One difference between Jews and gentiles is that only we have a concept of tzibbur – a halachic community – while the goyim are just a conglomeration of inidividuals. This is expressed in a gemara in Nazir [61b]: יצא עובד כוכבים שאין לו טומאה … שאין לו קהל – The pasuk says that a goy is not susceptible to tumah because the pasuk indicates that one must be a member of a community and a goy by definition is not.
This idea is also borne out in the mishna in Rosh Hashana that states בארבעה פרקים העולם נידון …ובחג נידונין על המים – Four times a year the word is judged [נידון ] … and on Succos the world is judged [נדונין] about water. First the singular form is employed – נידון - and then the plural – נידונין.
What changed? On Succos we offer 70 korbanos corresponding to the 70 nations of the world. These nations are by definition disparate. Hence, the use of the word נדונין – judged in the plural form. [I don't understand - The other judgements are also for the goyim so why is the singular נידון employed. E.E.]
The gemara in Sanhedrin [39b] contrasts two variant pesukim. One pasuk says טוב ה' לכל – Hashem is good to all, while another pasuk says טוב ה' לקוויו – Hashem is good to those who hope to Him. Which one is it? The gemara answers with a משל. When watering one's field he waters it all without discriminating. However, when he plows, he only plows the more fertile part of the field. So too, when Hashem bestows bounty upon the world – he bestows it upon the good and bad alike. But when He has to intervene, He only intervenes to save those who hope for Him.
This is a clear allusion to the idea of השגחה כללית - more general Divine supervision that applies to all, while only those special believers in Divine salvation merit unique help from Above.
[Based on the Rogochover ztz"l]
This is alluded to by the Kuzari ותחול הברכה על הכל ויגיע לכל אחד מהיחידים חלקו ממנה כי הענין האלהי כמטר מרוה ארץ – Blessings fall on every individual, because the G-dly matter is like rain falling down to the earth.
This idea is also borne out in the mishna in Rosh Hashana that states בארבעה פרקים העולם נידון …ובחג נידונין על המים – Four times a year the word is judged [נידון ] … and on Succos the world is judged [נדונין] about water. First the singular form is employed – נידון - and then the plural – נידונין.
What changed? On Succos we offer 70 korbanos corresponding to the 70 nations of the world. These nations are by definition disparate. Hence, the use of the word נדונין – judged in the plural form. [I don't understand - The other judgements are also for the goyim so why is the singular נידון employed. E.E.]
The gemara in Sanhedrin [39b] contrasts two variant pesukim. One pasuk says טוב ה' לכל – Hashem is good to all, while another pasuk says טוב ה' לקוויו – Hashem is good to those who hope to Him. Which one is it? The gemara answers with a משל. When watering one's field he waters it all without discriminating. However, when he plows, he only plows the more fertile part of the field. So too, when Hashem bestows bounty upon the world – he bestows it upon the good and bad alike. But when He has to intervene, He only intervenes to save those who hope for Him.
This is a clear allusion to the idea of השגחה כללית - more general Divine supervision that applies to all, while only those special believers in Divine salvation merit unique help from Above.
[Based on the Rogochover ztz"l]
This is alluded to by the Kuzari ותחול הברכה על הכל ויגיע לכל אחד מהיחידים חלקו ממנה כי הענין האלהי כמטר מרוה ארץ – Blessings fall on every individual, because the G-dly matter is like rain falling down to the earth.
לזכות גילה שושנה בת נעכא גיטל לברכה והצלחה
ומשה יהודה בן פעשא דינה
