Chapter 12: Davening in a Shul with a Minyan[1]

1. The greatness of Davening with a Minyan:[2]

The purpose of our existence in the eyes of the Ramban:[3] The intent of all the Mitzvos is to believe in G-d and give thanks to Him for creating us. This is the entire purpose of creation, as there is no other reason for the original creation. The only desire that G-d has in the lower beings is that man know G-d and give thanks to Him for creating him. This is the purpose of prayer, and the communal services that take place in Shul; in order to have a set area to give praise to G-d for creating them, and to publicize this matter that we are His creations.

Greater than a Biblical command:[4] Although praying with a Minyan is only a Rabbinical obligation, nevertheless its virtue is greater than even a Biblical command, as by doing so one is sanctifying G-ds name in public which is the greatest of all Mitzvos.

Is always appeasing before G-d: The prayer of the congregation is always appeasing in acceptable before G-d, as it states in the verse that Hashem does not repel the prayer of a Minyan and Hashem redeems the soul of those who pray with the congregation. Therefore, every individual is obligated to hasten himself to Daven with a Minyan in Shul so he can Daven Shemoneh Esrei with a Minyan [with enough time so that he will not be required to skip any parts of the prayer].

Grants Long life:[5] One who Davens in Shul for Shacharit and Mincha merits long life.

The Shechina rests on ten Jews: When ten Jews are gathered together the Shechina dwells upon them even if they are not involved in the learning of Torah. All the more so is the Shechina revealed when a Minyan of Jews are involved in the study of Torah or performance of a Mitzvah. This revelation is a great radiation of Hashem’s light and is without limit or end. Accordingly, it is unable to be invested within the soul or in the mind of those participating in the Minyan, and rather encompasses the person from head to toe. It is for this reason that one does not experience the great pleasure and pleasantness of the infinite light of the Shechina that is residing amongst us in the Minyan. It is not possible to experience the greatness of this revelation while the soul is within the body. [Furthermore, even the Mazal/root of the soul in Heaven does not experience this revelation, and hence the people of the Minyan are completely oblivious as to its visitation.] If an angel were to be present in the area of this revelation that occurs in the presence of a Minyan, it would be filled with such fear and fright that it would cease to exist.

2. The obligation to Daven in a Shul with a Minyan:[6]

Every individual is obligated to hasten himself to Daven with a Minyan in Shul so he can Daven Shemoneh Esrei with a Minyan [with enough time so that he will not be required to skip any parts of the prayer].

Bad neighbor: One who has a Shul in his city and does not go there to pray is considered a bad neighbor and causes exile to himself and to his children.

If can’t concentrate in Shul: It is better to Daven with proper concentration than to Daven with the Minyan. Thus, if a person cannot Daven properly in Shul, then it is better for him to Daven at home.

Chabad custom: The Chabad custom is as follows for those who Daven Bearichus. One is to begin Davening together with the Minyan and then continue at one’s own pace, making sure to listen and answer for Amen, Kedusha, etc.

Enforcing participation:[7] A community has the ability to enforce fines against those who don’t always come to the Minyan if there is no Minyan without them.

Torah learners:[8] Even those who learn Torah constantly, must come to the Minyan daily so there be a Minyan.

Building a Shul and buying Sefarim:[9] Every community is to impose a tax on the community members for the sake of building a Shul and for purchasing Sefarim for the Shuls library in order so both young and old learn from them.

How far must one travel to Daven with a Minyan?[10] If there is a Minyan available within 24 minutes from one’s current area, then he is obligated to join the Minyan for both Shacharis and Mincha. When traveling on the road and one plans to stop over for the night, then if there is a Minyan available within an area of up to 4 Mil forward [i.e. 72/96 minutes] or 1 Mil [i.e. 18/24 minutes] backward, then one must travel there and lodge there for the night. If one does not know for certain if there is a Minyan in the other area, he does not need to travel there.

Traveling from one’s city which contains a Minyan: It goes without saying that it is forbidden for one to travel in the morning  prior to Shacharis from one’s city which contains a Minyan, and then have to pray by oneself, unless he is traveling for the sake of a mitzvah or will be unable to reach his destination unless he travels early.

