Any congregational prayer that does not include the Jewish sinners is not considered prayer -give me a talmudic surce for this

The source for this principle is found in the Talmud, Tractate Keritot 6b, which derives the requirement to include sinners in communal prayer from the incense offering (ketoret). Just as the ketoret contained chelbenah (galbanum) — a foul-smelling spice — among its sweet-smelling ingredients, so too communal prayer must include Jewish sinners among the congregation.

Key Takeaways

• The source is Keritot 6b, derived from the ketoret (incense) offering.
• The chelbenah (galbanum), a foul-smelling spice, represents Jewish sinners included in the incense formula.
• Just as the ketoret was invalid without chelbenah, communal prayer that excludes sinners is considered lacking.
• This principle is the halachic basis for reciting Kol Nidre on Yom Kippur eve, which explicitly permits praying with transgressors.
• The principle reflects the deep Jewish value that Knesset Yisrael (the Jewish collective) is one unified body.

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The Talmudic Source: Keritot 6b

The Talmud in Keritot 6b states:

"Any fast that does not include the sinners of Israel is not a fast — for behold, chelbenah (galbanum) has a foul smell, yet Scripture included it among the spices of the incense."

[Keritot 6b]

The reasoning is drawn from Exodus 30:34, where the Torah lists the eleven spices of the ketoret. Among them is chelbenah, universally identified by the Sages as having an unpleasant odor. The Talmud asks: why include it? The answer is that the Torah is teaching a lesson about communal worship — even the "unpleasant" members of the community must be included.

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The Kol Nidre Connection

This Talmudic principle became institutionalized in the Yom Kippur liturgy. Before Kol Nidre is recited, the chazzan (shaliach tzibbur, prayer leader) makes the formal declaration:

"Al da'at HaMakom v'al da'at hakahal, anu matirin l'hitpalel im ha'avaryanim" "By the authority of the Heavenly Court and by the authority of the earthly court, we hereby permit prayer with the transgressors."

[Shulchan Aruch, Orach Chaim 619:1]

Rashi and other Rishonim (early authorities) explain that this declaration is specifically rooted in the Keritot principle — it is not merely a social courtesy but a halachic requirement to formally include sinners before Yom Kippur prayer begins.

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Broader Torah Themes

This principle connects to the deep Jewish concept of Kol Yisrael areivim zeh bazeh — "All of Israel are guarantors for one another" [Shevuot 39a]. The Jewish people are not a collection of individuals but a single covenantal body. When one part is excluded, the whole is diminished.

Rav Avraham Yitzchak HaKohen Kook (20th century) expanded on this theme, teaching that ahavat Yisrael (love of Israel) must extend even to those who have strayed, because the divine spark within every Jew never disappears entirely.

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For practical halachic guidance on prayer customs, consult your local rabbi or posek.