Holiness or sanctity is predicated on the ability to be precise. Mitzvot require a certain level of exactitude if they are to be properly observed. There are many categories for holiness in the Jewish tradition. There is the sanctity of place, i.e. Israel. There is the sanctity of location, i.e. Jerusalem and the Temple. There is the sanctity of one’s body, kashrut, taharat hamishpacha, tzniut, etc., and there is the sanctity of time.
When God created the sun and the moon, He endowed man with the capacity to tell time. We sanctify time by observing Shabbat, Rosh Chodesh and Yom Tov. There are fixed times for observing certain mitzvot. We are instructed about times for offering and eating the various sacrifices, the kindling of the menorah, eating chametz on erev Pesach, going to mikvah, reciting the Shema, etc. Of course, there are specific times for davening Shacharit, Mincha and Maariv.
The rabbis in the Talmud and law codes as well as the ba’alei mussar instruct us in general how we are to spend our time. However, it is axiomatic that when davening takes place it should be with a minyan. I am concerned, however, about a general laxity in terms of punctuality when coming to davening.
In the pre-COVID days, I would daven at an early minyan and be on my way home by 10:30 a.m. The regular minyanim started at 8:45 or 9:00, yet I would see many individuals first walking to shul as I was going home! I cannot understand this phenomenon. This is not the first generation that has children, or wives who work all week, or who have demanding jobs. In addition, my children could not come to shul until they could walk since we had no eruv at that time.
Pre-COVID Shabbat minyanim generally drew more people than the weekday minyanim. I am sure the kiddush and schmoozing were part of the attraction. Weekday minyanim then and now don’t have that mazel. I confess that I don’t understand why punctuality is so cavalierly ignored. No one comes late to a show or to a movie (remember those?), to a business appointment, interview, date or doctor visit. Why is shul treated with such disrespect? Do people genuinely not understand that prayer, in the words of Rav Soloveitchik, is a rendezvous with God?
A person should make an effort to pray with a minyan. When ten Jews are engaged together in prayer, the Shechinah dwells among them, as it says (Psalms 82:1), “God is present in a Godly congregation.” Although the Shechinah dwells even with one Jew who prays or learns individually, nevertheless, different levels exist. The highest level is when ten Jews are engaged in a matter of sanctity (davar shebikedusha, Berachot 6a). Based on this, the Chachamim established that all matters of sanctity be recited in a minyan. These include: Chazarat HaShatz (the repetition of the Amidah), Birkat Kohanim (the priestly blessing), Barchu, Kaddish and the Torah reading (Megillah 23b).
The Chachamim state that a prayer recited together with a minyan (b’tzibbur) is accepted, as it is written (Psalms 55:19), “He redeems me unharmed from the battle against me, for those with me are many.” Even when a congregation prays without full kavana, God does not turn away from the prayers of the many (Berachot 8a). Although any prayer recited amongst ten Jews is more meaningful and accepted, the essence of communal prayer is ten Jews jointly praying the Shemoneh Esrei.
Hence, praying in a minyan provides two benefits: first, in a minyan one may recite and hear all the devarim shebikdusha; second, communal prayer is accepted on the merit of the congregation.
There are some who come to minyan but always come 5-10 minutes late. This is very frustrating when seven or eight people are frantically trying to round up a minyan. Since the Shechinah dwells in the midst of a minyan, every person should try to be one of the first ten people to arrive for prayer. If a person cannot be one of the first ten people to arrive for Shacharit, he should try to be one of the first for Minchah or Maariv (Shulchan Aruch, 90:14).
One might think that prayer recited individually is more intense and passionate and better expresses one’s particular character and needs. However, despite the importance of the individual experience, our main objective in this world is to sanctify God’s Name and to connect all the components of the world to their spiritual root. That is why we need to work from within and on behalf of the collective whole. This sense of unity and belonging is also expressed by praying in a minyan. And on time.
There is one more important factor to consider regarding coming to shul on time: chinuch. Educating our children. Parent modeling is the most potent and influential element in Jewish education. Children whose parents come to shul on time will do the same. They learn and pick up values from parental behavior. If children are trained to see the importance of punctuality when coming to shul, it will make an indelible impression to emulate. “Do as I do” is a powerful lesson.
Rabbi Dr. Wallace Greene appreciates those individuals who brave the cold day in and day out to make the various outdoor minyanim in Bergen County.
