By Rabbi Yair Hoffman for 5TJT.com
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It is happening all across America, or rather, in the frum communities across America. For Maariv on Friday nights, people are davening in minyanim held in homes – rather than in the shuls. And the Rabbis of the shuls are not very happy about it.
It happens in the Five Towns, in the Catskills, in Lakewood, NJ, and in communities as far-flung as Dallas, TX, Chicago, IL, and Beverlywood, CA. And the phenomenon is growing. Shuls that use to be thriving minyanim on Friday nights are now a former shell of what they were, which explains why the Rabbis are slightly perturbed. Indeed, one Rav even wishes to bring the offending home-owner to a Din Torah in a Bais Din.
On the other side, are the homeowners. “Shabbos is family time,” they argue. “Why spend an extra seven to twelve minutes walking each way, plus the extra fifteen minutes or so in shul. Do I really need to hear all those announcements? Do I really need that three minute dvar Torah short though it may be?”
The question is what does halacha say about all of this? Also, does the Rav have a good case in front of the Bais Din?
We start with the Gemorah in Brachos (7a). The Gemorah indicates that the essential aspect of davening with the Tzibbur is specifically in a shul. The Talmud there states, “A person’s prayer is only heard in a Bais HaKnesses.” The Gemorah further writes (8a), “He that does not enter into the Bais HaKnesses is termed a ‘shachain rah – a bad neighbor’ and causes his sons to go into exile.” This seems to be a point for the shuls.
When we encounter the codified halacha in Shulchan Aruch (90:9) we encounter the words, “yishtadel adam – a person should try to daven in a Bais HaKnesses.” It would seem that the language is indicative that it is not a full-fledges chiyuv or obligation. The Mishna Brurah (90:27), as well, citing the Pri Magadim, uses the language of “even if you have ten people at home, you should try to daven in shul.” This would seem to be a point for the home Minyanim. It is not a full point, but it may allow for it, a bit.
But wait. Rav Moshe Feinstein zt”l (IM OC II #27) writes that Tfilah b’Tzibur is not just a hidur – but a full-fledged obligation. He further writes that one may not infer from the words “a person should try” that it is only a maalah b’almah – a mere nice thing – because even on a full-fledged obligation this language is applicable. Rav Feinstein cites as proof to his position the Gemorahs in Psachim 46a and Chullin 122b that, when travelling, a person is obligated to travel 4 Persian miles further for davening b’tzibbur. This would seem to be a point for the shuls.
One could feasibly make the argument (as do some Poskim) that the fact that the Shulchan Aruch writes that there is an obligation to travel 4 Persian miles does not necessarily mean that it is a full fledged obligation, because in Shulchan Aruch Yore Deah, Rav Karo writes that some say that for those who are careful in not eating Pas Palter– they have an obligation to travel 4 Persian miles forward as well – and not eating Pas Palter is not a full obligation either. A point for the home minyanim, perhaps?
However, Rav Feinstein could answer that the obligation referenced there refers to the idea of a Neder – a vow which is a biblical obligation to fulfill. This removes that last point for the for the home minyanim.
In Midrash Tehillim (4:9) it states, “Says Hashem: When you daven, daven in the shul that is in your city.” This is a point for the shuls.
The Chofetz Chaim writes (Shmiras HaLashon Vol. II p. 132) that when a person’s children observe a lack of dedication to the Mitzvah of davening in shul and that the father davens at home, the child is taught the opposite of chinuch, but a bad chinuch.
Some Poskim even write that there is no Mitzvah in making a home-bound minyan even for a yahrtzeit (only for avel, a mourner is it allowed – indeed it is even a Torah Mitzvah in such a case. The reason it is not considered a Mitzvah is because one is causing other people to perform the Mitzvah of Tefilah in a less than ideal manner.
WHY WOULD A SHUL BE BETTER?
The Chofetz Chaim explains that the reason for why a shul is better is because it is a set place for Kedusha and the Tefilos are more accepted there than elsewhere (MB 90:33).
The Gemorah (Brachos 53a) tells us that there is a concept in halacha called BeRov Am Hadras Melech – the greater the number of people – the greater glory to the King. Generally speaking, there are more people in a shul than in the home minyanim. Thus, davening in the home minyan is not only the negation of the ideal method of davening, but it detracts from the beRov Am in the shul.
