There are a number of crucial halachic and/or social issues in the forefront of rabbinic and community discussion. While I make no attempt to identify the most impactful ones, I thought it would be interesting to examine some changes in socio-religious behaviors and religious practices that are signs of trends that share common roots. Identifying those roots and considering a basic strategy toward them can help the community and the individual react thoughtfully to practices that have arisen and will arise in the future. We will focus here on the types of practices that have become more common among people who strive for healthy (not extreme) religious excellence.
One trend is the use and pursuit of segulot. For example, over the last decades, the chatan, kalla, and sandek have become among those before whom one is expected to line up to receive berachot, as is done for great tzaddikim.[1] (Previously, participants at a wedding would bless the chatan and kalla, not primarily vice versa.) Tzedaka organizations encourage donations by promising that THE right holy people will daven for us THE best tefilla at THE best time and place. (One would have expected greater emphasis on the important aspects as the mitzva itself, the importance of the cause, the steps an organization hopefully takes to minimize wasted overhead, etc., with little focus on segula promises.)
Another trend – which is not new, but which has in some ways intensified recently – is many people’s focus on their individual religious practice. I am not discussing selfish people or those who are disconnected from the community. Indeed, many of the people to whom I refer are true ba’alei chesed and people who work on community projects; they simply strive to do the “best thing.” Here are a few examples of such practices that are new, picking up steam, or expanding to new communities: Breaking up a minyan so that two aveilim can be chazan simultaneously;[2] a chazan using his own nusach in a shul in spite of its having a set and different nusach; asking for maftir semi-regularly during the year of aveilut; davening at one’s own speed without skipping when coming late, and thereby causing there to be only a questionable quorum for Shemoneh Esrei and chazarat hashatz.
Without going into the details of such specific issues, I see overlap between the trends. “I believe my nusach is better (for me), so the tzibbur should accommodate me.” “I need to provide my parent with the most effective illuy neshama,[3] so the shul should sacrifice to accommodate aveilim in ways not traditionally prescribed.” “The Beit Yosef’s angel said that skipping is detrimental, so we no longer follow the Shulchan Aruch’s rules meant to enable a minyan to be a cohesive communal davening.”[4]
Our approach is that while proper balance is always important, the general rule is that the needs and preferences of the tzibbur come before those of the individual.[5] In matters where diverging from community norms can cause discord, even when that outcome is not obvious, the sugyot of the fourth perek of Pesachim[6] are strictly against an individual’s divergence.[7] This is often even at the cost of religious preferences for the individual.[8] Furthermore, we believe that the individual’s avodat HaShem should be focused on improving the community’s spiritual state.[9]
It is true that the ultimate level of community is that of Klal Yisrael as a whole. However, in one’s personal life, his local community represents his klal. While a community should be concerned about the feeling of fulfillment of individuals, it is more fundamental that the individual not allow the fine points of his personal quest, even for something as impactful as the apparent spiritual advantage of his departed parents,[10] if that compromises what is healthiest for the community. Similarly, some segulot are positive, but the emphasis on them seems to reflect a tendency on the part of individuals to focus on serving their own needs, rather than fulfilling ratzon HaShem.
Pursuing real Torah values, as set out by Halacha, should define our practices. The community should remember, of course, that every issue that arises should be handled in a manner that seeks to avoid machloket. However, according to Halacha, the obligation to avoid machloket makes greater demands on the individual than on the community at large.