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Davening with a Minyan: Difference between revisions
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* See Dirshu 90:32 who cites the Chavaselet Hasharon 2 and Orchot Rabbenu v. 1 p. 51 that even the Tzlach never meant that it is considered tefillah btzibur. </ref> | * See Dirshu 90:32 who cites the Chavaselet Hasharon 2 and Orchot Rabbenu v. 1 p. 51 that even the Tzlach never meant that it is considered tefillah btzibur. </ref> | ||
# Someone from Diaspora who is davening a weekday Shemona Esrei with an Israeli minyan on the second day of Yom Tov that is considered Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (9:6 cited by Dirshu 90:32) quoting Rav Shlomo Zalman Auerbach and Rav Elyashiv</ref> In the opposite case with an Israeli in the Diaspora davening a weekday Shemona Esrei with the congregation davening a Yom Tov Shemona Esrei is a dispute if that is Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (ch. 3 fnt. 43-5, cited by Dirshu 90:32)</ref> | # Someone from Diaspora who is davening a weekday Shemona Esrei with an Israeli minyan on the second day of Yom Tov that is considered Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (9:6 cited by Dirshu 90:32) quoting Rav Shlomo Zalman Auerbach and Rav Elyashiv</ref> In the opposite case with an Israeli in the Diaspora davening a weekday Shemona Esrei with the congregation davening a Yom Tov Shemona Esrei is a dispute if that is Tefillah Btzibur.<ref>Yom Tov Sheni Khilchato (ch. 3 fnt. 43-5, cited by Dirshu 90:32)</ref> | ||
# Some hold that even if the Tzibbur is in the middle of Shemona Esrei and one starts one's silent Shemona Esrei that is considered Tefillah Btzibbur.<ref>Igrot Moshe OC 3:4</ref> | |||
===Davening in an Adjacent Room=== | ===Davening in an Adjacent Room=== | ||
[[Image:Fenceminyan.jpg|250px|right]] | [[Image:Fenceminyan.jpg|250px|right]] | ||
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# It is permissible to miss a [[minyan]] in order to prevent a loss of money, however, it is forbidden if it is just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref> | # It is permissible to miss a [[minyan]] in order to prevent a loss of money, however, it is forbidden if it is just a loss of a potential profit. <Ref>Mishna Brurah 90:29 </ref> | ||
==Missing a Minyan for Vacation == | ==Missing a Minyan for Vacation == | ||
# A person should not travel from a place where there is a [[minyan]] to a place where there is no [[minyan]] unless there is a serious health need, [[parnasa]] (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for [[parnasa]], health, or mitzvah needs one may travel to a place where one will not be able to find a [[minyan]]. | # A person should not travel from a place where there is a [[minyan]] to a place where there is no [[minyan]] unless there is a serious health need, [[parnasa]] (financial support for oneself and family) need, or mitzvah need. <Ref> Halichot Shlomo (5:4 pg 61) writes that for [[parnasa]], health, or mitzvah needs one may travel to a place where one will not be able to find a [[minyan]]. Shevet Halevi 6:21:3 and Teshuvot Vhanhagot 2:63 agree that it is forbidden to vacation in a place without a minyan since one is actively giving up a mitzvah of dvarim shebekedusha and the importance of tefillah btzibbur.</ref> Some poskim write that there is theoretical grounds to be more lenient to vacation in a place without a minyan.<ref> | ||
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a [[minyan]] as long as the time for that [[tefillah]] did not arrive, similar to the Baal HaMoer who permits boarding a boat 3 days before [[Shabbat]] even if one might need to violate [[Shabbat]] for Pikuach Nefesh. (The reason for 3 days is that there is an extension of [[Shabbat]] into the last three days of the week, however, the obligation of [[tefillah]] only applies at the time of [[prayer]]). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a [[minyan]] because it would be out of one's control to get a [[minyan]] in one's destination is totally dissimilar to violating [[Shabbat]] for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a [[Sukkah]] for [[Sukkot]] and trying to claim that it is out of one's control to sit in the [[Sukkah]]. He continues that perhaps the exemption from traveling more than a [[mil]] to find a [[minyan]] is not because of it being out of one's control, but that the obligation of [[minyan]] was removed by chazal for someone at such a distance, similar to someone beyond a certain distance at the time of korban [[pesach]], then perhaps there would not be a prohibition to put oneself in such a situation. He leaves the question whether there is an obligation to find oneself in a place where there is a [[minyan]] (before the time of [[tefillah]]) unanswered, nonetheless, it is certain that the correct righteous practice would be not to put oneself in such a situation.] | * [http://www.yutorah.org/lectures/lecture.cfm/743095/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Minyan:_Cake_or_Icing Rabbi Aryeh Lebowitz] explained that this question would be dependent on another dispute whether [[davening]] in a [[minyan]] is an absolute obligation or an added feature to [[davening]]. | ||
* [https://www.yutorah.org/lectures/lecture.cfm/922734/rabbi-michoel-zylberman/the-shulchan-aruch-s-guide-to-planning-vacations/ Rabbi Zylberman] writes that according to Rav Moshe (Igrot Moshe 2:27) that going to minyan is an absolute obligation it is forbidden to vacation to a place without a minyan. However, according to the Emek Bracha (Birchot Kriyat Shema 1) that it isn't an absolute obligation perhaps it is permitted. | |||
* Theoretical discussion: [Rav Zalman Nechemyah Goldberg (Halichot Shlomo (page 72 and 358) at first writes that seemingly it would be permissible to put oneself in a situation where one will be without a [[minyan]] as long as the time for that [[tefillah]] did not arrive, similar to the Baal HaMoer who permits boarding a boat 3 days before [[Shabbat]] even if one might need to violate [[Shabbat]] for Pikuach Nefesh. (The reason for 3 days is that there is an extension of [[Shabbat]] into the last three days of the week, however, the obligation of [[tefillah]] only applies at the time of [[prayer]]). However, he strongly rejects this by saying that putting oneself in a situation of missing praying with a [[minyan]] because it would be out of one's control to get a [[minyan]] in one's destination is totally dissimilar to violating [[Shabbat]] for Pikuach Nefesh which is permitted. He says that going to such a place is like not building a [[Sukkah]] for [[Sukkot]] and trying to claim that it is out of one's control to sit in the [[Sukkah]]. He continues that perhaps the exemption from traveling more than a [[mil]] to find a [[minyan]] is not because of it being out of one's control, but that the obligation of [[minyan]] was removed by chazal for someone at such a distance, similar to someone beyond a certain distance at the time of korban [[pesach]], then perhaps there would not be a prohibition to put oneself in such a situation. He leaves the question whether there is an obligation to find oneself in a place where there is a [[minyan]] (before the time of [[tefillah]]) unanswered, nonetheless, it is certain that the correct righteous practice would be not to put oneself in such a situation.]</ref> | |||
# One should not go on a short trip if it means missing praying with a [[minyan]]. <Ref>Rav Nevinsal in BeYitzchak Yikra 90:18 </ref> | |||
==Missing Minyan in order to Host Guests== | ==Missing Minyan in order to Host Guests== | ||
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==Missing Minyan Because One Is Sick== | ==Missing Minyan Because One Is Sick== | ||
# One is only exempt in cases of extenuating circumstances such as someone not feeling well and even in such a case one should at least pray at the time of the Tzibbur. <Ref>Shulchan Aruch 90:9, Mishna Brurah 90:29 </ref> | # One is only exempt in cases of extenuating circumstances such as someone not feeling well and even in such a case one should at least pray at the time of the Tzibbur. <Ref>Shulchan Aruch 90:9, Mishna Brurah 90:29 </ref> | ||
==Missing Minyan to Daven with More Kavana== | |||
