Davening with a Minyan

From Halachipedia
  1. A person should make a great effort to daven in a minyan because of the tremendous kedusha of Davening in a minyan and it’s ability to be accepted before Hashem. [1]
  2. You need ten adult males in order to say kaddish, kedusha, borchu etc... [2]
  3. If you have ten adult males but four of them already davened, you are still able to say kaddish, borchu, kedusha etc... Cite error: Closing </ref> missing for <ref> tag
  4. A person shouldn’t travel from a place where there’s a minyan to a place where there’s no minyan unless there’s a serious health need, parnasa (financial support for oneself and family) need, or mitzvah need. [3] However one should not go on a tiyul (trip) if it means missing praying with a minyan. [4]
  5. If one came late to the set minyan and going to a later one will cause you to miss learning in a chevruta and certainly if it will cause one to miss giving a public shuir one may not go to daven in a minyan but rather should daven by oneself and then learn as usual. [5]
  6. Don’t leave a guest in order to go daven because welcoming guests (hachsanat orchim) overrides davening in a minyan. [6]
  7. Someone who usually davens Vatikin should daven vatikin even if one day he can’t get a minyan. [7]
  8. A Person should make a great effort to daven with a minyan and there’s a tremendous level to Davening with a Tzibbur in having one’s Tefillah accepted in heaven. [8]
  9. One is only exempt in cases of extenuating circumstances such as someone not feeling well or there’s a fear of loss of money (but not a fear of loss of potential profit) and even in cases of extenuating circumstances one should pray at the time of the Tzibbur. [9]
  10. Even if one is involved in learning one should make sure to daven with a minyan and there’s an added seriousness for such a person to daven with a minyan so that others don’t judge him incorrectly or mistakenly learn that minyan is unimportant. [10]
  11. However, if it’s 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. [11]
  12. Some say that even missing time from Seder with a Chevruta overrides Davening in a minyan. [12]
  13. For someone who’s learn is his “occupation” meaning that one doesn’t waste anytime from learning except for the absolutely necessary activities, may daven not in a minyan from time to time, however, nowadays using this leniency is discouraged. [13]

References

  1. ↑ S”A 90:9 writes that a person should make a serious effort to daven with a minyan and one’s only exempt if there’s extenuating circumstances. Mishna Brurah 90:28 emphasizes the important of Davening with a minyan and that the most important part of Davening with a minayn is Shemona Esreh. See Halichot Shlomo (chapter 5 note 52 pg 66) records that 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.
  2. ↑ S"A 55:1
  3. ↑ Halichot Shlomo (5:4 pg 61) writes that for parnasa, health, or mitzvah needs one may travel to a place where one won’t be able to find a minyan.
    • 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 didn't arrive similar to the Baal HaMoer who permits boarding a boat 3 days before Shabbat even if one will 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's 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 isn't because that it's 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 wouldn't be a prohibition to put oneself in such a situation. He leaves the question whether there's an obligation to find oneself in a place where there's a minyan before the time of tefillah, nonetheless, it's certain that the correct practice would be not to put oneself in such a situation.]
  4. ↑ BeYitzchak Yikra 90:18
  5. ↑ 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 shouldn’t 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’s an imperative to daven in the Yeshiva minyan and it’s forbidden to daven even in a holier place such as by the kotel because of Mitzvah HaBah BeAvierah! [I (Ike Sultan) heard from reliable sources that the minhag in Yeshivat HaKotel based on the ruling of Rav Nevinsal is (5771) that if a bachur yeshiva misses yeshiva minyan he must daven by his place in the Bet Midrash alone (even if it causes embarrassment) and not go to the kotel to join a later minyan!]
  6. ↑ Halichot Shlomo (chapter 5 note 25 pg 66)
  7. ↑ Halichot Shlomo 5:17
  8. ↑ S”A 90:9, Mishna Brurah 90:28
  9. ↑ S”A 90:9, Mishna Brurah 90:29
  10. ↑ S”A 90:18, Mishna Brurah 90:29, 57, See Sh”t Igrot Moshe 2:27 regarding missing minyan for learning
  11. ↑ Mishna Brurah 90:56
  12. ↑ Halichot Shlomo 5:16
  13. ↑ 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.
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