How good and pleasant it is when all the Jewish Nation, who are like brothers, will settle in the Land of Israel and will live together in One Kingdom….(Tehillim, 133)
Throughout our history, the prospects for Achdut Bnai Yisrael – unity of the Jewish people – has remained the most sought after and desired condition for our people. It was and continues to be an essential social, physical and spiritual existential phenomena which has occupied the continued yearning, focus and attention of our Jewish people since time immemorial.
Yet, its elusive nature, makes it even more difficult and challenging to achieve, realize or even sustain.
In a recent Times of Israel blog (November 3, 2024) entitled “Achdut is a Marathon, Not a Sprint” I outlined and detailed several of the challenges our community faces regarding the creation of the right conditions for achdut and ways in which to support or sustain it.
The responses to the blog were numerous and widespread but, the one single reaction which took precedence over all others was the deep felt conviction that achdut is a sine qua non for our existential well-being and survival; and, that its creation is the most difficult, arduous, and challenging to realize and support.
As we know, achdut is an elusive phenomenon which ebbs and flows with our community’s zeitgeist throughout history.
There are occasions when we feel that achdut is readily achievable, and then there are times when it’s the inverse. To be sure, achdut and ahavat yisrael never really occur naturally or in a vacuum. In fact, there are always reasons or a series of circumstances which catalyzes ahavat yisrael and Jewish unity, albeit temporary in nature.
These two ends of the achdut spectrum strongly support the contention that achdut is a very fragile and temporary state – due in large measure to our Jewish community’s condition, lack of staying power, impatience, unstable nature and inconsistent temperament.
Understanding the nature of achdut may be compared to the proverbial “chicken and egg” phenomenon. In other words, what comes first – achdut or the specific events which actually lead to or create the right conditions for achdut?
There are those who posit that throughout our history, we have only experienced true achdut following a tragedy or following a less than desirable or fortunate event impacting negatively on our Jewish people. And, then there are those who feel that the lack of achdut (from the get-go) brings about or actually causes these events or tragedies.
Just observe the recent explosion of post October 7th achdut, chesed and ahavat yisrael now being bealized in Israel and around the world. This does not happen by accident or in a vacuum. They were catalyzed in part by the tragedy of October 7th. This was in addition to the true nisim (miracles) we experienced during and immediately post this horrible period of time, as well as a deep felt understanding and conviction regarding our people’s fragility and vulnerability. To be sure, the horrific events of October 7th created an unimaginable return to communal civility, shalom bayit, achdut and relative internal calm – all following a very harsh, difficult and arduous period of social, and political upheaval and existential/physical tragedy.
This reality does not suggest that this achdut will remain at the same level indefinitely. In fact, the recent increased protests in the streets and neighborhoods of Israel regarding the lack of progress in our hostage release negotiations are once again creating significant levels of communal divisiveness, anger and consternation. It is literally tearing us apart psychologically, socially and ideologically.
More recently, many people, including rabbinic leadership, scholars, academics and historians, sincerely believe that the devastating tragedies of October 7th may have been due in part to the lack of unity, internal unrest and ahavat yisrael – whether they manifested themselves through violent demonstrations inspired by the Israeli judicial reform movement, the proposed mandatory induction of haredim into the IDF, or the Tel Aviv public mechitza fiasco. To be sure, they all divided acheinu bnai yisrael in ways never before imaginable and may have caused irreparable damage and internal division and hatred.
It is important to note that as a communal leader and educator I am not in any credible position to suggest, support, accept or reject these causal communal relationships. But, one reality is crystal clear and undeniable – the lack of ahavat yisrael and the erosion of achdut bnai yisrael definitely weakens our strength, resolve and viability in the eyes of our enemies and adversaries. And, it creates a level of extreme and dangerous vulnerability which more often than not, leads to less than desirable outcomes.
This reality is in addition to the manner in which the erosion of achdut can eat away at the very fabric, foundation and cornerstone of ben adam l’chaveru ( positive and respected relationships between our people).
Ben Adam l’chavero is a true undeniable bedrock and cornerstone of Judaism; and, a precursor for achdut bnai yisrael and ahavat yisrael.
The core concept of achdut bnai yisrael from a historical perspective can be referenced through the following pivotal events and Jewish communal activities :
- Kabbalat HaTorah – the receiving and acceptance of the Torah and its commandments at the base of Har Sinai when we all were considered to be an Ish Echad, B’lev Ehad – one nation with one heart;
- The acceptance of the Torah by the bnai yisrael by declaring in unison Na’aseh V’nishman – we will do, then we will hear. It is interesting to note the plural declaration of na’aseh as opposed to e’eseh. Another beautiful and striking example of the communal bnai yisrael collective;
- The Jewish concept of Kol Yisrael Arevim ze La’ze, – the entire bnai yisrael are responsible for one another (through thick or thin);
- Coming together for tefillah, as a minyan or as a tzibur;
- The mobilization of hundreds of thousands of Jews throughout the world in support of religious freedom for our brothers and sisters who were living in the Soviet Union;
- The impressive convening of our Jewish community of all ages in beautiful celebration of the annual Siyum HaShas;
- The incredible explosion of religious practice and torah study as well as increased levels of chesed and charity;
- The recitation of the brachot (blessings) we make over the arba minim (the four species) which we physically hold together, symbolizing Jewish unity and achdut;
- The increased mobilization of world Jewish Jewry to Stand with Israel during our darkest hours resulted from the October 7th murderous attack by hamas and the spontaneous firestorm of global antisemitism;
- The recitation of tehillim (Psalms) individually and collectively during our daily tefillot; and,
- Increased volunteerism and a renewed interest in aliyah to Israel and yishuv eretrz yisrael.
All of these activities and events, whether they be achdut moments or events in history, are in part, a cross section of our Jewish community’s efforts to stand together unified, as one nation and as one people.
The challenge however still remains.
Are these levels of achdut and ahavat yisrael sustainable or are they episodic depending upon the condition of our Jewish people? In other words, how do we sustain this achdut with true and sincere conviction, commitment and passion in order to ensure its continuity?
Truthly, I am not sure we can readily answer these complex questions. But, one thing is certain. We must always keep in mind that achdut may be our only antidote for our survival. Then and only then do we have a crack at sustaining it long-term.
Conclusion:
Although we may not always agree with each other, it is imperative that we treat each other with respect, derech eretz and civility.
We must continue to make true and sincere strides to support, respect and work together in order to support our common understanding.
Achdut takes time, a conviction and a commitment . But above all, it will require a sense of urgency.
Being created b’ztelem elokiim (in the image of HaShem) must help inform and enforce this critically important notion
I am very confident that today, as a global Jewish community, we are able and ready to create the right conditions to sustain achdut.
We do indeed have the capacity to ensure achdut sustainability. But, as a condition, first and foremost, it must include compassion for one another, adherence to the principle of ben adam lchvero, respect, derech eretz and middot.
Together we can do it.
