Originally posted in July 2013
Some Musings on Achdus (Jewish Unity)
The term "achdus" (Jewish unity) often comes up in discussions about social and political issues concerning the Jewish community. This concept is often invoked with unspoken qualifiers, such as "absolute achdus" or "unconditional achdus" or "achdus irrespective of our differences." Such calls for achdus are often bolstered with statements such as "kol Yisrael areivim zeh la'zeh" ("Every Jew is responsible for one another") and "ve'ahavta l'reiecha kamocha" ("You shall love your fellow [Jew] as yourself"). Some go so far as to hurl accusations of sinas chinam (baseless hatred) at anyone whose views are perceived as a threat to this achdus.
There is a simple truth which could stand to be reiterated from time to time: there is good achdus and bad achdus. In order to achieve the former, we must be able to understand, identify, and avoid the latter. That is the topic of this blog post.
We can examine this distinction from many different angles, but in this post we will focus on the statement of Hillel in Avos 2:4: "Al tifrosh min ha'tzibur" ("Do not separate from the community"). The Rishonim take a number of different approaches on this mishnah. I will now present excerpts from the commentaries of three Rishonim. As you read through their explanations, see if you can spot the common denominator.
When the community is involved with a mitzvah, this a crown for the Life of Worlds and an honor for His entire dominion, for when the multitude of the nation gathers to fulfill His mitzvos, it is a "glory for the King" (Mishlei 14:28), and it isn't right to separate from them, as it is stated, "He became King over Yeshurun when the numbers of the nation gathered - the tribes of Israel in unity" (Devarim 33:5).
All of this applies to when the congregation is following a good path and is gathered to do mitzvos. But when the congregation turns to a bad path and their actions are corrupt, it is not right to join with them, and one who separates from them is praiseworthy. Concerning this, Yirmiyahu ha'Navi said: "If only someone would give me a travelers' lodge in the wilderness, then I would forsake my people and leave them, for they are all adulterers, a band of traitors" (Yirmiyahu 9:1).
There are those who explain "do not separate from the community" in reference to their customs (i.e. a person shouldn't deviate from the customs of the community). This isn't a valid interpretation, for if [their customs] are good, then the same would apply even to an individual (i.e. one shouldn't deviate from the good customs of even a single person), but if they are bad, it is proper to rebuke them and to guide him on the straight path - that is, if he is worthy [to rebuke them]. But if he is not worthy [to rebuke them] or if they don't listen to him, then it is definitely proper to separate from them, and even to distance oneself from them exceedingly, in order to be saved from their companionship - even if he is their relative or close friend, as it was stated, "Go for yourself, from your land and from your birthplace" (Bereishis 12:1). And if he doesn't do this, he should be fearful for his soul, lest he perish on account of the sin of the city (cf. Bereishis 19:15).
When the actions of the community are corrupt, one who separates from them is praiseworthy. Concerning this, Yirmiyahu ha'Navi said: "If only someone would give me a travelers' lodge in the wilderness, then I would forsake my people and leave them, for they are all adulterers etc." (Yirmiyahu 9:1). And David said: "I hated the gathering of evildoers, and I did not sit with the wicked" (Tehilim 26:5). And Yeshaya said: "Don't talk about a 'unified group,' for everything this people speaks of is a 'unified group'" (Yeshaya 8:12, translated according to Metzudas Tzion). And the Torah says: "Do not go after the majority for evil" (Shemos 23:2).
But if their actions aren't too corrupt, you shouldn't separate from them ...
Did you figure it out? That's right. Although these three Rishonim differ in their interpretation Hillel's statement, they are unanimous in their rejection of "absolute achdus," "unconditional achdus," and "achdus irrespective of our differences."
Achdus Yisrael is beneficial for society and brings glory to God, but only when that achdus is harmonious with His ratzon. Rebbi Yochanan ha'Sandlar expressed this point when he said: "Any congregation which is for the sake of heaven will ultimately prevail, but one which isn't for the sake of heaven will ultimately not prevail" (Avos 4:11). No matter how this mishnah, it is clear that he is not advocating unconditional achdus.
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| Artwork: False Peace, by Zina Saunders |
To my mind, one of the best depictions of the good type of achdus Yisrael is the Rosh ha'Shanah edition of the third brachah of the shemoneh esreh:
You are kadosh (transcendent) and Your Name is kadosh, and kedoshim praise You every day, forever. And so, too, O Hashem, our God, instill Your awe upon all Your works, and Your dread upon all that You have created. Let all works fear You and all creatures prostrate themselves before You. Let them all become a single society, to do Your will wholeheartedly. For as we know, Hashem, our God, that the dominion is Yours, might is in Your hand and strength is in Your right hand, and Your Name inspires awe over all that You have created.
The natural question is: How can this achdus be achieved? On the surface, it would seem that this is an unanswerable question. The question of how to achieve peace has plagued every society since the dawn of mankind. The problem is so multifaceted and daunting that it doesn't even seem worthwhile to ask the question.
Thankfully, Judaism provides a clear answer to this question. How can true achdus be achieved? Through knowledge. I can't express this point any better than the Rambam in the Moreh ha'Nevuchim 3:11, so I'll just quote him in full (with my own paragraph breaks):
All the great evils which men cause to each other because of certain intentions, desires, opinions, or religious principles, are likewise due to non-existence, because they originate in ignorance, which is absence of wisdom.
