When Yaakov lays down to sleep on Har haMoriah, he places multiple rocks around his head. When he awakens, the Torah tells us that he uses the one rock that he had placed by his head to build a matzeivah (monument). First, we read of “stones” in plural and then of one singular stone. Which one was it? Did Yaakov use many stones or just a single one?
Rashi (quoting the Gemara) explains that each rock wanted the honor of supporting Yaakov Avinu’s head. The stones began quarreling, saying, “Upon me shall this righteous person rest his head. To satisfy them, Hashem fused them into a single rock that served as Yaakov’s pillow. Hence, when Yaakov awoke, he “took the stone” (in the singular) since all the stones had become one.
The Message
Rabbi Y.Y. Jacobson asks, what is the symbolism behind this imagery? What is the meaning of the stones quarreling with each other and then reaching a state of peace by fusing into one? Another obvious question is, how did merging diverse stones into a single entity satisfy their complaint?
Even after the stones fused into a single large rock, Yaakov’s head rested on only one part of the stone. So why didn’t the other parts of the stone lament that his head was not on them?
Rabbi Jacobson quotes the Lubavitcher Rebbe, who explained:
The fighting between the stones was not caused because each one wanted the tzaddik’s head. It was because they were separate stones. When the stones became one solid unit, the fighting ceased because when we feel we are at one with another, we don’t mind if the head of a righteous person rests upon the other. His victory is your victory; his loss is your loss, because the two of you are one.
The episode with the stones reveals a profound spiritual truth about human relationships. Many conflicts, whether in families, communities, synagogues, organizations, or corporations, stem from everyone’s fear that someone else will end up with the “head” and you will be “thrown under the bus.” But we can view each other in two distinct ways: as diverse “stones” or as a single “stone.”
Both are valid perspectives and fair interpretations of reality. The first is superficial; the second demands profound reflection and sensitivity. Superficially, we are indeed separate. You are you; I am me. We are strangers. I want the head; you want the head. So, we quarrel. On a deeper level, though, we are one. The universe, humanity, the Jewish people, all constitute a single organism. On this level, we are indeed part of one essence. Then I do not mind if you get the head because you and I are one.
Initially, the stones operated on a superficial level of consciousness, thus quarreling about who got to support Yaakov’s head. But Yaakov inspired in them a deeper level of consciousness, allowing them to see themselves for a single night as one unit, even if they were in different positions.
Achdut
This is the basis of true achdut.
We often experience achdut in a technical, utilitarian way: we come together to face a common enemy or accomplish a mutual mission. Meaningful achdut is rooted in a deeper principle and inspired by a higher goal. It reflects our recognition that existentially, we are all one organism sharing a single soul. This is how the mefarshim explain why the Torah introduces the prohibition against divisiveness (lo titgodedu) with the phrase, “banim atem laHashem Elokeichem—you are Hashem’s children.” We are all Hashem’s sons, making us all brothers. We need to unify because we represent Hashem in this world. We need to be one solid unit because He is. “Atah echad, v’shimchah echad, u’mi k’amcha goy echad ba’aretz.”
Rav Kook saw this as a central tenet of Judaism. He therefore viewed any attempt to divide the Jewish community as equivalent to Shlomo Hamelech’s “suggestion” to cut the (disputed) baby in half. Dividing the Jewish people is as inconceivable and morally repugnant as dividing (and thus killing) a living human being.
Acheinu: WorldWide Jewish Unity
The Acheinu Worldwide Jewish Unity movement aims to help us internalize this view of achdut. We are working to ensure that the achdut efforts that have emerged in countries worldwide following Simchat Torah extend beyond the context and duration of the war.
We are encouraging our fellow Jews and Jewish communities around the world to respond to the attacks against us by reinforcing our view of ourselves as one nation, even while we remain scattered across the globe. This is how we ought to react to any attack brought about due to divisiveness.
Beyond The Global Siyum
Tens of thousands of us studied Mishnayot in memory of those killed on Simchat Torah, rachmana litzlan. Acheinu allowed us to do that together with Jews from around the country and around the world. Thousands attended the Acheinu Global Siyum this past Sunday, which featured world leaders, Chief Rabbis, and roshei yeshiva, who were all focused on achdut and achieving it.
May their words inspire us to reinforce our achdut efforts on a personal, communal, and international level. May these efforts merit Hashem’s continued ingathering and protection of His chosen nation in His land.
For more information about the Acheinu Jewish WorldWide Unity Program and to sign up for initiatives, see acheinu.world.
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi.