Rabbi Meir of Rothenberg writes in his Hagahot Maimoniyot[1]that his teacher, the Maharam of Rothenberg, was of the opinion that it is permissible to begin the repetition of the amidah even whilst there is still one person davening. The explanation he offers is that the divine presence (shechinah) which is necessary for this type of prayer is dependent on the number of people in the room regardless of their actions. The Shulchan Aruch[2]rules in accordance with the opinion of Maharam.
Rabbi Levi Ben Chaviv[3]writes in his responsa[4]that it is possible that according to Maharam it would be sufficient to have 6 or 7 men who have completed the amidah for the chazzan to begin. Rabbi Eliyahu Shapiro[5]mentions this opinion in a definitive manner, and so it seems that this is his ruling. The Mishnah Berura[6]brings the opinion of Rabbi Shapiro alongside other more stringent opinions.
Although we may view all of this as being fairly simple, things get more complicated as we reveal a discrepancy between the Shulchan Aruch’s abovementioned ruling and his ruling in OC 124:4. There, the Shulchan Aruch brings the opinion of Rabbeinu Asher[7]who writes that during the repetition there must be at least 9 attentive men who will respond by saying amen at the end of each beracha.
Because of this apparent contradiction, there were some codifiers[8]who interpreted the Shulchan Aruch in OC 55 in a way that leaves no room for leniency in regards to the repetition of amidah. On the other hand, there are others - such as Rabbi Eliezer Waldenberg[9]- who offer the following explanation: in OC 124 the Shulchan Aruch is discussing a case in which the participants are not concentrating whatsoever on the services and thus cannot be counted for the minyan, whereas in OC 55 we are dealing with a situation in which some of the participants happen to be absorbed in their own worship. The fact that they too are taking part in the service of God at this point enables the essential divine presence.
Rabbi Waldenberg’s conclusion is that although it is unquestionably preferable to wait for 9 men to finish the amidah prior to the repetition, it is still permissible - when needed - to start with only 8. My teacher Rav Yossef Zvi Rimon writes[10]that when greatly needed one can begin with as few as 6 men since we can rely on the opinion of the Eliya Raba and others.
This is an appropriate place to restate that which I have mentioned verbally many times: whenever a chazzan is beginning the repetition of the amidah in less than ideal circumstances he should quietly verbalize a condition by which if there are not enough attentive people who are answering amen, then the repetition will be a tefillat nedavah (voluntary prayer).
[1]Teffilah 8:9[2] OC 55:6[3] a.k.a Ralbach or Maharalbach [4] Number 15[5]Eliya Raba 55:7[6] 55 subparagraph 32[7] In his responsa 4:19 [8]See Rav Shneior Zalman of Liadi’s Shulchan Aruch Harav 55:7[9]Tzitz Eliezer 12:9[10]Hilchot Tzavah A p. 96
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