וְאַתָּ֣ה בֶן־אָדָ֗ם קַח־לְךָ֙ עֵ֣ץ אֶחָ֔ד וּכְתֹ֤ב עָלָיו֙ לִֽיהוּדָ֔ה וְלִבְנֵ֥י יִשְׂרָאֵ֖ל חברו [חֲבֵרָ֑יו] וּלְקַח֙ עֵ֣ץ אֶחָ֔ד וּכְת֣וֹב עָלָ֗יו לְיוֹסֵף֙ עֵ֣ץ אֶפְרַ֔יִם וְכָל־בֵּ֥ית יִשְׂרָאֵ֖ל חברו [חֲבֵרָֽיו׃]
“At ikaw, anak ng tao, kumuha ka ng isang kahoy at isulat mo roon: Para kay Juda at para sa mga anak ng Israel na kanyang mga kasamahan. Pagkatapos ay kumuha ka ng isa pang kahoy at isulat mo roon: Para kay Jose, ang kahoy ng Efraim, at ng buong sambahayan ng Israel na kanyang mga kasamahan.
Rabbeinu Bahya
A more rational approach to our line: we all know of many phenomena both above terrestrial earth and below in our world which exercise their influence on our lives in one form or another. It stands to reason that above all of these phenomena there is a hand which directs them all. The proliferation of the phenomena we witness must have its origin in a single force (compare Shaar Hayichud Chovot Halevavot chapter 5). Just like the number 1 is the first in a string of numbers, so Unity is the first (in terms of time) of a number of phenomena. Seeing that we are all witnesses to so many and different phenomena in the universe, it is quite clear that all of them must be derivatives of an original phenomenon, the Ultimate Cause. Even though the name “one” is applied to many things this description is misleading and inaccurate. It is a habit of people to use terms which, strictly speaking, apply to only one phenomenon and to describe other phenomena as possessing such characteristics. For instance, even in the Torah we find the Tabernacle referred to as אחד, “one,”(Exodus 26,6) although we all know that it was composed of many different parts. The reason the Torah described it on that occasion as “one,” was that all its constituent parts had been joined together and placed in their correct positions so that the finished product appeared to be “one.” Nonetheless the Tabernacle was subject to being dismantled and to no longer appear as a single unit.
We find that G’d told the prophet (Ezekiel 37,16) “take for yourself ‘one’ tree (or piece of wood).“ The expression אחד in that verse is a misnomer as there is only one phenomenon to which that definition can truly be applied, but the prophet describes it as such as he wants to portray a concept, i.e. the symbol of unity, something undivided. Although man is composed of 248 limbs the composite of these 248 limbs is called “one man.” Even the raw material man is made of is a composite of 4 elements; nonetheless we speak of “flesh” as if it consisted of a single raw material. All of the components of man will disintegrate at death proving that what was considered as “one” during his lifetime was in reality nothing of the kind. [Science may be defined as the search for the original single cause of the universe. Ed.]. Even amongst the celestial beings, the angels which are made of a uniform raw material and are therefore not subject to disintegration the term אחד cannot be applied in the true meaning of the word, seeing that each angel is only one of many such angels, so where is his uniqueness? The same applies to our souls. Although it is not an amalgam of elements such as our body, there are thousands of souls so how could a soul be truthfully described as אחד, truly unique? In other words, none of the phenomena in the universe can accurately be described as אחד with the exception of the Lord G’d Who is truly one of a kind in the absolute sense of the word. This is what the prophet Isaiah 40,25 meant when he said, paraphrasing G’d: ואל מי תדמיוני ואשוה, “to whom do you wish to compare Me, to whom can I be likened?”
We find that G’d told the prophet (Ezekiel 37,16) “take for yourself ‘one’ tree (or piece of wood).“ The expression אחד in that verse is a misnomer as there is only one phenomenon to which that definition can truly be applied, but the prophet describes it as such as he wants to portray a concept, i.e. the symbol of unity, something undivided. Although man is composed of 248 limbs the composite of these 248 limbs is called “one man.” Even the raw material man is made of is a composite of 4 elements; nonetheless we speak of “flesh” as if it consisted of a single raw material. All of the components of man will disintegrate at death proving that what was considered as “one” during his lifetime was in reality nothing of the kind. [Science may be defined as the search for the original single cause of the universe. Ed.]. Even amongst the celestial beings, the angels which are made of a uniform raw material and are therefore not subject to disintegration the term אחד cannot be applied in the true meaning of the word, seeing that each angel is only one of many such angels, so where is his uniqueness? The same applies to our souls. Although it is not an amalgam of elements such as our body, there are thousands of souls so how could a soul be truthfully described as אחד, truly unique? In other words, none of the phenomena in the universe can accurately be described as אחד with the exception of the Lord G’d Who is truly one of a kind in the absolute sense of the word. This is what the prophet Isaiah 40,25 meant when he said, paraphrasing G’d: ואל מי תדמיוני ואשוה, “to whom do you wish to compare Me, to whom can I be likened?”
Redeeming Relevance; Deuteronomy
One way to gain better insight into the separation of Reuven and Yehudah from the rest of the tribes is to focus on the most important differences between the blessings given by Moshe and those given by Ya’akov. Ya’akov distinguishes his two most illustrious sons, Yehudah and Yosef, by giving them what we could call “superblessings.” Both in length and in quality, the blessings of these two brothers suggest special treatment. Given the leadership they had shown during Ya’akov’s lifetime, it is understandable that he earmarks them to be at the forefront of the Jewish people in the future as well. Judging by future events, his blessings hit their mark, at least through most of the Biblical period, when the rivalry between the two brothers is embodied by the split of the tribes into the kingdoms of Yehudah and what is often referred to as Ephraim (Yosef’s dominant son), or Yisrael. The special role these two brothers play extends even beyond the Biblical period, for even after the exile of Yosef’s descendants, prophets still looked forward to the leadership of both Yosef and Yehudah in the messianic era (Yechezkel 37:16–17).