The Zohar says this conversation took place on Rosh Hashanah and Elisha was offering to intervene on the woman’s behalf with the true King, who judges His entire world on that day. The woman, however, knew it is dangerous for an individual to be singled out for special mention on the Day of Judgment. The special attention might lead to punishment for the person’s sins. Consequently, she declined the navi’s offer on the grounds that she preferred to be judged “among her people” – as a part of Klal Yisrael, not as an individual.
Similarly, the Gemara (Avodah Zarah 4a) questions an apparent contradiction between two verses. One verse asks rhetorically, “Who can withstand His anger?” (Nachum 1:6), while another states, “God is angry every day” (Tehillim 7:12). The world continues to exist, despite the fact that Hashem becomes angry, so to speak, every day. How then can the first verse state that no one can withstand His anger? The Gemara answers that only an individual cannot survive the anger of Hashem but the nation as a whole is capable of withstanding His anger.
Day of Judgment – Individually and Collectively
Rav Simcha Zisel Ziv, known as the Alter of Kelm, cites the aforementioned Zohar to explain a puzzling dichotomy in the practices of Erev Rosh Hashanah cited in the Tur (Orach Chaim 581). On the one hand, it is customary to fast on Erev Rosh Hashanah to atone for one’s sins. On the other hand, the Tur relates that it is also customary to mark the observance of Rosh Hashanah as a festive occasion, preparing for the holiday by taking haircuts and laundering one’s clothes, as well as eating, drinking, and rejoicing on Rosh Hashanah itself.
The Tur explains that this treatment of Rosh Hashanah as a festive occasion represents our confidence that Hashem will perform miracles and rescue us from any evil decrees. But how is it possible for these two disparate attitudes to coexist? How can we display concern over our sins while expressing absolute trust in Hashem’s salvation?
The Alter of Kelm explains that these two attitudes are not contradictory. Rather, they represent the difference between the judgment of an individual and that of the nation as a whole. As a nation, Klal Yisrael can act with confidence, knowing Hashem will miraculously save it from many negative decrees. The tzibbur differs from the individual in that the tzibbur will always endure. This is not necessarily so for the individual. After all, Hashem employs the attribute of mercy when dealing with the Jewish people collectively. Yet on the individual level every person must tremble in fear at the approach of Rosh Hashanah and make every effort to atone for his sins.
Thus, the key to a favorable outcome in the judgment of Rosh Hashanah is to make oneself an inseparable part of the collective nation. A person who comes to Rosh Hashanah as a member of the Jewish people, not as an individual seeking to be judged on his own merits, can hope he will merit a favorable judgment along with his brethren.
Rav Shlomo Wolbe states that every member of Klal Yisrael is dependent on the entire nation just as a leaf depends on the tree from which it grows. As long as the leaf remains attached to its branch it derives sustenance from the tree, but when it is detached it withers and dies. Similarly, every Jew is nurtured by the connection he maintains with the entire nation. If he severs himself from that connection he will lose the source of his vitality.
In order to identify as part of the entirety of Klal Yisrael rather than merely as an individual, a person must bond with the Jewish people. We find that a person who shares in the collective tribulations of the community is protected from misfortune. Chazal teach (Taanis 11a) that a person who willingly goes hungry during a famine (in order to identify with those who are suffering) will be saved from unusual forms of death and anyone who afflicts himself in order to share in the tzibbur’s suffering will merit to share their relief.