Does Tehillim of Shabbos Mevarchim push off Davening with a Minyan? The age old custom of saying the entire Tehillim prior to Davening does not take priority over Davening with a Minyan. This applies likewise to the Tehillim recited prior to Davening on Shabbos Mevarchim, that it certainly does not take priority to Davening with the Minyan. One is thus to be very careful that if he arrives to Shul while they are up to Davening, that he not make the secondary primary and primary secondary [and say Tehillim while they are Davening].

Minyan Versus Zeman Tefila-Is it more important to Daven with a Minyan or to Daven within Zman Tefila?[11] Davening within the time period that the Sages established is more important than Davening with a Minyan. Thus, if one is Davening with a Minyan which will not reach Shemoneh Esrei before the conclusion of the Zman Tefila, it is better that he Daven in private in the Shul, rather than delay until after Zman Tefila to Daven together with the Minyan. In such a case, he is not required to walk out of Shul to Daven Shemoneh Esrei.

3. Walking to Shul with a Minyan:[12]

It is proper for the Minyan to gather prior to entering the Shul and then enter the Shul together.

4. Walking to Shul with Tallis and Tefillin:

See our corresponding Sefer “The Laws and Customs of Tefillin” for the full details of this law!

According to the Zohar one is to put on the Tallis and Tefillin at home prior to walking to Shul, or in an adjacent room of the main sanctuary and only then to enter the Shul. Many are accustomed to do like this latter approach.

5. Davening in a Shul even when a Minyan is available at home:[13]

One is to strive to always pray with a Minyan in a Shul even if he has a Minyan available in his house, as one’s prayers are more acceptable in a synagogue, as explained next, as well as due to that Berov Am Hadras Melech. 

Prayers are more acceptable on high when done in a Shul: The prayers of a person is most acceptable within a synagogue, which is a house designated by the community for praising G-d, as the verse states El Harina Viel Hatefila [that G-d listens to the praise and to the prayers in the area designated for praise and prayer].

Cannot concentrate in Shul:[14] If one cannot concentrate in Shul due to disturbances that exist there as a result of the crowd, then it is better that he Daven at home with a Minyan, then Daven in the Shul’s Minyan.

6. Davening in a Shul even when there is no Minyan available:[15]

Even when there is no Minyan available in Shul, it is better that one Daven privately in a Shul than to Daven privately in one’s home.

7. Traveling prior to Prayer:[16]

It is forbidden for one to begin his travels prior to Davening with the local Minyan, unless:

1. Otherwise, one will not be able to reach his destination prior to night.
2. One will have to travel alone if he delays himself until after prayer.
3. One is traveling for a Mitzvah purpose.

8. Running to Shul:[17]

Running to Shul: It is a Mitzvah for one to run to Shul, even on Shabbos, just as there is a Mitzvah to run to perform all Mitzvos.

Not to run in Shul: Once one has arrived by the Shuls entrance, he is to no longer run and is rather to walk with awe and fear.

9. Running back from Shul:

It is forbidden to run, or walk with very wide strides upon returning from Shul, unless one plans on returning to the Shul, or to go to a Beis Hamidrash, in which case it is even a Mitzvah to run so he reach his destination in shorter time. The same applies if one is heading towards any Mitzvah matter.

10. Being part of the first ten:[18]

One is to always strive to be part of the first 10 people in Shul, as G-d rewards the first 10 attendees with the merit of all those who come afterwards, even if 100 people come afterwards.

11. Where to Daven if there are two Shuls in one’s city:[19]

If there are two Shuls within one’s city, it is better for one to Daven at the more distanced Shul, as he receives reward for his walking to Shul and the more he walks the greater the reward.

12. Davening in a Beis Midrash versus a Shul:[20]

It is a greater Mitzvah for one to Daven with a Minyan in a Beis Hamidrash where people study Torah than in a Shul that is only used for prayer. This applies even if there are more people who Daven in the Shul then in the Beis Hamidrash. [Nevertheless, today this law is no longer applicable as all Shuls have the status of a Beis Hamidrash, being that they contain Sefarim which people learn from.]

