Doing What is Right

The Mishna in Avos Chapter 2 states "Consider the reward of doing a Mitzva versus what will be lost to you for doing that Mitzva. Rabbi Yisroel Salantar explains this to mean that the punishment for the least severe Aveira has to be worse than any suffering in this world. Also, the reward for the lightest Mizvah has to be greater than any pleasure in this world. This must be otherwise if you are asked to do an Aveira for any amount of money or to alleviate suffering and we know that it is not permitted.

This calculation must be made within the spiritual realm too. If one, for example, can become a very influential Rosh Yeshiva who will go on to teaching hundreds and thousands of students but to do this he must do a small Aveira (even D'rabanan) it is surely prohibited. This, even if according to the punishment/reward calculation it should be allowed or he should do it anyway.

A source where we see this concept is brought by the Torah T'mima on the Pasuk "Ve'ahavta es Hashem Bechal Levavcha". He brings the story discussed in Talmud Eruvin 21A. R' Akiva was in jail and didnt have enough water to wash his hands before eating. When R' Yehoshua brought him water and told him to drink rather than wash, R' Akiva respnded I would rather die my own death than go against my friends (The Chachamim). The question is what does "my own death" he should have said I would rather die! The Torah T'mima explains that R' Akiva ultimately died when the Romans combed his flesh with iron combs. When this was happening, R' Akiva smiled and said that he was waiting to die via Kidush Hashem and be mekayem "Bechal Nafshecha" his whole life. When the water was brought to R' Akiva and he realized that he might die of thirst and not be able to die "al kiddush hashem" the way he wanted to his whole life he was very disturbed but said anyway that as great as it is to die al kidush hashem he must die rather than be oiver on netilas yadayim. This is what he meant by "my own death" and not al kidush hashem. Even though dying al kidush hashem is much more rewarding in heaven.

This might be what the Mishna in Avos 1, 3. "Antiganus Ish Socho states- Dont be like servants that serve for reward and have the fear of God. He is saying that the way to live is to fear God and dont calculate how you will get the most reward.

Tefilah BeTzibur

The inyan of Tefilah BeTzibur is understood based on first understanding the inyan of Tzibur in general. The Meshech Chochma discusses Tzibur in Parshas Bshalach and says that interestingly for an individual transgressions such as murder, avoda zara, etc. have punishments of skila and karet but machlokes, lashon hara, gezel have at worst malkus. However when a Tzibur is concerned it is the opposite as in Yerushalmi Peah (A,A) where the difference between the Dovid Hamelech's generation where they were Tzadikim but died in war because they had machlokes as opposed to the generation of Achav. We also see that in the destruction of the second temple and the destruction of the Dor Hamabul that they were destroyed because of stealing. The Meshech Chachma explains based on the Sifra (Kedoshim 92 95) "Vehanefesh Venichresa veloh Tzibur Nechrasim" that God only punishes a Tzibur if they do aveiros that destroy the fabric of the Tzibur which leaves them vulnerable as individuals. However, for aveiros the Tzibur is Kayam and cannot be destroyed. This explains why they were forgiven for the sin of the egel hazahav which was a sin of avodah zara but not forgiven for the meraglim which was a sin of lashon harah and kafooy tov which was a moral sin (which destroys the fabric of the Tzibur).

The Meshech Chachma in the Haftora of Parshas D'varim discusses the Gemara in Krisus "Any fast that doesnt include sinners of Israel cannot be considered a fast for the K'tores had Chelbana, a bitter spice, which was an integral and essential part of the K'tores offering. The Meshech Chachma explains that every person has a redeeming attribute which is joined with the whole Tzibur to make the Tzibur better. God does not look at individual sins when he look at the Tzibur but rather at the sum of the attributes that make up the Tzibur so if that sinner has an attribute that can be added to the mix, it must be added. Not only that but if for example, one of the Tzibur is quick tempered but another one is not, the one that is not will overcome and help overlook the attribute of the bad guy. And so it goes for all bad midos. Therefore the bigger the Tzibur the better they are.

