Minyan
Halakhic texts relating to this article | |
---|---|
Torah: | Leviticus 22:32 |
Mishnah: | Megillah 4:3 |
Babylonian Talmud: | Megillah 23b; Sanhedrin 74b |
Jerusalem Talmud: | Megillah 4:4 |
Mishneh Torah: | Hilchot Tefillah 8:1 |
Shulchan Aruch: | Orach Chayim 55 |
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In Judaism, a minyan (Hebrew: מניין \ מִנְיָן mīnyān [minˈjan], lit. (noun) count, number; pl. מניינים \ מִנְיָנִים mīnyānīm [minjaˈnim]) is the quorum of ten Jewish adults required for certain religious obligations. In more traditional streams of Judaism, only men 13 and older may constitute a minyan; The minimum of 10 Jews needed for a meeting has its origin[citation needed] in Abraham's prayer to God in Genesis 18:23.
The most common activity requiring a minyan is public
Sources
The source for the requirement of minyan is recorded in the Talmud. The word minyan itself comes from the
Babylonian Talmud
The
The word "midst" in the verse:
And I shall be sanctified in the midst of the children of Israel (Leviticus 22:32)
also appears in the verse:
Separate yourselves from the midst of the congregation (Numbers 16:21)
The term "congregation" is also used in another verse that describes the ten spies (of a total of twelve) who brought back a negative report of the Land of Israel:
How long shall I bear with this evil congregation which murmur against me? (Numbers 14:27)
From this combination, the Talmud concludes that "sanctification" should occur in the "midst" of a "congregation" of ten.
Jerusalem Talmud
The
The word "congregation" in the verse:
Speak to all the congregation of the children of Israel, and say to them: You shall be holy (Leviticus 19:2)
is also used in another verse:
How long shall I bear with this evil congregation which murmur against me? (Numbers 14:27)
Since the term "congregation" in the later verse refers to the ten spies, so too in the former verse: "You shall be holy" refers to a "congregation" of ten.
The second source is based on the term "children of Israel" which appears in the following two verses:
And I shall be sanctified in the midst of the children of Israel (Leviticus 22:32)
And the children of Israel came to buy among those that came (Genesis 42:5)
Just as the "children of Israel" in the later verse refers to the ten sons of Jacob who descended to Egypt to obtain food during the famine, so too the former verse refers to sanctification among the “children of Israel” in the presence of ten.
Rituals requiring a minyan
Some rituals require a minyan; the presence of a rabbi (a teacher, not a
The following instances which require a minyan are listed in the Mishnah in Megillah (4:3):
- Public worship, which consists of the additional readings of Kaddish, Barechu, Kedusha and the Repetition of the Amidah. The minor tractate Soferim contains a passage (10:7) often interpreted as asserting that in Land of Israel at that time seven men were allowed to hold public services. Correctly interpreted it refers to the repeating of "Kaddish" and "Barechu" at the synagogue for the benefit of late comers, and declares that in Israel such a repetition is permitted only when seven (according to others, when six) men are present who have not yet heard these responsive readings.
- The priestly blessing.
- Reading from the Prophetswith the associated benedictions.
- Seven benedictions recited at a wedding, or at any meal of the bridegroom and bride within a week from the wedding. However, the last blessing (asher barah) may be recited in the presence of three men.[3]
- Using the formulation "Let us bless our God, from whose wealth we have eaten," in preparing for Grace after meals.
- Ancient funeral ceremonies, no longer in use, which incorporated arranging the standing and sitting, reciting the benedictions of the mourners and the consolation of the mourners.
Other instances which require the presence of a minyan include:
- Recitation of the Thirteen Attributes of Mercy[4]
- Recitation of Birkat ha-Gomel.[5]
While the required quorum for most activities requiring a quorum is usually ten, it is not always so. For example, the Passover sacrifice or Korban Pesach (from the days of the Temple in Jerusalem) must be offered before a quorum of 30. (It must be performed in front of kahal adat yisrael, the assembly of the congregation of Israel. Ten are needed for the assembly, ten for the congregation, and ten for Israel.) According to some Talmudic authorities, women counted in the quorum of 30 for offering the Korban Pesach (e.g. Rav, Rav Kahana, Pesachim 79b).
