Davening with a Minyan: Difference between revisions
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A person should make a great effort to daven in a [[minyan]] because of the tremendous holiness of [[Davening|davening]] in a [[minyan]] and because when one prays in a [[minyan]] one's Tefillot are accepted before Hashem. <ref>Shulchan Aruch 90:9 writes that a person should make a serious effort to daven with a [[minyan]] and one is only exempt to do so in extenuating circumstances. Mishna Brurah 90:28 emphasizes the importance of [[Davening|davening]] with a [[minyan]] and that the most important part of [[Davening|davening]] with a minayn is [[Shmoneh Esrei]]. Kitzur Shulchan Aruch 12:7 writes that Hashem does not reject the [[Tefillah]] of a congregation even if there are wicked people in the congregation. See Halichot Shlomo (chapter 5 note 52 pg 66) who records an incident in which for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a [[minyan]] because being social will make him feel better. </ref> Some hold that there is a rabbinic obligation to go to a minyan and joining is a Biblical mitzvah in the enhancement of one's Tefillah,<ref>Igrot Moshe OC 4:68 explains that it is forbidden to daven a Tefillah in a place where one knows that one won't be answered. Since davening with a minyan is a certain way to increase the ability of one's Tefillah to be answered (Brachot 8a) it is considered a Biblical enhancement of Tefillah to daven with a minyan. However, the actual obligation to go out of one's way to go daven in a minyan is only rabbinic (Pesachim 46a). [https://www.torahanytime.com/#/lectures?v=59069 Rav Yitzchak Yosef (Motzei Shabbat Shemini 5778 around min 15)] explained that going to a minyan is an obligation and Shulchan Aruch's language is only meant to exempt someone sick.</ref> while others hold it is a very important religious value that one should not forgo but not an absolute obligation.<ref>The Netsiv in Meromei Sadeh 6b s.v. kol writes that someone who always goes to a minyan it is considered a good practice that after doing it consistently it is an obligation upon to keep it like a vow. [https://www.yutorah.org/sidebar/lecture.cfm/884871/rabbi-hershel-schachter/berachos-9-6ab-tefillah-betzibbur-echad-hashem-s-tefillin-min-hamuttar-beficha-shaveh-kessef-makom-kavua-davening-direction/ Rav Hershel Schachter (Brachot Shiur 9 beginning)] explained that the Netsiv holds that there's no rabbinic obligation to daven in a minyan, however, being that one's Tefillah stands a better change of being answered in a minyan (Brachot 8a) it is very important value to daven in a minyan. </ref> | A person should make a great effort to daven in a [[minyan]] because of the tremendous holiness of [[Davening|davening]] in a [[minyan]] and because when one prays in a [[minyan]] one's Tefillot are accepted before Hashem.<ref>Shulchan Aruch 90:9 writes that a person should make a serious effort to daven with a [[minyan]] and one is only exempt to do so in extenuating circumstances. Mishna Brurah 90:28 emphasizes the importance of [[Davening|davening]] with a [[minyan]] and that the most important part of [[Davening|davening]] with a minayn is [[Shmoneh Esrei]]. Kitzur Shulchan Aruch 12:7 writes that Hashem does not reject the [[Tefillah]] of a congregation even if there are wicked people in the congregation. See Halichot Shlomo (chapter 5 note 52 pg 66) who records an incident in which for health reasons a certain person was only able to leave the house once a day and Rav Shlomo Zalman said he can use that one time to go to work instead of going to daven in a [[minyan]] because being social will make him feel better. </ref> Some hold that there is a rabbinic obligation to go to a minyan and joining is a Biblical mitzvah in the enhancement of one's Tefillah,<ref>Igrot Moshe OC 4:68 explains that it is forbidden to daven a Tefillah in a place where one knows that one won't be answered. Since davening with a minyan is a certain way to increase the ability of one's Tefillah to be answered (Brachot 8a) it is considered a Biblical enhancement of Tefillah to daven with a minyan. However, the actual obligation to go out of one's way to go daven in a minyan is only rabbinic (Pesachim 46a). [https://www.torahanytime.com/#/lectures?v=59069 Rav Yitzchak Yosef (Motzei Shabbat Shemini 5778 around min 15)] explained that going to a minyan is an obligation and Shulchan Aruch's language is only meant to exempt someone sick.