Editing Minyan

{{short description|Quorum of ten Jewish adults for certain religious obligations}}
{{about|the term used in [[Judaism]]}}
{{Infobox Halacha |image= |caption= |verse={{bibleverse||Leviticus|22:32|HE}} |talmud=[[Megillah (Talmud)|Megillah]] 23b; [[Sanhedrin]] 74b |talmudy=[[Megillah (Talmud)|Megillah]] 4:4 |mishnah=[[Megillah (Talmud)|Megillah]] 4:3 |rambam=Hilchot Tefillah 8:1 |sa=[[Orach Chayim]] 55}}
{{Jews and Judaism sidebar |Culture}}

In [[Judaism]], a '''''minyan''''' ({{langx|he|מניין \ מִנְיָן}} ''mīnyān'' {{IPA|he|minˈjan|}},  [[Literal translation|lit.]] (noun) ''count, number''; pl. {{Script/Hebrew|מניינים \ מִנְיָנִים}} ''mīnyānīm'' {{IPA|he|minjaˈnim|}}) is the [[quorum]] of ten Jewish adults required for certain [[Mitzvah|religious obligation]]s. 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 in Abraham's prayer to God in {{bibleverse||Genesis|18:32|HE}}.<ref>{{Cite web |last= |date=2011-03-08 |title=The Movement for Reform Judaism - What is the origin of a minyan being ten men? |url=https://www.reformjudaism.org.uk/origin-minyan-ten-men/ |access-date=2025-02-16 |website=The Movement for Reform Judaism |language=en-GB}}</ref> The minyan also has its origin in judicial structure of ancient Israel as Moses first established it in Exodus 18:25 (i.e., the "rule of the 10s").<ref>Cyrus Adler’s and Lewis N. Dembitz’s “Minyan,” ''Jewish Encyclopedia'', https://www.jewishencyclopedia.com/articles/10865-minyan</ref> This we find reiterated in Cyrus Adler’s and Lewis N. Dembitz’s “Minyan,” ''Jewish Encyclopedia'', stating: "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."<ref>ibid., at https://www.jewishencyclopedia.com/articles/10865-minyan</ref>

The most common activity requiring a ''minyan'' is public [[Jewish services|prayer]]. Accordingly, the term ''minyan'' in contemporary Judaism has taken on the secondary meaning of referring to a [[Jewish services|prayer service]].

[[File:JaffaMaariv.jpg|thumb|right|Minyan Ma'ariv prayer in a Jaffa [[Tel Aviv]] flea-market shop]]

==Sources==
The source for the requirement of ''minyan'' is recorded in the Talmud. The word ''minyan'' itself comes from the [[Hebrew language|Hebrew]] root {{lang|he-Latn|maneh}} {{Script/Hebrew|מנה}} meaning to count or to number. The word is related to the [[Aramaic language|Aramaic]] word ''mene'', numbered, appearing in [[Belshazzar's feast|the writing on the wall]] in {{bibleverse||Daniel|5:25|HE}}.

'''Babylonian Talmud'''

The [[Talmud|Babylonian Talmud]] ([[Megillah (Talmud)|Megillah]] 23b) derives the requirement of a ''minyan'' of ten [[shomer Shabbat]] for [[Kiddush Hashem]]<ref name="Sanhedrin 74b">[[Sanhedrin]] 74b</ref> and ''Devarim she-Bikdusha'', "matters of sanctity", by using the rule of [[Talmudical hermeneutics#Gezerah shavah (גזירה שוה)|gezerah shavah]] to link three verses based on shared word-choice:

The word "midst" in the verse:

<blockquote>And I shall be '''sanctified''' in the '''midst''' of the children of Israel <small>({{bibleverse||Leviticus|22:32|HE}})</small></blockquote>

also appears in the verse:

<blockquote>Separate yourselves from the '''midst''' of the '''congregation''' <small>({{bibleverse||Numbers|16:21|HE}})</small></blockquote>

The term "congregation" is also used in another verse that describes the [[The Twelve Spies|ten spies]] (of a total of twelve) who brought back a negative report of the [[Land of Israel]]:

<blockquote>How long shall I bear with this evil '''congregation''' which murmur against me? <small>({{bibleverse||Numbers|14:27|HE}})</small></blockquote>

From this combination, the Talmud concludes that "sanctification" should occur in the "midst" of a "congregation" of ten.