# If a person can daven Shemona Esrei with any level of kavana in shul with a minyan he should daven with a minyan rather than daven at home with more kavana.<ref>Igrot Moshe OC 3:7 writes that if you can have at least the basic kavana with a minyan then davening with a minyan which is an obligation trumps the possibility of having more kavana when davening privately. He explains that davening with a minyan guarantees that one's tefillah will be heard by Hashem and there's no such guarantee even for a tzadik when davening by himself. Also, it is possible that he might not daven with more kavana when at home. Mishna Brurah 51:20 writes that if it is so cold in shul that he won't be able to concentrate on Shemona Esrei at all he should daven at home with kavana. </ref> | |||
==Missing Minyan Because of Learning== | ==Missing Minyan Because of Learning== | ||
# Someone who’s learning is his “occupation”, meaning that one does not waste any time not learning except for the absolutely necessary activities, may daven without being part of a [[minyan]] from time to time, however, nowadays using this leniency is highly discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for [[mincha]]. </ref> Therefore, even if one is involved in learning one should make sure to daven with a [[minyan]] and there is an added seriousness for such a person to daven with a [[minyan]] so that others do not judge him incorrectly or mistakenly learn out of his actions that davening in a [[minyan]] is unimportant. <Ref>Shulchan Aruch 90:18, Mishna Brurah 90:29, 57 | # Someone who’s learning is his “occupation”, meaning that one does not waste any time not learning except for the absolutely necessary activities, may daven without being part of a [[minyan]] from time to time, however, nowadays using this leniency is highly discouraged. <Ref>Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 writes that this leniency is discouraged but there is what to rely on and quotes the son of the Chafetz Chaim who writes about his father when writing the Mishna Brurah would go ten hours at a time learning without eating or even stopping for [[mincha]]. </ref> Therefore, even if one is involved in learning one should make sure to daven with a [[minyan]] and there is an added seriousness for such a person to daven with a [[minyan]] so that others do not judge him incorrectly or mistakenly learn out of his actions that davening in a [[minyan]] is unimportant. <Ref>Shulchan Aruch 90:18, Mishna Brurah 90:29, 57. See Sh”t Igrot Moshe 2:27 regarding missing [[minyan]] for learning. </ref> | ||
# If | # If you can daven by yourself or go to a minyan that will cause you to miss learning with a chevruta, you can daven by yourself<Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]]. Halichot Shlomo 5:16 adds that even if one will only miss learning with a chevruta one should not go to the [[minyan]]; BeYitzchak Yikra (Rav Nevinsal) 90:18 writes that if a student in a yeshiva eats and sleeps by the yeshiva it is an imperative to daven in the yeshiva [[minyan]] and it is forbidden to daven in an even holier place such as by the Kotel because of Mitzvah HaBah BeAvierah! </ref> | ||
# If it is going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss [[minyan]] in order not to miss that opportunity of giving shiur. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]].</ref> | # If it is going to cause a loss of teaching Torah in public such as if one will miss giving a public shuir, one should miss [[minyan]] in order not to miss that opportunity of giving shiur. <Ref>Mishna Brurah 90:56 writes that one who is going to give a shuir to the public may not miss out on the opportunity in order to go to a [[minyan]].</ref> | ||
# If a congregation is up to Yishtabach and there's no minyan they should wait a little to get a minyan. However, they shouldn't wait too long because it leads to people talking idly and bitul Torah.<ref>Rama 53:3 writes that a congregation which doesn't have a minyan at yishtabach should wait until they get a minyan. See both Magen Avraham 53:4 and Mishna Brurah 53:9 who mention waiting a half hour. Igrot Moshe OC 3:4 says that a congregation at the end of pesukei dzimrah should wait a little bit for a minyan but should not to wait a long time for a minyan since it causes people to talk and be mevatel torah.</ref> | |||
==Missing Minyan to daven at a More Optimal Time== | ==Missing Minyan to daven at a More Optimal Time== | ||
