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 .C. 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 .C. 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). See Igrot Moshe OC 1:31, 2:27, and 3:7. [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. [http://web.colby.edu/coronaguidance/files/2020/04/Weiss-Minhat-Asher-Coronavirus-Lessons-and-Responsa.pdf Minchat Asher 2:23] writes that davening in a minyan isn't an absolute obligation but one should endeavor with all of one's ability to daven with a minyan.</ref> | ||
==Being Enthusiastic to Go to Minyan== | ==Being Enthusiastic to Go to Minyan== | ||
# It is praiseworthy for one to run to shul<ref> | # It is praiseworthy for one to run to shul<ref> Ben Ish Chai (Perashat Miketz, 2) </ref>, demonstrating one's eagerness to do mitzvot. | ||
==Where to Go to Minyan== | ==Where to Go to Minyan== | ||
# If one has the choice of going to a closer shul or a farther shul, one may choose the latter option, as one gets more reward for one's journey (<i>Sechar Pesiot</i>, but one must understand that it comes at the opportunity cost of Talmud Torah and could possibly entail Shmiras Eynayim issues.<ref>Yechave Daat 2:9, note the Torah Lishmah quotes that one only gets extra Sechar Pesiot for walking, not driving.</ref> | # If one has the choice of going to a closer shul or a farther shul, one may choose the latter option, as one gets more reward for one's journey (<i>Sechar Pesiot</i>, but one must understand that it comes at the opportunity cost of Talmud Torah and could possibly entail Shmiras Eynayim issues.<ref>Yechave Daat 2:9, note the Torah Lishmah quotes that one only gets extra Sechar Pesiot for walking, not driving.</ref> | ||
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# 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> | ||
===Starting after the Congregation Started=== | ===Starting after the Congregation Started=== | ||
# 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> | # 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. Yalkut Yosef 90:9:17 quotes the dispute between Igrot Moshe and Pri Megadim 109:2.</ref> | ||
#If the congregation is still reciting the first bracha when one starts that it is considered tefillah btzibbur.<ref>Betzel Chachma 4:3</ref> | |||
#If the congregation already started and is in the middle of the shemona esrei if someone starts at that point some hold that it isn't considered tefillah btzibbur.<Ref>Pri Megadim E"A 109:2. Some ask why should a person who arrives late and the congregation already started shemona esrei shouldn't start his shemona esrei right then if he won't be able to finish before the congregation reaches kedusha or modim (Brachot 21). Isn't tefillah btzibbur greater than kedusha or modim? Pri Megadim E"A 109:2 answers that since the congregation already began he lost the oppurtunity for tefillah btzibbur either way. Pri Tevuah 68 (cited by Yabia Omer 2:7:4) holds that starting even during the chazarat hashatz immediately after modim is considered tefillah btzibbur and therefore waiting doesn't jepordize tefillah btzibbur. Amudei Esh 3:7 cited by Yabia Omer on the other hand holds like the Pri Megadim.</ref> | |||
#If someone starts when the congregation starts even if one doesn't finish until after they reach kedusha it is considered tefillah btzibbur.<ref>Mishna Halachot 13:12, Betzel Chachma 4:3. Mishna Halachot explains that tefillah btzibbur is judged by the beginning of one's shemona esrei and references Tosfot Brachot 7a s.v. ilmaleh.</ref> | |||
#If someone starts together with the shaliach tzibbur's recitation of chazarat hashatz many consider that tefillah btzibbur.<ref>Betzel Chachma 4:3, Yabia Omer 2:7:4 citing Eshel Avraham Butchach 52:1 and Kaf Hachaim 90:63, Yalkut Yosef 90:9:16</ref> If someone is saying the shemona esrei together with the shaliach tzibbur on a fast day and they get up to Anenu he should be quiet and listen to the shaliach tzibbur's bracha. However, when he gets up to shema kolenu he shouldn't skip it even if though it means he's going to fall behind the shaliach tzibbur.<ref>[https://www.torahanytime.com/#/lectures?v=154795 Rav Yitzchak Yosef (Motzei Shabbat Balak 5781 min 47-52)] quoting Chesed Lavraham</ref> | |||
