One vulnerability of the Jewish nation is machlokes, which can be translated as argument or dispute, but its literal etymology translates as “division.” Division can refer to a separation of roles, which is not always a bad thing. Division can also refer to divisiveness, which usually involves disagreements and even hostility between those who differ. There is no doubt that among the Jewish people, there is room for machlokes regarding their different roles. In fact, in Divrei HaYamim, the term is used repeatedly to define the different roles taken by those who served in the Beis HaMikdash. Similarly, our Sages have defined the forms of machlokes that are constructive in contrast to those that are destructive (see Avos 5:17). But our vulnerability originates from when we disperse into factions that splinter and fragment us from each other. That dreaded machlokes also splinters us from a sacred feeling of being close to Hashem.
A valuable insight from the Gaza war has been the power and importance of achdus. When we set aside avoidable differences and divisive disagreements in favor of collaboration and cohesiveness, our nation feels a return of that closeness, and a sense that we are closer to the ideals of the Ribbono Shel Olam. This is the achdus that has been talked about and promoted by many rabbanim. Our vulnerability heals in large part when we work together and live together with goals that are pure and wholesome. War can sometimes bring into focus the risks of remaining fragmented as a nation, and can generate a revival of that spirit of achdus. The challenge is in understanding how to preserve that blessed state.
Let’s look at some of the psychological studies of resolving social conflict and glean some insights into how our own hashkafos (spiritual worldviews) hold a richness that we might appreciate. Societal rifts can be mended when there are massive movements in society to bring about that change. This also requires the committed participation of each individual. We can stress and emphasize the macrocosmic value of achdus, yet it is imperative that each individual engages in personal change at the “micro” level if achdus is to be achieved and maintained.
Achdus involves attitude, perception, cognitive clarity, and emotional arousal. Let’s examine each aspect. For an individual to join the achdus effort and take a role in promoting cohesiveness, they must first adjust their attitude. This begins by accepting the premise that “other Jews matter to me,” and “my behavior reflects caring for my people.” Achdus, thus, requires a shift in our perception, which means closing our critical eye on other Jews, not picking out any details that might annoy us, but training ourselves to perceive our fellow favorably and without judgement. This is part of the tov ayin and ayin tova values which are emphasized in Mishlei and by our Sages.
The cognitive clarity of achdus formation involves each individual making a conscious commitment to behaving according to the values that we embrace in theory, but often evade us in our daily interactions with others. We must literally enunciate audibly each day the values we believe in, bringing them into conscious focus as we resolve to practice them. The final facet of taking one’s role in maintaining achdus is what I earlier termed “emotional arousal.” When we are robotic, our battery runs out. Performing tasks ritualistically might last for a while, but our motivation sputters when we are not emotionally engaged. Achdus involves making time to gain perspective on how our nation suffers, knowing the sadness and pain of our fellow Jews, and evoking feelings of compassion that elicit our ability to care, help, and make a difference. It can be difficult to arouse emotions when stress, conflict, and the challenge of getting through life obscure our enthusiasm. Achdus must include a revival of our feelings for and about the Jewish people.
Achdus is a lofty and essential goal for our nation, now and always. It is more than a nice word or a theoretical value. It is a state of being that is achievable and requires the devoted efforts of each one of us. We still have work to do as a nation, and the work begins with you and me.
Rabbi Dr. Dovid Fox is the director of Chai Lifeline Crisis and Trauma Services. For Israel crisis resources and support, visit chailifeline.org/israel or call 855-3-CRISIS.
