In contrast, as part of a Tzibbur, we become part of a greater collective. As part of a Tzibbur we are responsible to others and to the common goal or pursuit. We need to work together and consider others. As part of a Tzibbur, we cannot do whatever we please.
A Tzibbur can be created in two distinct ways. One perspective is that a Tzibbur is a new entity that supersedes the individual. On becoming part of the Tzibbur, the constituents no longer exist as independent individuals, but merely as part of the greater whole. In other words, to be part of the Tzibbur, an individual must defer or surrender their individuality.
Another perspective is that the Tzibbur is not a new homogenous entity that negates the individual or requires one to surrender their individuality. Rather, it is a unity of its constituent members as individuals, who remain unique and distinct from one another, yet still dedicated to one another and to the common cause, finding ways to contribute in their unique way.
As we became a nation, Hashem was showing us that our unity must be like the Korban Pesach; a Korban Tzibbur that still possesses elements of a Korban Yachid. The collective of the Jewish people is a unity that embraces, rather than negates the individual. Every individual is part of the greater nation, yet we each have infinite individual worth and uniqueness.
To be part of some groups, you need to surrender yourself; You must think like the group, dress like the group and generally conform with the group. Otherwise you cannot be part of ‘us’. Thinking differently is seen as a threat and expressing individuality in any way is frowned upon.
The Torah’s perspective of unity is that we recognise the strengths and talents that Hashem has given to each of us. We can think differently and contribute differently and we should still strive for personal achievements. Yet we are all one and part of the same Kahal with the same goals. Our group does not shun difference, we embrace and respect differences, and we are a more successful nation as a result.
The key to our future Redemption is unity and love between Jews. This unity is at the very heart and soul of what it means to be a Tzibbur. It is easy to love and connect with others when they think, act and behave as we do. Without differences, there is less friction and we do not feel threatened. The key to Redemption is to have Ahavas Yisroel for every Jew as they are an individual; to unconditionally love and respect them whether they think, live, or behave like us or not.
What does it mean to be part of a community? What does this mean for my own sense of independence and individuality?
On Rosh Chodesh Nissan, Moshe instructed the Jewish people about the Korban Pesach that they would have to slaughter two weeks later on the eve of the Exodus. Our sages teach that the Korban Pesach would serve as the merit through which the Jewish people would be redeemed. Indeed, the Yomtov of Pesach which celebrates Yetzias Mitzrayim is names after this Korban.
The Korbanos that were brought in the Beis Hamikdash, are divided into two categories; communal offerings - Korban Tzibbur, and personal offerings – Korban Yachid. Examples of a Korban Tzibbur include the daily Tamid sacrifices and the Shabbos and Yomtov Musaf sacrifices. The category of Korban Yachid includes sacrifices such as a Chatas, Asham (sin offerings), Todah (thanksgiving offering) and a Neder or Nedava (voluntary offerings).
The Korban Pesach is an anomaly. It was somewhat of a hybrid, having elements of both a Korban Tzibbur and a Korban Yachid. In his commentary on the Mishna, the Rambam describes the Korban Pesach as a Korban Yachid that is like a Korban Tzibbur.
On one hand, the Korban Pesach was brought by small individual groups, technically it could even be brought by a single individual. It was purchased with private funds and was eaten outside of the Beis Hamikdash in these groups. These features make it like a Korban Yachid.
Yet, the Korban Pesach had to be offered by all Jews on the same day, and besides the year of the Exodus, in the same place. Further the all of the Korban Pesachs of the Jewish people had to be offered in three collective groups. In this regard, the Korban Pesach resembles a Korban Tzibbur.
Yetzias Mitzrayim was the birth of the Jewish people, when we went from being a group of related individuals, to becoming a nation. As the central motif of the Exodus, the unique nature of the Korban Pesach reflects the nature of the Tzibbur that we became.
In the absence of a Tzibbur, each individual exists in isolation and lives for themselves. They think only of their own needs, pursue only their own desires and have no responsibility towards anyone else. The Yachid does not play a part of a collective pursuit and is free to express themselves and their personality in any way that they choose, without regard of anyone else and their opinions.
