וְהָיָה כִּי תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו
And it will be, when they will encounter many evils and troubles, this song will bear witness against them
The Gemara in Chagiga says the following:
ר' יוחנן כי מטי להאי קרא (לא כא) והיה כי תמצאן אותו רעות רבות וצרות, בכי, אמר: עבד שרבו ממציא לו רעות רבות, תקנה יש לו.
When Rabbi Yochanan would read this pasuk, he would cry. He said, is it possible for a slave whose master puts him through terrible trouble to find a way to rectify his plight?
The Kli Yakar wonders: What is so terrible about the predicament described in this pasuk? Certainly we do not want to be on G-d's bad side, where He metes out punishment to us, but there are other pesukim which describe similar fates. Why did Rabbi Yochanan cry at this verse specifically?
He answers that the word אֹתוֹ in the pasuk is extra, as the verse transmits the same message without this word. He continues to explain:
ואומר אני לפרש דברי ר' יוחנן כלפי הערבות, שנעשו כל ישראל ערבים זה בעד זה עד שכל יחיד חטא רבים נשא
The extra word teaches us that this verse is talking about ערבות. When even one person sins, the entire congregation suffers. And Rabbi Yochanan was crying because וזה דבר שאין הציבור יכולין לעמוד בו - this is something that the community will be unable to endure.
This situation, described by the Kli Yakar, teaches us that the entire group could be held responsible for the deeds of an individual, and that responsibility could lead to deleterious consequences for everyone. This is a concept that has the potential to destroy a community.
The Kli Yakar continues and explains (from the word וצרות) that arvut has a positive side and is a powerful mechanism for effecting change. Combined with shalom pervading the nation, arvut has the potential to help people change their ways. As he explains:
לפי שבזמן שיש שלום וריעות בין ישראל אז אין הערבות מזיק להם כ"כ, ואדרבה מועיל, כי בזמן
שרואה את חבירו שהוא נוטה מדרך השכל, אז הוא מדריכו בדרך ילך להחזירו למוטב מיראת הערבות, כי אין התוכחה מצויה כי אם מן האוהב לנאהב . .
At the time when there is peace and friendship amongst the nation, then arvut does not cause damage, in fact the opposite is true - arvut helps the situation. Because when a person sees their friend doing something incorrect, since the onlooker feels responsible for the friend's behavior, they will guide the one acting incorrectly to follow the correct path. The person who is not acting the right way will be moved to change because they know that the one giving guidance is giving it out of love and caring - not to chastise or find fault.
Arvut + shalom = a strong, caring, and humble nation, acting according to G-d's commands. Let's use these qualities to strengthen ourselves and our communities.
Lots of wonderful things are happening at Maimonides School! 