Prayer with a minyan
It was the firm belief of the sages that wherever ten Israelites are assembled, either for worship or for the study of the Law, the
There is a disagreement between the medieval commentators on whether prayer with a minyan is preferable or obligatory.
Rashi and the Tosafot[8] are both of the opinion that one is required to travel the distance of 4 mil to pray with a minyan (contemporary authorities differ as to whether this is a distance or a time that it would have taken to travel this distance and with modern technology one would need to travel a lot further). The Mishnah Berurah writes that one who is sitting at home must travel up to one mil.[9]
Eligibility
There is much discussion in rabbinic literature on the matter of who is eligible to be counted in a minyan. Some discussions revolve around whether or not a minyan should consist of individuals who are obligated in performance of that particular precept. Some authorities deduce who may constitute a minyan by drawing on the verses which are brought as the basis for minyan and their implication. For example, the verse, "How long shall I bear with this evil congregation which murmur against me?" is referring to the ten spies, a congregation comprising Jewish adult males. It is understood from this that a minyan must likewise comprise ten Jewish adult males. Other classical sources base their rulings on discussions brought in the Talmud. Contemporary rabbinical authorities deal with a plethora of questions relating to qualification for minyan.
Minors
Before a boy
Women
Although the issue of whether women are permitted to make up a minyan has been noted in early works, the matter has only come to the fore in the past few decades, a reaction to an enhanced role of women in modern society and to the demand for their inclusion in all areas of religious life.[14]
The Talmud itself does not directly address the question of whether women may count as part of a minyan for devarim shebkdusha. Since the Talmud uses the same gezerah shavah for Kiddush Hashem as it uses for devarim shebkdusha, one may expect the laws for those two cases to be the same. Many authorities are of the opinion that women are included in the minyan for Kiddush Hashem and Hillul Hashem. However, traditional codifiers generally do not include women in the minyan for devarim shebkdusha.[citation needed]
The Talmud (
A possible reason why it is men who were obligated to form a congregation in order to convene the Divine Presence is that women were individually considered sufficiently holy and did not require the combination of a group and special prayers to achieve added holiness deficient in men. Due to the righteousness of the women in the wilderness, they did not suffer the same deadly fate as their male counterparts, and despite the spies’ negative report about the holy land, wished to enter it.[16] Others point to the sociological reality that women were traditionally expected to care for the house and children. The Jewish tradition did not require women to leave their social role to engage in public prayer.[17]
Reform
In 1845, rabbis attending the Frankfort Synod of the emerging Reform Judaism declared that women count in a minyan, a formalization of a customary Reform practice dating back to 1811.[18]
Conservative
In 1973, the
Transgressors
The question of whether a sinner can be counted for a minyan has become much more pertinent in recent generations, where a general malaise in religious observance among the majority of Jews has occurred. The Shulchan Aruch states that though a person may be a notorious and habitual sinner and has even committed a
Proselytes
Even though Tosafot deduce from the Talmud in Sukkah 38b that wherever the verse states “children of Israel” it comes to exclude a proselyte unless there is specific clause for inclusion, here with regard to minyan the sources state that there is no reasoning to exclude a full-fledged proselyte. Since such a person is permitted to act as a prayer leader, obviously they can count towards a minyan.[25]
Those who are unable to respond
As long as a person is of sufficient intelligence, he can be included in the minyan, even if he is unable to respond to the prayers which make the presence of ten a necessity. According to some sources, this is because as long as ten are gathered the
Arrangement
It is not just the status of the individual which dictates eligibility; the physical arrangement of the minyan is also a factor. Maimonides delineates the confines which are placed on the arrangement of the people making up a minyan. Ideally all the members of the minyan should be gathered in one room. However, if they are within hearing distance of one another, it is permitted for the ten to be distributed in two adjoining rooms.[30] Later authorities limit the extent of this opinion and rule that even if there is an opening between the two rooms, the two groups are still considered separate entities. Only in unusual circumstances is it permitted, as long as some of the men in each room can see each other.[31]
Ten-and-ten minyan (ten men and ten women)
Over the last decade or so[when?], some very liberal Modern Orthodox communities have formed an attempt to combine commitment to traditional Jewish law with a push for increased participation and recognition of the role of women. While many are simply referred to as independent minyanim, the term used by the Jewish Orthodox Feminist Alliance for those groups that consider themselves part of the Modern Orthodox community is partnership minyan. Many of these groups have adopted the custom initially instituted by Shira Hadasha in Jerusalem to wait for a "ten-and-ten minyan", made up of ten men and ten women.
