Why Are There So Many Sects in Judaism? Understanding Tribes, Traditions, and Unity

A few months ago, I began taking an interest in Judaism, and I very much want to start keeping the mitzvot. However, one issue bothers me a lot: Why are there so many sects, traditions, groups, and approaches within religious Judaism today? Shouldn't the Jewish people be one united nation?

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This question troubles many good people, and indeed it is an important one. It’s worth noting however, that this is not a new phenomenon. 4,000 years ago, when Jacob our forefather had twelve sons, there was a certain division within the people of Israel. Rabbi Levi Yitzchak of Berditchev wrote: “The twelve tribes... each served [God] in his own way and measure” (Kedushat Levi, Shabbat Nachamu).

We see this hinted at at the end of Genesis, where before his death Jacob blessed each of his sons with a unique blessing, emphasizing the particular role and nature of each tribe. Moses did the same before his death in Parshat Vezot HaBerachah, highlighting each tribe’s essence and mission. For example, the tribe of Issachar was destined to dedicate themselves to Torah study, while the tribe of Zebulun combined Torah and livelihood, supporting Torah scholars from their earnings. About them, Moses said: “Rejoice, Zebulun, in your journeys, and Issachar, in your tents” (Deuteronomy 33:18).

The Midrash (Numbers Rabbah 2) tells us that when Israel left Egypt and traveled through the desert, they requested flags, and God granted each tribe its own banner to symbolize its role. Zebulun’s flag bore a ship, symbolizing commerce, while Judah’s had a lion, symbolizing courage, and so forth. Later, when they entered the Land of Israel, each tribe settled in its designated territory aligned with its mission.

The Present

As time passed and, due to our sins, the Temple was destroyed and Israel was exiled, tribal identity became blurred. Today we no longer know our tribe (except some Kohanim who have a tradition of descent from Levi). In place of tribes, various approaches to serving God emerged: some communities emphasize Torah study, others focus on prayer, some dedicate themselves to acts of kindness, and others to outreach. Even within study halls, there are differences — some learn in depth, others broadly; some focus on halacha, others on ethics and spirituality.

Hillel and Shammai, who lived about 2,300 years ago, are examples of differing approaches. Both were great men, yet Hillel emphasized humility and leniency, while Shammai emphasized strictness. Rabbi Yisrael Salanter explained that Shammai’s strictness was not from bad traits, but from deliberate, holy discipline. These approaches led to different practical rulings, but both were rooted in holiness. The halacha in our present time follows Hillel, but in the future we will follow Shammai.

Later, new movements arose. The Baal Shem Tov founded the Chassidic movement (about 300 years ago), which itself split into many dynasties, each emphasizing a different aspect of serving God. Around the same time, Rabbi Yisrael Salanter founded the Mussar movement, which split into three main schools: Kelm, Slabodka, and Novardok, each with its own focus.

All Are Beloved

It would not be better if all Jews served God in the same way. Before Adam’s sin, he encompassed all spiritual dimensions at once. After the sin, humanity weakened, and God divided Adam’s soul into many parts — twelve tribes, and later sixty myriads, each with its unique role and tools. When each fulfills their role, together they form a beautiful mosaic of God’s honor in the world, like a crown made of many jewels.

The Kedushat Levi compares this to the color white, which is a blend of all colors. Each Jewish group is like a different shade, and together they make the pure white light. The Arizal adds that in Heaven there are 12 gates for prayer, one for each tribe, showing that each role is unique and necessary.

Respecting Differences

The danger, of course, is conflict. Jewish history is full of disputes between groups due to differences in outlook — famously, Joseph and his brothers. The lesson is that each person must respect the other’s way of serving God, provided it is rooted in Torah and mitzvot.

A story is told of Rabbi Aharon of Belz, who was extremely meticulous in mitzvot, spending hours preparing wicks for Chanukah lights. He once sent his followers to see how Rabbi Chaim Shmuelevitz of Mir lit candles, who did so quickly and simply, so that he could return to Torah study. When his followers returned unimpressed, the Rebbe said: “That is exactly why I sent you — to show you that there are other valid paths in serving God.”

Rabbi Nachman of Breslov likewise taught: every Jew has their own unique truth based on their soul and deeds, which explains the endless variations in prayer and service. As the Sages said: “Whether one offers much or little, the main thing is to direct the heart to Heaven” (Berachot 5).

A Necessary Caution

Rabbi Yaakov Kamenetsky asked: Why did God only give the tribes their flags after the Mishkan was built, and not immediately? His answer: Only once the Mishkan stood at the center did God allow different paths, so they would all remain anchored in Torah and mitzvot. The same applies today: the many Jewish streams are legitimate but only if they are rooted in Torah, halacha, and reverence for Heaven. Differences may exist only in emphasis and style, not in compromising fundamentals.

How Do I Choose My Path?

During exile, Jews developed different customs based on where they lived. The Arizal taught that perhaps God caused each community to preserve the path best suited to its tribe. One should ideally follow the traditions of their ancestors.

At the same time, one should listen to their heart, follow the guidance of teachers, and always ensure their way is firmly grounded in Torah and halacha.

May we merit soon to see the prophecy fulfilled: “Thus says the Lord God: Behold, I will take the children of Israel from among the nations... and I will make them one nation... and one king shall be king over them all; and they shall no longer be two kingdoms” (Ezekiel 37).