Ezekiel 37:15-28

Hook

We live in a world often defined by fracture. Look around – nations divided, communities polarized, even families struggling to bridge ideological chasms. For the Jewish people, the specter of division has haunted us through millennia, a recurring motif in our sacred texts and our lived history. Yet, woven into the very fabric of our tradition is an equally powerful counter-narrative: a fervent, unyielding hope for unity, for a return to wholeness, for a future where past wounds are healed and disparate parts become one. This isn't a naive optimism, but a tenacious belief, forged in the crucible of exile and suffering, that rebirth is possible, and that even the most shattered fragments can be reassembled into a vibrant, living entity.

This tension – between the painful reality of division and the profound longing for unity – lies at the heart of the Zionist project and the modern State of Israel. Israel's very existence is a miracle of reconstitution, a testament to the dry bones coming to life, a scattered people gathered from every corner of the earth. But this miraculous return has also brought with it immense complexities: the internal struggles of a diverse society grappling with identity, religion, and governance; the ongoing conflict with those who claim the same land; and the constant challenge of living up to its foundational ideals as a democratic and Jewish state. How do we reconcile the dream of "one nation" with the vibrant, sometimes fractious, reality of a pluralistic society? How do we build a future founded on justice and peace when the past is so laden with conflict and competing narratives?

This week, as we engage with a powerful prophetic vision from Ezekiel, we are invited to confront these very questions. Ezekiel, speaking to a people in the depths of despair, exiled and scattered, offers a breathtaking panorama of restoration – not just physical return, but spiritual rejuvenation and, crucially, a radical, almost impossible, vision of unity. This ancient text doesn't offer simplistic answers, but it equips us with a framework for understanding the profound aspirations and the enduring responsibilities that come with national rebirth. It challenges us to hold both the spine of our convictions and the open heart of compassion, to acknowledge the often-messy reality while never abandoning the audacious hope for a better future, a future where "one king shall be king of them all," not through coercive uniformity, but through a shared commitment to a higher purpose and a covenant of friendship. This is the promise, and the profound challenge, of modern Israel – to embody that hope, to strive for that unity, and to continually work for repair, even when the bones seem dry and hope feels distant.

Text Snapshot

And you, O mortal, take a stick and write on it, “Of Judah… and take another stick and write on it, “Of Joseph…” Bring them close to each other, so that they become one stick, joined together in your hand. I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations… My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws.

Context

Date

The prophecy of Ezekiel 37:15-28 was delivered during the Babylonian Exile, approximately 593-571 BCE. This was a period of profound national despair for the Israelites, following the destruction of the First Temple and the loss of their sovereignty and homeland.

Actor

The prophet Ezekiel, living among the exiles in Babylon, serves as God’s messenger. He is tasked with communicating a vision of future restoration and unity to a people who felt abandoned and without hope, their national identity shattered and their spiritual connection strained.

Aim

The prophecy aims to instill hope for national revival, a physical return to the Land of Israel, and a spiritual reunification of the divided kingdom (Judah and Israel). It promises a future of secure dwelling, adherence to God's laws, and an everlasting covenant of peace, ultimately leading to God's presence dwelling among them permanently.

Two Readings

The prophecy in Ezekiel 37, often known as the "Vision of the Dry Bones" and "The Two Sticks," offers a multi-layered message of hope and responsibility. While the first part (verses 1-14) powerfully describes the physical resurrection of the Jewish people from national death, the latter part (verses 15-28), our focus here, delves deeper into the nature of that rebirth: not just a return to life, but a return to unity and purpose. For Zionism and the modern State of Israel, this text serves as both a blueprint for an extraordinary national revival and a profound ethical challenge for its ongoing journey. We can explore two central readings that illuminate these dimensions.

Reading 1: The Rebirth of a People and Land (Divinely Orchestrated Return and Sovereignty)

This reading interprets Ezekiel 37:15-28 as a definitive divine promise for the physical and national restoration of the Jewish people to their land, culminating in the establishment of a sovereign, unified nation. It speaks directly to the core tenets of Zionism: the ingathering of exiles, the reconstitution of national life in the ancestral homeland, and the re-establishment of Jewish self-determination.

