Responsa in a Moment - Hillcrest Jewish Center

Which are the d i f f e r ent t radi t ions regarding the or ig in o f the Minyan? What about the t radi t ion o f count ing a chi ld to comple te a Minyan? By Rabbi Manes

Kogan

Responsa Source Shee t by rabbi Urie l Romano

Minyan: lit. Count.

I. An ancient tradition re-signified by the rabbis

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. (Cyrus Adler)

Examples:

• And he said, “Let not my Lord be angry if I speak but this last time: What if ten should be found there?” And He answered, “I will not destroy, for the sake of the ten.” (Genesis 18:32)

• You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens… (Exodus 18:21)

II. What is the origin of the Minyan? Not a Biblical but Rabbinical creation.

● A hint from the Biblical times: Babylonian Talmud, Ketubot 7b

Nahman said: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: 'Sit ye down here' But R. Abbahu said [that it is derived] from here: In assemblies bless ye God, the Lord, from the fountain of Israel.

And he took ten men of the elders of the city and said, "Sit down here," and they sat down. (Ruth 4:2)

“Bless you God in the congregat ions , even the Lord from the fountain of Israel.” (Psalm 68:27.) ● A congregation: Babylonian Talmud, Berakhot 6a

Rabin b. R. Adda says in the name of R. Isaac: How do you know that the Holy One, blessed be He, is to be found in the Synagogue? For it is said God stands in the congregation of God. And how do you know that if ten people pray together the Divine presence is with them? For it is said: “God stands in the congregation of God”

God stands in the congregation of God (Psalms 82:1) ● The 10 spies: Babylonian Talmud, Megillah 23b1

From where are these matters [discussed in the mishna above] derived? Rabbi Hiyya bar Abba says in the name of Rabbi Yohanan: since the verse says, "that I may be sanctified in the midst of the Israelites" [Leviticus 22:32], nothing that has sanctity can be with fewer than ten people. How do we know this? Rabbi Hiyya taught: [the word] "midst" (תוך) appears twice. It says here, "that I may be sanctified in the midst of the Israelites" and it says there, "separate yourselves from the midst of this congregation" [Numbers 16:21]. [Also, the word] "Congregation" (עדה) appears twice. [It says here, "separate yourselves from the midst of this congregation" and] it says there, "How much longer [must I tolerate] this wicked congregation..." [Numbers 14:27]. Just as there [with the spies] it was ten, so too here [in Leviticus 22:32] it is ten.

אבא בר חייא' ר אמר מ"מה ויקרא( קרא דאמר יוחנן ר"א בני בתוך ונקדשתי) לב, כב

לא שבקדושה דבר כל ישראל מעשרה פחות יהא אתיא חייא' ר דתני משמע מאי ונקדשתי הכא כתיב תוך תוך התם וכתיב ישראל בני בתוך מתוך הבדלו) כא, טז במדבר(

העדה התם דכתיב עדה עדה ואתיא לעדה מתי עד) כז, יד במדבר(

עשרה להלן מה הזאת הרעה: עשרה כאן אף

● The brothers of Joseph: Jerusalem Talmud, Megillah 4:4 (30b)

Rabbi Ba and Rabbi Isa in the name of Rabbi Yohanan: "How much longer [must I tolerate] this wicked congregation..." [Numbers 14:27]. In the same way that a congregation there is constituted by ten people also here is ten people. Rabbi Simon said: here it is said “midst” [Leviticus 22:32] and elsewhere it says: “So the sons of Israel came to purchase in the midst of those who came” (Genesis 42:5). In the same way that midst constitutes ten people also here midst means ten people…

עדה כאן נאמר יוחנן' ר בשם יסא' ור בא' ר הרעה לעדה מתי עד) יד במדבר( להלן ונאמר כאן אף עשרה להלן האמורה עדה מה הזאת .עשרה להלן ונאמר תוך כאן נאמר סימון ר"א בתוך לשבור ישראל בני ויבאו) מב בראשית(

כאן אף עשרה להלן' שנא תוך מה הבאים למד את מתוך אם בון' ר בי יוסה' ר ל"א .עשרה ונאמר ישראל בני כאן נאמר אלא אינון סגין כאן אף עשרה להלן מה ישראל בני להלן:עשרה

1 See also Sanhedrin 2a: And how do we know a 'congregation' is ten? As it is said, "How long for this evil congregation? Then came out Joshua and Caleb" (Numbers 14:27) [i.e. there were ten evil spies remaining].

III. Which ritual acts require a Minyan? Mishnah, Megillah 4:3

The Shema may not be repeated, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor may they read in the Torah, nor read a section from the Prophets; nor may they perform the funeral halts , nor may the blessing for mourners be said, nor the seven blessings said on the celebration of a marriage, neither may the [Divine] name mentioned, when less than ten [people] are present...

עוברין ואין. שמע את פורסין אין את נושאין ואין. התיבה לפני ואין. בתורה קורין ואין. כפיהם מעמד עושין ואין. בנביא מפטירין אבלים ברכת אומרים ואין. ומושב. חתנים וברכת. אבלים ותנחומי. מעשרה פחות. בשם מזמנין ואין

1. Barkhu 2. Kaddish 3. Birkat Chatanim 4. Zimun with the name of God 5. Repetition of the Amidah 6. Birkat Cohanim 7. Kriat Hatorah (and Haftarah) with blessings

IV. A forgotten practice from the Land of Israel: Masechet Sofrim 10:7

The Shema may not be repeated neither standing or sitting, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor read a section from the Prophets; nor may they perform the funeral halts either for men or for women, nor we say the Kaddish or the Barkhu, when less than ten [people] are present but our rabbis from the Land of Israel say that we may do so with seven and they give reasons for their words: “When breaches are made in Israel, when the people offer themselves willingly, bless the Lord.” (Judges 5:2)2. And there are those who say that even with six.

