WHAT DOES IT MEAN TO ‘DAVEN WITH A MINYAN’?

Selected Halachos from the “One Minute Halacha” project

By HaRav Yosef Yeshaya Braun, Shlita,
Mara D’asra and member of the Badatz of Crown Heights

Oh, no! Have I missed Minyan?

The mitzvah t’filla b’tzibbur (communal prayer) consists of davening (praying) with a minyan (quorum of at least ten men), with the minimum of six participants who are actively davening. To fulfill his obligation of t’filla b’tzibbur, each active participant should daven the essential part of t’filla—the silent Amida (“standing prayer,” colloquially called Shmoneh Esrei) with all the others, beginning the first of the nineteen brachos of the Amida with the congregation —or according to some opinions, while they are still reciting the first three brachos (which can be considered as one bracha).

In extenuating circumstances, there are more lenient poskim to rely on: Some maintain that as long as a participant begins the Amida before the congregation has concluded it, he is considered to have davened with a minyan; still others consider participation sufficient at the time the shliach tzibbur (the prayer leader, the chazzan) begins his repetition of the Amida, or even at any point in his recitation. Although these options aren’t considered t’filla with a minyan in the optimal sense, each contains some aspect of t’filla b’tzibbur.

How to Heed: Participating in a Bracha

There are certain situations where a person may wish to be yotzei (to meet a halachic obligation) through the recitation of a bracha by another. In fact, with regard to certain mitzvos—such as when hearing the Megilla together—it is halachically preferable for one person to recite the bracha for all, implementing the words of Mishlei: B’rov am hadras Melech (the glory of the King is in the multitude of people).

In order to be yotzei for a mitzvah or birchas hanehenin (bracha on a pleasurable substance) through another’s bracha, the one reciting the bracha must carry at least the level of halachic obligation as the listener. The listener must foremost have kavana (intent) to fulfill their obligation through the speaker, and the speaker must likewise have kavana to include them. If either lacked intent, it is halachically questionable whether the listener fulfilled their obligation.

It is also important to hear the recitation of the bracha in full, or at least—as in the case of lengthy brachos—the critical phrases. The listener must hear the natural voice of the one reciting the bracha and not an electronic rendition through a microphone, telephone receiver or a computer speaker.

The physical environment must be appropriate for the recitation of a bracha—clean, with unsightly or odorous sources properly removed or concealed. Ideally, the listener should answer “Amen”. The listener must refrain from any hefsek (interruption) until they perform the mitzvah or partake of the food, drink or pleasurable item. The phrase “Baruch Hu uvaruch Shemo” (Blessed is He and blessed is His Name—traditionally recited when hearing Hashem’s holy Name) is also considered a hefsek, as would any extraneous words inserted by either the speaker or listener to a bracha.

One of the requirements for being yotzei with another’s birchas hanehenin is a situation of k’vius ([all participants seated in a] fixed position), with the exception of brachos associated with a mitzvah such as Kiddush, Havdala and the related brachos on spices and fire.

The prevailing custom before partaking of food is to be yotzei another’s bracha only on bread or wine, or foods eaten during a meal, as well as other drinks which are commonly drunk together in a manner of k’vius even outside of a meal. In addition, when participants at a meal would otherwise not recite their own bracha acharona (blessing after a meal), it is a mitzvah to recite it aloud on their behalf, although in most circumstances, we do not rely on being yotzei a bracha acharona through another. 

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