'''Jerusalem Talmud'''

The [[Jerusalem Talmud]] (Megillah 4:4) offers two sources for the requirement, also using a [[Talmudical hermeneutics#Gezerah shavah (גזירה שוה)|gezerah shavah]]:

The word "congregation" in the verse:

<blockquote>Speak to all the '''congregation''' of the children of Israel, and say to them: '''You shall be holy''' <small>({{bibleverse||Leviticus|19:2|HE}})</small></blockquote>

is also used in another verse:

<blockquote>How long shall I bear with this evil '''congregation''' which murmur against me? <small>({{bibleverse||Numbers|14:27|HE}})</small></blockquote>

Since the term "congregation" in the later verse refers to the [[Shlach#The scouts|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:

<blockquote>And I shall be '''sanctified''' in the midst of the '''children of Israel''' <small>({{bibleverse||Leviticus|22:32|HE}})</small></blockquote>

<blockquote>And the '''children of Israel''' came to buy among those that came <small>({{bibleverse||Genesis|42:5|HE}})</small></blockquote>

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 [[Priest (Judaism)|priest]]) is not essential—it is said that "nine rabbis do not constitute a minyan, but ten cobblers can".<ref>{{Cite web |url=http://www.templewb.org/Chronicle/Volume09_Issue01.pdf |title=Temple Israel Chronicle, January 2009, p3 |access-date=2015-10-10 |archive-date=2016-03-04 |archive-url=https://web.archive.org/web/20160304101030/http://www.templewb.org/Chronicle/Volume09_Issue01.pdf |url-status=dead }}</ref>

The following instances which require a minyan are listed in the [[Mishnah]] in [[Megillah (Talmud)|Megillah]] (4:3):

* Public worship, which consists of the additional readings of ''[[Kaddish]]'', ''[[Barechu]]'', ''[[Kedushah (prayer)|Kedusha]]'' and the [[Amidah#The repetition|Repetition of the Amidah]]. The minor tractate [[Soferim (Talmud)|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, 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 (according to others, when six) men are present who have not yet heard these responsive readings.
* The [[priestly blessing]].
* Reading from the [[Torah reading|Torah]] and [[Haftarah|Prophets]] with the associated benedictions.
* [[Sheva Brachot|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.<ref>Shulchan Aruch Even Ha-ezer 62:4.</ref>
* 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]]<ref>[[Shulchan Aruch]]  [[Orach Chayim|OC]]  565:5</ref>
* Recitation of [[HaGomel|Birkat ha-Gomel]].<ref>[[Shulchan Aruch]] [[Orach Chayim|OC]]  219:3</ref>

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''==
[[File:Minyan waiting for the tenth.jpg|thumb|300px|An exhibit at the [[Anu – Museum of the Jewish People]] shows a group of Jews waiting for the tenth man]]

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 [[Shekinah|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]],<ref>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</ref> 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''.<ref>{{cite book| last =  Meiselman | first =Moshe | title = Jewish Woman in Jewish Law | year = 1978 | publisher = [[Ktav Publishing Inc.]] | isbn = 0-87068-329-2 | page = 134 }}</ref>

Rashi and the [[Tosafot]]<ref>Rashi and Tosafot to Talmud Bavli Pesachim 46a</ref> are both of the opinion that one is required to travel the distance of 4 ''[[Biblical mile|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''.<ref>[http://www.hashkafah.com/index.php?/topic/63680-halacha-lite/page__p__1405610&#entry1405610 Savannah at the Hashkafah.com forums quoting https://www.dafdigest.org/pesachim/Pesachim%20046.pdf]</ref>

==Eligibility==
[[File:Minyan at the Kotel.jpg|thumb|A minyan held at the [[Western Wall]] in [[Israel]].]]