The prophet is instructed to take two sticks, representing the long-divided kingdoms of Judah and Joseph (Ephraim, representing the ten northern tribes), and bring them together so they become one stick in his hand. The divine declaration that follows is unambiguous: "I am going to take the Israelite people from among the nations they have gone to, and gather them from every quarter, and bring them to their own land. I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms." (Ezekiel 37:21-22).

This vision directly addresses the historical trauma of the divided monarchy, which had led to internal strife and ultimately, the destruction of both kingdoms. For centuries, Jews yearned for the return not just of Judah, but of all the lost tribes, a complete and whole Israel. The Zionist movement, born in the late 19th and early 20th centuries, saw itself as the modern manifestation of this ancient prophecy. After nearly 2,000 years of dispersion, the Jewish people, often likened to "dry bones" by Ezekiel himself in the preceding verses, began to stir. The Holocaust, a cataclysm that reduced European Jewry to a valley of dry bones, paradoxically intensified the urgency for a sovereign homeland. The establishment of the State of Israel in 1948, and the subsequent waves of immigration (Aliyah) from across the globe, were seen by many as nothing less than the fulfillment of Ezekiel's prophecy – a scattered people gathered, a desolate land made to flourish, and a national identity reborn.

Commentators like Malbim (on Ezekiel 37:15:1) underscore this connection between physical revival and national governance: "After He showed him how the dry bones would live and breath would enter them, He showed him how this general body, brought to life, would continue to live and not die again – meaning, how the kingship, which is the spirit that animates the general body, would be governed, and how they would return to God through the observance of His Torah and commandments, which is the intelligent soul within the general body." Malbim emphasizes that the revival isn't just about coming back to life, but about building a sustainable national existence, guided by a "kingship" (governance) and "Torah and commandments" (spiritual purpose). This aligns perfectly with the Zionist aspiration to build not just a refuge, but a vibrant, self-governing Jewish society with a distinct cultural and moral character. Steinsaltz (on Ezekiel 37:15) simply notes, "The word of the Lord was with me, saying," reinforcing the divine imperative and authority of this vision.

The prophecy also speaks to the profound longing for secure dwelling: "Thus they shall remain in the land that I gave to My servant Jacob and in which your ancestors dwelt; they and their children and their children’s children shall dwell there forever, with My servant David as their prince for all time." (Ezekiel 37:25). This promise of permanence, of an unbroken chain of generations on the ancestral land, resonates deeply with the Zionist vision of ending Jewish homelessness and vulnerability. The modern Israeli state, in its relentless pursuit of security and its efforts to absorb and integrate diverse Jewish communities, continually strives to realize this aspect of the prophecy.

However, this reading, while affirming, is not without its complexities. The "one king" and "one shepherd" (David) motif, while symbolizing unity and righteous leadership, also raises questions about the nature of governance in a modern, democratic state. How does a diverse nation, with myriad viewpoints and political affiliations, achieve the kind of unity envisioned by Ezekiel without stifling legitimate dissent or minority voices? Furthermore, the return to the land and the establishment of sovereignty did not occur in a vacuum. The land was already inhabited, leading to an ongoing conflict that challenges the very idea of peaceful, secure dwelling for all its inhabitants. The Zionist project, while fulfilling an ancient dream, has therefore also had to contend with the complex realities of nation-building in a contested space.

Reading 2: The Imperative of Unity and Purity (Internal Cohesion and Moral Responsibility)

This second reading delves into the ethical and spiritual dimensions of Ezekiel's prophecy, focusing on the conditions for sustained national life and the quality of that unity. Beyond mere physical return, the text outlines a profound moral imperative for the reunified people, emphasizing internal cohesion, spiritual purification, and faithful adherence to a covenantal way of life. This aspect of the prophecy challenges modern Israel to look inward, to address its internal divisions, and to continually strive for moral excellence as a nation.

The imagery of the two sticks becoming one is not just about political reunification, but about overcoming deep-seated historical animosities and internal fragmentation. The Northern Kingdom (Joseph/Ephraim) and Southern Kingdom (Judah) had a long history of rivalry, idolatry, and political instability. Ezekiel’s vision explicitly promises: "Nor shall they ever again defile themselves by their fetishes and their abhorrent things, and by their other transgressions. I will save them in all their settlements where they sinned, and I will purify them. Then they shall be My people, and I will be their God." (Ezekiel 37:23). This purification is central to the covenantal relationship, implying that true national wholeness requires moral rectitude and a rejection of past failings.

