Galus, exile, is comprised of two distinct, but interrelated elements. The primary element of Galus is the lack of a home for Am Yisroel. We dwell in a foreign land. The second element is the influence of distorted ideas and foreign cultures on our opinions, thoughts and beliefs. Not only a physical exile, but an intellectual one as well: both contribute to the pain and sorrow of the Galus. In today’s age of globalization, this second element has become more and more emphasized as the boundaries between different cultures have been significantly weakened. Exchange of ideas takes place easily and rapidly, presenting us with new challenges. We will speak here about one challenge, apropos to the upcoming day of mourning.
The Mishnah in Avos (5:5) lists ten miracles that were performed for our forefather in the Beis Hamikdash. The eighth miracle listed is “עומדים צפופים ומשתחוים רווחים”- They stood crowded and prostrated with space. The Bartenura (ibid.) explains the word “צפופים” to be based on the word “צף“ in the sense of ‘floating’ on the water. He writes that “from the sheer mass of participants, people were pushed against each other until they were lifted up and their feet were left dangling in the air.” This is not only a description of the crowding in the Mikdash, it illustrates in a deeper way the extraordinary joining together of Am Yisroel which took place there. The individual had no place of his own. The only place for him to stand was between others, together with them. The joining together of Klal Yisroel at the Beis Hamikdash was the peak creation of a unified צבור, and in such a state the individual cannot stand alone.
The miracle in the Mikdash was that when the nation would prostrate themselves, there was plenty of space. Meaning, the miracle was not only that they were able to prostrate, but rather that they were not even crowded in doing so. But why was this spaciousness necessary specifically for prostration? The Bartenura (ibid.) explains that at the moment of prostration, the people would say ודוי, confess their sins, and it was necessary for there to be a distance of four amos in between each person in order that one should not hear the confessions of another. This, however, brings us to a new question: why were they saying ודוי at all- this was not during Yom Kippur? The answer is that at this time when the nation was to link together, it was necessary to say ודוי on the parts of their lives that they were not able or willing to attach to the nation, the parts of themselves that still sought realization as an individual, rather than as part of a group.
In western society, individualism is an almost absolute value. A person’s desires and notions are given the upmost respect, regardless of objective validity or usefulness to society. His right to self-determination is sacred. At times, the world seems to have gone mad, but there is no protest. The “individual” is the idolatry of the generation.
Chazal teach us that when Klal Yisroel went into exile, the Shechina accompanied them, to protect them. This protection takes many forms. At times, Hashem will strengthen the gentile nations in certain way in order that we respond in defense, thereby strengthening ourselves spiritually in the process. The universality of individualism leaves no doubt that it is a movement that HaShem desires in the world. He wants us to see it’s limitations and flaws and to strengthen ourselves in tying together our individual talents and objectives with the destiny of Klal Yisroel.