Recently arrived in America, a Russian immigrant walks down the aisles of a brand new, top-of-the-line supermarket. Suddenly, his eyes catch the words on a box, “orange juice powder.” Not having seen this before, he asks the Manager what it means.

The Manager replies, “This is instant orange juice. All you have to do is mix the powder with water.” Then the manager shows the Russian another box and says, “This is milk powder. It works the same way…”

A few minutes later, the manager hears a shriek from one of the aisles. He sees the Russian immigrant trembling and pointing with his finger at a box. It reads, “Baby powder!”

* * *

Pikudei: Unity: Absolute vs Essential

The Torah tells us in the portions of Tetzaveh and Pekudie that the High Priest wore on his shoulders two Shoham stones with the names of the twelve tribes of Israel engraved on them.[1]. The purpose was to be a remembrance before G-d. As Rashi comments[2], “G-d looks [down on the shoulders of the High Priests] and remembers the righteousness of the twelve tribes.”

RASHI VS RAMBAM
How exactly the twelve tribes were written on these two stones is a dispute between Rashi and the Rambam. Rashi states it was according to the order of their birth, attributing the children to their father: Reuven, Shimon, Levi, Yehuda, Dan, Naftali on one stone and Gad, Asher, Yissahcher, Zivulon, Yosef and Binyomin[3]; the Rambam states it was according to the order of the mothers who gave birth: Leah and her children, Bilha and hers, Zilpa’s and then Rachel’s.[4] What is the basis of their argument and what lessons may be derived?

Another anomaly is contrasted between the portion of Tetzaveh & Pekudei. The words “chosem, shmos, and zekaron” are all written without the letter Vav in Tetzaveh[5] in contrast to Pekudei[6] where they are all written with the letter Vav.

As stated above, the purpose of the names was to be a remembrance before G-d. By remembering the Twelve Tribes of Israel, G-d blesses all of Israel. However, the prerequisite for G-d’s blessing is unity and, as we state in our thrice daily Amidah, “G-d bless us as one” for we are united as one.

FATHER VS MOTHER
There are two ways to find unity: one through the father, the other through the mother. The difference between father and mother is that the father injects the seminal drop that contains the entire child and has not yet been divided while the mother, on the other hand, expounds upon it for nine months and gives birth to a child of 248 separate limbs and 365 arteries and veins.

Therefore, when we mention the children of the Father, the emphasis of the unity is in the Source, i.e, the seminal drop. When we focus on the children of the mother, we see a unity in the midst of diversity. Which is the greater unity? The Source has no independent organs. The unity is absolute. Yet, when it becomes independent, there is no telling whether or not it will still remain united.

If we search for the unity in the midst of diversity, though the unity is not absolute, yet it works and is functional. In light of the above, the Rebbe explains that these two unities are the difference of opinions between Rashi and the Rambam. Rashi believes the unity in the source is greater; therefore, the names were according to their births, emphasizing they were all children of one father. The Rambam says that it is true that the absolute unity in the source is greater, but the more essential unity is in the midst of diversity. Therefore, the Rambam enumerates the tribes according to their mothers, acknowledging the dividing of the tribes and separation that exists between humans.

WORDS OF G-D
The Talmud states “these opinions and these opinions are all the words of our living G-d.” Both approaches of Rashi and the Rambam are essential. In order to find unity in the midst of diversity, one must first acknowledge that absolute unity does exist in the Source.

This then is the meaning of the words in Tanya[7], “the straight and easy way to fulfill the mitzvah of ‘love your fellow man as yourself’[8] is by realizing that, ‘we are all twins and there is One Father for all of us. Therefore, all of Israel is called brothers literally because of the Source of their soul in the One G-d. It is only that bodies are divided.’”

UNCONDITIONAL LOVE
This can also explain the mystery of the missing Vav’s. The meaning of Vav is a hook that connects two separate items together. Similarly, the design of Vav is that of a chute bringing down that which is above.

In the portion of Tetzaveh, the words “chosem, shmos, and zekaron” have no Vav, for they are alluding to the unity in the source – the greater unity where one does not need to connect with his brother for they are truly one and the same. However, this ideal unity does not always come down to the physical world where we find independent people and cultures. The absolute unity remains only in its original source.

In the portion of Pekudei, where it does have the Vav’s, they allude to coming down into this finite and physical world. We must connect with our neighbors to unify ourselves through friendship, comradery and love. The essential unity is in the midst of diversity.

Our Holy Temple lay in ruins because of unwarranted hatred. Let us reconnect with unconditional love and bring down G-d’s blessing in the Third Holy Temple – for we are truly one.

ACTION:If you are pregnant or have a friend that is pregnant, advice them to check all their mezuzos to make sure they are kosher.

FOOTNOTES
1} Exodus 28:9-12 and 39:6-7
2} Ibid 28:12
3} Rashi comment on Exodus 28:10
4} Laws of Kli HaMikdash, Ch. 9 Law 9
5} Exodus 28:11-12. First part of passage
6} Ibid 39:6
7) Chapter 25
Leviticus 19:18