===Davening with Four Who Prayed Already=== | ===Davening with Four Who Prayed Already=== | ||
# If there are less than ten who are obligated to pray Shemona Esrei as long as they can get majority of the minyan who has not yet prayed they are allowed to pray together to recite [[Dvarim Shebekedusha]]. However, there is a dispute whether that is considered as davening together with a congregation, ''tefillah btzibbur''. Some say that unless all ten are praying Shemona Esrei it is not tefillah btzibbur.<ref>Igrot Moshe OC 1:28-30 based on Chayei Adam 19:1 and other sources. He explains that in order to daven as a congregation everyone needs to be davening. Using a majority doesn't create a quorum, which is a reality created by ten davening together. Dvarim Shebekedusha has a requirement of ten Jews present and majority who are obligated can satisfy that requirement.</ref> Others hold that it is considered tefillah btzibbur.<ref>Yachava Daat 5:7, Chelkat Yakov 1:20:2, Betzel Chachma 4:135, and Minchat Yitzchak 9:6-7. The primary proofs are the Rambam Tefillah 8:4, Mishna Brurah 69:8, and Pesachim 64b. Minchat Yitzchak recommends being strict when possible.</ref> | # If there are less than ten who are obligated to pray Shemona Esrei as long as they can get majority of the minyan who has not yet prayed they are allowed to pray together to recite [[Dvarim Shebekedusha]]. However, there is a dispute whether that is considered as davening together with a congregation, ''tefillah btzibbur''. Some say that unless all ten are praying Shemona Esrei it is not tefillah btzibbur.<ref>Igrot Moshe OC 1:28-30 based on Chayei Adam 19:1 and other sources. He explains that in order to daven as a congregation everyone needs to be davening. Using a majority doesn't create a quorum, which is a reality created by ten davening together. Dvarim Shebekedusha has a requirement of ten Jews present and majority who are obligated can satisfy that requirement.</ref> Others hold that it is considered tefillah btzibbur.<ref>Yachava Daat 5:7, Chelkat Yakov 1:20:2, Betzel Chachma 4:135, and Minchat Yitzchak 9:6-7. The primary proofs are the Rambam Tefillah 8:4, Mishna Brurah 69:8, and Pesachim 64b. Minchat Yitzchak recommends being strict when possible.</ref> | ||
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# If the only minyan available is one that is before shekiyah after plag mincha when one already said mincha before plag mincha one should daven with the minyan rather than daven by oneself.<ref>Shulchan Aruch O.C. 235:1, Mishna Brurah 235:8</ref> | # If the only minyan available is one that is before shekiyah after plag mincha when one already said mincha before plag mincha one should daven with the minyan rather than daven by oneself.<ref>Shulchan Aruch O.C. 235:1, Mishna Brurah 235:8</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> | # 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> | ||
==Missing Minyan Because it is Too Far== | |||
# If a minyan is more than a mil out of one's way one isn't obligated to daven in a minyan.<ref>Tosfot Pesachim 46a s.v. ultefila, Hagahot Ashri (Kitvei Yad Pesachim 3:5), Shulchan Aruch O.C. 90:16</ref> | |||
# If someone is driving the mil is measured by 18 minutes and not the distance of a mil.<ref>Although Mishna Brurah clarifies that we follow distance when discussing someone riding an animal and not time, the poskim follow time. Drishu 90:59 quotes Rav Chaim Kanievsky (Ishei Yisrael ch. 8 fnt. 70) who distinguishes between riding an animal which is harder and should still follow distance as opposed to driving which is easier and should follow time. They also quote Rav Elyashiv (Peninei Tefillah p. 120) as holding by the time of the mil.</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> | ||
