Minyan
In Judaism, a minyan is the quorum of ten Jewish adults required for certain religious obligations. In all traditional orthodox practising Jewish religious movements, only men aged 13 years and older may constitute a minyan. The minimum of 10 Jews needed for a minyan has its origin in Abraham's prayer to God in Genesis 18:32. The minyan has additional roots in the judicial structure of ancient Israel as Moses first established it in Exodus 18:25. Cyrus Adler's and Lewis Naphtali Dembitz's entry for "Minyan" in the Jewish Encyclopedia states: "The minimum of ten is evidently a survival in the Synagogue from the much older institution in which ten heads of families made up the smallest political subdivision. In Ex. xviii. Moses, on the advice of Jethro, appoints chiefs of tens, as well as chiefs of fifties, of hundreds, and of thousands. In like manner there were the decurio among the Romans and the tithingman among the early English."
The most common activity requiring a minyan is public prayer. Accordingly, the term minyan in contemporary Judaism has taken on the secondary meaning of referring to a given prayer service, in general.
Rituals requiring a ''minyan''
Some rituals require a minyan; the presence of a rabbi is not essential—it is said that "nine rabbis do not constitute a minyan, but ten cobblers can".The following instances which require a minyan are listed in the Mishnah in Megillah :
- 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 often interpreted as asserting that in Land of Israel at that time seven men were allowed to hold public services, or that 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 men are present who have not yet heard these responsive readings.
- The priestly blessing.
- Reading from the Torah and Prophets with 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 may be recited in the presence of three men.
- 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.
- Recitation of the Thirteen Attributes of Mercy
- Recitation of Birkat ha-Gomel.
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 Divine Presence dwells among them. In rabbinical literature, those who meet for study or prayer in smaller groups, even one who meditates or prays alone, are to be praised. However, the stress is put upon the merits and sacredness of the minyan of ten. The codifiers, such as Maimonides, his annotators, and the author of the Shulkhan Arukh, have unitedly given strength to this sentiment, and have thus, for more than a thousand years, made the daily attendance at public worship, morning and evening, to be conducted with a quorum of ten.There is a disagreement between the medieval commentators on whether prayer with a minyan is preferable or obligatory. Rashi is of the view that an individual is obligated to pray with a minyan, while Nahmanides holds that only if ten adult males are present are they obliged to recite their prayer together, but an individual is not required to seek out a minyan.
Rashi and the Tosafot are both of the opinion that one is required to travel the distance of 4 mil to pray with a minyan. The Mishnah Berurah writes that one who is sitting at home must travel up to one mil.
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 turns thirteen, he is considered a minor in Jewish law and is not obligated in the performance of religious precepts. However, if a child is over six years of age and has adequate comprehension of the significance of the precepts, his status may change. His inclusion in minyan is thus subject of Talmudic dispute. Based on the Talmudic passage in Berachot, Rabbeinu Tam states that a minor can act as the tenth person and according to the Baal Ha-Maor, up to four minors would be permitted. Rosh explains that those who permit the inclusion of a minor maintain that it is the Divine Presence which actually constitutes the tenth member, thereby validating the minyan — this may explain why some of these authorities require that the minor represent this fact by holding a chumash. However the majority of poskim follow the conclusion of the Ri who holds that a minor can never be counted in a minyan under any circumstances. This is the stance taken by the Shulchan Aruch, who, although acknowledging some authorities do permit the inclusion of an astute six-year-old, writes that consensus rejects this view and only males over the age of thirteen may constitute a minyan. However, in extraordinary circumstances some are lenient and permit a minor over six years old holding a chumash or Sefer Torah to complete a minyan. Rabbi Moshe Feinstein says that we can rely on this because most of the laws of Minyan are Rabbinical in nature, so one can conclude that when dealing with a Biblical law of Minyan one would not be able to count a child.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.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.
The Talmud relates that women are required to recite zimmun of three participants, and Berakhot 45 says that women may recite the zimmun. However, the majority of scholars are of the opinion that ten women may not recite the additional form of zimun be-Shem, which is obligatory when ten men are present. The few authorities who do permit ten women to use the zimmun be-Shem formulation explain that the necessity for ten in this case is unique and cannot be compared to other instances requiring minyan. Only Rabbeinu Simcha among these authorities mentions the possibility of one woman's joining with nine men to form a minyan for prayer. This isolated opinion is rejected by the codifiers. There are a number of cases, including reading of the megillah, where a limited number of authorities count women towards the minyan. However, in these cases the reason why women are counted is not because they constitute a "congregation," but rather because a public audience is required.
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.
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.