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 [[Bar Mitzvah|turns thirteen]], he is considered a [[Minor (law)|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 [[Sugya|passage]] in Berachot, [[Rabbeinu Tam]] states that a minor can act as the tenth person<ref>[[Tosafot]] [[Berakhot (Talmud)|Berachot]] 47b</ref> and according to the [[Baal Ha-Maor]], up to four minors would be permitted.{{citation needed|date=December 2024}} [[Asher ben Jehiel|Rosh]] explains that those who permit the inclusion of a minor maintain that it is the [[Shekhinah|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 (Judaism)|chumash]].  However the majority of [[poskim]] follow the conclusion of the [[Isaac ben Samuel|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''.<ref>[[Shulchan Aruch]] [[Orach Chayim|OC]] 55</ref> 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''.<ref>{{cite book
| last = Ziegler
 | first =Aharon
 | title = Halakhic positions of Rabbi Joseph B. Soloveitchik: Volume III
 | year = 2004
 | publisher = [[Rowman & Littlefield]]
 | isbn = 0-7425-4293-9
 | pages = 26–28
 | chapter = Counting a Minor in a Minyan
}}</ref>  Rabbi [[Moshe Feinstein]] says that we can rely on this because most of the laws of Minyan are Rabbinical in nature (except for the laws of [[Kiddush Hashem]]),<ref>See Igrot Moshe [https://hebrewbooks.org/pdfpager.aspx?req=918&st=&pgnum=188&hilite= OC 2:18].</ref> so one can conclude that when dealing with a Biblical law of Minyan (such as Sanctifying God's name in public) 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.<ref>{{cite book | last = Bleich | first = J. David | author-link = J. David Bleich | title = Contemporary Halakhic Problems | volume = I | year = 1976 | publisher = Ktav Publishing | isbn = 0-87068-450-7 | pages = [https://archive.org/details/contemporary_blei_1977_005_8230673/page/n65 28]–83 | chapter = The Synagogue: Women in a Minyan? | url = https://archive.org/details/contemporary_blei_1977_005_8230673 | url-access = registration}}</ref>

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|date=September 2008}}

The Talmud ([[Arakhin]] 3a) relates that women are required to recite ''[[Grace After Meals#Zimmun|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 [[Book of Esther|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.<ref>{{cite book | last =  Meiselman | first =Moshe | title = Jewish Woman in Jewish Law | year = 1978 | publisher = Ktav Publishing | isbn = 0-87068-329-2 | pages = 136–40}}</ref>

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.<ref>{{cite book
| last =  Aiken
 | first =Lisa
 | title = To Be A Jewish Woman
 | year = 1993
 | publisher = Aronson 
 | isbn = 0-87668-609-9
 | page = 58
}}</ref>
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.<ref name= BermanWomen>Rabbi Saul Berman, "The Status of Women in Halakhic Judaism", Tradition, Fall 1973, pp. 5–8.</ref>

====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.<ref>{{cite book | place = [[Australia|AU]] | url= http://uf.sjc.vic.edu.au/religious-traditions-depth-studies/07/39/ | series =Understanding Faith | title = 45: Religious Traditions Depth Studies | chapter = 7: Significant People and Ideas in Judaism | publisher = VIC |access-date= 22 May 2022 |archive-url=https://web.archive.org/web/20140821083705/http://uf.sjc.vic.edu.au/religious-traditions-depth-studies/07/39/ |archive-date=21 August 2014 |url-status=dead}}</ref>

