VIVE LA DIFFÉRENCE All of the different classes of non-Jew, Jew, Kohain, Levi, Yisroel will remain in the Messianic Age even
as we will experience the greatest feeling of unity ACHAREI-KEDOSHIM ACHAREI-KEDOSHIM
VIVE LA DIFFÉRENCE
Unity and Peace; Most Coveted Ideal
One of Judaism’s most fundamental teachings is the Mitzvah that appears in this week’s Torah portion Kedoshim, to “love your fellow as yourself.” Rabbi Akiva stated that this is a major principle of the Torah. The great sage Hillel said that this commandment is the essence of the whole Torah, the rest is commentary. The importance of unity and peace in Judaism cannot be overstated.
All of our prayers are replete with references to peace. The Amidah - our most important prayer – concludes with a request of G-d to grant us peace. “Bless us, our Father, all of us together,” we declare in that prayer, suggesting that G-d’s blessing can only be realized when all of us stand together, united. The Talmud concludes with the statement:
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G-d could not find a vessel that can contain His blessings other than peace, as it is stated: “G-d gave His nation strength, G-d blessed His nation with peace.”
It is thus ironic that the Torah follows up the mitzvah that epitomizes the concept of unity, to “Love your fellow as yourself,” with the precepts – that reflect the need for separation – to not crossbreed two species of animals and to not wear a garment that contains a mixture of wool and linen.
Underlying these two commandments, the great sage Nachmanides says, is the concept that G-d created a world in which there are disparate forces. G-d wants us to respect these separations.
Why does the Torah juxtapose these two seemingly opposite imperatives? Why does it express the need for unity and then follow it up with commandments that exhorts us to maintain and preserve separation? (See preceding essay.)
Uprooting Mixtures and Uniting with Half-Shekel
We find a similar phenomenon in the Mishnah. During the month of Adar, the month that precedes Passover, there was a need for the Jewish courts to ACHAREI-KEDOSHIM enforce two practices. The courts had to collect the half-shekel for the Temple. In addition they were required to insure that there were no forbidden mixtures of plants growing in Israel.
The precept to give the half-shekel dramatizes how each one of us is only a half, who cannot be made whole without our connection with the other individual. Only unity can make us complete. Conversely, the prohibition against mixing different species of plants symbolizes the very opposite sentiment, that it is crucial for two distinct forces to remain distinct by keeping them separated. How do we reconcile these opposite teachings, and why does the Torah discuss these two diametrically opposite teachings – of unity and separation – together?
The Limits of Unity
On a simple level, the Torah wishes to instruct us that unity has its limits. For example: The Torah’s advocacy of love does not mean we should fraternize with criminals and learn from their behavior. Ethics of the Fathers admonishes us to “Keep the distance form a bad neighbor and do not fraternize with a wicked person.”
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There must always be a point of demarcation between good and evil, light and darkness etc., as expressed so eloquently in our Havdalah (“separation”) service at the end of the Sabbath.
The Ultimate Ideal of Unity
On a deeper level, the answer to these questions lies in a better understanding of what is true unity and peace.
True unity is not experienced when two people have no differences of opinion and are temperamentally similar. While this situation is preferable to discord and conflict between individuals, it does not define the true nature of unity. True unity can be realized only when we recognize the differences that exist in our creation; differences that were created by G-d and therefore are part of His scheme.
Once we appreciate the inherent value of the individual creation, the imperative of unity dictates that we should realize that underlying the differences is a Divine oneness that pervades and therefore unites everything in existence.
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Marriage
The perfect analogy for the need for separation within unity is marriage.
On the one hand, the Zohar tells us that marriage is the reunion of two half souls that were separated at birth.
On the other hand, we are told that male and female are not just biologically different but also spiritually. Marriage brings to disparate and often opposite spiritual energies together to form a perfect union.
The Ultimate Marriage
The ultimate marriage and level of unity will be experienced in the Messianic age. What began as Mount Sinai as our betrothal to G-d will be consummated during the Messianic Age.
It will be a perfect marriage precisely because all of our individual talents will be revealed to their fullest at that time. Once our colors and hues are sharp and powerful, our unity will also be more powerful because we will realize the interdependent nature of our souls.
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Moreover, in the Messianic Age we will also fully appreciate how the G-d made differences are all manifestations of a unified divine scheme.
Our sages tell us that in the Messianic Age there will be Jews and non-Jews. Non-Jews will be the best human beings can be; their full potential will be realized. Jews will be Jews to the fullest extent and their full potential will be actualized.
The divisions of Kohain, Levi and Yisroel will remain, a Kohain will be the most he can be, etc. Simultaneously; we will experience the greatest force of unity. In the words of the prophet Zephaniah (3:9):
“..all shall call upon the name of G-d and serve Him will one consent.”
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From the book Light from the Future: Parshas Acharei-Kedoshim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
