The Sacred and the Secular in the Synagogue

The Honor of the Synagogue and Prayer

Q: Is it permitted to view a news website in the synagogue?

A: A synagogue is a holy place and one must conduct oneself within it with reverence, as it says regarding the Temple: “And My sanctuary you shall revere" (Leviticus 19:30), and the sanctity of a synagogue - which is called a “minor sanctuary" - is akin to the sanctity of the Temple. Some poskim (Jewish law authorities) say that the sanctity of the synagogue is Biblical - meaning that the commandment to build a synagogue is a branch of the commandment to build the Temple, and accordingly, its sanctity is akin to the sanctity of the Temple, and one is required to treat it with awe and honor from the Torah (Yere’im 104; 409; Chayei Adam 17:6; Ben Ish Chai, Vayikra 1).

The majority of the poskim hold thatnestablishing the Temple is a Torah command, and it was the Sages who established a rabbinic commandment to build a synagogue for every community - in order to extend the sanctity of the Temple to all communities of Israel - and consequently, the sanctity of the synagogue is rabbinic (Ran; and this emerges from the Ramban, Rashba, and Ritva. And so wrote the majority of the later authorities, among them: Pri Megadim, Mishbetzot Zahav 151:1; Beit Shlomo, Orach Chaim 28; Torat Chesed, Orach Chaim 4:7, and others).

Nevertheless, it appears that even according to their view, one who openly disgraces the synagogue nullifies the Torah commandment of fear of God, as it says: “The Lord your God you shall fear" (Deuteronomy 10:20). And so wrote the Responsa Beit Yitzchak (Even HaEzer 2:33).

The Prohibition Against Reading News in a Synagogue

Whether the sanctity of the synagogue is Biblical or rabbinic, all agree that the synagogue is designated for sacred matters - for prayer and Torah - and whoever uses it for secular purposes, or behaves within it in a secular manner, disgraces its sanctity. Therefore, one does not conduct oneself within it with frivolity, mockery, or jesting; one does not eat or drink within it; one does not speak within it of secular matters such as commerce and economics; and one does not read secular messages on one’s phone within it. Likewise, it is forbidden to read newspapers or to browse news websites on the internet, including religious newspapers and websites (Megillah 28a-b; Shulchan Aruch 151:1).

A Mobile Phone During Prayer

When a person enters for prayer, he must ensure that the telephone does not distract him from it, and does not lead him to occupy himself with secular matters in the synagogue. He should therefore place it in his pocket or bag and silence it, so that it does not ring or vibrate upon receiving messages and notifications.

A person who is required to be available for security needs, the provision of urgent medical assistance, or another important need, should set the telephone to alert him only to urgent messages.

Praying from a Mobile Phone

It is preferable to pray in the synagogue using a siddur rather than from a telephone, so that the worshipper’s attention is not distracted to other matters, and so that he is not suspected of occupying himself with secular matters in the middle of prayer. But when there is a need - such as wanting to be reminded to say Ya’aleh VeYavo or Al HaNissim - he may pray from the telephone while blocking notifications.

In any case, it is proper not to look unfavorably upon someone who looks at his phone during prayer, for perhaps he is indeed using it for the purpose of prayer, or perhaps he needs to receive urgent messages - especially when the person in question is a public figure, or volunteer. It is likewise possible that he finds it very difficult to concentrate during prayer, and yet with great effort, he comes to prayer - and it is better that instead of staying home or chatting with friends in the synagogue, he comes to the synagogue and prays for most of the time.

Reading Messages in a Study Hall

Q: Is it permitted to read messages on a mobile phone while one is in a study hall?

A: It is permitted in pressing circumstances for Torah students to speak briefly in the study hall about secular matters and necessary business matters, so that they will not need to leave the study hall and interrupt their learning (Misgeret HaShulchan 13:1). Included in this, it is permitted to check the phone if messages have arrived that require an urgent response. If the checking and responding is brief, it may be done in the study hall - but if it is prolonged, one must leave the study hall.

Entering a Synagogue with a Weapon

Q: Is a soldier or police officer permitted to enter a synagogue with a weapon without restriction?

A: Several of the early authorities wrote that it is forbidden to enter a synagogue with a long knife, since prayer extends a person’s life, while a sword and knife shorten life (Tashbetz 202; Orchot Chaim in the name of the Maharam of Rothenburg). And so it was ruled in the Shulchan Aruch (Orach Chaim 151:6). Similarly, our Sages said that one may not enter a study hall with a spear (Sanhedrin 82a). The same law applies to a pistol and rifle - one may not enter a synagogue or study hall with them.

However, when the matter concerns police officers or soldiers whose duty it is to protect security, their weapon does not represent a shortening of life, but rather the protection of life. This is all the more so at a time when there is a security need for people to carry weapons in order to protect against terrorists - it is then a commandment for all those who are effective for security purposes to be in the synagogue and study hall with weapons (something to this effect was written by Rabbi Shmuel David in Merosh Tzurim 8; see also Tzitz Eliezer 10:18; Terumat HaGoren 1:35).

However, people who are not responsible for security, at a time when there is no security need, may not enter a synagogue with weapons. And if they have weapons upon them and it would be dangerous to leave them outside the synagogue, they are permitted to enter with them into the synagogue while making an effort to conceal them - for when the weapon is covered, there is no prohibition (Rabbenu Peretz; Eliyah Rabbah 151:10; Mor UKetzi’ah; Aruch HaShulchan 10, and others).