The commentators highlight the profound significance of this unity. Nachal Sorek (on Haftarah of Vayigash 1) offers a fascinating mystical interpretation, linking Ezekiel to Cain: "Rabbi Isaac Luria (the Arizal) explained that Ezekiel was a reincarnation of Cain, and therefore he is called 'son of man'... This prophecy is about unity and peace, and it relates to him to rectify what Cain distorted." This suggests that the quest for national unity in Ezekiel is not merely political, but a cosmic repair, a rectification of humanity's primordial sin of division and fratricide (Cain killing Abel). This deepens the responsibility: unity isn't just a political goal, but a moral and spiritual imperative for the Jewish people, a way to heal foundational ruptures.

Similarly, Tzaverei Shalal and Chomat Anakh (both on Haftarah of Vayigash 1:1, being very similar in content) connect the prophecy to the destruction of the Second Temple due to "baseless hatred" (שנאת חנם): "It is known that the Second Temple was destroyed due to baseless hatred (sinat chinam). Therefore, the hand of God came upon Ezekiel, that we should become one, and then we will be redeemed, with God's help. And he performed a sign with sticks so that the prophecy would be fulfilled in any case." These commentators link the failure of unity (baseless hatred) to national catastrophe, and conversely, posit that true unity is a prerequisite for ultimate redemption (גאולה). The sticks becoming one in Ezekiel's hand is seen as a sign (סימן) guaranteeing this future unity, a divine commitment to overcome human failings, even if people "sin" again. The act of Ezekiel performing the sign is critical, suggesting a partnership between divine promise and human action. The reference to the "Tree of Knowledge" and the "serpent's jealousy" further emphasizes that internal division often stems from envy and rivalry, which must be overcome for true unity to prevail.

The "everlasting covenant of friendship" (ברית שלום) and the promise of God's Sanctuary dwelling among them forever signify a profound and intimate relationship between God and the unified, purified people. "My Presence shall rest over them; I will be their God and they shall be My people. And when My Sanctuary abides among them forever, the nations shall know that I, GOD, do sanctify Israel." (Ezekiel 37:27-28). This final statement elevates the national project beyond self-interest; Israel's sanctification serves as a testament to God's presence, to be witnessed by "the nations." This implies a universal responsibility, that Israel's moral conduct and internal unity have implications for the entire world.

For modern Israel, this reading presents a continuous, often challenging, call to action. The diverse tapestry of Israeli society – religious and secular, Ashkenazi and Sephardi, Mizrahi and Ethiopian, native-born and immigrant, Jewish and Arab – constantly grapples with the challenge of "becoming one stick." The deep ideological divides, the religious-secular tensions, the debates over the nature of Israel's Jewish and democratic identity, all echo the historical divisions that Ezekiel sought to mend. The commentary suggests that the "sign" of the sticks guarantees the potential for unity, but the actualization of that unity requires ongoing effort, a conscious rejection of "baseless hatred," and a commitment to shared moral principles.

Abarbanel (on Ezekiel 37:15:1) famously begins his commentary on this section by stating that "six questions can be asked about it," acknowledging the deep complexity and layers of meaning within this prophecy. This perspective reminds us that the path to unity and purity is not straightforward, but requires continuous questioning, introspection, and striving. The challenge for Israel is to embody its prophetic calling not just as a secure nation, but as a moral light, a society characterized by mutual respect, justice, and a profound commitment to its covenantal obligations, both internally and in its interactions with the wider world. The hope, rooted in Ezekiel, is that by actively pursuing this internal purification and unity, Israel can indeed become "My people" and fulfill its unique role among the nations.

Civic Move

The "One Stick, Many Hands" Dialogue Initiative

To address the profound tension between the aspirational unity of Ezekiel's prophecy and the often-fractious reality of modern Israeli society (and global Jewish peoplehood), I propose a "One Stick, Many Hands" Dialogue Initiative. This initiative is designed for Jewish communities, both within Israel and in the diaspora, as well as for those who engage with Israel from various perspectives, to foster candid, compassionate dialogue and learning focused on bridging divides.