====Conservative====
In 1973, the [[Committee on Jewish Law and Standards]] of [[Conservative Judaism]] voted to count men and women equally as members of a minyan.<ref>{{cite web|url=http://www.jta.org/1973/09/11/archive/women-equal-with-men-in-minyan |title= Women Equal with Men in Minyan |publisher= Jewish Telegraphic Agency |date=1973-09-11 |access-date=2016-10-13}}</ref> In 2002, the Committee adapted a [[responsum]] by Rabbi David Fine which provides an official religious-law foundation for women counting in a ''minyan'' and explains the current Conservative approach to the role of women in prayer.<ref name="Fine">{{cite web |last=Fine |first=Rabbi David J. |date=12 June 2012 |title=Women and the Minyan |url=http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/oh_55_1_2002.pdf |access-date=23 May 2011 |work=Committee on Jewish Law and Standards of the Rabbinical Assembly |publisher=Rabbinical Assembly |language=en, he |location=New York, NY}}</ref> This responsum holds that, although Jewish women do not traditionally have the same obligations as men, Conservative women have, as a collective whole, voluntarily undertaken them. Because of this collective undertaking, the Fine responsum holds that Conservative women are eligible to serve as agents and decision-makers for others.  The responsum also holds that traditionally-minded communities and individual women can opt out without being regarded by the Conservative movement as sinning.  By adopting this responsum, the CJLS found itself in a position to provide a considered Jewish-law justification for its egalitarian practices, without having to rely on potentially unconvincing arguments, undermine the religious importance of community and clergy, ask individual women intrusive questions, repudiate the ''halakhic'' tradition, or label women following traditional practices as sinners.

===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 [[capital offense]] unless a person has been placed under a religious ban due to his sinful behavior, he is counted among the ten. The source provided for this sentiment is from the incident with [[Achan (Bible)|Achan]] who, despite having been put to death for his transgression, was still referred to as a Jew.<ref>[[Beit Yosef (book)|Beit Yosef]] [[Orach Chayim|OC]] 55:11–12</ref> However, the [[Pri Megadim]] explains that this is only true if he sins for self-satisfaction, but if a person sins to spite God or has openly severed their connection with the Jewish people by professing a hostile creed or by publicly desecrating the Shabbat, such a person is prohibited from constituting a minyan.<ref>[[Orach Chayim|OC]] 55</ref> Nevertheless, many contemporary authorities have been driven to adopt a lenient view in the face of widespread public non-observance of the Shabbat, on the presumption that it does not indicate a deliberate denial of faith, but is rather a result of ignorance and succumbing to the pressure of social and economic conditions.<ref>{{cite book | last = Appel | first =Gershon | title = The Concise Code of Jewish Law | year = 1978 | publisher = Ktav Publishing | isbn = 0-87068-298-9 | page = 63}}</ref><ref>''[[David Tzvi Hoffman|Melamed Le-ho'il]]'' [[Orach Chayim|OC]] 29</ref>

===Proselytes===
{{see also|Proselyte}}
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''.<ref>''[[Yaakov Chaim Sofer|Kaf Hachayim]] '' 55:17</ref>

===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 [[Divine Presence]] descends and it is feasible to pronounce a ''Dvar she'bekedusha''.  This includes someone who is in the middle of his prayers but is precluded from responding to the [[hazzan]]’s incantations and someone who is [[Muteness|mute]] but can hear the prayers — someone who is deaf but has the ability and knows when to respond can also be included.  There is however a dispute regarding someone who is asleep or intoxicated. Such a person has sufficient intelligence, but at present can neither hear or respond.<ref>''[[Aruch Hashulchan]] '' 55:12–13</ref>  Ideally he should be woken to the extent that he is dozing, but in extraneous circumstances where it impossible to arouse him, it is permitted to include the maximum of one sleeping person in the ''minyan''.{{Sfn | Pheufer | 1997 | p = 127}}  In the case of a drunkard, the accepted view is that even if he has not reached the “drunkenness of [[Lot (Bible)|Lot]]”, he still cannot be included.{{Sfn | Pheufer | 1997 | p = 212}}  A minimum of six of those gathered in the minyan have a duty to listen attentively and respond appropriately to the additional prayers and that at least nine are required to respond for the repetition of the ''[[Amidah]]''.{{Sfn | Pheufer | 1997 | p = 126}}

==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.<ref>[[Mishnah Torah]] Tefillah viii</ref> 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.<ref>[[Mishna Berurah]] 55</ref>

