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".
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".
posted by funnyfundamentalist at 8:42 PM
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