All For One

The possuk says אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם, everyone is lumped together.  Afterwards it lists off the rank and file of all the groups of Klal Yisrael.  Why bother mentioning everyone together if every category is going to be mentioned separately?  We see from here that to receive the new bris there was a necessity for everyone to be joined together as one body of Klal Yisroel.  However, one must not overlook themselves as just being another cog in the wheel, rather s/he must see how their own individualistic qualities, talents and capabilities can be used to help and inspire the Klal. 

The kabbalistic seforim (see Zohar volume 2-page 32b) say the word hayom is a hint to Rosh Hashana (based upon the verse in Job 1:6, see also Bedek Habayis siman 1 in Choshen Mishpat.)  Based upon this principle we can derive from here a lesson in regard to Rosh Hashana.  What is the message?

The possuk says (Devarim 32:4) קל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא , G-d is faithful in judgement.  How is this a praise of Hashem, every upstanding judicial branch should judge faithfully?  Rav Eliya Lopyain explains that a judge concludes the case according to what the person did and punishes accordingly.  He doesn’t take into account collateral damage that occurs because of this individual’s punishment.  However, Hashem takes into account how this person’s punishment will affect his family, coworkers etc.  Based upon this idea Rav Lopyain advises one to have some connection to others so that this dependency will have to be taken into account before s/he could be punished.  [That may be the two types of judgement on Rosh Hashana “hard judgement” and “soft judgement” that the Zohar talks about, the “soft judgement” takes others into account.  See the Mictav M’Eliyahu volume 2 about Rosh Hashana.]  That is what the remez is in our verse as well. One doesn’t stand on Rosh Hashana alone, s/he stands together with the body of Klal Yisroel and is judged in according to how his/her judgement will affect the Klal.  (Based upon Likutay Sichos volume 4, see also Me’or Veshemesh and his addition that the words “kilo each yisroel” are a reference to attaching to the tzaddik.)

Rashi is bothered by the word nitzavim which is not a commonly used word in the Torah.  Why didn’t the Torah use the word omdim which is more common?  In one interpretation he explains that since they were passing to a new leader Moshe had to encourage them, so he used the word nitzav which implies to be strong and firm.  Rashi’s language is that דבר אחר: לפי שהיו יוצאין מפרנס לפרנס – ממשה ליהושע, לפיכך עשה אותם מצבה לזרזם.  Why does Rashi use the term matzavah?  Rashi in parshas Shoftim says that a matzavah is  one stone.  This echoes the same theme.  In order for the reins to pass to the leader of Klal Yisroel there must be a joined Klal Yisroel.  Everyone must be united to bring his/her powers to be able to follow the commands of the next leader (see Shem M’Shmuel (5671) for a little deeper explanation but in the same vein.) 

This idea has a halachik application as well.  The Maharal asks how Moshe could administer an oath for the generations of the future (possuk 14 and Rashi,) they weren’t around to accept the oath?  In Netzach Yisroel (chapter 11,) the Maharal explains that the oath wasn’t on the individual, it was on the totality of Klal Yisroel.  If you are a card-carrying member of Klal Yisroel then you are automatically included in the oath.  It is because one is part of the Klal that s/he is included in the oath.  The Gur Aryeh on the possuk says a different answer but I don’t understand how he answers the question.  

  

The custom is to say the chapter of Tehillim (chapter 47) before sounding the shofar.  There are numerous explanations for why this chapter is recited.  Rav Leeb Chasman (chapter 4 in his treatise on Teshuva) suggests that we recite it for the entire chapter talks about the general, world acceptance of Hashem’s kingship.  Furthermore, the chapter was written by the sons of Korach whom had firsthand experience with the dangers of machlokes and lack of unity.  Before the high point of the day, the mitzvos hayom of Rosh Hashana, the sounding of the shofar (time of judgement according to Arizal) we remind ourselves that our judgement is as part of Klal Yisroel.  

The very act of blowing shofar itself reflects the same idea.  The Gemorah (Rosh Hashana 34a) says that Rav Avahu enacted to blow shevarim, teruah and shevarim-teruah because we are unsure what shevarim are.  If we don’t know what shevarim are what did everyone do before Rav Avahu?  The Rishonim cite Rav Hai Gaon that really all versions of the shevarim are good and different communities had different customs.  Rav Avahu wanted uniformity so he instituted that everyone should blow the same way.  Why in regard to shofar specifically was there a desire for uniformity?  Because we all stand together as one Klal Yisroel in judgement.  In order to reflect this unity Rav Avahu instituted that everyone’s shofar blowing should be the same.

The Gemorah in Rosh Hashana (18a) says that every individual must pass before Hashem one at a time to be judged.  The Gemorah also says that Hashem looks at everyone in one shot.  If everyone is seen in one shot, then why go one at a time before Hashem one at a time?  The Gemorah is emphasizing that the judgement of the individual is in respect to the Klal.  Did you improve the Klal through your avodah or impair?  (See Eyunim B’parsha and Shitos Be’halacha intro. to volume 4 by Rav Yehoshua Reizman.)