(כט) וְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַה' לִֽרְצֹנְכֶ֖ם תִּזְבָּֽחוּ׃ (ל) בַּיּ֤וֹם הַהוּא֙ יֵאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י ה'׃ (לא) וּשְׁמַרְתֶּם֙ מִצְוֺתַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י ה'׃ (לב) וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י ה' מְקַדִּשְׁכֶֽם׃ (לג) הַמּוֹצִ֤יא אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹקִ֑ים אֲנִ֖י ה'׃ {פ}
(29) When you sacrifice a thanksgiving offering to ה', sacrifice it so that it may be acceptable in your favor. (30) It shall be eaten on the same day; you shall not leave any of it until morning: I am ה'. (31) You shall faithfully observe My commandments: I am ה'. (32) You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people—I ה' who sanctify you, (33) I who brought you out of the land of Egypt to be your God, I ה'.
גְּמָ׳ מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, כׇּל דָּבָר שֶׁבִּקְדוּשָּׁה לֹא יְהֵא פָּחוֹת מֵעֲשָׂרָה. מַאי מַשְׁמַע? דְּתָנֵי רַבִּי חִיָּיא: אָתְיָא ״תּוֹךְ״ ״תּוֹךְ״, כְּתִיב הָכָא: ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, וּכְתִיב הָתָם: ״הִבָּדְלוּ מִתּוֹךְ הָעֵדָה״, וְאָתְיָא ״עֵדָה״ ״עֵדָה״, דִּכְתִיב הָתָם: ״עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת״ — מָה לְהַלָּן עֲשָׂרָה, אַף כָּאן עֲשָׂרָה.
GEMARA: The Gemara asks: From where are these matters, i.e., that ten people are needed in each of these cases, derived? Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is as the verse states: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), which indicates that any expression of sanctity may not be recited in a quorum of fewer than ten men. The Gemara asks: From where in the verse may this be inferred? The Gemara responds that it must be understood as Rabbi Ḥiyya taught: It is inferred by means of a verbal analogy [gezera shava] between the words “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, with regard to Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men. The connotation of ten associated with the word “among” in the portion of Korah is, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered Eretz Yisrael, as it is written there: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, just as there, in the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, so too, here, in the case of Korah, the reference is to a congregation of ten people. The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten.
וְכֵן אָמַר רַב אַדָּא בַּר אַהֲבָה: מִנַּיִן שֶׁאֵין הַיָּחִיד אוֹמֵר ״קְדוּשָּׁה״ — שֶׁנֶּאֱמַר: ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, כׇּל דָּבָר שֶׁבִּקְדוּשָּׁה לֹא יְהֵא פָּחוֹת מֵעֲשָׂרָה. מַאי מַשְׁמַע? דְּתָנֵי רַבְנַאי אֲחוּהּ דְּרַבִּי חִיָּיא בַּר אַבָּא: אָתְיָא ״תּוֹךְ״ ״תּוֹךְ״. כְּתִיב הָכָא: ״וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, וּכְתִיב הָתָם: ״הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת״, מָה לְהַלָּן עֲשָׂרָה. אַף כָּאן עֲשָׂרָה.
Similarly, Rav Adda bar Ahava stated, in accordance with the second opinion: From where is it derived that an individual may not recite kedusha alone? As it is stated: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), any expression of sanctity may not be recited in a quorum of fewer than ten men. The Gemara asks: How is this inferred from that verse? The Gemara responds: This must be understood in light of a baraita, which was taught by Rabbenai, the brother of Rabbi Ḥiyya bar Abba: It is inferred by means of a verbal analogy [gezera shava] between the words among, among. Here it is written: “And I shall be hallowed among the children of Israel,” and there, regarding Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as there among connotes ten, so too here, among connotes ten. The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten.
אָמַר רָבִין בַּר רַב אַדָּא, אָמַר רַבִּי יִצְחָק: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָצוּי בְּבֵית הַכְּנֶסֶת — שֶׁנֶּאֱמַר: ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״. וּמִנַּיִן לַעֲשָׂרָה שֶׁמִּתְפַּלְּלִין שֶׁשְּׁכִינָה עִמָּהֶם — שֶׁנֶּאֱמַר: ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״.
In explaining Abba Binyamin’s statement, Ravin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation. And from where is it derived that ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” and the minimum number of people that constitute a congregation is a quorum of ten.