==Ten-and-ten minyan (ten men and ten women)==
Over the last decade or so{{when|date=August 2021}}, 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 minyan]]im, 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 (Chayefsky play)|The Tenth Man]]''
* [[Torah reading]]
* [[Tzadikim Nistarim]]

==Footnotes==
<references/>

==Bibliography==
* {{citation |last= Pheufer |first= A Y |title= Ishei Yisrael – The Laws of Prayer |year=1997 |publisher= Nishmat Aharon ve-Yaakov Institute |location= Jerusalem}}

==Further reading==
*[[Rachel Adler|Adler, Rachel]]. "Innovation and authority : a feminist reading of the "women’s minyan" responsum"  In Gender Issues in Jewish Law (2001) 3–32
*[[Michael Broyde|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.
*[[Moses Feinstein|Feinstein, Moses]]. "Splitting the worshipers into two minyanim for the sake of two mourners." (Heb.) ''Iggrot Moshe'', Noble Press Book Corp. Brooklyn, New York (1982); [[Yoreh Deah]] vol. 4, ch. 61:4.
*[[Moses Feinstein|–––]]. "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 Chayim]] vol. 4, ch. 106, pp.&nbsp;196–99.
*[[Moses Feinstein|–––]]. "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.&nbsp;31.
*[[Moses Feinstein|–––]]. "Including a minor in extraneous circumstances." (Heb.) ''Iggrot Moshe'', Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 2, ch. 18, pp.&nbsp;188–89.
*[[Moses Feinstein|–––]]. "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.&nbsp;290.
*[[Moses Feinstein|–––]]. "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, [[New York City|NY]] (1982); Orach Chayim vol. 1, ch. 28–30, pp.&nbsp;72–76.
*[[Moses Feinstein|–––]]. "Including one who profanes the Sabbath." (Heb.) ''Iggrot Moshe'', Noble Press Book Corp. Brooklyn, New York (1982); Orach Chayim vol. 1, ch. 23, pp.&nbsp;66–67 & Orach Chayim vol. 1, ch. 19, p.&nbsp;189.
*[[Moses Feinstein|–––]]. "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.&nbsp;77; Orach Chayim vol. 2, ch. 27, pp.&nbsp;200–2; Orach Chayim vol. 3, ch. 7, p.&nbsp;305 & Orach Chayim vol. 4, ch. 2, p.&nbsp;27.
*{{cite journal |last=Frimer |first=Rabbi Aryeh A. |author-link=Frimer, Aryeh |date=1988 |title=Women and Minyan |url=https://www.daat.ac.il/daat/english/tfila/frimer2-1.htm |journal=Tradition |publisher=DAAT |place=[[Israel|IL]] |volume=23 |issue=4 |pages=54–77 |access-date=2016-10-13 |archive-date=2019-09-12 |archive-url=https://web.archive.org/web/20190912194311/http://www.daat.ac.il/daat/english/tfila/frimer2-1.htm |url-status=dead }}
*[[Judith Hauptman|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
* [Hershel Schachter|Schachter, Tzvi (Hershel)]]. [https://www.hebrewbooks.org/pdfpager.aspx?req=13131&st=&pgnum=130&hilite= Essay on women's minyan], "Bet Yitzhak" 17 (1985).
*[[Moishe Sternbuch|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.
*[[Moishe Sternbuch|–––]]. "Counting the Omer with a minyan" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, [[Jerusalem]] (1997); vol. 1, ch. 310.
*[[Moishe Sternbuch|–––]]. "Including a person whose hearing is assisted with a hearing aid" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 1, ch. 101.
*[[Moishe Sternbuch|–––]]. "Including someone who lives with a non-Jewish lady" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 1, ch. 113.
*[[Moishe Sternbuch|–––]]. "Including someone who has not yet finished the silent prayer" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 1, ch. 104.
*[[Moishe Sternbuch|–––]]. "Including worshipers who are praying outside the synagogue" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 1, ch. 163.
*[[Moishe Sternbuch|–––]]. "Sanctifying the new moon with a minyan" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 1, ch. 205.
*[[Moishe Sternbuch|–––]]. "Reciting Birkat ha-Gomel in the presence of ten people" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 2, ch. 143.
*[[Moishe Sternbuch|–––]]. "Going on holiday to place where there is no minyan" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 2, ch. 63.
*[[Moishe Sternbuch|Sternbuch, Moishe]]. "Leaving an exact minyan during prayer" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 2, ch. 62.
*[[Moishe Sternbuch|–––]]. "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.
*[[Moishe Sternbuch|–––]]. "Including a despondent person with the worry that he may not respond" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 2, ch. 61.
*[[Moishe Sternbuch|–––]]. "Annulment of vows on New Year’s eve with a minyan" (Heb.) ''Teshuvos VeHanhagos'', Frank Publishing, Jerusalem (1997); vol. 3, ch. 161.
*[[Yitzchok Yaakov Weiss|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.
*[[Yitzchok Yaakov Weiss|–––]]. "Can one person make up two separate minyanim simultaneously?" (Heb.) ''Minchat Yitzchak'', Minchat Yitzchak Publishing, Jerusalem (1991); vol. 2, ch. 45.
*[[Yitzchok Yaakov Weiss|–––]]. "Including a person who desecrates the Sabbath." (Heb.) ''Minchat Yitzchak'', Minchat Yitzchak Publishing, Jerusalem (1991); vol. 3, ch. 26:4; vol. 6, ch. 9.
*[[Yitzchok Yaakov Weiss|–––]]. "Including a person who married out" (Heb.) ''Minchat Yitzchak'', Minchat Yitzchak Publishing, Jerusalem (1991); vol. 3, ch. 65.
*[[Yitzchok Yaakov Weiss|–––]]. "Can people in a corridor be included in a minyan?" (Heb.) ''Minchat Yitzchak'', Minchat Yitzchak Publishing, Jerusalem (1991); vol. 4, ch. 9.
*[[Yitzchok Yaakov Weiss|–––]]. "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.&nbsp;17–18.
*[[Yitzchok Yaakov Weiss|–––]]. "Can women make up their own minyan" (Heb.) ''Minchat Yitzchak'', Minchat Yitzchak Publishing, Jerusalem (1991); vol. 9, ch. 11a, p.&nbsp;17.
*{{cite journal |last1=Wolowelsky  |first1=Joel B.|author-link=Joel B. Wolowelsky |title=Women's Participation in Sheva Berakhot |journal=Modern Judaism |doi=10.1093/mj/12.2.157 |year=1992 |volume=12 |issue=2 |page=157}}