The Status of the Women’s Section in a Synagogue

Q: Initially a small women’s section was built, and over time it became apparent that many women wish to come to the synagogue, and there is no room for them. Is it permitted to break down the wall between the men’s section and the women’s section in order to enlarge the women’s section?

Additional question: Is it permitted to hold large festive meals with alcohol consumption in the women’s section?

A: The poskim disagree regarding the status of the women’s section. Some hold that the women’s section does not possess the sanctity of a synagogue, since communal prayer with a minyan is not conducted there - and according to their view, it is forbidden to break down the wall of the synagogue in order to enlarge the women’s section at the expense of the men’s section (Responsa Maharei Enzil 70; Chochmat Adam 86:15).

On the other hand, some hold that since women are obligated in prayer and come to pray together with the men, the women’s section has the full status of synagogue sanctity in every respect, and it is permitted to enlarge the women’s section at the expense of the synagogue (Sho’el UMeshiv, Kama 2:22; Chesed LeAvraham, Kama 14; Yeshu’ot Malko, Orach Chaim 11; Aruch HaShulchan 154:7).

The majority of poskim follow a middle path, according to which the women’s section has sanctity, but it is lesser than that of the main synagogue (Rashak, Peret VeOlelot 1; Divrei Chaim, Orach Chaim 2:13; Chelkat Yoav, Kama, Orach Chaim 4; Imrei Yosher 2:12; Teshurot Shai, Kama 27; Torat Chesed, Lublin, Orach Chaim 4; Sha’arei De’ah 12; Tzur Yaakov 1:152; Rabbi Herzog, Psakim UKetavim, Part 1, Orach Chaim 24, and others).

Therefore, on the one hand, since the women’s section is included within the synagogue, it is permitted to break down the wall between the men’s section and the women’s section in order to enlarge the women’s section at the expense of the men’s section - and there is no prohibition of demolition of the synagogue in this. On the other hand, it is customary to be more lenient regarding it - and therefore, even in synagogues where it is customary to be strict about not holding large festive meals, it is possible to hold them in the women’s section.

A Memorial Eulogy During a Funeral in a Synagogue

During a funeral, it is not customary to bring the deceased’s bier into the synagogue in order to eulogize him there. Only if the deceased is a great Torah scholar - a “wise and distinguished master" - is it customary to bring his bier into the study hall where he was accustomed to teach, and to eulogize him there (Ramban in the name of a Gaon; Shulchan Aruch, Orach Chaim 151:1; Yoreh De’ah 344:20).

Some say this is practiced only for the greatest scholars of the generation, such as the Vilna Gaon (Chochmat Adam 155:18), and Rabbi Azriel Hildesheimer, who was unique in his generation in Torah and piety (Melameid LeHo’il, Yoreh De’ah 106).

Others say it may be practiced for any great Torah scholar who widely disseminates Torah in his community, for he is considered a “wise and distinguished master" in his city (Chaim BaYad 105, by Rabbi Chaim Palagi; Torat Chaim Sofer 151:6; Yabi’a Omer, Part 7, Yoreh De’ah 31). And this was the practice at Yeshivat Mercaz HaRav, where the bier of the Rosh Yeshiva, my teacher and rabbi, Rabbi Shaul Yisraeli zt"l, was brought into the yeshiva hall to eulogize him.

A memorial eulogy that is held not at the time of the funeral - one that is based on Torah content, and is intended for moral inspiration in the light of the legacy of the deceased - may be held in the synagogue for any person, and even when the number of participants is small (see Megillah 28b; Rosh Yosef ibid.; Rabbi Moshe Pardo, as cited in Ta’alumot Lev 3:17; Yabi’a Omer, Part 10, Orach Chaim 55).

Science Studies in Classrooms Adjacent to a Study Hall

Q: Is it permitted to hold science lessons in rooms on the sides of a study hall, whose primary purpose is to serve as classrooms for Torah lessons, and in which prayers are held when needed?

A: In general, it is forbidden to hold scientific lectures in a synagogue or study hall, even though they have value, since they deal with secular matters. And some say that likewise, it is forbidden to hold them even in study classrooms designated for Torah, which are considered minor study halls (Responsa VaYomer Yitzchak, Yoreh De’ah 99; Rav Pe’alim, Part 2, Orach Chaim 22; Yaskil Avdi, Part 1, Orach Chaim 7).

However, Rav Hai Gaon permitted teaching children languages and arithmetic in the synagogue alongside the sacred studies that are learned there (Otzar HaGeonim, Megillah 181). And in Tzitz Eliezer (9:15), it was explained that the leniency applies specifically in a study hall and not in a synagogue, since a study hall is considered the home of the students. And so wrote the Yabi’a Omer (Part 7, Orach Chaim 21), who testified that at Yeshivat Porat Yosef “teachers of arithmetic and writing would teach in the classrooms where they studied sacred studies all day" (which have the status of a study hall) - and when there is no other place, it is permitted on account of the prevention of neglect of Torah study.

Therefore, ideally one should treat the classrooms on the sides of the study hall as well according to the law of a study hall - however, when there is a need, it is permitted to hold lessons in sciences and languages within them.

This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.