According to Chazal, both of the mitzvos that we perform on the holiday of Sukkos, taking the daled minim, the four species, as well as dwelling in the sukkah, represent achdus, unity. The Medrash compares the esrog, which has an appetizing taste and a pleasing aroma, to Jews who possess both Torah learning and the performance of mitzvos; the lulav, the date palm, which has a positive flavor but no fragrance, to those Jews who have Torah learning but lack good deeds; the hadasim, the myrtle, which has fragrance but no taste, to Jews who perform mitzvos but lack the learning of Torah; and the aravos, the willow, to those Jews who lack both Torah learning and as well as good deeds. During Sukkos we bind all of these species together to underscore the necessity of uniting all Jews together under the mutual banner of serving the Ribbono Shel Olam. Similarly, the Gemara (Sukkah 27b) derives from the pasuk "Every citizen in Yisrael shall dwell in sukkos" (Vaykira 23, 42), that all of the people of Israel could theoretically dwell in one sukkah for the sukkah need not be owned by those sitting within it. Undoubtedly, all of Klal Yisrael inhabiting one sukkah, coexisting under the same roof for seven consecutive days, would be a powerful statement of unity, and achdus.
However, in actuality these two symbols of achdus, correspond to two distinct forms of unity. In Parshas Vayechi, Yaakov Avinu twice summons all of his children before his death, "Gather, and I will tell you what will happen to you at the end of days. Gather and listen, sons of Yaakov, and listen to Yisrael, your father" (Breishis 49, 1-2). The Sfas Emes explains that Yaakov beseeched his children to gather together in a show of unity two times, corresponding to two discrete types of achdus. There is the achdus of individuals who don't necessarily enjoy each other inherently, however, they share a common goal and agenda which breeds a bond born out of convenience and expediency. Much like siblings who gather sparingly only to honor their parents. This is the unity being described in Yaakov's latter plea "Gather and listen, sons of Yaakov, and listen to Yisrael your father." However, in Yaakov's first call for achdus, which provided no further context other than a directive to "gather", he was hoping for a deeper and more profound kind of unity, which is the aspiration of every parent. He was yearning for the genuine achdus of loving siblings, who sincerely like each other, and for whom honoring their parents is not an anchor, but a pretext, or an excuse to see and spend time with each other.
The Chofetz Chaim observes that even though the daled minim signify the virtue of achdus, the esrog is not tied together with the other minim, and is generally held in a different hand from the other species. It only joins with the other species in order to perform and fulfill the mitzvah of daled minim. Therefore, while the mitzvah of daled minim represents unity, it is the type of achdus generated by those who possess a shared and collective goal, and unite expressly for that purpose. Whereas the achdus of the sukkah is entirely different. All of Klal Yisrael can theoretically sit in one sukkah but there is certainly no mitzvah to do so. When many Jews choose to sit in the same sukkah together, they are bound together not by a communal obligation or common objective, but rather by a mutual fondness for one another. Rav Dov Weinberger (Shemen Hatov) suggests that the Arizal and the Shelah Hakadosh advised to take the daled minim in the sukkah each morning of Sukkos in an attempt to fuse these two notions of achdus together.[1] While we long to forge an honest and adoring relationship with one another, we also desire for that relationship to be grounded in a unified vision, mission, and purpose. Even the most loving relationships that are not founded in substance and shared beliefs can become temperamental and indecisive. We aspire to engender a genuine affection among all Jews and to reinforce that friendship with a harmonious resolve and determination to serve Hashem.
Despite the fact that both the sukkah and the daled minim remind us of the different strands of achdus, neither mitzvah calls for absolute uniformity, in fact they both allow and even lobby for diversity. Within the achdus of the daled minim there seems to be a pecking order and each species has its own assigned seat. The esrog is held in the right hand while all of the other species are in the left hand. The lulav is in the center and rises above the rest. The hadassim are positioned on the right of the lulav, but must be shorter than the lulav and taller than the aravos. The aravos should be on the left of the lulav and cut to be the shortest species in the bundle. How can a symbol of unity and togetherness be so rigidly segregated? Moreover, the Gemara (Sukkah 28a) derives from the very same pasuk, "Every citizen in Yisrael shall dwell in sukkos", which previously emphasized the universality of the sukkah, that women are exempt from the mitzvah of sukkah. How can the sukkah, which is purported to be a bold symbol of inclusivity, have exceptions or exclusions? Rav Yitzchok Menachem Weinberg, the Tolna Rebbe (Heimah Yenachamuni) explains that the sukkah and the daled minim teach us that true achdus must never come at the expense of legitimate diversity, but rather demands that we find common ground and build relationships despite our differences.
In fact, Yaakov Avinu seems to undermine his own impassioned appeal for unity amongst his children, by subsequently blessing each one of his children differently, as the pasuk states "each man according to his blessing he blessed them" (Breishis 49, 28), potentially sowing the seeds of jealously and resentment in the future. For this reason, the pasuk concludes, "he blessed them", which according to Rashi was meant to convey that all of the children were included in each one of the blessings. What then was the purpose of giving each their own individualized berachah in the first place? The Imrei Emes cites the Chiddushei Harim who suggests that Yaakov was training his children to realize that accentuating their individual roles and abilities, should never be an obstacle to unity, but the very foundation upon which genuine achdus must be built. Only when we appreciate and celebrate the differences that inherently exist between us, can we begin to form the bonds of true achdus and join together properly in the service of Hakadosh Baruch Hu!
[1] However, see Rav Tzvi Pesach Frank, Mikraei Kodesh (Sukkos Vol. 2 Sec. 20-21) and Rav Herschel Schachter, Nefesh Harav (pg. 217) who raise certain objections to this practice.