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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. [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> | 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== | ||
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#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 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 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 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. Betzel Hachachma 4:3:8 quotes Chazon Ish 19:7 s.v. echad, Chatom Sofer (Likutim 3), and Shulchan Hatahor 109:1 who hold that it is tefila btzibbur, but also cites Rav Chaim Zonenfeld (Salmat Chaim 1:30) who questions if it is exactly like tefila btzibbur.</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. Dirshu 69:8 quotes that the Brisker Rav (Teshuvot Vehanhagot 1:102) and Steipler (Orchot Rabbenu v. 1 p. 51) agreed with Rav Moshe.</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> | ||
===Davening in an Adjacent Room=== | ===Davening in an Adjacent Room=== | ||
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==Conditions to do Chazarat Hashatz== | ==Conditions to do Chazarat Hashatz== | ||
# If ten individuals davened separately and then joined together afterwards most poskim hold that they can not recite chazrat hashatz since they didn't daven together btzibbur.<ref>Shulchan Aruch O.C. 69:1 holds that they can recite chazarat hashatz even if ten people davened separately and now joined together. However, the Mishna Brurah 69:1 follows the Radvaz and Magen Avraham 69:4 who argue that since they each davened separately there is no way for them to join together afterwards to create a tzibur that is obligated and able to recite chazarat hashatz. See Kaf Hachayim on Shulchan Arukh, Orach Chayim 69:7 who accepts Shulchan Aruch. Tzitz Eliezer 14:6 and Har Tzvi 1:51 accept the Mishna Brurah.</ref> | # If ten individuals davened separately and then joined together afterwards most poskim hold that they can not recite chazrat hashatz since they didn't daven together btzibbur.<ref>Shulchan Aruch O.C. 69:1 holds that they can recite chazarat hashatz even if ten people davened separately and now joined together. However, the Mishna Brurah 69:1 follows the Radvaz and Magen Avraham 69:4 who argue that since they each davened separately there is no way for them to join together afterwards to create a tzibur that is obligated and able to recite chazarat hashatz. See Kaf Hachayim on Shulchan Arukh, Orach Chayim 69:7 who accepts Shulchan Aruch. Tzitz Eliezer 14:6 and Har Tzvi 1:51 accept the Mishna Brurah.</ref> | ||
# If nine people davening Shemona Esrei together and afterwards one person entered they can not recite chazarat hashatz.<ref>Tzitz Eliezer 14:6</ref> | # If nine people davening Shemona Esrei together and afterwards one person entered they can not recite chazarat hashatz.<ref>Tzitz Eliezer 14:6. This fits with the approach of Mishna Brurah 69:1 based on Radvaz.</ref> | ||
# If there were ten people in the room and six were davening and four were not they can nonetheless recite chazarat hashatz.<ref>Mishna Brurah 69:8 based on Magen Avraham</ref> | # If there were ten people in the room and six were davening and four were not, they can nonetheless recite chazarat hashatz.<ref>Mishna Brurah 69:8 based on Magen Avraham</ref> | ||
##Even if these six who davened Shemona Esrei started and finished at different times but all overlapped at some point they can recite chazarat hashatz.<ref>Piskei Teshuvot 69:1 citing Minchat Elazar 2:77 and Chelek Levi 45</ref> | ##Even if these six who davened Shemona Esrei started and finished at different times but all overlapped at some point they can recite chazarat hashatz.<ref>Piskei Teshuvot 69:1 citing Minchat Elazar 2:77 and Chelek Levi 45</ref> | ||
##Even if these four people who were not davening some of them left while the six were davening Shemona Esrei and returned or others returned they can still recite chazarat hashatz.<Ref>Piskei Teshuvot 69:1 citing Keren Ldovid 16</ref> | ##Even if these four people who were not davening some of them left while the six were davening Shemona Esrei and returned or others returned they can still recite chazarat hashatz.<Ref>Piskei Teshuvot 69:1 citing Keren Ldovid 16</ref> | ||
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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> | ||
==Missing Minyan Because it is Too Far== | ==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: | # 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: | # 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== | ||
