Minyan Dynamics in Digital Realms

Dear Rabbi, As technology advances, the Metaverse emerges as a virtual space where users, through VR glasses, can interact within a computer-generated environment. This digital realm offers new ways for people to meet and engage in activities, including potentially religious gatherings. Given the Metaverse's ability to connect individuals from various locations into a single virtual setting, I'm curious about its implications for Jewish law, specifically regarding the formation of a minyan. Can a gathering in the Metaverse, where participants are physically separate but virtually connected, constitute a kosher minyan for communal prayers? How does the use of avatars or the virtual simulation of a synagogue impact the halachic validity of such a quorum? I appreciate your guidance on navigating this intersection of technology and tradition. Sincerely.

Thank you for your question

It is written in the Torah ונקדשתי בתוך בני ישראל   (Vayikra 22:32), meaning "I shall be sanctified amongst the Children of Israel." The Talmud (Berachot 21b) expands on this, explaining that "amongst the Children of Israel" refers specifically to a gathering of ten males. This interpretation underscores the importance of physical presence and communal worship as prerequisites for a minyan.

The Talmud (Berachot 6a) writes that when ten men are gathered then the shechinah rests among them and the tefillah is more readily accepted this idea is expanded by King David when speaking about prayer he wrote ואני תפילתי לך ה' עת רצון the midrash writes when is it עת רצון? when there is a quorum of men gathered in tefillah

So meanwhile we have now clarified the idea that a minyan can only be considered when ten males are physically present

However, there is a great debate among the halachic authority in a case where there are already ten men present which constitutes a minyan, can a person join and participate in the minyan that already exists by using a phone or VR glasses?

We could argue that one cannot be considered to have joined the minyan, and cannot answer amen after the Bracha. And I would like to explain why; imagine one has a recording of a tefilla of a minyan, and then after a time he listens to the recording, of course, you would agree that he is not considered joining the minyan since it is only a recording. The same too when one listens through the phone it is only a recording of the prayer and is not considered part of the congregation and therefore may not answer amain to the Bracha since it is forbidden to answer amain in vain.

However, we can bring proof to the contrary from the Talmud Succa 51b which brings to light an intriguing historical precedent from Alexandria. In the times of the Second Temple, the Jewish community in Alexandria, Egypt, was exceptionally large. Their synagogue was so vast that it was impossible for congregants at the back to hear the chazzan (cantor) during services. Given the sheer size of the congregation, a unique solution was implemented to maintain the integrity of communal worship. To overcome the challenge of distance and audibility, the leaders in Alexandria devised a system involving flag signals. When the chazzan completed a blessing, designated individuals would raise flags as a visual cue for the congregation to respond with "Amen." This method ensured that despite not hearing the blessing directly from the chazzan, the congregants could still participate in the service by responding at the appropriate times.

From this, we see that even if one does not hear directly from the canter, as long as he knows that this is the time to answer amen then he can answer. Same too the phone is like those flags and it tells us when to say amain.

So le’halcha, one can answer amein when listening over the phone. One has to keep in mind this is only to answer Berachot ‘Amain’ and ‘kedusha’. However sometimes one has to listen to be exempt (( שומע כעונה e.g. listening to the megillah or Havdalah for one has to listen “live” and not through a telephone.

I would like to highlight the remarkable utility of virtual reality (VR) technology in fulfilling the mitzvah of Bikur Cholim, the sacred act of visiting the sick. As elucidated by the Bet Yosef, an essential aspect of Bikur Cholim involves engaging in conversation with the patient, thereby diverting their mind from their suffering and uplifting their spirits. By integrating VR systems into this practice, we can significantly enhance the experience of those who are unwell. Through VR, patients can virtually participate in a minyan, immerse themselves in the melodies and prayers, and benefit from the rabbi's teachings. This innovative approach not only distracts them from their distress but also has the potential to transform their emotional state, offering solace and a sense of communal connection even in times of illness and loneliness.

• The Talmud, Berachot 21b
• Psalm chapter 69 verse 14
• The Talmud Berachot 6a
• The Talmud, Succa 51b
• Bet Yosef: Yore De’a 335