At the beginning of Parshas Bechukosai, in enumerating the special blessings that the Jewish people will receive, the Torah includes, as Rashi notes: "Even five of the weakest of you will pursue on hundred, and one hundred of you will pursue ten thousand (and not "five hundred ten pursue ten thousand" as expected proportionately), as there is no comparing a small number of Torah observers to a large one". A large number of Torah observers constitute a tzibur (community), and a tzibur has its own rights, privileges, and benefits.
The Gemara Berachos (7b) teaches that even if one can not daven together with the tzibur in shul, they should try to daven at the time that the tzibur is davening, for that is an especially propitious moment. The Gemara understands this to be true based upon the pasuk "va'ani t'filasi l'cha Hashem ais ratson" ("but as for me, my prayer is to you, Hashem, at a favorable time") (Tehilim 69:14). When is a favorable time? At the time the tzibur davens. Moreover, Rav Nassan taught that Hashem does not despise the tefila of the rabim (numerous).
The same is true regarding the study of Torah. The Gemara in Berachos (8a) teaches that one should always complete the Torah portion of the week, shnayim mikra veechad targum (reading the Hebrew text twice and the Targum once) with the congregation. What is the relevance of finishing with the congregation? Is not the main purpose to understand the weekly Torah portion? This teaching demonstrates that in addition to the actual learning, there is also the significant ingredient of communal involvement. In Judaism the whole is greater than the sum of its parts.
This is further substantiated by the Talmud Rosh Hashana (18a) commenting on the verse from Isaiah (55:6) "Dirshu hashem behimatzo..", "Seek Hashem when He can be found, call upon Hashem when He is near," when is He near? During the ten days before Rosh Hashana and Yom Kippur. This refers to an individual, however, a tzibbur can always repent and overturn an evil decree.
The city of Yerushalayim is described by King David as, " a city that is united together," (Psalms 122:3). The Sforno explains this to mean that when they needed to expand the city to accommodate the multitudes of pilgrims that converged upon it thrice yearly to celebrate the festivals, the newer sections blended perfectly with the original sections. In addition, Yerushalayim served as a unifying social force, uniting young and old, rich and poor, learned and ignorant. Throughout the year these groups were divided by social barriers, but on the festivals, Yerushalayim integrated and united them into chaverim, comrades, who embraced each other as parts of one indivisible nation. Moreover, the Talmud in Bava Kamma (82b) teaches that all of the Land of Israel was divided among the tribes, except for Jerusalem, which remained the property of the entire nation. Through their coming to Yerushalayim the people were privileged to not only "nor did any man say to his fellow 'the space space is insufficient for me to stay overnight in Jerusalem'" (Avos 5:7), but in addition they were afforded the special divine protection of "no man shall covet your land when you go up to appear before the Lord your God three times in the year" (Shmos 34:24).
Hashgacha Pratis (Divine involvement in the affairs of man) may be seen in both positive and negative circumstances. King David in Hallel (Tehillim 118:21) says, "odcha ki anisani va't'hi li l'yeshua" ("I thank you for you have answered me and become my salvation"). While Targum Radak and Sforno understand "anisani" as "answered me", others, including Midrash Socher Tov and Malbim, interpret "anisani" as referring to suffering, in which case Dovid is thanking Hashem for causing him to suffer, because the suffering purged him and made him worthy of being answered and saved. Hashem revealed Himself to Dovid through the suffering.
This idea is very powerfully portrayed in the following Talmudic passage. The Gemara Berachos (7b) is perplexed by the introduction of perek 3 of Tehillim - "Mizomor l'Dovid" ("a song of David"). The perek recounts the tragic episode in his life, when David had to flee from his son Avshalom, who wanted his life and his throne. The Talmud asks, would not "kinah l'Dovid" ("a lament of David") have been a more appropriate beginning? The Talmud answers that when King David had been told through Nasan the prophet that God "will raise evil against you from your own house" (Shmuel II, 12:11), David became dejected. He was only afraid that a servant or an illegitimate child of his household would lead a rebellion against him, and would certainly not show him any mercy. When he saw that his own son Avshalom, he was relieved knowing that his son would not act cruelly to him.
Reb Yonasan Eibshitz zt"l asks, how is Dovid consoled by the fact that his son wants to kill him? He answers very sharply, if Dovid would be challenged by a servant who desired his throne, this would be a common, ordinary happening. Uprisings of this sort happen throughout the world constantly. This trouble would not be so obvious that it was emanating from Hashem, and would not serve to purge him entirely. However, a son rebelling against his father is a most unusual occurrence, and once he saw that the pain he was experiencing was supernatural in nature, he realized it was coming from "Hashem Elokainu (God of Justice) Hashem (God of Mercy) echad (is one)". Thus he was able to respond to his difficulties Mizmor L'dovid.
Rav Elyashiv applied this interpretation of Reb Yonasan Eibshitz to today's difficult situation in Eretz Yisroel. People have gone to war against their enemies many times in history, but never have they employed suicide bombers. Never have children been recruited as suicide bombers. From the painful supernatural nature of these acts of terror, may we aspire to the immediate supernatural intervention of Hashem on behalf of His tsibur.
Finally, the inspiring words of the Bnei Yisaaschar are especially comforting today. Dovid in Tehillim (121:4) declares, "hineh, lo yanum v'lo yishan shomer Yisrael" ("behold, the guardian of Israel neither slumbers nor sleeps"). At first glance the poet is using his poetic license and repeating the same idea (i.e. sleep and slumber). However, upon further reflection, the Bnei Yisaaschar explains that there is a difference between slumber and sleep. The Talmud (Megillah 18b) defines "yanum" (slumber) as dozing - that if one calls his name, he responds. In contrast the one who is sleeping ("yishan") does not respond. Thus, when we were privileged to have prophets, they would call to Hashem, and He would respond, telling them what was the cause of the punishment and its remedy. Thus the Guardian of Israel does not slumber. However, sleep is that state wherein one calls upon the individual and he does not answer. Similarly, in a time of hester panim, when Hashem is more concealed, one could get the impression that He does not answer. Therefore Dovid promises that even at such a time, He does not sleep. Remember, we close with that with which we opened, Hashem does not reject the davening of the tzibur. Reach out to your fellow Jew, join the tzibur, thereby helping Klal Yisrael.