13. Davening outside a Shul:[21]

One who Davens outside a Shul with his back facing it is considered a Rasha. There is dispute as to whether this means that one’s back is facing the wall of the Shul, or whether one’s back is facing the direction of which everyone else is praying towards [meaning that he is praying in the opposite direction of the congregation]. Practically we are stringent like both opinions. Therefore, one may never Daven in front of a Shul, whether his back is in front of the wall, or he is facing the wall. Likewise, one may never Daven in back or side of the Shul with his back facing the wall. It is, however, permitted to Daven in back of a Shul facing the wall, or on the side of a Shul facing East, or facing the wall. In all cases, it is a Mitzvah Min Hamuvchar for one to enter the Shul and not Daven outside.

Davening in a house or courtyard which is in front of Shul: The above prohibition of Davening with one’s back facing the front of the Shul only applies by an open Shul that does not have an external courtyard. It is permitted however to Daven facing east within a Shul courtyard, or a house which is in front of the Shul, despite the fact that one’s back faces the front of the Shul.

14. Having a set place for Davening:[22]

A set Shul: One is to establish for himself a set Shul in which he prays.

A set area in Shul: One is to establish for himself a set area in the Shul in which he Davens. One should not Daven out of this set area unless it is a case of great need.

A set area at home: Likewise, at the times that one is unable to go to Shul and thereby prays at home, he should establish a set place in which he Davens, in an area which is distanced from the disturbances of his household. One should not Daven out of this set area unless it is a case of great need.

Within four cubits of one’s set space: The four cubits which surround one’s set place are defined as an extension of that place and one may thus initially Daven anywhere within that 4-cubit circumference.

Within four cubits of door of Shul:[23] One is not to sit in a Shul within four Tefachim [i.e. 32 cm] from the Shul’s entrance unless that is his set seat and the Shul’s entrance is not open to a public area but rather to a courtyard and the like.

15. One who is unable to Daven with a Minyan:[24]

Davening in a Shul even when there is no Minyan available:[25] Even when there is no Minyan available, it is better for one to Daven privately in a Shul rather than in one’s home, as stated above.

Davening at same time at home as the Minyan in Shul: If one is unable to go to Shul and is hence forced to Daven at home without a Minyan, it nevertheless remains upon him a Mitzvah Min Hamuvchar to pray at the same time as the congregation is praying in Shul.

Cases of exception: Nevertheless, the above encouragement to pray at home at the same time as the Minyan in Shul only applies if one will not have to wait long until the prayer of the congregation begins. If, however he will have to delay his Shacharis prayer for a long time until the congregation begins their prayers, then even if the prayer of the congregation will begin prior to Zman Kerias Shema, he should nevertheless pray beforehand rather than delay.[26] Likewise, if one is weak and cannot delay eating until the congregation finishes prayer, he may pray at home prior to the congregation.[27]

16. Davening in a Shul prior to the Minyan:[28]

Minyan already there: Once one has entered a Shul that has a Minyan ready to begin the prayers, it is forbidden for him to Daven Shemoneh Esrei prior to the congregation, even if he desires to leave the Shul and Daven outside.

Zman Tefila: This however is with exception to if Zman Tefila will pass if he were to delay the prayer in order so to pray together with the congregation, in which case he may precede his prayer to that of the congregation. In such a case, he may pray even within the Shul and is not required to leave the Shul to Daven outside.

Oness-Time of need: Likewise, if one is in a situation in which he is absolutely unable to delay his prayer until the congregation begins, such as if he is sick or due to another reason, then he may precede his prayer to that of the congregation, even to Daven within the Shul. One may not however precede his prayer once he has entered the Shul simply because he feels weak and does not wish to delay eating until the congregation finishes their prayer. One may, however, initially not go to Shul, and rather pray at home, for this reason.

Before Minyan arrives:[29] From the letter of the law, there is no issue with praying in private in a Shul prior to the gathering of the Minyan, and hence one may even initially go to Shul to Daven by himself prior to the start of the Minyan. Nonetheless, initially, it is better in such a situation for him to Daven alone at home rather than go to Shul and Daven before the Minyan. Nonetheless, if by going to Shul one will be able to answer for Kaddish or Kedusha or Barchu, then it is better for him to go to Shul to Daven even if he will have to Daven Shemoneh Esrei prior to the gathering of the Minyan.

