Jewish Pluralism

(2) Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain,

(2) ויחן שם ישראל AND THERE ISRAEL ENCAMPED as one man and with one mind —

(1) הנסתרת לה' אלהינו THE SECRET THINGS BELONG UNTO THE LORD OUR GOD — ...There are dots on the words לנו ולבננו to suggest that even for the revealed sins (those committed openly), He did not punish the community until they had crossed the Jordan — from the moment when they took upon themselves the oath on Mount Gerizim and Mount Ebal and had thus become responsible for one another (Sanhedrin 43b; cf. Sotah 37b).

The Talmud (Shevuot 39a), in discussing the domino effect of sin, concludes with the Aramaic phrase, Kol yisrael arevim zeh bazeh, meaning all of Israel are responsible for each other. This phrase is the basis of the notion of communal responsibility in Jewish law. If one Jew sees another Jew at the verge of sinning, he has an obligation to step in and help. Even more so, it implies an obligation on all Jews to ensure that other Jews have their basic needs for food, clothing, and shelter taken care of. Simply by virtue of being a Jew one is responsible for the well-being of other Jews, and vice versa.

(1) It is a rabbinic positive precept to visit the sick, comfort the mourners, escort the dead, dower the bride, accompany the [departing] guests — — as well as to cheer the bride and the groom, and to assist them in whatever they need. Even though all these precepts are of rabbinic origin, they are implied in the biblical verse: "You shall love your neighbor as yourself" (Leviticus 19:18); that is, whatever you would have others do to you, do to your brothers in Torah and precepts.

Rabbi Abba said in the name of Shmuel: For three years, the House of Hillel and the House of Shammai argued. One said, 'The halakha is like us,' and the other said, 'The halakha is like us.' A heavenly voice spoke: ;These and these are the words of the living God, and the halakha is like the House of Hillel.' A question was raised: Since the heavenly voice declared: "Both these and those are the words of the Living God," why was the halacha established to follow the opinion of Hillel? It is because the students of Hillel were kind and gracious. They taught their own ideas as well as the ideas from the students of Shammai. Not only for this reason, but they went so far as to teach Shammai's opinions first.

Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish. Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.