Dear Cantor,

I wanted to know whether a virtual reality minyan would be acceptable according to Judaism, because there are small communities all over the world for whom it is hard to get a minyan every day. Is it acceptable to get a minyan by linking 10 Jews on a real-time computer and praying in a virtual community, since there are 10 people who are interacting with the aid of technology? How does Judaism regard the creation of new communal spaces that are not physical in nature?

Though the specific questioner is fictitious, this question has been asked of me and I’m sure many other clergy. This question has actually been taken up by the Rabbical Assembly Law Committee, “Wired to the Kadosh Barukh Hu: Minyan via Internet” presented by Rabbi Avram Israel Reisner, March 13, 2001 as well as responsa by a number of Orthodox rabbis.

The Mishna in Tractate Megillah says: "... the congregation is not led in prayer and the Priestly Blessing is not said, nor do we read from the Torah…in the presence of less than ten..."

What we need to know is whether a minyan requires 'physical proximity' or not?

The Shulchan Aruch writes: "We require that all ten be in one place and the Shliach Tzibbur (Hazzan) must be with them. One who stands in the doorway so that if the door were closed he would be outside is considered outside, not in the place of the minyan."

Therefore, even if all of the people are audio-visually connected via their computers they would not constitute a minyan, because the people need to be in 'physical proximity' to each other. This is not to say that the lone worshipper cannot be 'connected' in some halachic sense to an already existing minyan via computer.

The Shulchan Aruch writes: "One should try to pray in a Synagogue with the congregation. If because of extenuating circumstances he cannot, then he should pray at the [same] time that the congregation prays..."

Once a Minyan has been duly constituted, anyone hearing the prayers being offered in that minyan may respond and fulfill his or her obligations thereby, even over long distance communications. If you are connected to a minyan in such a way that you can hear the congregation praying, that would satisfy this requirement of prayer 'at the same time' as the congregation. You can therefore respond to Kedusha, Kaddish and Barchu which are recited by the congregation.

So what’s the bottom line? It is preferable, by far, to physically attend a minyan, for the full social and communal effect of minyan for which it was established is only possible in that way. Less desirable, but closest to attendance at a minyan proper, is real-time two-way audio-video connection, wherein the individual, though unable to reach the other minyanaires, is able to converse with them and see and be seen by them. Next would be a two way audio connection and then only in rare circumstances, where one of the above is not possible should the last, and least desirable, method of fulfilling one’s obligation to pray with a minyan be used by attaching oneself to that minyan through a one-way audio vehicle. Essentially, overhearing the prayers as if one were standing outside the synagogue listening to the minyan inside praying. In conclusion, I hope you all noticed that to allow for the virtual minyan, using technology as a spiritual aid and spreading a Minyan throughout the internet, a group of 10 people still need to be brought together as a core, in the old fashioned way, meeting for services 3 times a day.