Musical Concerts in Shul
Recently, some local communities have hosted musical concerts and entertainment events in their Shules. What is the Halachic view on this?
A Beis Kneses is referred to as a Mikdash Me’at, a miniature Sanctuary[1]. Just as there is a Mitzvah to have reverence for the Beis Hamikdash on account of “the One Who dwells there”, so too we have to treat a Beis Hakeneses or Beis Medrash with reverence[2].
According to some authorities[3], having awe for the Beis Hakeneses is a Mitzvah Deoraisa. Most authorities maintain that the sanctity of a Beis Kneses is Derabbanan[4].
One may not act in a Shule in a manner of Kalus Rosh – light headedness and frivolity[5]. The Sefer Mitzvos Katan[6] writes that because people act with Kalus Rosh in Shule, these Shules are transformed into houses of Avodah Zarah.
One of the issues discussed by the Poskim is having lectures, concerts and theatrical performances in a Shule.
The seminal Teshuva on this topic was authored by the Seridei Eish[7], Rabbi Yechiel Yaakov Wineberg (1884-1966). Rabbi Wineberg lived through World War 2 and was a prominent Rabbi in the Warsaw Ghetto. He addressed whether it was permissible to host concerts in Shule when Jews were forbidden from attending concerts in halls and theatres under Nazi rule.
The questioner suggested that considering the difficult times and oppression that the Jews were suffering, it is a Mitzvah to uplift their spirits by allowing these concerts. There was a further concern that if the Orthodox Shules did not host concerts, people would go to the Reform temples that did.
First, he addressed whether one may host lectures and presentations in a Shule where the content was not specifically religious in nature[8]. He permitted holding lectures due to being a “Shaas Hadechak” and “Tzorech Rabim”. It would be preferable to first say a Dvar Torah or verses of Tehillim. He also cautions that the speaker must be approved by the Rabbi, to ensure that they will not say anything that it contrary to Torah[9].
He then explores whether the same leniency can apply to musical concerts.
He references the ruling of the Shulchan Aruch[10] that after the destruction of the Beis Hamikdash, one is not allowed to play music for rejoicing, although there are those who do so for singing praises and thanks to Hashem. The Ram”o adds that it is permissible to play music for a Mitzvah, such as rejoicing a bride and groom.
Based on this, “secular” or “mundane” concerts where the songs are not praises of Hashem, are certainly forbidden even outside of a Shule. A Rabbi must have Mesiras Nefesh to stop this from taking place in a Shule, even at the risk of his position.
The only question is whether one may hold “religious” concerts in a Shule, where musical instruments are used to sing Tefillos and praises of Hashem. He concludes that that even with “religious concerts”, the sages would not be pleased. Even though there is some basis to rule leniently, he stopped short of issuing a definitive ruling permitting them.
However, since there is basis for leniency, he writes that the Rabbis are not obligated to enter arguments with the community boards or community members.
At the end of his Teshuvah, he emphatically states that “Chalilah Chalilah” one should not allow men and women to sit mixed as this is an Issur Gamur. The women should be seated in the women’s gallery or at the least there should be a separation between the men and women.
The Seridei Eish was also emphatic that any leniency with “religious” concerts, only applied in those times. When we no longer suffer… we should be careful with the sanctity of the Shule to the highest degree. It seems that this would apply nowadays when we no longer suffer persecution.
However, there are Poskim[11] who are lenient when the concert is held for the purpose of Kiruv or to avoid Machlokes. This is on the condition that words of Torah are shared before the concert begins. One should also be mindful that the nature of the event is respectful to the holiness of the Shule and the presence of the Aron Kodesh with Sifrei Torah. This also includes a modest dress-code for attendees.
Where possible, it would still be preferable to host these concerts in a hall rather than in a Shule, unless there is no hall available or a specific reason or benefit, why the event should be in the Shule.
Conclusion
Based on the discussion above, it can be argued that concerts being held for Kiruv or to uplift the spirits of the Jewish community in the current climate with the war in Israel and rise in antisemitism, would have a Mitzvah dimension. Provided that the music is all Jewish (i.e. no secular songs), the concert is in keeping with the spirit of the holiness of a Shule and that all of the seating is separate, they can be permitted. If women attendees will be dancing, a proper Mechitza is required. The concert should also be used as an opportunity to share Divrei Torah and Chizzuk and for Tefillah.