Which parts of prayer may one not precede the Minyan?[30] The above prohibition against preceding one’s prayer to that of the congregation only applies to the prayer of Shemoneh Esrei, however, it is permitted for one to precede other parts of the prayer, such as Pesukei Dezimra and Shema, prior to the congregation.

17. Reading the Shema with the congregation:[31]

When the congregation recites the Shema, those present [who are not within an area of prayer which prohibits them from speaking, as explained next] must stop and recite the first verse of the Shema together with the congregation. This applies even if one already Davened and read the Shema.

How much to recite with the congregation: From the letter of the law, one is only required to read the first verse of the Shema together with the congregation. However, it is proper for one to read the entire Shema together with the congregation in order to get rewarded like one who is studying Torah.

One who is in the midst of prayer and the congregation recites Shema: If one is past Baruch Shemar, it is disputed whether one may stop and say the first of verse of Shema with the congregation. Practically, one is to do so in Pesukei Dezimra. However, once he began Birchas Shema he should not stop to say it, and rather he should recite whatever he is praying in the same Nigun in which the congregation says the Shema.

Ashreiy/Aleinu-Other prayers of the congregation:[32] As we rule regarding the Shema, so too when the congregation begins saying Ashreiy [or Aleinu Leshabeiach[33]] then all those who are present and are not within an area of prayer that prohibits them from speaking, are to stop and recite it with them. [In this regard, if one is past Brauch Sheamar, then he is not to say it. Some write that everyone who is present is to recite the verse of Hashem Melech together with the congregation. However, others rule that this is not necessary, and so is this about custom.[34]]

18. Skipping parts of Davening in order to Daven Shemoneh Esrei with Minyan:[35]

Initially, one must come to Shul on time, so he can recite all the parts of the prayer slowly and without skipping, and Daven Shemoneh Esrei with the congregation.

Letter of law: If one came late to Shul, then the Halachic ruling is that he should skip part, or all, of Pesukei Dezimra, in order so he Daven Shemoneh Esrei with the Minyan. It is better for him to skip then to say it quickly.

Ruling of Kabbalah: However, according to Kabbalah, and so is the custom of Chassidim and meticulous individuals, one is not to skip any part of the Davening, and is certainly not to say it quickly, even if due to this he will miss Davening Shemoneh Esrei with the Minyan.

What should one do if he Davens at a slower pace than the Minyan and even if he comes on time, he will not reach Shemoneh Esrei with them? One who comes to Shul on time, and Davens at a slower pace than the Minyan, may continue to do so without skipping any part of Pesukei Dezimra, or quickening his pace, even though this will cause him to be unable to Daven Shemoneh Esrei together with the Minyan. In such a case he is to begin the prayer with the congregation and then Daven to the best of his ability, and if he is behind the Minyan, so be it. He is, however, to make sure to answer Kaddish and Kedusha and Barchu with Minyan. Nonetheless, some Poskim write that it is best in such case for him to come to Shul early and begin Davening before the Minyan, in order so he be up to Shemoneh Esrei together with the congregation.

If a Minyan of six Shemoneh Esrei Daveneres will not be available unless one skips Pesukei Dezimra, is one to do so despite the fact that he generally follows the Kabalistic ruling not to skip? In such a case, the person is to skip Pesukei Dezimra for the sake of establishing the Minyan, and it is only in a scenario that the Minyan will any event take place that one is allowed to not skip.

Should one who skip Karbanos in order to be able to Daven with the Minyan? From the letter of the law, one is certainly to skip Karbanos and all the parts said before Hodu in order to Daven Shemoneh Esrei with the Minyan. However, those who follow the Kabalistic ruling, do not skip any part of Davening, even the sections said before Hodu, and so is the custom of Chassidim.

19. Passing a Shul when it is in midst of prayer:[36]

It is the only Shul in the city: It is forbidden for one to pass by a Shul which is in the midst of prayers, if that is the only Shul in the town or city. If however one is wearing Tefillin or carrying a load then the prohibition does not apply. Likewise if the Shul has more than one entrance [or has more than one Minyan for that prayer] it is permitted to pass by it.