The Pasuk in Yechezkel (36, 27) V'es Ruchi Eten Bachem, the Maharal explains that the spirit of God is within the people as a whole, as the Gemara in Brachos (6A) "Kal Makom Sheyesh Asarah, Shechina Emahem". It is obvious from many more sources that God resides within the Tzibur. Our understanding of Avodas HaTfila is connecting to God. However, it is very hard for an individual with all his faults to connect to  God. The way to connect is to totally be Mevatel yourself and your existence and attach yourself to God.

The only way to achieve this "Bitul" on a consistent basis is to become part of a Tzibur. Becoming part of a Tzibur will automatically help be Mevatel a person's individuality as he attaches and connects himself to the congregation. This will then automatically connect him to God through the Tzibur which is always attached to God as long as they remain a Tzibur by not committing sins that destroy the fabric of the Tzibur. The way one attaches himself to the Tzibur is through praying and asking for needs of the Tzibur. This shows his participation. Hence the davining for Refa'einu, Barech Aleinu, etc.. all requests for help that the Tzibur needs.  What the person is requesting is not as important as the fact that he is attaching himself to them by praying for needs of the Tzibur and not his own personal needs. God sees that he cares about the Tzibur and thereby is connected automatically connects to God through the Tzibur

The Kuzari has a whole different approach to the concept of Tefillah Betzibur. He writes in Chelek Shlishi that a tefillah that is done betzibur for the tzibur (and that is why the amidah is always belashon rabim) together with others is much more effective, his analogy is to a wall built around a city whereby every citizen can build his own wall around his own house but that would be much more expensive and obviousely not as protective generally than if all pitched in and contributed to one wall around the city. His point is that even if you think that you can daven for yourself at home you have a public obligation to pitch in and daven with everybody else for everyone collectively, this will help the tzibur and yourfelf effectively and will be "cheaper" and more "scaleable".

giving credit where credit is NOT due

The Talmud in Sanhedrin 6B states that the Posuk in Tehilim "Botzeah Birech Nieytz Hashem" is referring to Yehuda who said to his brothers when they wanted to kill Yosef "Ma Betza Ki Naharog es Achinu". Anybody who blesses or praises Yehuda for saving Yosef is "Nieytz Hashem" is disparaging Hashem. Rashi explains somewhat that Yehuda should have returned Yosef to his father Yaakov rather than convince his brothers not to sell Yosef but rather to sell him where he would eventually end up in Egypt. This passage needs some further explanation as to why, just because, Yehuda didn't send Yosef back to his father, praising him is considered disparaging Hashem. Also, if what Yehuda did was such a terrible thing then why don't we just say that Yehuda was Nieyetz Hashem, why are those that praise him considered disparagers?

Maharsha explains that ultimately, the fact that Yehuda had Yosef sold, led to his becoming king of Egypt and eventually saving the world and helping Bnei Yisroel settle. The ultimate result was extremely praiseworthy. However, Yehuda could not take credit for it because it was Hashem that caused it all to come together and Yehuda's intent had nothing to do with the outcome. Therefore if one praises Yehuda for saving Yosef and helping him save the world he is detracting from Hashem's work. In this instance it is a zero sum game. Praise for Yehuda detracts from praise for God for the hashgacha of having Yosef end up in Mitzraim. That is the Nieytz Hashem. Giving Yehuda credit for something that God did is an affront to God.

A person can get credit for an outcome insofar as his intentions led to that outcome but anything further is detracting from Hashgacha. We find a similar concept is Parshas Vayera where Avimelech kidnapped Sarah from Avraham after Avraham told Avimelech that Sarah was his sister not his wife. That night God appeared to Avimelech and said that he should be put to death for kidnapping another man's wife. Avimelech's response to God was I haven't touched her yet, and  "Besum Levavi- with an innocent intent" and Benikayon Kapai- I have innocent hands" so please dont kill me. God responds that I also know that you have done this with innocent intent therefore I saved you from sinning to me and therefore have not let you touch her. Rashi explains that Gods responce is that I agree that your intent was innocent but the fact that you havent sinned and didnt have a chance to touch the woman was because of me so you cannot take credit for that.

We see the same idea that taking credit where credit is not due or giving others credit where credit is due to God is considered a sin and if in fact we dont sin due to Gods intervention or if wonderful things happen due to something we did without intention for the outcome we owe it to God otherwise we are taking credit away from God.