Musical instruments in Shule
The great Poskim[12] of the 1800s came out strongly against having permanently fixed musical instruments in a Shule, such as organs. This was seen to be an influence of reform imitating the non-Jewish places of worship. The Poskim forbade this even with guarantees that they would only be used on weekdays and not on Shabbos[13].
The above concern was not applied to bringing musical instruments into Shule that were not affixed. These instruments may be used for Simcha that is a Mitzvah, such as rejoicing a bride and groom, Hachnasas Sefer Torah, Simchas Beis Hashoeva or Hakafot Shniyot.
Musical Accompaniment to Davening
The Chasam Sofer[14] famously writes that one should not use musical instruments to accompany Davening, even on a weekday. Even though they would play musical instruments in the Beis Hamikdash, in Exile we should not do so, sufficing only with singing.
In his Teshuvah, the Seridei Esh writes that in Prague they used to play musical instruments to welcome in Shabbos (before sunset).
[1] Yechezkel 11:16
[2] Mishna Berura 151:1
[3] Yereim 324, Chayei Adam 17:6, Rav Pealim 2:20 and others.
[4] See Sdeh Chemed Klalim Maareches Beis 43, Maharsham 1:10, Pri Megadim 151 M.Z. 1. Divrei Chaim 1:3 and others. Pri Megadim writes that the obligation to treat a Shule with awe could be Biblical if it is because of a Neder – communal vow.
[5] Megillah 28b, Shulchan Aruch 151:1
[6] Siman 11 quoted by Magen Avraham 151:1
[7] 2:12
[8] Such as talks relating to health or Parnasa
[9] He writes that one should only have G-d fearing speakers and not liberal speakers. In his conclusions, he also writes that one should not allow public debates at the end of the presentation as this can be a platform for liberal Jews to share their views. It can also lead to attacks or joviality.
[10] Orach Chaim 560
[11] Mareh Habazek 5:14
[12] Chasam Sofer, Divrei Chaim, Sdeh Chemed
[13] See also Shevet Halevi 1:26
[14] Siman 84
A Beis Kneses is referred to as a Mikdash Me’at, a miniature Sanctuary[1]. Just as there is a Mitzvah to have reverence for the Beis Hamikdash on account of “the One Who dwells there”, so too we have to treat a Beis Hakeneses or Beis Medrash with reverence[2].
According to some authorities[3], having awe for the Beis Hakeneses is a Mitzvah Deoraisa. Most authorities maintain that the sanctity of a Beis Kneses is Derabbanan[4].
One may not act in a Shule in a manner of Kalus Rosh – light headedness and frivolity[5]. The Sefer Mitzvos Katan[6] writes that because people act with Kalus Rosh in Shule, these Shules are transformed into houses of Avodah Zarah.
One of the issues discussed by the Poskim is having lectures, concerts and theatrical performances in a Shule.
The seminal Teshuva on this topic was authored by the Seridei Eish[7], Rabbi Yechiel Yaakov Wineberg (1884-1966). Rabbi Wineberg lived through World War 2 and was a prominent Rabbi in the Warsaw Ghetto. He addressed whether it was permissible to host concerts in Shule when Jews were forbidden from attending concerts in halls and theatres under Nazi rule.
The questioner suggested that considering the difficult times and oppression that the Jews were suffering, it is a Mitzvah to uplift their spirits by allowing these concerts. There was a further concern that if the Orthodox Shules did not host concerts, people would go to the Reform temples that did.
First, he addressed whether one may host lectures and presentations in a Shule where the content was not specifically religious in nature[8]. He permitted holding lectures due to being a “Shaas Hadechak” and “Tzorech Rabim”. It would be preferable to first say a Dvar Torah or verses of Tehillim. He also cautions that the speaker must be approved by the Rabbi, to ensure that they will not say anything that it contrary to Torah[9].
He then explores whether the same leniency can apply to musical concerts.
He references the ruling of the Shulchan Aruch[10] that after the destruction of the Beis Hamikdash, one is not allowed to play music for rejoicing, although there are those who do so for singing praises and thanks to Hashem. The Ram”o adds that it is permissible to play music for a Mitzvah, such as rejoicing a bride and groom.
