Our Gemara on this daf discusses the improper intentions that can invalidate a sacrifice when thought during the essential services of the sacrifice, such as the slaughtering or sprinkling of the blood. The two basic categories of invalidating intentions are to eat the sacrifice beyond its allowed time, such as the meat from the shelamim sacrifice on day three, or out of its location, such as on non-consecrated grounds outside the walls of the Temple or Jerusalem, depending on the sacrifice.
It is ironic that the thought about the action invalidates the sacrifice, while the action itself of eating outside of the time or location, though forbidden, does not invalidate the sacrifice. (We will discuss that more on tomorrow’s blog post.) Since in our times, even though there are no sacrificial services, our prayers are in their place. Are they too subject to invalidation if time or intention?
Sefer Amudei Shesh (Amud Tefillah) states that prayers with improper location intentions are when your mind is thinking about the market or even just daydreaming, as your are “somewhere else.”
I wonder what is the equivalent of an improper thought that is “outside of time?” Perhaps it is to pray in a rushed manner, trying to get out fast, or wishing to get out fast, so that your head is in the wrong time? Or is it to not respect time, such as what’s called tircha detzibbura, causing the congregation to be needlessly bothered?
The two classic examples of tircha detzibbura in the Gemara are from Gemara Berachos (12b and 30b)
“The Sages sought to establish the blessings of Balaam that appear in the Torah portion of Balak, as part of the twice-daily recitation of Shema. And why did they not establish it there? Because extending Shema would place an encumbrance on the congregation, from which the Sages sought to refrain.”
“One who erred and did not mention the New Moon in the evening prayer, we do not require him to return to the beginning of the prayer and repeat it, because he can recite it in the morning prayer. One who erred and did not mention the New Moon in the morning prayer, we do not require him to return to the beginning of the prayer and repeat it, because he can recite it in the additional prayer. One who erred and did not mention the New Moon in the additional prayer, we do not require him to return to the beginning of the prayer and repeat it, because he can recite it in the afternoon prayer…They taught this baraisa specifically with regard to prayer in a communal framework. (See Rashi quoting Bahag.)
The halachic definition of what precisely constitutes tircha detzibbura requires study, as clearly a so-called “long Davening” ought to be a good thing. It seems philosophically weak to suggest a rabbi or chazzan is doing something improper if they pray slowly and meaningfully. People may dislike that it is a “slow” davening, but should that be a crime? If anything, the opposite is true. Why should the prayers be reduced to the lowest common denominator? The cases in the Gemara are specific to decisions made by the sages about choice in the liturgy but not the speed of the liturgy per se.
On the other hand, dragging the davening with non-prayer activities such as lengthy appeals and perhaps even lengthy speeches might be a problem.
Another consideration is if the overwhelming majority of the congregation is used to praying at a quicker pace and just one person, the chazzan, causes prayers to be far longer than the congregation’s standard? People would get fidgety and resentful, end up talking, not paying attention to the words or leave early. In fact, there is a Halacha that speaks of this, to a degree. Mishna Berura (124:13) allows a Rav who is in a lengthy Shenoneh Esre to appear to end his prayers by stepping back three paces, “if he is afraid they will scorn him.” The rabbi then resumes his prayers but the congregation thinks he finished so they proceed with the service. So here we see ome proof that one should refrain from causing the congregation extraordinary delay, even if due to slow prayers.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com