ולא בעמידה לא שמע על פורסין אין ואין התיבה לפני עוברין ואין' בישיב בנביא מפטירין ואין' כפיה את' נושאי כל אנשים על ומושב מעמד עושין ואין מושב מעמד עושין שאין לנשים שכן

פחות וברכו קדיש אומרים ואין לנשים אומרים שבמערב רבותינו' מעשר בפרוע לדבריהם טעם ונותנין בשבעה' ה ברכו עם בהתנדב בישראל פרעות...בששה' אפי אומרים ויש' התיבו כמנין

V. 9 plus 1: Many options, many debates.

A boy, an ark, and a slave: Babylonian Talmud, Berakhot 47b

He adopts the view of R. Joshua b. Levi. For R. Joshua b. Levi said: Although it was laid down that an infant in a cradle cannot be counted for zimmun, yet he can be

הוא דאמר כרבי יהושע בן לוי דאמר ריב"ל אף על פי שאמרו קטן המוטל

2 When breaches come upon Israel, for their enemies made breaches in them because they forsook their God and the masses feel motivated to repent, as of now it is proper to bless God (out of thankfulness) for the salvation He has wrought.(Rashi ad. Loc.)

counted to make up ten. R. Joshua b. Levi also said: Nine and a slave may be joined [to make up ten]. [...] Once R. Eliezer entered a synagogue and not finding there ten he liberated his slave and used him to complete the ten. [...] R. Huna said: Nine and the Ark join together [to be counted as ten]. Said R. Nahman to him: Is the Ark a man? I mean, said R. Huna, that when nine look like ten, they may be joined together. Some say [this means] when they are all close together, others say when they are scattered. [...] R. Johanan said: A boy [who has reached puberty] before his years may be counted for zimmun… The law, however, is not as laid down in all these statements, but as in this statement of R. Nahman: A boy who knows to whom the benediction is addressed may be counted for zimmun.

בעריסה אין מזמנין עליו אבל עושין .אותו סניף לעשרה

.ואמר ריב"ל תשעה ועבד מצטרפין

מיתיבי מעשה ברבי אליעזר שנכנס לבית הכנסת ולא מצא עשרה ושחרר עבדו והשלימו לעשרה שחרר אין לא

צטריכו שחרר חד שחרר לא תרי אונפיק בחד

… אמר רב הונא תשעה וארון מצטרפין

א"ל רב נחמן וארון גברא הוא אלא אמר רב הונא תשעה נראין כעשרה

מצטרפין אמרי לה כי מכנפי ואמרי לה כי מבדרי

… …א"ר יוחנן קטן פורח מזמנין עליו

ולית הלכתא ככל הני שמעתתא אלא מי כי הא דאמר רב נחמן קטן היודע ל

מברכין מזמנין עליו

VI. Kids in the Minyan: Shulchan Arukh, Orach Chayim 55:4

There are the ones who permit saying Davar Shibekdusha when nine adults are present adding a child, being so that he is over the age of 6 and knows who is he praying to. But this practice was not accepted by the great codifiers and this is the law because slaves and women could not be counted. AGA: Including with a Chumash in his hand we do not count him, but it is the costum to be lenient in this regard in stressful situations.

וצרוף בתשעה שבקדשה דבר לומר יש מתירין, מתפללין שש ויודע למי מבן יותר שהוא, קטן והוא, הפוסקים לגדולי דבריהם נראין ולאואפלו : הגה: מצטרפין אין ואשה דעבד הדין מיהו יש נוהגין, לצרפו חמש שבידו אין ידי על

והגהות ש ומרדכי''הרא. (הדחק בשעת להקל)תפלה מהלכות' ח פרק מימוני

Tannaim Yes: Rabbi Ioshua ben Levi (also a baby) No: Rabbi Eliezer (?) Amoraim Yes: Rabbi Yohanan (a grown young man) Stamaim:

No (?) Geonim: Yes: Haai Gaon.3 Rishonim No: Rambam, Ramban, Rashba, Rosh, Rashi (see, Sefer Haorah 156) etc. Yes: Rabbeinu Tam (Tosafot to Berakhot 48a), Isaac of Vienna (Or Zeruah 196 and Mahzor Vitri #82), Jacob of Marvege (see Min Hashamaym 53), Razah, Mordechai, etc. Yosef Caro: No Moshe Isserles: Yes, in extenuating circumstances. Achronim Yes (with restrictions): Maguen Abraham Ba’al HaMaor (cited in by the Rav 55:5), even four minors may be added to the minyan. Achronei Achronim Sefaradim: No, never. See Yabia Omer 4:9 Asheknazim: Yes, in extenuating circumstances. See Maharsham 3:164 and Igrot Moshe, Orach Chaim, 2:18

3 He follows the idea that it says “ten Israelites” doesn’t matter if there are old or young. (See Tur, OC 55)