There are other Shuls in the city: If there is more than one Shul in one’s vicinity then there is no prohibition involved in passing by the Shul even when in the midst of prayer.

20. Davening Within four cubits of door of Shul:[37]

One is not to sit in a Shul within four Tefachim [i.e. 32 cm] from the Shul’s entrance unless that is his set seat and the Shul’s entrance is not open to a public area but rather to a courtyard and the like.

21. Delaying upon entry, prior to beginning Shemoneh Esrei:[38]

Upon entering a Shul one is to delay beginning Davening [Shemoneh Esrei] until 32 cm. worth of walking elapse.

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[1] See Admur 55-57; 69; 90:17; Ketzos Hashulchan chapters 13; Tanya Igeres Hakodesh Epistle 23; Shulchan Menachem 1:74; Ishei Yisrael 12; Tefila Kehilchasa 12

[2] See Admur 52:1-2; 90:12; Ketzos Hashulchan 13:1

[3] Ramban Al Hatorah end of Parshas Bo

[4] See Admur 90:17; M”A 90:30; Yoreh Deah Michaber 267:79; Gittin ; Chikrei Halachos 6 p. 57

[5] Admur 90:12; Ketzos Hashulchan 13:3

[6] See Admur 55:25; 90; Ketzos Hashulchan 13:1-2

[7] See Admur 55:25; Ketzos Hashulchan 13:6

[8] See M”B 55; Ketzos Hashulchan 13:6

[9] Michaber 150; M”A 150; Ketzos Hashulchan 13:7

[10] Admur 90:17; Ketzos Hashulchan 13:2

[11] See Admur 91:11; Michaber 90:10; Tur 620 in name of Rosh; Talmidei Rabbeinu Yona on Brachos 28b; Kol Bo 11; M”A 90:21 based on implication of Talmidei Rabbeinu Yona ibid; Bach 90; Elya Raba 90:11; Implication of Beis Yosef 90; Olas Tamid 90:11; Levush 90; Shisilei Zeisim 90:32; Kaf Hachaim 90:73; M”B 46:32; 90:36; Darkei Chaim Veshalom 145 that the Munkatcher would Daven alone when he saw that the congregation would pray after the time; Piskeiy Teshuvos 89:6

[12] See Admur 90:15; M”A 90:28; Zohar 3:126

[13] See Admur 90:10; Ketzos Hashulchan 13:3

[14] Shaareiy Teshuvah 90:2; Ketzos Hashulchan 13 footnote 5

[15] Admur 90:10; Ketzos Hashulchan 13:3

[16] See Admur 90:17

[17] See Admur 90:13; Ketzos Hashulchan 13:4

[18] See Admur 90:15; Ketzos Hashulchan 13:4

[19] See Admur 90:12; Ketzos Hashulchan 13:4

[20] See Admur 90:17; Ketzos Hashulchan 13:4

[21] See Admur 90:6-8

[22] See Admur 90:18; Ketzos Hashulchan 13:4

[23] See Admur 90:19

[24] See Admur 90:10; Ketzos Hashulchan 13:5

[25] Admur 90:10; Ketzos Hashulchan 13:5

[26] Admur 90:10; Ketzos Hashulchan 13:5

[27] Admur 90:11; Ketzos Hashulchan 13:5

[28] See Admur 90:11; Ketzos Hashulchan 13:5; Piskeiy Teshuvos 90:16

[29] Ketzos Hashulchan 13 footnote 6

[30] Piskeiy Teshuvos 90:16

[31] See Admur 65:2; Ketzos Hashulchan 13:6

[32] See Admur 65:2-3; Ketzos Hashulchan 13:6

[33] See Machatzis Hashekel 65; Ketzos Hashulchan 13:6

[34] See Ketzos Hashulchan 13:6 footnote 16

[35] See Admur 51:13; 52:1-2; Ketzos Hashulchan 13

[36] See Admur 90:9

[37] See Admur 90:19

[38] See Admur 90:19