Stones of Unity2 min read

IN THIS WEEK’S parsha, we learn that two stones are to be placed on the shoulder straps of the Eiphod of the Kohen Gadol, each bearing the names of six of the Shevatim. Rashi explains that the remembrance of these great tzaddikim before Hashem would aid the atonement process for the penitent sinners who visited the Beis Hamikdash. The Mei Hashiloach sheds light on the nature of these two stones with a beautiful insight.

Divergent paths in avodas Hashem have been present in every generation throughout history. The schools of Shamai and Hillel, the models of Sinai and Oker Harim, Sephardim and Ashkenazim, Lamdanim and Mekubalim, and, more recently, Chassidim and their Litvishe counterparts are all examples of legitimate “flavors” within the realm of the Jewish experience which – due to their contrary sentiments – have historically been at odds with one another. This has caused much angst, animosity, baseless hatred, and degradation r”l. Whereas from the Lamdan’s perspective, only the intricate laws of the Torah’s legal corpus constitutes true Torah study, the Mekubal sees a lack of familiarity with the spiritual underpinnings of those laws as disconnection from the essence of the Torah. Whereas the nature of Beis Shammai is to rule more strictly on matters pertaining to Halacha, Beis Hillel feels that a more lenient and accommodating approach is the true will of Hashem. Oftentimes, from the perspective of the parties involved, it may appear as their way alone is the proper path and that the opposing derech has it all wrong.

The Ishbitzer teaches that all paths of contrary nature are rooted in the two sources of our holy nation; the children of Rachel and the children of Leah. In their holy seforim, the tzaddikim reveal the depths underlying the rift between Yosef and his brothers (particularly Yehuda), teaching that their breach was sourced in a deep theological dispute which derived from the very essence of their unique neshamos. Seen in this light, although from a this-wordly perspective, adherents of these opposing paths may see themselves as justified in their castigation of the other, the truth is that, on a very deep level, “Eilu v’eilu divrei Elokim chayim”; at their core, both approaches are aligned with the will of Hashem and derive from the deepest essence of our holy nation. While this truth will be fully revealed on the Great Day to come, in great moments we can sense this heavenly perspective as well. At times of great national joy, for example or, r”l, devastating tragedy, all ideological differences suddenly disappear as the unified neshama of K’nesses Yisrael is revealed in all of her splendor. Suddenly it makes no difference what the other Jew believes, wears, studies, identifies with etc. In that moment, it becomes overwhelmingly clear to us that he is our brother, that she is our sister, that there is place deep within each Jew which is eternally devoid of any labels, a fundamental core we all share as one. This, says the holy Ishbitzer, is the secret of the two stones on the shoulder straps of the Eiphod. Ahron HaKohen is the master of peace, the “Oheiv shalom v’rodef shalom”. Thus, his shoulders are able to bear the awesome tension that exists between opposing factions within avodas Hashem represented by these two shining stones. Ahron Hakohen wears these contrary paths on his shoulders – each perfectly aligned with the other – with the greatest pride, revealing the heavenly perspective of the level of unity hidden within and the ratzon Hashem that sits at their very core.