הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ:
Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place.
(ז) בָּרִאשׁוֹנָה, כָּל מִי שֶׁיּוֹדֵעַ לִקְרוֹת, קוֹרֵא. וְכָל מִי שֶׁאֵינוֹ יוֹדֵעַ לִקְרוֹת, מַקְרִין אוֹתוֹ. נִמְנְעוּ מִלְּהָבִיא, הִתְקִינוּ שֶׁיְּהוּ מַקְרִין אֶת מִי שֶׁיּוֹדֵעַ וְאֶת מִי שֶׁאֵינוֹ יוֹדֵעַ:
(7) Originally all who knew how to recite would recite while those who did not know how to recite, others would read it for them [and they would repeat the words]. But when they refrained from bringing, they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them].
תנו רבנן הרואה אוכלוסי ישראל אומר ברוך חכם הרזים שאין דעתם דומה זה לזה ואין פרצופיהן דומים זה לזה בן זומא ראה אוכלוסא על גב מעלה בהר הבית אמר ברוך חכם הרזים וברוך שברא כל אלו לשמשני הוא היה אומר כמה יגיעות יגע אדם הראשון עד שמצא פת לאכול חרש וזרע וקצר ועמר ודש וזרה וברר וטחן והרקיד ולש ואפה ואחר כך אכל ואני משכים ומוצא כל אלו מתוקנין לפני
Our Masters taught: One who sees hosts of Israelites recites: "Blessed is the One who discerns secrets," for the mind of each of them is not like the mind of any other, nor is the face of each them like the face of any other. Ben Zoma once saw such a multitude of Israel while standing on a stair on the Temple Mount. He recited: "Blessed is the One who discerns secrets and Blessed be the One Who created all these to serve me." For he used to say: "How much effort did Adam the first man exert before he found bread to eat? He plowed, sowed, reaped, stacked the sheaves, threshed the grain, winnowed the chaff, selected the good ears, ground them, sifted them into flour, kneaded the dough and baked it. And only thereafter he ate. And I, on the other hand, wake up and find all of these people prepared for me.
בזמן שהצבור שרוי בצער אל יאמר אדם אלך לביתי ואוכל ואשתה ושלום עליך נפשי ואם עושה כן עליו הכתוב אומר (ישעיהו כב, יג) והנה ששון ושמחה הרוג בקר ושחוט צאן אכול בשר ושתות יין אכול ושתו כי מחר נמות מה כתיב בתריה (ישעיהו כב, יד) ונגלה באזני ה' צבאות אם יכופר העון הזה לכם עד תמותון (ישעיהו נו, יב)... וכל המצער עצמו עם הצבור זוכה ורואה בנחמת צבור ושמא יאמר אדם מי מעיד בי (חבקוק ב, יא) ...רבי חידקא אומר נשמתו של אדם היא מעידה עליו
When the community is immersed in suffering, a person should not say: "I will go to my home and I will eat and drink, and enjoy myself." If he does so, then to him will apply the verse : “And behold joy and gladness, slaying oxen and killing sheep, eating meat and drinking wine; saying let us eat and drink, for tomorrow we shall die” (Isaiah 22:13) ... And what does it say after this? “And Adonai Tz'vaot has revealed to my ears: 'Surely this iniquity shall not be forgiven for you until you die'” (Isaiah 22:14) ... anyone who is identifies with the suffering of the community will deemed worthy of seeing the deliverance of the community. And if a person says, "I have acted in secret; who will testify against me on the Day of Judgment?" ...Rabbi Ḥidka says: "A person’s own soul will testify against him."
Rav Joseph Soloveitchik,
Redemption, Prayer and Talmud Torah,
Tradition 17:2
Judaism, in contradistinction to mystical quietism, which recommended toleration of pain, wants man to cry out aloud against any kind of pain, to react indignantly to all kinds of injustice and unfairness. For Judaism held that the individual who displays indifference to pain and suffering, who meekly reconciles himself to the ugly, disproportionate and unjust in life, is not capable of appreciating beauty and goodness. Whoever permits his legitimate needs to go unsatisfied will never be sympathetic to the crying needs of others. A human morality based on love and friendship, on sharing the travails of others cannot be practiced if the person's own need-awareness is dull and he does not know what suffering is.