A long standing and age old rabbinic dictum proclaims that the glory of Heaven is enhanced when large numbers of people gather to share in mitzvot and the performance of acts of kindness, “B’rov am hadrat Melech”. This is why, following halachic protocol, one person recites Kiddush and everyone responds “amen”. Better one recitation for a large assemblage than many micro groups doing their own. This applies at home as well as at shul; it is always preferable for the host to recite one Kiddush for everyone at the table rather than for each guest to recite for himself or his family. Similarly, when presented with a choice of places to pray when all other factors are relatively equal, a larger congregation of worshippers is usually preferable to smaller one. (Attending a “shiva minyan” is probably the best example of an exception to this practice.)

I am reminded of the inherit beauty embedded in this teaching every time our congregation raises its collective voice in songful prayer. Especially when my back is to the pews, the sound of many voices mingling and rising Heavenward lifts my spirit. When I cannot see faces and I can only hear voices, the harmony of blended voices brings life to the verse from the book of Tehillim (Psalms 33:3), “shiru Loh shir chodosh - sing before [God] a new song”; and that from the writings of the prophet Isaiah (23:16), “Haytivi nagen, harbi shir, l’maan tizacheri - play well, sing much, so that you may be [fondly] remembered”. Like a braided candle spreads more light than a single wick, so too can the worship experience of everyone be enhanced when it is shared by a more complete and full sanctuary.

We all know feeling of exhilaration when experiencing a memorable occasion with a large throng of people - a stadium filled with a cheering crowd of fans, a full auditorium standing and clapping after a beautiful performance of theater, or sidewalks packed with people watching a parade. The larger the crowd the more thrilling and satisfying the experience.

The principle holds true even when sound and fun are not in the balance, even when the agenda is serious and consequential. The vitality of the democracy that we enjoy as American citizens demands civic involvement and certain minimal commitments to activism. Last month, the parade of world leaders to New York City for their turns at addressing the General Assembly of the United Nations included the venomous and hateful rhetoric of men who are unabashed anti-Semites and anti-Zionists. We should not rely upon or depend on selected spokespeople or high profile community celebrities to speak for us. A cacophony of caring voices delivers a louder message than a single voice, even if the later is less articulate. Everyone who cares should be welcomed and encouraged to share in a thoughtful and vigilant response and defense of sacred values. Spiritual activism can be led by a few but it fails without the support of the many.

It is not coincidental that the primary, if not only, Jewish holidays of the winter are Chanukah and Purim. Both are post-Biblical and both commemorate victories over threats to our integrity and existence. The responses are another commonality. On Chanukah, we begin with one candle and grow the number on each successive night. Independent of remembering the miracle of the oil, there is the symbolism that two candles cast more light than one and eight candles cast more light than seven. As a people encouraged to be “a light unto the nations”, each of us can be ethical and moral candles. The more candles in the world, the less darkness, the less intolerance and the less ignorance in the world.

In the days leading up to the miracles of Purim, Mordechai encouraged Esther to present herself before her king and husband as a proud Jewess. Mordechai suggested in the strongest of terms that the destiny of her people rested in her courage. Esther’s response to Mordechai was profound and timeless (Megillat Esther 4:16), “Go and assemble all the Jews that are to be found in Shushan”. Esther understood that her plea alone would be far less effective without the thousands of Jews who ultimately responded to the call and gathered in central Shushan. Haman failed and fell in no small measure due to the willingness of masses of people to rally and act in common cause for a common good. Esther acting alone might have succeeded, but the support she received from co-religionists and sympathizers increased her chances and improved the odds.

“B’rov am”. There is no substitute for numbers. In a binary numerical system there are but two numbers, zero and one. A non-mathematical way of looking at these two numbers can suggest that in any given position of digits there is either nothing (zero) or something (one). When presented with decisions about activism and participation, we can each look at our personal options in a similar way. There is either nothing or something. Our spaces cannot be filled by others. Our obligations cannot be fulfilled by the devotion of others. One absence from a crowd makes a difference, one additional presence in a crowd also makes a difference.