I, Me, Mine; We, Us, Our

There is an everyday Jewish concept that took on a sharp focus during the Yamim Nora'im, and also manifests itself in an interesting way on Sukkot.

We are repeatedly referred to in the Torah in both singular and plural forms. Bnei Yisrael are... Yisrael is... Count for yourself... Count for yourselves... ATA, ATEM... L'CHA, LACHEM. Each of us is an individual. And each of us is part of the Jewish Community, Klal Yisrael. The individual is important, and should not,must not, get lost in the group.And the individual must be a vibrant, contributing part of the Klal.

A good model of this idea is the daily services with a minyan. Each Jew davens his own silent Amida, a one-on-one experience with G-d. We symbolically take three steps forward, as one would approach a king for a private audience. When we say our own Amida, it is as if there is no one else in the room. The individual shines.Then, the representative of the congregation, the Shali'ach Tzibur (the Chazan) repeats the Amida, aloud, and the rest of the congregation listens and answers AMEN. Individuals have joined together to become a whole that is GREATER than the sum of its parts. This whole can say K'DUSHA and KADDISH; each individual cannot. But as great as the Tzibur is, the identity of the individual is, and must be, preserved.

Slichot throughout the Elul to Yom Kippur period contains two very significant elements (among others) - VIDUI and the YUD-GIMMEL MIDOT. Vidui is a very personal, private experience. A miracle is recorded in Pirkei Avot, that during the time of the first Beit HaMikdash, people stood in the AZARA, packed shoulder to shoulder,but when it was time to prostrate oneself and say VIDUI, everyone had his own 4 cubits (implying that everyone had privacy to talk to G-d as individuals).

Then there is (are) the 13 Divine Attributes. A special communal rite that an individual cannot even say on his own. It is only for the Tzibur, the community. (There is a way that a person can say it without a minyan, but let's leave that out for now.) As private as the Vidui is, the 13 Midot are what focuses us on theentity and the greatness of the Community.

Let's move on to Sukkot. I remember hearing sermons on the first two days of Sukkot (remember when there used to be two days of Yom Tov?) that revolved around two very famous symbolisms of Arba'at HaMinim.

One was that the Etrog represents the heart (similar size and shape), the Lulav is the spine, Hadasim are the eyes, and Aravot are the lips. The message of the mitzva of taking the Arba'a Minim together is that we should live our lives as Jews with our whole being. We hear the Shofar with our ears (understand its messagewith our minds and hearts). We eat matza with our mouths (and digestive systems), take the Lulav & Etrog with our hands, go to shul and the Beit Midrash with our legs. But the whole picture involves all our parts. This analysis of the Lulav & Etrog relates to the individual.

The other image relates to the community. The Lulav comes from the date-palm, the fruit of which tastes good, but does not have a special fragrance. The Hadasim have a wonderful smell, but no taste. These represent two types of Jews - the one who excels in mitzvot between the Jew and G-d, but lacks in the area of interpersonalmitzvot and behavior. The other is generous in his relationships with others, kind to his fellows, respects others, etc. but perhaps doesn't daven or make brachot properly, is not fully Shabbat observant, is not strictly kosher, etc. One has a good taste but no fragrance, the other has a beautiful smell but tastes terrible.There are Jews who shine in both categories of mitzvot; they are represented by the Etrog with its delicious smell and taste (if prepared properly). And the Arava, with neither smell nor taste, represents the Jew who is neither exemplary in his religious behavior nor in his interpersonal relationships.

The Four Species are taken together, and only with a united community of Jews of all types, is the mitzva performed.

These two symbolisms of the Four Species, taken together, make the original point - each of us is (or should be) and I and a me, AND a we and an us.

Perhaps this is what Hillel meant when he said, If I am not for myself, who will be for me? Each of us needs our own identity as an individual. No one should take that away from us. Not a parent. Not a sibling. Not a spouse. But, adds Hillel, if I am only for myself, what am I? The individual adds much meaning to his lifewhen he functions as part of the Tzibur.

We need the silent Amida and we need the repetition of the SHATZ. We need Vidui and we need the YUD-GIMMEL MIDOT. We need both aspects of the Lulav & Etrog.

Maybe we can also include the two "reasons" for Sukka into this picture. Two opinions - actual Sukkot that protected each of us as individuals. The Heavenly Clouds of Glory which were the Divine Protection of Klal Yisrael.

This is a lesson that comes from everyday life, from the Yamim Nora'im, from Sukkot, and from all aspects of Jewish Life. We should learn it well.