The Nation as a Body

Today you are all standing before God your Lord – your leaders, your tribal chiefs, your elders, your law enforcers, every Israelite man your children, your women, and the proselytes in your camp – even your woodcutters and water drawers.                                                                  Deuteronomy 29:9-10 The more distinguished ones were mentioned first, and after this: “every Israelite man.”                                                 Rashi

            Alshikh apparently differs with Rashi and presents an alternate explanation, writing “Who can know who is considered by God to be great.”  Alshikh posits that it is possible that one who is seen by human eyes as being important is not necessarily seen as such by God. In any event, Alshikh asserts that the central point is that all classes within the People of Israel are equal, simply by virtue of being part of the nation, and this is the meaning of “every Israelite man.” Indeed, Yalkut Shimoni [940] comments “though I have appointed leaders, tribal chiefs and law enforcers, each of you is equal before Me, as the verse states: ‘every Israelite man.’”

            Alshikh expounds on the meaning of “every Israelite man” and writes that all of Israel is a single people, since all their souls spring from a common source, and thus, only the combination of all factions of the nation can be called “the men of Israel.” Alshikh compares the nation to a body, which is composed of different limbs, which collectively define the person. Though not all limbs are of equal importance, each is an integral part of the body. Similarly, with “every Israelite man” though there are individual differences, al are considered as a single person, and collectively they have sanctity.

            As a practical result of Israel being considered a single person, there is a reciprocal responsibility among the individual Israelites.

            The innovation of the Covenant of the Plains of Moab is that each individual is considered as the entire nation, as verse 12 states; “that He may establish you (singular) this day as His nation.” And beyond this God Himself attributes His divinity to the individual Israelite, as the verse continues “that He will be your (singular) God.”

            Alshikh adds a comment relevant to Rosh haShana (since Parashat Nitzavim is always read on the Shabbat which precedes Rosh haShana): “thus our Sages were insistent that the High Holiday prayers must be prayed with love of peace between man and his fellow in order that the prayers be accepted.