</ref> while others hold it is a very important religious value that one should not forgo but not an absolute obligation.<ref>The Netsiv in Meromei Sadeh 6b s.v. kol writes that someone who always goes to a minyan it is considered a good practice that after doing it consistently it is an obligation upon to keep it like a vow. [https://www.yutorah.org/sidebar/lecture.cfm/884871/rabbi-hershel-schachter/berachos-9-6ab-tefillah-betzibbur-echad-hashem-s-tefillin-min-hamuttar-beficha-shaveh-kessef-makom-kavua-davening-direction/ Rav Hershel Schachter (Brachot Shiur 9 beginning)] explained that the Netsiv holds that there's no rabbinic obligation to daven in a minyan, however, being that one's Tefillah stands a better change of being answered in a minyan (Brachot 8a) it is very important value to daven in a minyan. </ref> | ||
==Being Enthusiastic to Go to Minyan== | ==Being Enthusiastic to Go to Minyan== | ||
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==What Parts of Davening Require there to Be a Minyan?== | ==What Parts of Davening Require there to Be a Minyan?== | ||
# A congregation may not say [[Kaddish]], [[Kedusha]], or [[Barchu]] with less than a [[minyan]], meaning a quorum of ten adult men.<ref>Shulchan Aruch 55:1</ref> | # A congregation may not say [[Kaddish]], [[Kedusha]], or [[Barchu]] with less than a [[minyan]], meaning a quorum of ten adult men.<ref>Shulchan Aruch 55:1</ref> | ||
## If there is a [[minyan]] of ten adult males, but four of them already davened, the congregation may still say [[Kaddish]], [[Barchu]], and [[Kedusha]]. <ref> Shulchan Aruch 69:1 Mishna Brurah 69:8, Yalkut Yosef (90:14, Sherit Yosef 2 pg 341) </ref> | ## If there is a [[minyan]] of ten adult males, but four of them already davened, the congregation may still say [[Kaddish]], [[Barchu]], and [[Kedusha]].<ref> Shulchan Aruch 69:1 Mishna Brurah 69:8, Yalkut Yosef (90:14, Sherit Yosef 2 pg 341) </ref> | ||
# According to the halacha, it is permissible to start [[Chazarat HaShatz]] even if 4 people in the [[minyan]] are still [[davening]] the silent [[Shmoneh Esrei]]. However, it is better to wait until there are ten who are able to answer before starting [[Chazarat HaShatz]].<ref>Halacha Brurah 55:18-9, Mishna Brurah 55:32</ref> | # According to the halacha, it is permissible to start [[Chazarat HaShatz]] even if 4 people in the [[minyan]] are still [[davening]] the silent [[Shmoneh Esrei]]. However, it is better to wait until there are ten who are able to answer before starting [[Chazarat HaShatz]].<ref>Halacha Brurah 55:18-9, Mishna Brurah 55:32</ref> | ||
==What is Considered Davening with a Minyan?== | ==What is Considered Davening with a Minyan?== | ||
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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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* Can women be counted for a minyan for megillah? Meiri Brachot 47b s.v. amar hameiri nashim writes that women count for a minyan for megillah since they are equally obligated in that mitzvah. However, the Tosfot Rabbenu Yehuda 45b s.v. vha and Tosfot Harosh write that women don’t even count for a minyan for megillah. | * Can women be counted for a minyan for megillah? Meiri Brachot 47b s.v. amar hameiri nashim writes that women count for a minyan for megillah since they are equally obligated in that mitzvah. However, the Tosfot Rabbenu Yehuda 45b s.v. vha and Tosfot Harosh write that women don’t even count for a minyan for megillah. | ||
</ref>. | </ref>. | ||
# A child can't be counted for a minyan. There is an opinion who allows counting a child for the tenth person if there | # Women don't count for a minyan and are exempt from davening in a minyan. See [[Mitzvah_to_Daven#Minyan]] page. | ||
* Orchot Chaim (Tefillah 73) records a story in which the Rabbenu Shimshon put a town in excommunication for disobeying his ruling and counted a child for a minyan. On | # A child can't be counted for a minyan. There is an opinion who allows counting a child for the tenth person if there are nine other adults. Ashkenazim can rely on that upon in an extenuating circumstance.<ref> Rabbi Yehoshua Ben Levi (Brachot 47b) said that a child can be counted for a minyan. The Rif doesn't quote this statement. The Ramban (Milchamot 35b) explains that the Rif held that it wasn't accepted since the gemara on 48a says we don't follow any of the earlier statements on the topic of minyan and zimmun. Ravyah (cited by Mordechai Brachot 172), Rambam Tefillah 8:4, and Rashba Brachot 48a s.v. veleyt agree. <br> | ||