Shira Hadasha has based many of its decisions on the writings of rabbis like Mendel Shapiro and Daniel Sperber. Some also use the Guide for the Halakhic Minyan, a compendium of halakhic sources supporting increased participation by women in services, as a basis for discussions of practices like the ten-and-ten minyan.
See also
- Birkat HaMazon
- "Minyan Man"
- The Tenth Man
- Torah reading
- Tzadikim Nistarim
Footnotes
- ^ Sanhedrin 74b
- ^ "Temple Israel Chrnicle, January 2009, p3" (PDF). Archived from the original (PDF) on 2016-03-04. Retrieved 2015-10-10.
- ^ Shulchan Aruch Even Ha-ezer 62:4.
- ^ Shulchan Aruch OC 565:5
- ^ Shulchan Aruch OC 219:3
- ^ Maimonides writes that "The prayer of the community is always heard; and even if there were sinners among them, the Holy One, blessed be He, never rejects the prayer of the multitude. Hence a person must join himself with the community, and should not pray by himself so long as he is able to pray with the community." Mishneh Torah Hilkhot Tefillah 8:1
- ISBN 0-87068-329-2.
- ^ Rashi and Tosafot to Talmud Bavli Pesachim 46a
- ^ Savannah at the Hashkafah.com forums quoting https://www.dafdigest.org/pesachim/Pesachim%20046.pdf
- Berachot47b
- ^ Shulchan Aruch OC 55
- ISBN 0-7425-4293-9.
- ^ See Igrot Moshe OC 2:18.
- ISBN 0-87068-450-7.
- ISBN 0-87068-329-2.
- ISBN 0-87668-609-9.
- ^ Rabbi Saul Berman, "The Status of Women in Halakhic Judaism", Tradition, Fall 1973, pp. 5–8.
- ^ "7: Significant People and Ideas in Judaism". 45: Religious Traditions Depth Studies. Understanding Faith. AU: VIC. Archived from the original on 21 August 2014. Retrieved 22 May 2022.
- ^ "Women Equal with Men in Minyan". Jewish Telegraphic Agency. 1973-09-11. Retrieved 2016-10-13.
- ^ Fine, Rabbi David J. (12 June 2012). "Women and the Minyan" (PDF). Committee on Jewish Law and Standards of the Rabbinical Assembly (in English and Hebrew). New York, NY: Rabbinical Assembly. Retrieved 23 May 2011.
- ^ Beit Yosef OC 55:11–12
- ^ OC 55
- ISBN 0-87068-298-9.
- Melamed Le-ho'il OC29
- ^ Kaf Hachayim 55:17
- Aruch Hashulchan55:12–13
- ^ Pheufer 1997, p. 127.
- ^ Pheufer 1997, p. 212.
- ^ Pheufer 1997, p. 126.
- Mishnah TorahTefillah viii
- Mishna Berurah55
Bibliography
- Pheufer, A Y (1997), Ishei Yisrael – The Laws of Prayer, Jerusalem: Nishmat Aharon ve-Yaakov Institute
Further reading
- Adler, Rachel. "Innovation and authority : a feminist reading of the "women’s minyan" responsum" In Gender Issues in Jewish Law (2001) 3–32
- Broyde, Michael J.; Wolowelsky, Joel B. "Further on women as prayer leaders and their role in communal prayer; an exchange." Judaism. 42,4 (1993) 387–95.
- Yoreh Deahvol. 4, ch. 61:4.
- –––. "Including one who dwells in the Land of Israel for a minyan on second day yom-tov." (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayimvol. 4, ch. 106, pp. 196–99.
- –––. "Including a person who is praying a different prayer." (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 4, ch. 20, p. 31.
- –––. "Including a minor in extraneous circumstances." (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 2, ch. 18, pp. 188–89.
- –––. "Forming a minyan of minors for the purpose of religious instruction." (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 2 ch. 98, p. 290.
