In our modern context, the question of whether non-observant Jews can be asked to join a minyan on Shabbos is complex. On one hand, the importance of upholding the sanctity of the Sabbath and the significance of Sabbath observance in Jewish tradition cannot be understated. The Sabbath is a unique and sacred covenant between God and the Jewish people, and observance of the Sabbath is a fundamental aspect of Jewish identity and commitment.
At the same time, the story of the Netziv and his perspective on settling in the Land of Israel reminds us of the importance of unity and collective action in fulfilling mitzvot. Just as our ancestors, both religious and non-religious, came together to rebuild the land and the Beit HaMikdash, we too are called upon to come together in unity to fulfill the mitzvot and strengthen our community.
The story of Kol Nidrei and the allowance for praying together with transgressors further emphasizes the importance of inclusion and forgiveness within the community. While the specific context of the Marranos in Spain may differ from our current situation, the underlying principle of allowing those who may have strayed to return and participate in communal prayer is a powerful reminder of the value of unity and acceptance within the community.
Ultimately, the decision of whether to ask non-observant Jews to join a minyan on Shabbos is a personal and communal one. It is important to consider the values of unity, inclusion, and forgiveness, as well as the significance of upholding the sanctity of the Sabbath. Each community must weigh these factors and make a decision that aligns with their beliefs and values while striving to create a welcoming and inclusive environment for all members.
“Any fast that does not include the transgressors is not a fast, for behold the unpleasant odor of the chelbona [galbanum, the one foul-smelling spice that was included with the pleasant fragrant spices in the Temple frankincense]. Yet the Torah (Exodus 30:7-8, 34-36) included it in the daily frankincense offering.”
Rabbi Elimelech of Lizhansk (the Noam Elimelech) seems to amend the Gemara’s text as he states: “Any prayer [service] that does not include sinners is not considered a prayer.” This would explain the need for the transgressors’ inclusion in the prayer service.
But in fact, as I searched the souls seated before me in my congregation on Yom Kippur, I could find no such people. Would this then invalidate our entire prayer service? Was our fasting on Yom Kippur for naught? I explained that perhaps these might be considered like the “Am she’b’sadot” – those who are working in the fields, outside the synagogue, and thus unable join in the tefillah – this based on the Gemara (Rosh Hashana 35a) where we find the following: “R’ Acha b. Avira said in the name of R’ Shimon Chasida: ‘Rabban Gamliel used to allow even the people in the fields to be discharged [of the prayer obligation by the chazzan in the synagogue].’” Similarly, those Jews who have little knowledge might be so considered and we have to include them to the extent that we discharge them from the obligation to participate in our prayer service.
The Maharsha (on Kerisot 6b) explains that the transgressors are included only so long as they do not separate themselves from the congregation. In addition, they are not to be included in the original ten required for the minimum quorum. Thus, if there are only nine congregants present, we are not to include the transgressors for the purpose of constituting a minyan. Yet today we do note, as we have mentioned in previous discussions, that we do include an individual who might be a Sabbath desecrator as long as, at the present moment when he is together with the congregation, he is not violating the Sabbath.
We must look upon an individual who is not observant as tinok she’nishba – one whose actions and inactions are due to his sorry circumstance. These are individuals who were raised by parents who lacked the minimum religious education and, for the most part, their lack of practice is no fault of their own. It is in answer to this national tragedy that numerous kiruv (outreach) yeshivot and organizations abound in both in the Diaspora and Eretz Yisrael.
Now, a number of years ago a Jew of great accomplishment, both in the secular world and as a ba’al teshuva, where he expended great influence in kiruv movement, approached my rosh yeshiva, HaGaon Rabbi Shmuel Berenbaum, zt”l, with the following dilemma: His own father was not observant and he wished for him to have his portion in Olam Haba (the World to Come). Was there any way he could assure this?
The Rosh Yeshiva offered him the following advice [and I am sure he had given such advice other times as well]: “Have him put on tefillin, as the Gemara (op cit Rosh Hashana 17a) cites the verse (Zechariah 13:9), ‘V’heiveiti et ha’shlish ba’eish’ – And I shall bring a third part through the fire [of Gehennah]. The Gemara asks, who are these who deserve such punishment? The Gemara answers: They are the Poshei Yisrael – the wrongdoers of Israel who sin with their bodies. Now, what is meant by Poshei Yisrael – those who sin with their bodies? To which the Gemara answers: They are those Karkafta d’lo meinach tefillin – those craniums that did not don tefillin.” According to the Rosh Yeshiva, if he puts on tefillin (even once in his lifetime), that will suffice to spare him that fate.
We see not only a solution to that individual’s query but also the importance of kiruv, sometimes in one’s own family. Should you include these people in a minyan, as you ask?
The answer is a very strong yes. Who knows if perhaps that is why you find yourself in that locale? Indeed, seek them out show that you really care and feel comfortable with them. Let us not look upon them as Mechal’lei Shabbat – rather as “not yet observant – but very soon to be observant.”
(To be continued)
Regenerate means to restore or renew something to a better or more vigorous state. It can refer to physical healing or growth, as well as the revitalization of something that has been damaged or deteriorated. In biology, regeneration refers to the ability of an organism to replace or repair lost or damaged body parts. In a broader sense, it can also refer to the process of restoring or reviving something that has been lost or destroyed.
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