The Gemorah in Mesechta Avodah Zora relates that after Onkelos became a ger, the Roman emperor sent legions of soldiers to seize him and imprison him. As they were removing him, he related to them of the Yidden traveling in the desert and having been led and directed by the special clouds- the ananei hakavod. When hearing this, they immediately changed course, joined Onkelos and became geirim. What was it that captivated them and caused that astounding about-face? Why did Onkelos spotlight the miracle of the clouds more than any other miracles performed for the Yidden? The splitting of the sea was documented as having terrified all the nations of the world. Certainly that tale would have been more gripping!


Additionally, in Parshas Shlach, Moshe Rabeinu davened to spare Klal Yisroel following the sin of the meraglim and claimed, “All of the nations heard of your intense love for the Yidden and of the tremendous miracles you performed on their behalf; you enveloped them in those special clouds etc.” Why was the miracle of the clouds singled out?


Rav Dessler shlit”a explains that the uniqueness of the ananei hakavod was not the miraculous protection that it afforded to the Yidden. The ananei hakavod represents an unbreakable attachment to Hashem that Klal Yisroel possesses as he envelopes us in the ananim. Hakadosh Baruch Hu maintains a grasp on us even in the darkest times. The clouds provide us with an infusion of kedushah that catapults us to the loftiest levels of ruchnius. This is the greatness of the ananei hakavod.


Onkelos’s convincing argument to the Roman legions was the superiority of the Jewish people, evidenced by their encasement in the clouds.


Moshe Rabeinu selected the clouds as a demonstration of Hashem’s tremendous, unbreakable bond with His people.


The Sukkah represents these clouds. When we enter the Sukkah we are reentering Hashem’s embrace, tightly encompassing us. This is an opportune time to reach out and beseech Him as our loving Father cradles us in His grasp.




Can a chazan complete Kaddish if the minyan dissipates?

If a davar shebekedusha began with a minyan, it may be completed even if some people leave and there is no longer a minyan. At least six people must remain in order to continue. Even though continuing in these circumstances is permissible, it was wrong for people to leave in the middle of the davar shebekedusha. Once there is no longer a minyan, the poskim are not sure whether leaving is still forbidden. If it is clear from the outset that a minyan will not remain for the duration of the davar shebekedusha, the poskim disagree on whether it is permissible to start.


נה ב ס"ק ו ויא ביה"ל ד"ה ומ"מ ביאורים ומוספים דרשו 16


What can be recited if people leave in the middle of Chazoras Hashatz?


If people leave and break up the minyan in the middle of Chazoras Hashatz, the chazan may continue until after Kaddish Shaleim after Ashrei and Uva Letzion. Birchas Kohanim, however, is not said in this case. If the minyan dissolves during the quiet Shemoneh Esrei, the chazan may not begin Chazoras Hashatz. If it dissolves in the middle of Kriyas HaTorah, the kriah may be completed but not the Haftorah.


נה ב-ג ס"ק ו י טז יז ויח ביאורים ומוספים דרשו18 28





Can a golem be part of a minyan?



A minyan must be made up of ten adult men. Only an adult can lead the davening and say Kaddish and Kedusha. A child may say Kaddish Yasom. The Achronim discuss whether a golem who was created by humans (through the Sefer Yetzirah) can be counted in a minyan. Their conclusion is that he may not. Some say that a golem is not considered Jewish or even human.


ס"ק יג ביאורים ומוספים דרשו 11 13

  • Chazal instituted the recitation of Borchu before saying Birchos Kriyas Shema. This is the chazan’s way of calling upon the tzibur to recite the upcoming brochos. The tzibur then consents and begins the brochos.


  • Answering to Borchu is viewed as an intention to start the brocha of Yotzer Ohr. One may not interrupt at that point, even in cases when an interruption between segments would ordinarily be permitted. 


  • In a case where Kaddish is being said after a tefillah or recitation of pesukim, the Achronim disagree about whether a minyan is necessary for the tefillah.



  • Can a child count towards a minyan?






  • Which parts of davening can include a child?






  • Can an onen be part of a minyan?
PLEASE NOTE:  The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
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