Davening with a Minyan - Revision history

YitzchakSultan1: /* Who Counts for a Minyan? */

2025-07-02T22:01:12Z

Who Counts for a Minyan?

← Older revision		Revision as of 22:01, 2 July 2025
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	==Who Counts for a Minyan?==		==Who Counts for a Minyan?==
	# A minimum of ten Jewish free adult men are necessary to form a [[minyan]]<Ref>Shulchan Aruch, Orach Chayim 55:4		# A minimum of ten Jewish free adult men are necessary to form a [[minyan]].<Ref>Shulchan Aruch, Orach Chayim 55:4
	* Can women count for a minyan? The Mor Ukesiah 55 s.v. katuv bmordechai quotes the Mordechai in the name of the Rabbenu Simcha that women can join a minyan of ten. (The actual text of the Mordechai Brachot n. 158 only quotes Rabbenu Simcha regarding zimun of ten and not a minyan.) The Mor Ukesiah concludes that obviously the halacha is like the other rishonim who hold that a woman can not count for a minyan. That is the opinion of the Tosfot Brachot 45b s.v. vha, Tosfot Rabbenu Yehuda 45b s.v. vha, Tosfot Harosh 45b s.v. vha, Rambam . That is the opinion of Shulchan Aruch 55:4. Why?		* Can women count for a minyan? The Mor Ukesiah 55 s.v. katuv bmordechai quotes the Mordechai in the name of the Rabbenu Simcha that women can join a minyan of ten. (The actual text of the Mordechai Brachot n. 158 only quotes Rabbenu Simcha regarding zimun of ten and not a minyan.) The Mor Ukesiah concludes that obviously the halacha is like the other rishonim who hold that a woman can not count for a minyan. That is the opinion of the Tosfot Brachot 45b s.v. vha, Tosfot Rabbenu Yehuda 45b s.v. vha, Tosfot Harosh 45b s.v. vha, Rambam . That is the opinion of Shulchan Aruch 55:4. Why?
	* Gilyonei Hashas Brachot 45b (quoted by Daf Al Hadaf) explains the reason that women can't join for a dvar shebekedusha is because they don't automatically inherit land of Israel and anyone who doesn't have a part of the land of Israel isn't considered connected to the Kahal Yisrael (Horiyot 6b). He explains that converts can join as a rabbinic enactment.		* Gilyonei Hashas Brachot 45b (quoted by Daf Al Hadaf) explains the reason that women can't join for a dvar shebekedusha is because they don't automatically inherit land of Israel and anyone who doesn't have a part of the land of Israel isn't considered connected to the Kahal Yisrael (Horiyot 6b). He explains that converts can join as a rabbinic enactment.
	* Mor Ukesiah 55 s.v. katuv bmordechai explains that women can't count for a minyan because of kavod hatzibur.		* Mor Ukesiah 55 s.v. katuv bmordechai explains that women can't count for a minyan because of kavod hatzibur.
	* 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>
	# Women don't count for a minyan and are exempt from davening in a minyan. See [[Mitzvah_to_Daven#Minyan]] page.		# Women don't count for a minyan and are exempt from davening in a minyan. See [[Mitzvah_to_Daven#Minyan]] page.
	# 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>		# 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>