A blind man, for example, who has no guide, stumbles constantly, because he cannot see, and causes injury and harm to himself and others. In the same manner, various classes of men, each man in proportion to his ignorance, bring great evils upon themselves and upon other individual members of the species.
If men possessed wisdom, which stands in the same relation to the form of man as the sight to the eye, they would not cause any injury to themselves or to others: for the knowledge of truth removes hatred and quarrels, and prevents mutual injuries.
This state of society is promised to us by the prophet in the words: “The wolf will live with the sheep [and the leopard will lie down with the kid; and a calf, a lion whelp, and a fatling together, and a young child will lead them.] A cow bear will graze and their young will lie down together; [and a lion, like cattle, will eat hay.] A suckling child will play by a viper’s mouth; [and a newly weaned child will stretch his hand toward an adder’s lair” (Yeshaya 11:6-8).
The prophet also points out what will be the cause of this change, for he says that hatred, quarrel, and fighting will come to an end, because men will then have a true knowledge of God. “They will neither injure nor destroy in all of My holy mountain; for the earth will be as filled with knowledge of Hashem as water covering the sea bed” (ibid. 11:9). Note it.
The key to achdus Yisrael is knowledge: knowledge of ourselves, knowledge of Torah, knowledge of the world - all in the framework of knowledge of Hashem. "But let him that glorify himself glory in this: understanding and knowing Me, that I am Hashem, Who does kindness, justice, and righteousness on the earth, for in these is My desire – the word of Hashem" (Yirmiyahu 9:23).
Of course, the Rambam does not mean to suggest that all we need to do is learn Torah 24/7 and everything will automatically take care of itself. People are complicated, and the problems we make for ourselves and for each other are equally complicated. Rather, the Rambam is saying that since ignorance is the root of all problems bein adam l'chaveiro, then all efforts to solve those problems must be based upon, guided by, and move towards knowledge.
There is one last point I'd like to raise in this post - and this is where it gets tricky. The quest for knowledge must, of necessity, involve disagreement. It must also involve opposition to falsehood - opposition in in mind, in speech, and in action. In an ideal world, this would take place in the spirit of mutual respect and truth-seeking, untainted by ego and other negative emotions. The mishnah in Avos 5:17 points to the disagreements of Hillel and Shammai as the paradigm of "good disagreement" (a.k.a. "machlokes l'shem shamayim" or "disagreement for the sake of heaven").
Unfortunately, we do not live in an ideal world. Our world is filled with people who are intellectually and emotionally immature. We, ourselves, are intellectually and emotionally immature in comparison to others - and even the greatest thinkers are prone to bouts of immaturity. This makes things a lot more contentious and difficult. "Machlokes she'lo l'shem shamayim" ("disagreement not for the sake of heaven") prevails, and threatens to disrupt "the good achdus" at every step of the way.
How are we to conduct ourselves in a world divided by machlokes she'lo l'shem shamayim? Generally speaking, there are only two directions in which we, as members of Jewish society, can move in seeking a solution: either we can move towards knowledge, or away from it.
There is a trend among those who promote "unconditional achdus" to point out all of the ugliness that is generated by machlokes she'lo l'shem shamayim. On this score, they are correct: it can get quite ugly, and cause many problems.
The mistake, however, is the solution that "unconditional
achdus" proponents
tend to adopt:
they tend to believe that shalom can only be achieved by uncritically embracing and/or tolerating all beliefs and opinions as equally valid. Their approach is founded on a lack of
basic epistemological yesodos and an erroneous understanding of concepts like
shivim panim l'Torah and
eilu v'eilu divrei Elokim chayim. They fail to realize that this approach leads away from knowledge, down the road of ignorance, and - according to the Rambam cited above - to increased harm and suffering.
It would behoove us to remember the example set by Korach and his assembly, in their rebellion against Moshe Rabbeinu. Their machlokes with Moshe is identified by the mishnah in Avos as a machlokes she'lo l'shem shamayim - and yet, we do not see Moshe tolerating their views as "equal." The same is true of all the neviim and chachamim throughout Tanach. No matter how steeped in falsehood their society was, they never abandoned their commitment to defending knowledge and truth against the voices of ignorance and falsehood. Ahavas Yisrael they had, but not to the point where it compromised their ahavas Hashem, which is inextricably bound up with their ahavas ha'emes.
The endeavor to treat all opinions as equally valid will, at best, only achieve a superficial and short-lived achdus - one which will erode the true foundations of true achdus. The only way to secure long-term achdus Yisrael is through the continual and communal pursuit of knowledge. If only we could overlook our differences to the point where we could all engage in an honest and open pursuit of knowledge without validating all opinions. It is possible to treat others with respect, compassion, and genuine empathy without compromising one's commitment to truth-seeking.
I sincerely hope and pray that we all live to see the true achdus in the fulfillment of Tzfania's prophecy: "For then I will change the nations [to speak] a pure language, so that they all will proclaim the Name of Hashem, to worship Him with a unified resolve" (Tzfania 3:9).