Action: Establish facilitated dialogue circles that explore the meaning of "unity" and "peoplehood" in the context of modern Israel, using Ezekiel 37:15-28 as a foundational text.

How it works:

1. Curated Text Study: Each dialogue circle (ideally 8-12 participants from diverse backgrounds – e.g., religious/secular, right/left, Israeli/diaspora, young/old) begins with a shared study of Ezekiel 37:15-28, along with select commentaries (like Nachal Sorek/Tzaverei Shalal on "baseless hatred" and Malbim on governance). The facilitator ensures everyone has a chance to articulate their initial understanding and personal connection to the text.
2. Personal Narratives of "Sticks": Participants are then invited to share their personal "stick" – what aspect of Jewish peoplehood, Israeli society, or their own identity feels distinct, important, or even in tension with other "sticks." This could be their particular religious observance, political ideology, cultural background, or their specific hopes and fears for Israel. The goal is not to debate these "sticks" but to articulate them with vulnerability and listen with empathy. For example, one might say, "My stick is the pursuit of a fully egalitarian Israel, where every citizen, regardless of religion or ethnicity, has equal rights and opportunities," while another might share, "My stick is the preservation of Israel's distinct Jewish character, rooted in Halakha and tradition, which I feel is sometimes under threat."
3. Exploring "Becoming One": The core of the dialogue focuses on the tension and aspiration of "becoming one stick." This isn't about erasing differences, but exploring how diverse "sticks" can be "joined together in My hand" (God's hand, representing a higher purpose or shared destiny).
   • Questions for Reflection:
     • What does "one nation" mean to you in the context of a diverse, democratic Israel? Does it imply uniformity, or a shared purpose despite differences?
     • What are the "fetishes and abhorrent things" (Ezekiel 37:23) in our modern society that create division or defile our collective potential? (This requires candid self-reflection, e.g., corruption, dehumanization of others, uncritical loyalty to a single narrative.)
     • How can we, as individuals and communities, actively work to "purify" (Ezekiel 37:23) our internal discourse and relationships, overcoming "baseless hatred"?
     • What does the "covenant of friendship" (Ezekiel 37:26) look like in practice for different groups within Israel and the Jewish people?
4. Collective "Civic Move" Brainstorm: Each circle concludes by collaboratively identifying a small, tangible "civic move" they can make together or individually to foster greater understanding or repair in their own communities. This could be:
   • Committing to read news from a wider range of Israeli media.
   • Organizing a joint study session with a group holding different views.
   • Volunteering for a shared community project that brings diverse people together.
   • Practicing active listening and refraining from demonizing language in online discussions about Israel.

Why this works:

• Centers Peoplehood & Responsibility: It grounds the conversation in a shared sacred text and the concept of collective responsibility, moving beyond purely political or polemical debates.
• Names Tensions without Sensationalism: By articulating individual "sticks" and discussing "defilement," it acknowledges real divisions and moral challenges without resorting to inflammatory rhetoric. The focus is on understanding, not winning an argument.
• Fosters Empathy & Hope: By requiring participants to listen to diverse perspectives and find common ground for a "civic move," it cultivates compassion and reinforces the hopeful vision of unity articulated by Ezekiel. The "sticks" aren't dissolved, but brought into a new relationship, reflecting the goal of a pluralistic, yet cohesive, society.
• Future-Minded & Action-Oriented: It moves beyond lamentation to practical steps for dialogue, learning, and repair, aligning with the voice of a future-minded educator. The very act of engaging in such dialogue is a step towards enacting the "covenant of friendship" in our own time, helping to ensure that the dry bones, once brought to life, continue to thrive as a unified, purposeful people. This initiative embodies the strong spine of commitment to Jewish peoplehood, coupled with the open heart required to truly listen and build bridges.

Takeaway

Ezekiel's prophecy of the two sticks becoming one reminds us that the miraculous rebirth of Israel is not merely a physical return to land, but a profound and ongoing spiritual and moral endeavor. It calls us to actively pursue unity over division, purification over defilement, and a covenant of friendship rooted in shared responsibility, ensuring that our collective future is built on both strength of purpose and openness of heart.