Hot answers tagged minyan
7
this is from the wikipedia page:
the talmudic requirement for ten people to be present when certain prayers are recited is sourced from the logical inference detailed in (BT Megillah 23b). The biblical text in Lev 22:32 uses the word "midst" when referring to how (in what context) God is to be sanctified and Num 16:21 uses the same word "midst" but says ...
5
The Shach (YD 376 sk 14) rules that if there is no one who is as qualified to lead, the mourner may lead even on Shabbat. If no one else is even there, I presume the mourner is the most qualified.
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Clearly, one of them would have to lead. The choice minhag not to have a mourner lead the tefillah on Shabbat or Yom tov is a matter of who is preferred to take the post (because of the honor of the tzibbur), not an absolute disqualification.
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Rabbi Eliezer Melamed says that one who prays in an area where the other congregants can not see him, however it is Tafel to the main Shul is considered as if he Davened with a Minyan, however he can only be counted in the Minyan if he is seen by the other congregants.
אבל אם תשעה בבית הכנסת ואחד מחוץ לבית הכנסת או בחדר הסמוך לבית הכנסת –
אינם מצטרפים ...
4
See Shulchan Aruch Horav (OC 55:22, 591:14) where he says that if there is 10 people in the room then anyone, in another room/house, who hears them could be Yotse with them.
4
There are three aspects to your question:
Where do we learn that it is necessary to pray in a minyan ("quorum")?
How do we know that the number of people in a minyan is ten?
From where do we derive the features of these people (age, gender, etc)?
To take these questions in order, the oldest source that testifies to the requirement for praying in a quorum ...
4
The Rambam writes (Tefillah 6:1)
תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקדוש ברוך הוא מואס בתפלתן של רבים, לפיכך צריך אדם לשתף עצמו עם הציבור, ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור
The prayer of the community is always heard, even if there were sinners among them, for God refuses to reject the prayer of many. Therefore one should ...
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If someone is unable to attend a Minyan for Selichos he would not say the Shelosh Esrei Midos. In addition the Ashkenazim would not say the words that are in Aramaic, however for Sefardim there are those that permit it. There are also those that permit saying the Shelosh Esrei Midos if it is done to the tune we read the Torah.
Sources: Mishna Berura 581:4, ...
3
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3
http://www.minyanman.co.za/ is a Minyan management tool.
Minyan Manager is a community service to help people manage business
minyanim. We know how useful it is having a mincha minyan at work but
how time consuming it is to manage it, as well as how frustrating when
people come and yet a minyan is not present. We hope this will reduce
the ...
2
Agreeing that publicly one should follow his congregations custom, this only applies to "public" prayers such as Barchu and Kedusha. With private prayers one may pray with his own custom. For example, if you daven nusach ashkenaz but are in a nusach sefarad shul, they say the beginning of pesukei d'zimra before mizmor shir chanukas habayis but you could ...
2
You certainly can't benefit from a melacha done by a Jew on Shabbos, not just bishul. Bishul is just the common, obvious example (see here for a source I could find online - where many different types of Malacha are a problem. It is talking about a non-Jew, but it is certainly not less for a Jew).
My first reaction is "מצות לאו להנות ניתנו" - Mitzvos are ...
2
R. Akiva Eiger (Igrot Sofrim 29) was asked whether minyanim should be held during a cholera outbreak or whether public gatherings should be avoided altogether. His response was that they should continue holding minyanim but in an open area, in groups no larger than 15, where the same 15 people always daven together. This is a compromise where one limits ...
1
Rav Ephraim Greenblatt in Rivevos Ephraim 7:314 starting from the paragraph of וכתבנו he says who gave them the heter [permission], he ends off by saying whoever has the power to stop this, bracha should be upon them. See also Rivevos Ephraim 6:153:12 where he uses other mekoros [sources](Igros Moshe OC 4:70:5) against such minyanim. In his tshuvos he quotes ...
1
It is acceptable to proceed with chazarat hashatz, etc. if one of the 10 men making the minyan is still davening the silent shmoneh esrei, or even if one is asleep and cannot be woken, as long as there are still 6 men paying attention. This may not be a completely analogous case, and I could not find a definitive answer to your question, but I would guess ...
1
The answers before me gave the sources for not saying the 13 midos in private. I would like to also point out what the Aruch HaShulchan (581:13) says in the name of Pri Etz Chayim, that someone praying alone can say the 13 midos and instead of saying G-d's name (יקוק) say it in a"t bas"h — מצפ"ץ.
1
The most obvious is the kaddishes. It is possible that since Ashrei is there so we can say kaddish, without kaddish the ashrei goes away too.
In addition, the 13 middot are skipped, as is the paragraph wherein we say that G-d told us to say the 13 middot, since G-d only told a minyan to say the 13 middot. Using the Torah tune and reciting whole verses ...
1
For Sephardim, the Orot Sephardic Selihot (ed. R. Eliezer Toledano) writes the following:
One who is reciting the Selihot without a minyan must say the Thirteen Attributes of Mercy with the cantillation melody used when reading from the Torah (Shulhan Aruch) 665:5). He may not recite those portions of the Selihot that are written in Aramaic (e.g., Marana ...
1
I think that the answer is yes.
I base my answer on Mishnah N'ga`im 13:12:
נכנס לבית הכנסת, עושים לו מחיצה גבוהה עשרה טפחים על רחב ארבע
אמות.
נכנס ראשון, ויוצא אחרון.
(Informal translation: If [the leper] goes into the synagogue, they make him a barrier [mechitza] ten handbreadths high by four cubits wide. He enters first, and ...
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Sefer Vavei Hamudim, Chapter 10, The Pillar of Service
(Not to speak meaningless conversation in a synagogue even if it is not the time of prayer and how much more so during tefilah and the reading of the Torah.) It seems that sitting in a synagogue is considered a mitzvah and meaningless conversation and such is like a sin that extinguished a mitzvah, ...
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