אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ אֶת קָרְבַּנְכֶם.
A person that will offer you a sacrifice to Gd from the cattle from the cattle and from the flock you will offer your sacrifice.(Vayikra 1.2)
Once, when Rebbe Yisrael Baal Shem Tov Zya stood in his beit midrash praying the Shemona Esrei, he extended it very exceptionally. His students who prayed with him finished their prayer much earlier and waited for him for a very long time. After a long time waiting, they decided that their holy rabbi did not need his entire prayer said with a minyan (quorum of ten) in public, because the Rebbe possessed great powers in heaven to do everything on his own, without the need for the assistance of a minyan. With that, the students all turned and left the synagogue.
When they returned to the beit midrash after they had finished arranging their needs in their house, the Baal Shem Tov Zia told them that it was wrong of them to leave him alone in his prayer without a quorum, because by doing so they lost great influences that could have continued from heaven if they had stayed with him.
The Baal Shem Tov explained it to them in a parable: Once upon a time a beautiful and elegant chicken with all shades and colors came to a country where it had never been seen before. The chicken sat on a tall tree that none of the townspeople could climb up to catch on their own. When the king heard this, he ordered ten people to gather and stand on each other's shoulders, until the upper one could grab the chicken in his hand, and then they could have fun with it. As the people stood on top of each other, and almost reached the top to catch the chicken, the patience of the person on the bottom expired and he left, forgetting that without the participation of everyone they couldn't get the chicken. The human ladder broke up, and the uppermost person fell and was injured.
This is the nature of a Minyan. When ten different Jews are standing on different steps above each other, although they are on different levels, the united power of all of them together can continue to bring down good influences hidden in the highest worlds, none which was able to continue on its own.
From this story we also learn that even someone who seems to be unable to achieve anything in his prayer because he is on a lower level and does not pray properly, nevertheless, by praying in public he can achieve the best results.
And this is what the Rebbe, Yechezkel of Shinawa, said: "The worst prayer said in public is more beautiful than the most beautiful prayer said in isolation."
This element is explained in the Gemara Tractate Ta'anit (8), that when praying in public, prayers are accepted even if they do not have the proper pure intention of the heart, as we commanded that it is written (Psalms 78) "and they will seduce him with their mouth and tongue" , even without the heart. The verse continues "and He is merciful and will atone for evil" etc. It is also explained in the Gemara in Tractate Brachot (8), that the Blessed One is never disgusted with the prayers of a multitude.
It is also stated in the Holy Zohar (Parashat Vayicha) that the prayer of the individual does not rise immediately before Gd, but first it is examined with what intention it was said, and only if it deserves to be received then Gd receives it, but the prayer of a quorum is not checked and it is accepted immediately.
For this reason it has been written in the holy books, that in our weak generation, when most human beings do not direct their prayers properly as in previous generations, it is very necessary to be very careful not to pray in isolation. Tzadikim found a hint of this in what King David said (Psalms 18:19) "He has turned to the prayer of those who cried out, and He did not despise their prayer - write it to the last generation", that in the last generation before the coming of the Messiah remember that every prayer is accepted if said in public.
In this regard, the late Rebbe Ahavat Yisrael of Viznitz was once asked why he is very strict with all his might in public prayer even more than his righteous ancestors. The rebbe replied: When you have to bring a gift before a king, then a great rich man can bring a gift worthy of a king all by himself. Not so simple people who have to join in together to purchase a gift worthy enough to present to the king. My ancestors were very rich in their good deeds and meaningful prayers. They could sometimes bring their prayer to Hashem all alone, different than simple people who must join together in a quorum to offer their prayer to Hashem.
This concept is of great importance in our times, to help banish the bad decrees which precede Moshiach's arrival. As it says in the sefer Maor Vashemesh in Parshas Mishpatim, that praying with a minyan is a powerful tool. Even simple menfolk, who have no higher merit, have the power and ability to heal the sick, prevent the healthy from getting sick, bring on affluence and wealth, and banish bad decrees, just by participating in praying with a minyan. Thus, the passuk ועבדתם את ה' אלקיכם וברך את לחמך ואת מימיך והסירותי מחלה מקרבך" (שמות כג כה)" is interpreted as follows: "If your heart's work", which is praying (Ta'anit B.), is done in the plural (ועבדתם) - with a minyan, He will bless your bread and your waters (grant wealth and affluence) and will remove sickness from your midst.
Additionally, the pasuk "אדם כי יקריב מכם קרבן להשם" - "If a man will sacrifice to Daven with a Minyan" (a קרבן these days is תפילה as in the pasuk "ונשלמה פרים שפתינו". additionally, "מכם" is a plural, interpreted as Davening b'Tzibur). "מן הבהמה מן הבקר ומן הצאן" even if the prayers come from one who is ranked as low as a beast, cattle, and sheep without any proper thoughts or intentions, " תקריבו את קרבנכם " - those prayers will be elevated and uplifted directly to our Father in heaven, who will bestow upon us many bountiful blessings.
Comments
Post a Comment