The Minyan — A Holy Congregation
At the very least, the chuppah is to take place in the presence of a minyan, a quorum of ten men.1
All “holy matters” (devarim shebekedushah), and not only a wedding, are to be performed in the presence of ten Jews, known as a community,2 or a “holy congregation.”3
What is the unique quality of a minyan?
Our Sages explain that when ten Jews assemble, there is not only the advantage of quantity — i.e., that ten Jews are more than nine — but most importantly, there is the tremendous benefit of quality, that when ten Jews congregate they form a new qualitative reality, a unique entity that is called a “community,” or a “holy congregation in Israel.” Lofty degrees of holiness illumine such a distinguished assembly.4
The mishnah states:5 “When ten people sit together and occupy themselves with Torah, the Divine Presence rests among them, as it is said,6 ‘G‑d stands in the assembly of the L‑rd.’” Moreover, the Gemara states:7 “Whereverten assemble, the Divine Presence rests.” This is so even when they do not occupy themselves in Torah study; since they are a gathering of ten Jews, the Divine Presence resides in their midst.
This is why all “holy matters,” including a wedding, are to be performed in the presence of ten Jews, for then the Divine Presence resides among them and an increased measure of holiness is drawn down as a result.
Divine Illumination in a Minyan’s Company
Kabbalah and Chassidus state that the degree of G‑dliness that resides in the presence of a quorum of Jews is so great that even the celestial angels are incapable of attaining such a level.
So it is written in the Tanya:8 “The indwelling of the Divine Presence is an intense radiation from the light of G‑d that radiates in the soul without limit or end. ... If an angel were to stand in the presence of a gathering of ten Jews, even if there were no words of Torah between them, such a boundless and infinite terror and dread would then befall it on account of the Divine Presence that abides over them that it would become utterly nullified.”
The need for a minyan to be present at a chuppah will be understood accordingly:
At the time of the chuppah there is an indwelling of the Divine Presence upon the bride and groom, as the Sages say: “When husband and wife merit, the Divine Presence resides in their midst.”9 This is a tremendously great degree of holiness; the level of the Ein Sof.10 It is therefore necessary then to have a minyan, as a minyan brings about “an intense radiation from the light of G‑d.”
Numerous Minyanim Deemed One Minyan
In light of the above we will understand an additional matter relating to a minyan:11
We observe that there is a major difference between ten, a minyan, and less than ten. Only ten Jews gathered together constitute a minyan; less than this number cannot make a minyan. We must understand however why a gathering of many tens of Jews, many minyanim, does not increase the degree of sanctity of “matters of holiness” recited in such a seemingly more distinguished assembly.12
However, the noteworthiness and singularity of a minyan is not a matter of quantity (for were this to be so, twenty Jews gathered together would indeed possess twice the holiness of ten) but is rather a qualitative matter: when ten Jews congregate they become a “holy assembly of Israel,” and this enables them to merit the indwelling of the Divine Presence.
Thus, additional numbers beyond ten do not change the sanctity of a minyan in quality; an assembly of many tens can only serve as a quantitative addition and not a qualitative one, for once ten Jews have gathered, the quality and superiority of a “holy assembly” has already been generated.13
An Internal Minyan — Personal Soul Powers
[Chassidus explains that there is an additional facet and significance to a “minyan”: an internal minyan within the person himself.
Every individual possesses ten soul powers: [chochmah, binah, daas, chessed, gevurah, tiferes, netzach, hod, yesod and Malchus].14 When a Jew performs mitzvos and performs consecrated actions with sincerity and with his ten soul powers, he then possesses a personal and internal minyan, an “assembly” and “congregation” of all his soul powers, all of which are dedicated and devoted to G‑d.
The following incident occurred with Rabbi Yosef Yitzchak, son of the Tzemach Tzedek:15
Once in the late morning, many hours after the congregation had concluded their Shacharis prayers, the holy tzaddik of Cherkas sought his son-in-law, Rabbi Yosef Yitzchak. Upon hearing that his son-in-law was still immersed in prayer, he was truly astonished that his son-in-law had not prayed with the minyan.
Approaching his son-in-law, he asked him: “You told me that you pray with the minyan?” His son-in-law answered: “Congregational prayer, praying with a minyan, means to congregate and assemble all ten of one’s soul powers. Accomplishing such a task takes a goodly amount of time.”
This personal form of minyan also has a particular significance with regard to a chuppah:
The connection and bond that transpires between bride and groom at the time of their wedding is meant to encompass, permeate and fill their entire being, infusing all their soul powers with added vitality so that their entirety — their inner core as well as their external aspects — cleave and unite with their mate.]