Shared Responsibility: The Jewish Principle of Arevut

Some early authorities explain that although the commandments are imposed on each Jew individually, all of Israel are responsible for one another, a principle known as Arevut, and are considered like one body.

The Principle: Origin and Definition

The principle of Arevut is mentioned in the Aggadah. It implies that sometimes the entire people of Israel are punished for the sins of individuals. In Jewish law, this teaching serves as the basis for the obligation that every Jew must prevent other Jews from transgressing prohibitions and encourage them to observe the commandments of the Torah. This principle also explains why one person can help another fulfill their mitzvah, as it is believed that they are obligated in the mitzvot commanded to other Jews. Some also maintain that the obligation to save lives, rescuing a Jew from death or danger, derives from this mutual responsibility.

Source of the Principle

The source of this principle is found in the verse: "And if one man sins against another, the judges shall judge him" (Leviticus 26:37), which is interpreted to mean that "one man bears the sin of his brother," teaching that all of Israel are responsible for one another. Just as a guarantor pays off a loan for someone else, so too are the Jewish people responsible for each other. When one of them sins, they are all implicated because they had the responsibility to protest and did not. The Aggadah states: "And if a soul sins," (Leviticus 5:1) it does not say "souls" in the plural, but rather "soul" in singular form, indicating that all of Israel is considered one soul, as it is said: "Every person in Israel" (Deuteronomy 27:14; 29:9; Judges 20:11), they are all as one person, and if one sins, then all are responsible for one another.

It is further said that this responsibility extends to both obligations and merits: "You are all standing today... every person in Israel" (Deuteronomy 29:9) teaches that since you are all responsible for one another, even one righteous person among you means that you all stand in their merit. When one person sins, the entire generation is punished, and when it comes to good deeds, how much greater is the impact one person can have in bringing merit and blessing to all.

Some have written that the source of the principle "All of Israel are responsible for one another" comes from the verse: "You shall surely rebuke your neighbor, and not bear sin because of him" (Leviticus 19:17), which warns us not to bear the sin of our friends if we fail to correct them. Some cite the section: "You are all standing today before Hashem... every person in Israel" (Deuteronomy 29:9) where the many are punished for the sin of the individual, as mentioned in the verse: "Lest there be among youa man" and afterwards: "and you shall see the plagues of that land", in the plural form.

Shared Responsibility

Some early authorities explain that although the commandments are imposed on each Jew individually, all of Israel are responsible for one another and are considered like one body. When a fellow Jew is obligated to perform a mitzvah, it is viewed as though each person shares in that obligation. Likewise, when someone has the ability to protest a transgression and does not, it is regarded as though they themselves participated in the sin. This is not only due to the commandment of rebuke but reflects a deeper responsibility shared by the entire community.

For this reason, in prayer we speak in the plural, saying “we have sinned,” even when an individual penitent has not committed those particular sins. All of Israel are bound together in mutual responsibility. Similarly, we confess sins that carry severe punishments, even when we know we are not personally liable, because we include ourselves within the collective.

In the same way, merit is also shared. One who rebukes others and helps prevent wrongdoing is considered as though they themselves have fulfilled those commandments. Some authorities explain that the punishment incurred by those who remain silent is due to neglecting the mitzvah of rebuke.