- –––. "Is it sufficient for the minyan to contain a majority of those who have not already prayed?" (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, NY(1982); Orach Chayim vol. 1, ch. 28–30, pp. 72–76.
- –––. "Including one who profanes the Sabbath." (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 1, ch. 23, pp. 66–67 & Orach Chayim vol. 1, ch. 19, p. 189.
- –––. "Is praying with a minyan obligatory or just preferential?" (Heb.) Iggrot Moshe, Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 1, ch. 31, p. 77; Orach Chayim vol. 2, ch. 27, pp. 200–2; Orach Chayim vol. 3, ch. 7, p. 305 & Orach Chayim vol. 4, ch. 2, p. 27.
- Frimer, Rabbi Aryeh A. (1988). "Women and Minyan". Tradition. 23 (4). IL: DAAT: 54–77. Archived from the original on 2019-09-12. Retrieved 2016-10-13.
- Hauptman, Judith. "Some thoughts on the nature of halakhic adjudication; women and "minyan"." in Judaism 42,4 (1993) 396–413.
- Oppenheimer, Steven. "The breakaway minyan" in Journal of Halacha and Contemporary Society 46 (2003) 41–59
- Safrai, Chana. "The "minyan" : gender and democracy" (Heb.) in Men and Women; Gender, Judaism and Democracy. Ed.: Rachel Elior. Jerusalem: Van Leer Jerusalem Institute; Urim Publications, 2004
- Schachter, Zvi. Essay on women's minyan, "Bet Yitzhak" 17 (1985).
- Sternbuch, Moishe. "Is it better to include someone who profanes the Sabbath or dissolve the minyan?" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 469.
- –––. "Counting the Omer with a minyan" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem(1997); vol. 1, ch. 310.
- –––. "Including a person whose hearing is assisted with a hearing aid" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 101.
- –––. "Including someone who lives with a non-Jewish lady" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 113.
- –––. "Including someone who has not yet finished the silent prayer" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 104.
- –––. "Including worshipers who are praying outside the synagogue" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 163.
- –––. "Sanctifying the new moon with a minyan" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 1, ch. 205.
- –––. "Reciting Birkat ha-Gomel in the presence of ten people" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 2, ch. 143.
- –––. "Going on holiday to place where there is no minyan" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 2, ch. 63.
- Sternbuch, Moishe. "Leaving an exact minyan during prayer" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 2, ch. 62.
- –––. "Including an Israeli for the Reading of the Law on second day yom-tov of the diaspora" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 2, ch. 89.
- –––. "Including a despondent person with the worry that he may not respond" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 2, ch. 61.
- –––. "Annulment of vows on New Year’s eve with a minyan" (Heb.) Teshuvos VeHanhagos, Frank Publishing, Jerusalem (1997); vol. 3, ch. 161.
- Weiss, Yitzchok Yaakov. "In an unenclosed area, how close together must people be to be considered part of the minyan?" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 2, ch. 44.
- –––. "Can one person make up two separate minyanim simultaneously?" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 2, ch. 45.
- –––. "Including a person who desecrates the Sabbath." (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 3, ch. 26:4; vol. 6, ch. 9.
- –––. "Including a person who married out" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 3, ch. 65.
- –––. "Can people in a corridor be included in a minyan?" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 4, ch. 9.
- –––. "Regarding a small congregation who need to hire out people to make up the minyan" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 9, ch. 1, pp. 17–18.
- –––. "Can women make up their own minyan" (Heb.) Minchat Yitzchak, Minchat Yitzchak Publishing, Jerusalem (1991); vol. 9, ch. 11a, p. 17.
- .
External links
- "Minyan" – Jewish Encyclopediaarticle.
- The Minyan Project by Mechon Hadar
- GoDaven.com Find an Orthodox Minyan anywhere in the world.
- "What is a Minyan?" on Ask Moses
- "What's the Truth about... Davening with a Minyan?". 18 October 2004. (jewishaction.com)
- Minyan in the Jewish Knowledge Base on Chabad.org
- Frimer, A., "Women and Minyan". Tradition 23:4, pp. 54–77 (1988) (Modern Orthodox view of women in minyan for various purposes)