.This image is meant to inspire our avoda. Hashem desires that we stand before Him, free of anger and jealousy, and crown Him as one. He yearns for us to serve Him not as fractured individuals who harbor grudges, but as one beloved people.  

On Yom Kippur, we are likened to the angels, not only because we lack food, drink and leather shoes – but because we forgive each other. It is only on this day where we are allowed to pronounce the words ‘baruch sheim’ of the Shema aloud. We are only granted the privilege of coronating Hashem as King when we stand before Him as one. In truth, not only do we reach the level of the angels when we forgive each other, we ascend higher than them. Angels cannot fight and disagree, cannot create friction. Angels have no desire to gossip nor to exclude others. When we use our free will to love each other, to accept each other and forgive each other – we soar well past the angels. 

Achdut is also a great protection for the Jewish people. The Midrash (Vayikra 26:2) reveals that although the Jewish people were better versed in Torah in the days of King David, they won more wars in the days of King Achav, because they were unified. 

To provide context, in the days of King Achav, the Jewish people were engaged in one of the three cardinal sins: the severe aveira of idol worship. The Jewish people were disloyal to Hashem and turned instead to avoda zara. Yet, despite this grievous sin, because the nation was united at the time of Achav and did not gossip about each other, Hashem orchestrated victory after victory for them in battle. The Jews at the time of King David may have been impressive scholars, but without true unity, they left themselves unprotected and vulnerable to attack. When the Jewish people lack proper bein adam l’makom, Hashem can look away. But when the Jewish people lack proper conduct with each other, Hashem cannot look away. It is only by joining hands with each other that we are guaranteed true protection against our enemies. 

On Purim, we refer to the Jewish people as Shoshanat Yaakov, the rose of Jacob. This is the ultimate symbol of our achdut. Yaakov facilitated unity in the Jewish people by embracing and encouraging them to reach their potential through difference. It was Yaakov who gave each of the twelve tribes a different bracha (blessing). Each shevet (tribe) heard the unique greatness of the other. Each shevet recognised that the Jewish people are at their strongest when they perform their unique role. Though all the petals of a rose are drawn inward, towards its center, they each face a slightly different angle. This is the beauty of the Jewish people. We embody the beauty of a rose when each of us is focused on serving Hashem – each with our own shades and nuances. 

The challenge arises when we belong to a particular group or subscribe to a particular hashkafa. We grapple with our feelings towards members of other sectors. One with a black hat, another with his kippa sruga. One with a mitpachat and another with her shpitzel. We have to hold onto the conviction that our minhagim and our derech is 100% fit for us, coupled with the recognition that a different approach has complete Heavenly validity. We raise our children with pride over our mesorah, whilst educating them that others have their own way. As long as yirat Shamayim and halacha pave the way  there are many channels to the One Above. A helpful tool is to focus on that which makes us similar. Our Torah is the same and our mitzvot are the same. Of the many pesukim and the many halachot, the few which we carry out differently are completely eclipsed by our overwhelming commonalities. It is no contradiction to watch gedolim of different sects debating ferociously about a halachic ruling, and hugging with that same ferocious love moments later.

In Tehillim, David Hamelech refers to Yerushalayim as ‘ir shechubra la yachdav’ the city that is joined altogether. Yerushalayim, our capital, is the epicentre of chibur, of connection and unity. It is our dream to return to a rebuilt Yerushalayim and live once more with Hashem’s Shechina (presence) in our midst. Why is Yerushalayim the ultimate place to achieve unity? Because only in Yerushalayim habenuya, the rebuilt Jerusalem, will we know which shevet (tribe) we belong to. Once we know our unique mission, then we can fully serve Hashem, with confidence in our role and respect for the role of others. As we pray on the festivals, ‘v’hasheiv kohanim l’avodatam, uleviyim leshiram ulezimram, vehasheiv yisrael linveihem.’ And He will restore the Kohanim to their avoda, and the Leviim to their song and He will return Yisrael to their abode. We will achieve this idyllic dream of true unity only in the perfect land of Yerushalayim where we can fully actualise our potential as individuals and as a nation. 

Inspired by Rabbi Immanuel Bernstein