A deep historic rift had long divided the Israelites into two separate and hostile kingdoms. To signal a future of reunion and peace, a symbolic action is commanded, one that reaches back to heal the very root of brotherly hatred and violence in human history. The prophet Ezekiel is addressed specifically as the "son of man." According to mystical tradition, Ezekiel carries the soul of Cain, the literal son of the first man, Adam. Because this prophecy centers on unity and peace between brothers, it serves as a cosmic rectification for the original sin of Cain, who murdered his brother Abel out of jealousy [נחל שורק, אהבת יהונתן].
God commands the prophet to take a piece of wood [מצודת דוד, ביאור שטיינזלץ] and inscribe it with words representing the Kingdom of Judah. He is then to take a second piece of wood and inscribe it for the Kingdom of Israel. These two wooden fragments physically symbolize the deeply fractured nation [ביאור שטיינזלץ].
The first piece of wood represents Judah and the Israelites associated with him. The primary approach among commentators is that this refers to the tribes that remained loyal to the Davidic dynasty after the national split—namely Benjamin, Simeon, Levi, and various individuals from other tribes who chose to attach themselves to Judah and form a single, unified kingdom. The second piece of wood is dedicated to Joseph as the head of his faction, along with the remaining nine tribes associated with him. It is specifically identified with Ephraim because Jeroboam, the first king to lead the rebellion and establish the breakaway Kingdom of Israel, originated from this tribe [רש״י, רד״ק, מצודת דוד, מלבי״ם].
A subtle distinction exists in how the followers of each kingdom are categorized. Those joined to Judah are called the "children of Israel," while those with Joseph are referred to as "all the house of Israel." This difference reflects their respective populations. The northern Israelites who aligned with Judah were merely individuals who relocated south to maintain their ability to visit Jerusalem; being few in number, they are simply called "children." Conversely, Joseph's faction encompassed the entirety of the ten northern tribes, making the "house of Israel" a more fitting, broad, and collective title [אהבת יהונתן בשם אברבנאל].
The followers of each kingdom are described with a term that is written in the singular form but traditionally read aloud in the plural. On a practical level, the written singular form emphasizes absolute unity, reflecting how the tribe of Benjamin completely assimilated into Judah to become a single cohesive entity [רד״ק], while also foreshadowing the ultimate gathering of the nation into one united group ahead of the final redemption [מנחת שי]. On a conceptual level, this dual nature reflects a necessary balance in how one should love others. The singular text teaches that, internally, a person's love for their fellow should be equal and absolute toward everyone. Meanwhile, the plural pronunciation suggests that, externally, one should outwardly demonstrate a special measure of respect for Torah scholars [אהבת יהונתן].
On a profound mystical level, the two pieces of wood held by the prophet echo the two primordial trees in the Garden of Eden: the Tree of Life and the Tree of Knowledge of Good and Evil. Judah, the ancestor of King David and the future Messiah, embodies the Tree of Life and carries the spiritual essence of Abel. Joseph, whose descendant Jeroboam introduced a mixture of good and evil into his leadership, represents the Tree of Knowledge and the essence of Cain. The prophetic act of joining these two pieces of wood together is destined to ultimately unite these opposing forces, healing the deepest, most fundamental fractures within the world [אהבת יהונתן].