==External links==
* [http://www.jewishencyclopedia.com/view.jsp?artid=646&letter=M&search=minyan "Minyan"] – ''[[Jewish Encyclopedia]]'' article.
* [https://web.archive.org/web/20100514153121/http://www.mechonhadar.org/minyan-project1 The Minyan Project] by [http://www.mechonhadar.org Mechon Hadar]
* [http://www.GoDaven.com/ GoDaven.com] Find an Orthodox Minyan anywhere in the world.
* [https://web.archive.org/web/20041024092753/http://www.askmoses.com/qa_detail.html?h=181&o=161 "What is a Minyan?"] on Ask Moses
* {{cite web|url= https://jewishaction.com/opinion/whats-truth-davening-minyan/|title=What's the Truth about... Davening with a Minyan? |date=18 October 2004 }} (jewishaction.com)
* [http://www.chabad.org/k2478 Minyan in the Jewish Knowledge Base] on [http://www.chabad.org/k2478 Chabad.org]
* [https://web.archive.org/web/20030819193156/https://www.daat.ac.il/daat/english/tfila/frimer2-1.htm Frimer, A., "Women and Minyan". ''Tradition'' 23:4, pp. 54–77 (1988)] (Modern Orthodox view of women in minyan for various purposes)

{{Jews and Judaism}}

[[Category:Minyan| ]]
[[Category:Jewish life cycle]]
[[Category:Quorum]]