YitzchakSultan1: /* Conditions to do Chazarat Hashatz */

2024-06-30T04:55:48Z

Conditions to do Chazarat Hashatz

← Older revision		Revision as of 04:55, 30 June 2024
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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. Imrei Yosher 2:9 writes that a person has what to rely upon Chatom Sofer who accepts Shulchan Aruch with respect to Kedusha but not Kaddish.</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 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. He explains that since the six started shemona esrei at the same time when 10 people were in the room they were obligated in chazarat hashatz even if someone people left in the middle and came back or were replaced.</ref>
	##If some of those six people didn't finish Shemona Esrei but there are nine people who can answer amen to the shaliach tzibbur they can start the chazarat hashatz without further delay.<ref>Piskei Teshuvot 69:1 citing Minchat Yitzchak 1:57</ref>		##If some of those six people didn't finish Shemona Esrei, but there are nine people who can answer amen to the shaliach tzibbur they can start the chazarat hashatz without further delay.<ref>Piskei Teshuvot 69:1 citing Minchat Yitzchak 1:57. Keren Ldovid 16 would also permit this.</ref>
	## If one of those six people made a mistake by omitting something that they had to because of the day such as Yaaleh Vyavo on Rosh Chodesh and need to repeat Shemona Esrei nonetheless they can recite chazarat hashatz.<ref>Piskei Teshuvot 69:1 citing Eretz Tzvi 1:39</reF>		## If one of those six people made a mistake by omitting something that they had to because of the day such as Yaaleh Vyavo on Rosh Chodesh and need to repeat Shemona Esrei nonetheless they can recite chazarat hashatz.<ref>Piskei Teshuvot 69:1 citing Eretz Tzvi 1:39</reF>
	# If there were ten people in the room and only five or fewer were davening they can not recite chazarat hashatz.<ref>Biur Halacha 69:1 leaves this question unresolved whether according to the Radvaz they are allowed to do chazart hashatz. Tzitz Eliezer 14:6 concludes that they should not do chazarat hashatz.</ref> Others hold that they can.<ref>Rav Meir Arik in Imrei Yosher 2:9 holds that although they may not get into this situation initially and should daven in a proper minyan and hear chazarata hashatz. However, after the fact they can and should recite chazarat hashatz in order to hear kedusha. Piskei Teshuvot 69:1 follows this Imrei Yoshar and quotes others who agree including Tehillah Ldovid 69:2, Minchat Yitzchak 1:57, and Afarsekta Daniya 2:16. Har Tzvi 1:51 based on Maharam Shik 44 and Tzitz Eliezer 14:6 who do not accept this distinction.</ref> The same is true if there were ten people in the room and five davened together and one davens his silent shemona esrei together with the chazarat hashatz aloud that is subject to the above debate if they can do chazarat hashatz.<ref>Imrei Yoshar 2:9</ref>		# If there were ten people in the room and only five or fewer were davening they can not recite chazarat hashatz.<ref>Biur Halacha 69:1 leaves this question unresolved whether according to the Radvaz they are allowed to do chazart hashatz. Tzitz Eliezer 14:6 concludes that they should not do chazarat hashatz.</ref> Others hold that they can.<ref>Rav Meir Arik in Imrei Yosher 2:9 holds that although they may not get into this situation initially and should daven in a proper minyan and hear chazarata hashatz. However, after the fact they can and should recite chazarat hashatz in order to hear kedusha. Piskei Teshuvot 69:1 follows this Imrei Yoshar and quotes others who agree including Tehillah Ldovid 69:2, Minchat Yitzchak 1:57, and Afarsekta Daniya 2:16. Har Tzvi 1:51 based on Maharam Shik 44 and Tzitz Eliezer 14:6 who do not accept this distinction.</ref> The same is true if there were ten people in the room and five davened together and one davens his silent shemona esrei together with the chazarat hashatz aloud that is subject to the above debate if they can do chazarat hashatz.<ref>Imrei Yoshar 2:9</ref>

YitzchakSultan1: /* Conditions to do Chazarat Hashatz */

2023-10-06T03:02:18Z

Conditions to do Chazarat Hashatz

← Older revision		Revision as of 03:02, 6 October 2023
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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>

YitzchakSultan1: /* Davening with Four Who Prayed Already */

2023-10-06T03:01:04Z

Davening with Four Who Prayed Already

← Older revision		Revision as of 03:01, 6 October 2023
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	===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===

Unknown user: /* Starting after the Congregation Started */

2023-04-09T14:46:32Z

Starting after the Congregation Started

← Older revision		Revision as of 14:46, 9 April 2023
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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 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>		#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===

Unknown user: /* Missing Minyan Because it is Too Far */

2021-10-06T03:53:26Z

Missing Minyan Because it is Too Far

← Older revision		Revision as of 03:53, 6 October 2021
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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. 90:4</ref>		# 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 90:60 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>		# 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==

Unknown user: /* Starting after the Congregation Started */

2021-07-01T14:50:36Z

Starting after the Congregation Started

← Older revision		Revision as of 14:50, 1 July 2021
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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</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===

Unknown user at 19:15, 24 May 2021

2021-05-24T19:15:12Z

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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==

Unknown user: /* Missing Minyan Because it is Too Far */

2021-05-24T19:13:44Z

Missing Minyan Because it is Too Far

← Older revision		Revision as of 19:13, 24 May 2021
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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, Hagahot Ashri Kitvei Yad, Shulchan Aruch O.C. 90:4</ref>		# 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. 90:4</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 90:60 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>

Unknown user at 18:14, 24 May 2021

2021-05-24T18:14:52Z

← Older revision		Revision as of 18:14, 24 May 2021
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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). [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> ~~BI"H,~~ Perashat Miketz, 2 </ref>, demonstrating one's eagerness to do mitzvot.		# 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>