Given what we have said in part #1, we see why the reflective re-evaluation process of teshuva is the appropriate framework for responding to צרה. We have also seen how teshuva precludes the primal scream variety of "crying out". Such immature behavior is damaging to self reflection and must never be indulged in, if at all possible. What is not yet clear is why זעקה specifically is the proper teshuva response to צָרָה. Why not just reflect upon our circumstance, identify its root cause and correct it? What exactly is the need or מחייב for this זעקה? The Mitzva path of teshuva does not seem to include זעקה as a primary instrument, Viduy is the primary instrument.
הִלְכּוֹת תְּשׁוּבָה פֵּרֶק א
Problem 1: Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה? What happened toוּוִדּוּי ?
Problem 2: What is the significance of adding the teshuva instrument of blowing trumpets to this seemingly arbitrary זעקה?
Problem 3: What happened to taanit? Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה rather than taanit? Why call the section Hilchot taanit, if it is really a process of Teshuva?
2 comments:
Why doesnt the Rambam put le'hariyah in the Koteret - yet states that is a key element in halacha alef?
In fact in the sefer hamitzvot [aseh 59] - "We are commanded to sound the trumpets in the Temple when offering sacrifices that are offered only at appointed times.... [Also,] we are commanded to sound the trumpets at a time of distress and difficulty when we pray to Him."
he makes the tafel ikkur and ikkur tafel!
R. Rosenthal
great point. I will deal with it in sections 3-4,5
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