* Tosfot s.v. veleyt writes that even according to Rabbenu Tam you can only count one child and not multiple children. However, the Baal Hameor suggests that you can even count up to four children as long as there | However, Tosfot 48a s.v. veleyt quotes Rabbenu Tam who held that Rabbi Yehoshua Ben Levi was never rejected. The Ri disagreed and adds that Rabbenu Tam himself never followed his opinion in practice. Rosh Brachot 7:20 and Mordechai Brachot 172 quote the dispute of Rabbenu Tam and Ri and add that Rav Hai Goan agreed with Rabbenu Tam. Baal Hameor Brachot 35b agrees with Rabbenu Tam. (Raavad on Rif implies he disagrees with the Raavad.) | ||
* Tosfot writes that there's no advantage | * Orchot Chaim (Tefillah 73) records a story in which the Rabbenu Shimshon put a town in excommunication for disobeying his ruling and counted a child for a minyan. On the opposite extreme, the Kolbo ch. 11 at the end writes that the minhag of all of Yisrael is to count a child for a minyan. Bet Yosef 55:4 writes that this is an exaggeration. | ||
* Shulchan Aruch 55:4 rules that one can't count a child for a minyan at all. Rama argues that there's what to rely upon in extenuating circumstances.</ref> Many poskim say not to rely on that opinion even in an extenuating circumstance.<ref>Mishna Brurah 55:24 writes that the Levush writes that the minhag is that we never rely on counting a child and also many poskim hold that one shouldn't count a child even in extenuating circumstances.</ref> | * Tosfot s.v. veleyt writes that even according to Rabbenu Tam you can only count one child and not multiple children. However, the Baal Hameor suggests that you can even count up to four children as long as there are six adults. Mordechai Brachot 172. Magen Avraham 55:5 writes that even in extenuating circumstances we only follow Rabbenu Tam and not the Baal Hameor. Mishna Brurah 55:24 agrees. | ||
* Tosfot writes that there's no advantage to having the child hold a sefer torah because a sefer torah isn't a person and doesn't add anything for a minyan. The Rama 55:4 writes that those who counted a child for a minyan didn't have them hold a sefer torah. Magen Avraham 55:4 writes that in his day the minhag was to count a child specifically holding a sefer torah. | |||
* Shulchan Aruch 55:4 rules that one can't count a child for a minyan at all. Rama argues that there's what to rely upon in extenuating circumstances.</ref> | |||
Many poskim say not to rely on that opinion even in an extenuating circumstance.<ref>Mishna Brurah 55:24 writes that the Levush writes that the minhag is that we never rely on counting a child and also many poskim hold that one shouldn't count a child even in extenuating circumstances. Shu"t Yabea Omer 4:9 agrees. Yalkut Yosef Dinei Chinuch Katan pg. 56 writes that if you see that the group of people you are with are going to count a child, you should leave before they can so that they don't try to say things that require a minyan when they really don't have one.</ref> | |||
# Though a deaf-mute is generally assumed to have the status of a Shoteh, there is much debate as to whether or not he is considered a Bar Da'at and can count for a [[minyan]] if he attended a special education school and learned how to communicate. As such, if there are only ten people, one may count him for a [[minyan]] but should only do a short Chazara, so as not to risk too many Berachot Levatala.<ref>Yechave Daat 2:6</ref> | # Though a deaf-mute is generally assumed to have the status of a Shoteh, there is much debate as to whether or not he is considered a Bar Da'at and can count for a [[minyan]] if he attended a special education school and learned how to communicate. As such, if there are only ten people, one may count him for a [[minyan]] but should only do a short Chazara, so as not to risk too many Berachot Levatala.<ref>Yechave Daat 2:6</ref> | ||
# Someone who isn't religious can be counted for a minyan.<ref>Igrot Moshe OC 1:23 writes that since we learn the idea of a minyan from the meraglim it is acceptable to include someone who violates Shabbat for a minyan in order to say kaddish and kedusha, however it wouldn't be considered tefillah btzibur.</ref> | # Someone who isn't religious can be counted for a minyan.<ref>Igrot Moshe OC 1:23 writes that since we learn the idea of a minyan from the meraglim it is acceptable to include someone who violates Shabbat for a minyan in order to say kaddish and kedusha, however it wouldn't be considered tefillah btzibur.</ref> | ||
===If Some of the Minyan Left Early=== | ===If Some of the Minyan Left Early=== | ||
