In his well-known commentary to the pasuk, Rashi gives us a perspective on the sin of the Dor HaFlagah, generation of the Dispersion. He asks whose sin was greater: that of the generation of the Flood, who did not plan a mass rebellion against Hashem; or the generation of the Dispersion, who did? He explains that the former, who were robbers that contended with one another, were totally destroyed by the Flood. The latter, however, who worked with one another, getting along amicably for the purpose of executing one goal, were simply dispersed. Apparently, the strife and contention that prevailed during the generation that was wiped out by the Flood did them in. They were worse. Achdus, unity, spared the evil doers of the Dispersion.
Hashem’s punishments are always meted out middah k’neged middah, measure for measure. We wonder what the punishment experienced by the generation of the Dispersion was. The Torah writes that their language was mixed up, so that no one understood one another, leading to a complete breakdown of the unity that reigned among them. They were then dispersed around the world. Is this really a punishment? How is it measure for measure? True, the unity that catalyzed their sinful behavior was disrupted. But, what about the fact that their singular goal was to rebel and fight against the Almighty? Furthermore, if the unity that prevailed among them was so laudatory, why did Hashem disperse them? They had one good thing going for them; why take that away?
The Netziv, zl, notes that, concerning the sin of the generation of the Dispersion, the Torah writes only that they had one language and were of (one) common purpose. What is the meaning of this “sin”? He illuminates the entire parsha with his powerful insight into the idea of a “common purpose.” They had one ideology; regardless of what that ideology might have been, the mere fact that they did not allow for individual opinion, personal expression, transformed their so-called positive unity into negative consequences. Unity must allow for diversity of thought with common goals. A unity that does not allow for distinctiveness, for multiformity of approach towards a common objective, is not unity.
Let me explain. A great thinker once observed that unity is often confused with sameness. We might think that if everyone thinks and acts the same, we would have perfect harmony. This is what Communism preaches, and dictatorships thrive on. Unity is a process, in which sameness is simply a state of being. If one were to play the same musical notes over and over again, it would become monotonous and even irritating. If, however, one allows for various instruments, some playing high notes, while others the low notes, together their blended music creates a perfect harmony. Unity allows disparate elements to work together, recognizing the varied qualities and attributes of each one, but working together harmoniously. Thereby, they create a common goal which is stronger and greater than the sum of its parts. “Unity,” as a great man once said, is “the harmony within diversity.”
When members of a society are compelled to think alike, to act similarly, to expunge individual thought and personal contribution, it is not unity. This is what brought down the generation of the Dispersion. True unity encourages recognition of the individual strengths of different elements and brings them together in such a manner that no one’s individuality is impaired. This is true and possible only when all elements are focused on a common goal, such as serving Hashem in accordance with the Torah. Contriving one’s own version of G-d, Torah and service, is not unity – it is destruction!
Horav Uri, zl, m’Strelisk asks a powerful question: It is well-known that every Jew is represented by a letter in the Torah. If a letter of the Torah is missing, it invalidates the entire Torah. If a fellow Jew is “missing” from his people, he must be restored. We know that if any letter in the Torah touches another letter, it must be separated in order to maintain the kashrus of the sefer Torah. Why? If the Torah’s letters represent the Jewish People, one Jew adhering to his fellow Jew should not be a problem.
The Rebbe answers: “Yes, unity is of critical importance to the viability of our people. But this importance may not override the individuality of each and every Jew. Every person should be a distinct entity. Indeed, every person should take time out during the day to meditate upon who he is and what his mission is in life. Otherwise, he might lose his identity and fail to actualize his inherent potential.”