BUILDING A BAMAH
Rabbi Yaakov Katina (d. 1890), the Rav and Dayan of Chust (now in the Ukraine), who was also a Sanzer Chassid, writes in his remarkable work entitled Rachamei HaAv (p.54):
“It is written in the Holy Torah (Dvarim 12:13), “Be very careful lest you offer offerings in every place that you see..” This means that it is coming to fobid the bama of an individual when there are public bamas. This matter is applicable even in our times. For it is known that prayer is in the place of the Korbanos. And it is a Mitzvah to pray berov am – where there is a large number of people.. And now, in the times before Moshiach, Chutzpah reigns supreme and there are many who break through the fences to stand apart from the Tzibbur and build for themselves a bamah to be the head of his own minyan.. woe is to them for they are causing evil to themselves. It is not enough that they will not receive merit for this, but it is possible that they he will receive punishment for it – for he is destroying the building of the Omnipresent.”
CONCLUSION
There is no doubt that the proliferation of the home-bound minyanim is not looked upon as a positive development in the Poskim. Of course, if a person is sick or some similar circumstances, it would be permitted. Let us also keep in mind one thing. In the shul in Alexandria, there were so many people that one could not even hear the shliach tzibbur – and they had to resort to flags. They could have opted for home-bound minyanim – but they did not. We see from their example how far people should go to daven in the shul itself.
The author can be reached at [email protected]
NO SHUL SPONSORED THE WRITING OF THIS ARTICLE IN ANY PART (unfortunately for the author).
a few points; what are some of the causes of this trend
1. minimal attachment- many frum people just aren’t CONNECTED not to their shul or rav & in even to the tzibur at large ( if you can leave your shul/ yeshiva for shavuos to the bungalow whats left) some normal yiddin even went for rosh hashana
2. you worked hard all week , parnassah felt like a treadmill, but WHY did you work like a horse , so that you can LIVE on Shabbos , living for a yid is getting to shul a few min before mincha , saying hodu , is 5 min for a dvar torah or to hear a gabbai for 4 min too much ?
3. we do daven in a home, by a beis avel other times its ” beis hashem nelech berogesh” – each time i see a very old man schlepping to shul w a walker or breathing heavily going up the steps i am humbled at their mesiras nefesh & hope my little tefilos get attached to their big ones
4. al tifrosh min hatzibur- it has a bit of that too
bottom line yidden are good its golus that takes its toll, so get off the couch and sing boee beshalomin all the beautiful shuls that have been built kein yirbu
I like the idea of davening in a home; in fact, in my local community, we did that at one time. It is safer to walk a short distance to someone’s home in a residential neighborhood, than to have to walk 15-20 minutes to a Shul. Freedom of religion is part of the U.S. Constitution, as well as the Constitutions of every state in the country. We have the right to daven wherever we feel most comfortable. If there are those who don’t like it, too bad!
There appears confussion in the article as though davaning bitzibbur means davaning in a shuel, and as though davaning with a minyan in a private home is not tefila bitzibur. Tzibur just means a minyan.
I have davaned often with a minyan not in a shuel together with some of the greatest rabbonim of our generation. Sometimes a wedding hall, sometimes a tent (set up in Marone for example, with a minyan of 3000 men). I remember davaning kabalas Shabbas in the house of the Rosh Yeshiva of the Chaffetz Chaim when he lived on Groton Street in Forest Hills.
I think each situation needs to be looked at individually.
Free Will is NOT Free! you have some measure of responsibility to your local community , and we have an even greater responsibility to hashem. many times these home minyanim are drilling small holes in the shul boat .
Is saving time the only reason to daven at home?
What about if the group assembling in a home has a different, legitimate preference? For example, they like to daven slower. Or faster, so they can make time for a seder after davening. Or they take turns giving divrei torah, which they prepare during the week. What if the weather is bad–snowy or rainy. Does that change the equation?
Also, at what point does the home minyan actually become a shul? If a room in a home is designated for this purpose, does the issue change from shul vs. home to shul vs. shul?
Saving time as the reason to daven at home seems like a straw man argument. I think we all knew where the article was heading with that introduction.
I, and others like me, daven Friday night in a home minyan although the shul is less than a 10 minute walk is because of: 1) Too many chazanim trying to entertain us. We are used to shuls where its purpose is to pay to g-d and NOT to be entertained. 2) Silly time wasting social announcements by the president and/or the rabbi. 3) Friday night sermons from the Rabbi. We’re simply not interested. We come from backgrounds were there were no sermons. Interestingly, while the rabbi speaking, half of the shul is sleeping and the other half is either are clueless or disinterested. 4) There are only two shuls in town and the other one is even worse. That’s me.
