Praying Outside

Taanit (2:1) | Yisrael Bankier | a year ago

The beginnings of masechet Taanit discusses the public fast days that were observed in a year when rain has not fallen. The first perek describes how the fasts and other prohibited practices increased in scope as time went on. The beginning of the second perek describes what happened in those most intense fast days. The first detail mentioned is that they would take the "teiva" -- the aron with the sefer Torah -- outside to the rechova, the public space, where they would gather to pray.

The Bartenura explains that they would take the aron outside to demonstrate how this private vessel was disgraced by their sins. The Tifferet Yisrael provides two explanations. The first is that they lament, that their actions brought about the draught, which thereby resulted in a reduction in Torah study. Alternatively, the more straightforward explanation is that their very sinful actions was a disgrace for the Torah, given the disregard for its mitvot.

The Meiri explains that that act was meant to shock people. They were meant to reflect on how something so precious and private became was degraded. Rashi (Taanit 16a) however understand that the act was itself, taking the aron outside, was a form of vidui (confession), rather than a further act of degradation.

Interestingly, the Mishnah Berurah (579:2) appears to understand that the aim of taking the aron outside was so that they would doven there. He brings the two explanations of why they would pray outside (which we will see below) to explain why the aron was taken outside. This is unlike as we explained above that the act of taking the aron out had its own significance. Indeed, that is how the Maharsha explains the flow of the Gemara. The Gemara first asks why they prayed outside, then only after asks why the aron was taken outside. The Maharasha explains that praying outside alone is not enough of a reason to bring the aron outside, considering that they could pray there without it.

The Maharsha however adds that an alternative answer could have been offered. The Gemara explains that the reason why ash was place on the aron was in line with the pasuk, "... I am with him in distress" -- that Hashem is with us in difficult times. That too could have been the reason offered for why the aron is taken outside. Based on this observation, we can explain that that the Gemara instead understood that the act was not done as another emotive device (like the Meiri). Instead, it was critical to the teshuva process, as an act of vidui (like Rashi).

The Bartenura also explains that they gather outside in the rechova, because since they were not answered when praying in private, they will degrade themselves by praying in public. This is the first answer provided by R' Chiya bar Abba in the Gemara. Reish Lakish however explains that the act of galut, being "exiled" from the shul, should act as an atonement for their actions. The Gemara explains that the practical difference between these two explanations is whether simply moving from one shul to a different shul would suffice. It would be an act of galut, but not public.

The Ben Yehoyada however asks, where is the disgrace in people gathering to pray to Hashem, even if it is outside? He explains that when Bnei Yisrael pray and are not answered, it is degrading in the face of the nations. They would question the pasuk, "for what nation is there so great, that has Hashem so near to them, as Hashem our G-d, whenever we call to him?" (Devarim 4:7) It was degrading when the prayers were unanswered in private. Now it will be even more so when we do so in public.

This understanding would be in line with the Meiri who adds that by going outside, "perhaps our hearts will be humbled, and our teshuva will be complete". Similarly, the R' Chananel explains that going outside was intended to "break their hearts".

However, turning to Rashi's explanation of Reish Lakish's that going outside was an act of galut, that act of galut itself was intended to atone. It is part of the process of teshuva itself. Consequently, we find these two understanding, whether it is a motivator or an act of teshuva, in this details as well.

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