We find something very peculiar regarding the korbanos offered in the Bais Hamikdosh on Sukkos. Invariably, assorted korbanos are added for each individual Yom Tov. On Sukkos, aside from the special Yom Tov korbanos, an additional seventy porim- bulls are offered. The Gemorah in Mesechta Sukkah tells us that these seventy unique offerings correspond to the seventy nations that populate the world. Reb Meir Simcha, in his monumental work Meshech Chochmah, points out that these seventy korbanos are to atone for the sin of “tumas mikdosh vikodoshav” just as all the korbanos musafim come to atone for tumas mikdosh vikodoshav. The aveirah of tumas mikdosh includes one who may have entered the Bais Hamikdosh while in a state of tumah or ate kodshim while being tamei.

Rav Meir Simcha poignantly asks why the Torah devoted this huge amount of offerings for the nations of the world to atone for an aveirah which is so uncommon since they do not even frequent the Bais Hamikdosh and they do not partake in the eating of the kodshim meat. It is practically impossible for them to even transgress this aveirah!

Rav Meir Simcha brilliantly sheds light on this enigma with license to apply a dose of ‘drush’. He delves with deeper insight into the sin of tumas mikdosh. Chazal point out that when Klal Yisroel were commanded, “Viosu li mikdosh vishochanti bisocham”, the more appropriate verbiage would have been, “bisocho”, rather than ‘bisocham’. ‘Bisocham’ means ‘in them’ and ‘bisoocho’ means ‘in him’. This change of tense commandeers the meaning of the Torah’s mandate. The Torah is instructing every Jewish person to convert themselves into a mikdosh, a holy sanctuary to allow the Shechinah to reside in him.

Now ‘tumas mikdosh’ takes on an entirely new meaning. Defiling the mikdosh with tumah and impurities, means to allow alien beliefs into one’s domain. Influence from anti-Torah principles is metamay one’s personal mikdosh- himself.

Now it becomes crystal clear why the nations of the world need special korbanos. These seventy korbanos are an atonement for defiling us with their corrupt ideals and their immoral behaviors.

Sukkos is a designated time to sequester ourselves and quarantine alone with the Shechinah in our sukkas. Here we hunker down and insulate ourselves from the negative influences that assault us in our mundane lives. During this special seven-day time frame we restore and strengthen our attachment to the Eibershter to fend off the prevailing negative influences reigning in our midst.

Can a person who will not be responding to Kaddish be counted in a minyan?

If one of the ten men in shul starting davening on his own, the chazan may still say Kaddish. As long as there are ten men there, they will be joined by the Shechinah and a davar shebekedusha can be said. Most Achronim are lenient even if there are up to four people who are not responding to Kaddish. The Achronim disagree about whether this leniency may be extended to Chazoras Hashatz. According to the stringent view, the chazan must wait for nine people to finish Shemoneh Esrei before he begins Chazoras Hashatz. The Rishonim disagree about whether the chazan may say Kaddish if one of the ten people falls asleep. Therefore, the sleeper in this situation should be woken up before the chazan starts Kaddish.

סעיף ו ס"ק לב ולד ביאורים ומוספים דרשו 41

What level of understanding must a person have to be counted towards a minyan?

A shoteh who is exempt from mitzvos cannot be counted for a minyan. The Gemara gives specific examples of what constitutes a shoteh. A person who does not have any of those characteristics but is regarded by others as mentally challenged can count towards a minyan as long as he understands that there is a Hashem who commanded us to do mitzvos. A deaf-mute is the equivalent of a shoteh. A person who temporarily lost the ability to speak and hear can be counted in a minyan.

סעיף ח וביה"ל ד"ה הוא; ביאורים ומוספים דרשו, 47 ,48 ו־54

Can everyone in shul recite Kaddish?

L’chatchilah, there should be at least two members of the minyan who answer Amen to Kaddish. This is because Kaddish ends with the words v’imru Amen (“and they will answer Amen”). If everyone in the minyan wants to recite Kaddish (instead of responding to it), however, they may be lenient. The Achronim explain that the words v’imru Amen can be instructions for malachim or outsiders. It can also mean that those who are reciting the Kaddish should respond in their hearts.

ביאורים ומוספים דרשו, 41  

• A minority view among the Rishonim holds that a boy who is at least six years old may serve as the tenth “man” of a minyan. Shulchon Aruch, however, rules according to the majority view that a minyan must have ten adults. Rema holds that some congregations have the custom to be lenient under pressing circumstances.

• Some say that if the minyan is counting on a child, the chazan should not daven the quiet Shemoneh Esrei. Instead, his recitation of Chazoras Hashatz should be his first and only davening. This will allow him to avoid making many brochos in vain according to the majority’s view that a child cannot be counted in the minyan. 

• If one of a person’s close relatives (from the seven categories discussed previously) passes away, the bereaved is an onen until the relative is buried. Since the onen is involved in the burial of his relative, he is exempt from other mitzvos. If, however, the deceased is in another city and the relative does not plan to travel there for the burial, he may choose to do mitzvos. 

• How can a child become bar mitzvah before his older friend?

• Does the Date Line play a role in determining bar mitzvah?

• Can a secular person be counted in a minyan?