I would like to hear your reasons.
to boroch
the last i checked
our religion is not based on feel good or confortable
we have a shulchan aruch
as well as a mesora from father to son
starting at har sinai
if everyone did what makes them feel good
the jewish nation would have disappeared long ago
“starting at har sinai” There was no shuls in Sinai. They davened at the field or tent. It started after the Churban. Now we have the State of Israel. No need for Shuls.
I go to a shul 4 times a week because it has a Sefer Torah.
Shteebles are also a Mesorah for many. That means avoiding the Big SHul in town with the Chazzan and Rabbi and Chazzones and Stiff Decorum to daven in a smaller, more feeling inspired, more participatory Minyan where the baale batim, their sons, can be shliuch tzibbur and say a dvar torah as well.
As for Rosh Chodesh and Berov Am HAdras Melech thats for Hallel.
Bottom line, if the individual Mispallel feels closer to Hashem in the Shteeble, has greater Kavannah, and participates such that his tefillah is more meaningful, Kol hakovod.
There is no one rule to fit all.
It is Jewish tradition to “break away”and try to improve. Thats part of our DNA. If its done for the wrong reasons, to have less Kavannah, more drinking, create Sinas Chinom, thats no good. But if done for the right reasons, more kavannah, get away from talkers, time wasters, silly chazonos, big hot officers, drinking club, etc. then its great.
Let me throw a red herring into the discussion.
A shul is NOT a beit kenneset! Why not?
According to halacha, one is not allowed to sleep, talk or learn in a beit kenesset, it is set aside ONLY for prayer. A shul is a place where we smooze, read, have kiddushes, meetings, listen to devrai Torah and also daven.
So the advantage of a shul over a home minyan is really not there…..
Apologies to R. Hoffman….
It’s very troubling when you see young Litvishe Yungerleit get married and start davening in a Chassidishe shteeble on Shabbos morning. It’s not their makom. It shows total hefkierus. They can come as late as they want. They can leave when they want. No one says anything to them. The Rebbe is certainly not going to give them any mussar. There is no hischayvus. It shows a lack of yiras shomayim. This is not how a Ben Torah is fearzach. This idea that, I’m married now and no one can tell what to do, is wrong on so many levels. If you’re Litvish, daven in a Litvish Shul where you have sheichus to the Mora Diasra.
Thanks you Rabbi Hoffman for this comprehensive analysis. I think though that there is a little bit of a conflation of sources here.
Rab Moshe Z’L is talking about tzibur, not about beit hakneset. He’s contransting davening by yourself versus davening with a minyan, but the minyn he’s promoting can be anywhere. It doesn’t necessarily have to be in “shul.”
I also am not sure that the contrsat in the Gemara is really about location; at home or at shul. “At home” in the Gemara in Brachot is really about davening alone, beyechidus. The Gemara encourages one to go in shul becasue at home they would daven without a minyan. אין הכי נמי, if one where to have a minyan at home, Chazal would not be opposed.
Additionally, it’s important to mention that there is a machloket haposkim if be’rov am goes beyind ten. Meaning, there are poskim who say that berov am is a argument for doing things in a minyan, but once there are ten people, adding more people isn’t more mehudar.
Finally, Rav Katina’s “bamma” analogy is drush, not pshat. אין לו אח וריע בפוסקים.
Many here said it well in distinguishing the various Psaks about davening at home vs a shul , i.e. tefillah B’Tzibbur vs B’Yichidus, not Home vs Shul. In addition, a Home Shul that is Kevuah for every Fri night and Motzei Shabbos, in a dedicated room, sometimes even with a Sefer Torah, likly rises to the level of a Shul anyway.
I would merely like to add that the great majority of those who daven in such a Home Shul also support and daven i the Main Shul, sometimes more than one Main SHul, as well. They pay membership, buy seats, support the Appeals, support the Rabbi, attend shiurim, attend weekday Minyanim, etc.
So its not a question of either this or that and the Main SHul will fail at all!
It’s a matter of convenience on dark winter nights, perhaps a desire for more audience participation, shalom bayis at home to shorten the time spent, etc.
We have enough strictures in place already. Let people live and find their sweet spot of Davening with Meaning wherever that may be.
Shalom al Yisroel.
Once upon a time a shul was a part of the kehilla. Just a part of it. The kehilla served many functions. Nowadays a shul is all about the Rabbi who opened it and there are many options (at least in larger cities). Most people don’t feel connected to the shul and if the Rabbi doesn’t make it interesting people will make living room minyanim when they don’t need kriyas haTorah
PRE COVID!
By just a few weeks