Based on this, “secular” or “mundane” concerts where the songs are not praises of Hashem, are certainly forbidden even outside of a Shule. A Rabbi must have Mesiras Nefesh to stop this from taking place in a Shule, even at the risk of his position.
The only question is whether one may hold “religious” concerts in a Shule, where musical instruments are used to sing Tefillos and praises of Hashem. He concludes that that even with “religious concerts”, the sages would not be pleased. Even though there is some basis to rule leniently, he stopped short of issuing a definitive ruling permitting them.
However, since there is basis for leniency, he writes that the Rabbis are not obligated to enter arguments with the community boards or community members.
At the end of his Teshuvah, he emphatically states that “Chalilah Chalilah” one should not allow men and women to sit mixed as this is an Issur Gamur. The women should be seated in the women’s gallery or at the least there should be a separation between the men and women.
The Seridei Eish was also emphatic that any leniency with “religious” concerts, only applied in those times. When we no longer suffer… we should be careful with the sanctity of the Shule to the highest degree. It seems that this would apply nowadays when we no longer suffer persecution.
However, there are Poskim[11] who are lenient when the concert is held for the purpose of Kiruv or to avoid Machlokes. This is on the condition that words of Torah are shared before the concert begins. One should also be mindful that the nature of the event is respectful to the holiness of the Shule and the presence of the Aron Kodesh with Sifrei Torah. This also includes a modest dress-code for attendees.
Where possible, it would still be preferable to host these concerts in a hall rather than in a Shule, unless there is no hall available or a specific reason or benefit, why the event should be in the Shule.
Conclusion
Based on the discussion above, it can be argued that concerts being held for Kiruv or to uplift the spirits of the Jewish community in the current climate with the war in Israel and rise in antisemitism, would have a Mitzvah dimension. Provided that the music is all Jewish (i.e. no secular songs), the concert is in keeping with the spirit of the holiness of a Shule and that all of the seating is separate, they can be permitted. If women attendees will be dancing, a proper Mechitza is required. The concert should also be used as an opportunity to share Divrei Torah and Chizzuk and for Tefillah.
Musical instruments in Shule
The great Poskim[12] of the 1800s came out strongly against having permanently fixed musical instruments in a Shule, such as organs. This was seen to be an influence of reform imitating the non-Jewish places of worship. The Poskim forbade this even with guarantees that they would only be used on weekdays and not on Shabbos[13].
The above concern was not applied to bringing musical instruments into Shule that were not affixed. These instruments may be used for Simcha that is a Mitzvah, such as rejoicing a bride and groom, Hachnasas Sefer Torah, Simchas Beis Hashoeva or Hakafot Shniyot.
Musical Accompaniment to Davening
The Chasam Sofer[14] famously writes that one should not use musical instruments to accompany Davening, even on a weekday. Even though they would play musical instruments in the Beis Hamikdash, in Exile we should not do so, sufficing only with singing.
In his Teshuvah, the Seridei Esh writes that in Prague they used to play musical instruments to welcome in Shabbos (before sunset).
[1] Yechezkel 11:16
[2] Mishna Berura 151:1
[3] Yereim 324, Chayei Adam 17:6, Rav Pealim 2:20 and others.
[4] See Sdeh Chemed Klalim Maareches Beis 43, Maharsham 1:10, Pri Megadim 151 M.Z. 1. Divrei Chaim 1:3 and others. Pri Megadim writes that the obligation to treat a Shule with awe could be Biblical if it is because of a Neder – communal vow.
[5] Megillah 28b, Shulchan Aruch 151:1
[6] Siman 11 quoted by Magen Avraham 151:1
[7] 2:12
[8] Such as talks relating to health or Parnasa
[9] He writes that one should only have G-d fearing speakers and not liberal speakers. In his conclusions, he also writes that one should not allow public debates at the end of the presentation as this can be a platform for liberal Jews to share their views. It can also lead to attacks or joviality.
[10] Orach Chaim 560
[11] Mareh Habazek 5:14
[12] Chasam Sofer, Divrei Chaim, Sdeh Chemed
[13] See also Shevet Halevi 1:26
[14] Siman 84