While prayer is often seen as a deeply personal conversation with G‑d, Judaism teaches that it is also fundamentally communal. In fact, our daily prayers were instituted in place of the offerings brought in the Holy Temple. Just as the daily tamid was a communal sacrifice offered on behalf of the entire Jewish people, so too prayer is, at its core, an act of communal worship.1

For this reason, one should make every effort to pray with a minyan—a quorum of ten Jewish males over the age of 13. Beyond enabling certain prayers and rituals that can only be recited in the presence of a minyan, praying with a congregation carries unique spiritual significance and power.

Our sages teach that G‑d never rejects the prayers of a congregation, even if there are sinners among them.2 Moreover, even when one’s concentration during prayer is less than perfect—a struggle most of us can relate to—praying with a minyan provides one’s prayers with added strength.3 In fact, the sages emphasize that the merit of praying with a minyan brings not only spiritual blessings, but material gain as well, serving as a source of success and blessing in one’s livelihood.4

Below we will discuss the various laws about what constitutes a minyan and what to do if someone leaves during the prayers.

Who Makes Up a Minyan?

A minyan consists of ten Jewish men who are at least 13 years old.5

Reciting the Amidah With a Minyan

Although one of the benefits of praying with a minyan is being able to recite devarim shebikdushah (prayers with special sanctity), such as Kaddish, Kedushah, and Barechu, the primary halachic definition of tefillah betzibbur (communal prayer) is reciting the Amidah together with a quorum.6

Ideally, one should begin the silent Amidah together with the congregation.7 That said, if one begins while the congregation is still reciting the first blessing of the Amidah, it is still considered tefillah betzibbur.8 Some authorities go further and maintain that one who begins the Amidah even when the rest of the congregation is already in the middle is still considered to be praying with the minyan.9

Likewise, if one begins the Amidah together with the congregation but takes longer and finishes later—even after the congregation has reached Kedushah—it is still considered tefillah betzibbur.10

Because of the importance of beginning the Amidah with the minyan, one may skip certain parts of the prayer service in order to do so.11 In practice, however, since every part of the prayer service carries profound significance—particularly according to Kabbalah12—some are careful not to skip any part at all. Indeed, the Rebbe strongly discouraged skipping parts of prayer, even if it meant not beginning the Amidah with the minyan.13 A practical solution, when possible, is to begin praying earlier so that you can reach the Amidah together with the congregation.

Which Parts of Prayer Require a Minyan?

While most prayers may be recited even when praying alone—even if, ideally, one should pray with a minyan—certain prayers and rituals require a quorum of ten.

These include Kaddish, Barechu, the repetition of the Amidah, Birkat Kohanim (the Priestly Blessing), and the public reading of the Torah and haftarah.14 A minyan is also required for Sheva Brachot recited at a wedding and during the post-wedding festive meals,15 as well as for zimun with G‑d’s name before Grace After Meals.16

Additionally, certain passages may not be recited without a minyan. This includes the Thirteen Attributes of Mercy.17 However, one may recite them privately if read in the tune of the cantillation notes as if one were reading these verses during the Torah reading.18

Likewise, Aramaic prayers are generally not recited without a minyan. This includes certain portions of Selichot and parts of the Shabbat Musaf service.19 However, if the congregation has already completed the Aramaic passages of Shabbat Musaf but is still in the midst of prayer, one may still recite those passages.20 Additionally, the first passage of Yakum Purkan is recited regardless of whether one is praying with a minyan.

Do All ten Need to be Praying Together With the Cantor?

In addition to having a minyan, there must also be a sufficient number of participants actively listening and responding to the cantor. For Kaddish, Kedushah, and Barchu, the primary requirement is that a minyan of ten is present. Even if one, two, three, or four congregants are in the middle of the silent Amidah and cannot respond, they still count toward the minyan. Since a majority of the congregation (at least six) is able to respond, these prayers may be recited.21

There needs to be at least ten Jewish men present when praying the Amidah for it to be considered that you’ve prayed with a minyan, and at least six of the ten need to actually pray the Amidah silently together for you to then repeat the Amidah. You would, therefore, sometimes pause before starting the Amidah to ensure that there is the requisite number of people.22

Regarding the repetition of the Amidah, in addition to nine people listening, there must be nine people able to answer Amen to the chazzan's blessings. Those who are in the middle of Shemoneh Esrei or otherwise unable to respond do not count toward this number. Therefore, the repetition of the Amidah should not begin until nine people are available to listen and answer Amen.23

Does the Entire Minyan Need to Be in the Same Room?

Generally, all ten participants must be in the same room in order to form a minyan. If they are divided between two rooms and cannot see one another, they do not combine to constitute a quorum.24

However, if those in one room are visible to those in the other—for example, through an open doorway or window—they may be considered part of the same minyan even though they are in separate rooms.25

Additionally, if the cantor stands in the doorway between the two rooms while reciting Kaddish or leading the prayers, he can combine both groups into one minyan even if they cannot see each other. This rule, however, applies specifically to the cantor and not to other participants of the minyan.26

What Happens if One of the Ten Leaves Before Prayers Are Over?

Under ordinary circumstances, if there are exactly ten men present, none of them may leave the synagogue, as doing so would cause the minyan to be lost. Regarding one who leaves in such a situation, the Sages apply the verse, "Those who forsake G‑d shall be consumed.27" However, if at least ten men will remain after the individual leaves (and Kaddish, Barechu, and Kedusha have already been recited) he may do so.28

If a minyan was present when Kaddish, Kedushah, the Torah reading, or the repetition of the Amidah began, and someone then leaves, reducing the number of participants to fewer than ten, the service may still continue that section provided that at least six members of the original minyan remain.29

This leniency, however, applies only to completing the particular section of the service that had already begun (e.g., until the end of the Kaddish, the Torah reading or the repetition of the Amidah) as explained below:

Minyan is lost before Repetition: Repetition of the Amidah may not be recited.30

Minyan is lost during the Repetition: the cantor may complete the repetition, recite the Half Kaddish afterward, and continue through Uva Letziyon, followed by Kaddish Titkabel, provided that at least six members of the original minyan remain.31 However, Birkat Kohanim (on Yom Tov, or in Israel where it's done daily) is not performed,32 and the Torah may not be read.33

During the Torah reading: If a minyan was present when the Torah reading began and some people later leave, reducing the number to fewer than ten, the Torah reading may be completed. However, no additional aliyot (people called up to the Torah) may be added beyond those already required. Likewise, a separate aliyah for maftir is not given. Instead, the person who receives the final required aliyah also reads the haftarah, but without reciting its blessings.34

If someone left during maftir: the maftir with its blessings are completed (but no kaddish etc.).

Minyan lost during Maariv. If the minyan is lost after the service has begun but before the silent Amidah, the Half Kaddish before the Amidah may still be recited, provided that six members of the original minyan remain.35 If the minyan is lost during the silent Amidah, Kaddish Titkabel may be recited afterward, since it concludes that section of the service.36

Mourner’s Kaddish: In all of the above situations, the Mourner's Kaddish may not be recited, as it belongs to a later section of the prayers.37