# If there are only 10 men in the [[minyan]], none of them may leave in middle. However, if there are more than 10 men, those who are in excess of 10 may leave if they already heard [[Barchu]], [[Kedusha]], and all the Kaddishim. <Ref>The Yerushalmi Megillah 4:4 writes that it is forbidden for someone to leave a minyan and upon him the pasuk says that one who abandons Hashem will be destroyed (Yishayahu 1:28). This is quoted by the Rif Megillah 13b, Rosh Megillah 4:7, Rambam Tefillah 8:6, and Bet Yosef 55:2. Darkei Moshe 55:1 cites Mordechai Megillah 810 who says that if there's still a minyan left it is permitted to left the minyan. Rama 55:2 codifies this. Kitzur Shuchan Aruch 15:10 and Mishna Brurah 55:14 clarify that it is only permitted to leave if there's still a minyan left and one already heard every Barchu, Kedusha, and Kaddish until Aleinu.</ref> If one already heard the Barchu, Kedusha, and Kaddishim and by leaving there won't be a minyan he may not leave in the middle of Kaddish, Kedusha, or any activity that requires a minyan but he may do so between activities. For example, if he was part of the minyan for Kedusha he may not leave until after the Kaddish Shalem after Shemona Esrei since that is one unit. However, if he was part of a minyan for Barchu he may leave before Chazarat Hashatz.<ref>Mishna Brurah 55:12</ref> | # If there are only 10 men in the [[minyan]], none of them may leave in middle. However, if there are more than 10 men, those who are in excess of 10 may leave if they already heard [[Barchu]], [[Kedusha]], and all the Kaddishim. <Ref>The Yerushalmi Megillah 4:4 writes that it is forbidden for someone to leave a minyan and upon him the pasuk says that one who abandons Hashem will be destroyed (Yishayahu 1:28). This is quoted by the Rif Megillah 13b, Rosh Megillah 4:7, Rambam Tefillah 8:6, and Bet Yosef 55:2. Darkei Moshe 55:1 cites Mordechai Megillah 810 who says that if there's still a minyan left it is permitted to left the minyan. Rama 55:2 codifies this. Kitzur Shuchan Aruch 15:10 and Mishna Brurah 55:14 clarify that it is only permitted to leave if there's still a minyan left and one already heard every Barchu, Kedusha, and Kaddish until Aleinu.</ref> If one already heard the Barchu, Kedusha, and Kaddishim and by leaving there won't be a minyan he may not leave in the middle of Kaddish, Kedusha, or any activity that requires a minyan but he may do so between activities. For example, if he was part of the minyan for Kedusha he may not leave until after the Kaddish Shalem after Shemona Esrei since that is one unit. However, if he was part of a minyan for Barchu he may leave before Chazarat Hashatz.<ref>Mishna Brurah 55:12</ref> | ||
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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 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. See Sh”t Igrot Moshe 2:27 regarding missing [[minyan]] for learning. </ref> | # 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== | ||
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# If the only minyan available is one that is before shekiyah after plag mincha when one already said mincha after plag mincha one should daven by oneself rather than join such a minyan.<Ref>Shaar Hatziyun 235:16 writes that one shouldn't daven with a minyan before shekiya if on that same day one already davened mincha after plag hamincha.</ref> | # If the only minyan available is one that is before shekiyah after plag mincha when one already said mincha after plag mincha one should daven by oneself rather than join such a minyan.<Ref>Shaar Hatziyun 235:16 writes that one shouldn't daven with a minyan before shekiya if on that same day one already davened mincha after plag hamincha.</ref> | ||
==On an Airplane== | ==On an Airplane== | ||
# Many poskim rule that one should not make a minyan when flying on an airplane. <ref> Halichot Shlomo page 95, Igrot Moshe OC 4:20, [http://www.torahweb.org/torah/special/2010/rsch_airplanes.html Rabbi Hershel Schachter on torahweb.org] </ref> | # Many poskim rule that one should not make a minyan when flying on an airplane.<ref> Halichot Shlomo page 95, Igrot Moshe OC 4:20, [http://www.torahweb.org/torah/special/2010/rsch_airplanes.html Rabbi Hershel Schachter on torahweb.org] </ref> | ||
==Links== | ==Links== | ||
