Respecting our Shules
On his journey to Charan, Yaakov spends the night on Har Habayis. He dreams of a ladder asceding to the Heavens, with angels going up and down. The Gemara (Chullin 91a) explains that the angels went up and gazed on the “Image of Man” above and then went down to gaze at Yaakov, the image of man below. According to the Gemara, the angels wanted to harm Yaakov and so Hashem stood above him to protect him.
Iyun Yosef on Ein Yaakov explains that the angels wanted to harm Yaakov because he had slept on Har Habayis. The halacha is that one may not sleep in a place that is designated for prayer such as a Beis Hakeneses. Certainly it was forbidden to sleep on the site of the Beis Hamikdash, the gateway to Heaven.
This is why the Torah tells us that Yaakov awoke from his sleep and said ‘surely Hashem is in this and I did not know!’. He understood that this is why the angels in his dream sought to harm him. Had he known that “Hashem is in this place’, he would not have slept there.
Iyun Yosef references Shulchan Aruch Orach Chaim 151, the Halachos of Kedushas Beis Hakeneses. Below we will present a selection of Halachos recorded in that Siman.
Kedushas Beis Kneses and Morah Mikdash
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 one must 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 a Shule, these Shules are transformed into houses of Avodah Zarah.
Speech
The Shulchan Aruch[7] rules that one may not speak idle conversation or jest in a Shule. This refers even when the Tzibbur is not davening. The Zohar[8] speaks very harshly about one who speaks mundane chatter in a Shule; that they are shaming the Shechina and prolonging the Golus[9]. Magen Avraham records that the Ariza”l[10] was careful to not say anything other than Tefillah in a Shule. He would not even say words of Mussar lest it lead to speaking mundane matters.
Mishna Berura[11] writes that even speaking about matters of Parnasa is forbidden in a Beis Kneses. The Mishna Berura continues that certailnly one must take care not to speak Lashon Hara, Rechilus or word of Machlokes in Shule. Such speech is forbidden always. When it is done in a Holy place, one is also insulting the presence of the Shechina; just like one cannot compare one who sins in private to doing so in the palace of the king[12].
Aruch Hashulchan[13] notes that nowadays people are seemingly lax in these Halachos, sitting after davening to Shmooze in Shule. He seeks to justify this practise based on the view of the Ramban[14] that if the Shule is built with express condition[15] to allow so, one may do certain necessary mundane activities in the Shule which could include certain conversations such as business and the like[16].
Entering the Shule
A person should not enter a Shule for personal needs other than davening or other Mitzvah purpose. If one needs to enter the Shule to call a friend or other similar purpose, they should say/learn some Pesukim or teaching of Mishna or Halacha and only then call their friend[17]. Alternatively one may ask another person to share a teaching, or may even sit down for a few moments[18] as just sitting in a Shule is a Mitzvah.
One may not enter a Shule or Beis Medrash to take shelter from the rain or sun.
If a Shule or Beis Medrash has multiple entrances, one may not use it as a short-cut[19]. Mishna Berura[20] writes that the leniency of sitting or learning something in Shule also works in this case. Many Acharonim[21] argue, maintaining that this ‘heter’ is limited to the case of entering a Shule to call someone.
Eating
The Shulchan Aruch rules that one may not eat or drink in a Shule[22], even for a snack[23]. Talmidei Chachamim and their students may eat even a meal in a Shule or Beis Medrash[24]. Poskim write that anyone learning in Shule, even for a short amount of time, may have tea, coffee and a snack if required. The rationale is that if they were not able to eat or drink in the Beis Medrash, this would force them to pause their learning.
The Shulchan Aruch[25] rules that if it is for the needs of the Shule, one may eat or sleep there. This would include guards and the like. Similarly one may eat in Shule for other Mitzvah purposes. Magen Avraham[26] qualifies that this does not apply to meals, even a Seudas Mitzvah, that there is likely to be Kalus Rosh (and drunkenness[27]).
The Mishna Berura writes that the custom is to be lenient to celebrate Siyumim in Shule with a meal. This is the basis for those who are lenient and allow Seudos Mitzvah to be held in a Shule or Beis Medrash[28], such as a Shalosh Seudos or Melave Malka or serving Lechaim and Mezonos on a Yartzheit. It is also the basis for holding a Seudah / farbrengen in a Shule or Beis Medrash in honour of a Tzaddik’s Yartzheit and the like where Yidden gather to hear words of Torah and Chassidus and sing songs in praise of Hashem.
It the Shule or Beis Midrash was built with a stipulation permitting eating drinking, there is more grounds for leniency to host Seudos Mitzvah such as a Bris, Pidyon Haben, Barmitzvah or Sheva Brachos or even a Shalom Zachar and Shabbos Kiddush in the Shule or Beis Medrash[29]. In all cases, one should take care that the behaviour and conduct is befitting for a holy place.
Sleeping
One may not sleep or even nap in a Shule[30]. Those who are learning in a Beis Medrash may sleep there[31] however one may not bring a bed into the Beis Medrash[32]. This Halacha would be relevant on Shabbaton programs and school trips. Elya Rabbah[33] quoting the Shela”h writes that those who sleep in Shule should be rebuked, especially if they do so during the Drasha because in addition to sleeping in a Shule, they are also ‘turning their ear’ from hearing words of Torah.
Sitting
Ben Isha Chai[34] writes that even when sitting in Shule for Davening and learning, one may not sit in a disrespectful or casual manner such as reclining or crossing one’s legs.
Other activities.
One should not make calculations in Shule, however one may do so for the purpose of a Mitzvah such as counting the money in a Tzedaka Pushka[35]. Certainly one may not Shecht inside of a Shule[36].
One should not do Melacha inside of a Shule[37]. Based on this, Ketzos Hashulchan[38] writes that if one needs to repair benches and tables, it would be preferable (where possible) to take them out of the Shule and fix them there.
A Shule should not be used for doing business or selling merchandise. This include money or currency changing. Sales which are being done for a Mitzvah such as the sale of Chametz, Seforim, Aravos, Mitzvah objects (Tashmishei Kedusha) etc. can be done in Shule[39]. Still it is preferable to do this outside of the Shule in the foyer or courtyard.
The same applies with all forms of casual, light-headed or disrespectful activities. One may not smoke[40] or bring newspapers into the Shule[41].
One should not enter Shule wearing a sword or large knife[42]. This is because Tefillah lengthens a person’s life whereas a sword is made to shorten life[43]. The same logic applies with any other type of weapon. According to Elya Rabbah[44] the concern is only if the sword is exposed. If it is covered by one’s clothing it can be permitted. Obviously where a weapon is required for Pikuach Nefesh, it is permitted in all cases.
Private shules
Most of the above Halachos, including last week’s edition, apply to Shules and Batei Medrash that were designated or built for public or communal use. If a person designates a room in his home for his personal use – for example a study to learn in – these strictures do not apply. Nonetheless, one should still not act in a disrespectful manner in these rooms.[45]
Cleanliness
One has to take great care to maintain the cleanliness of a Shule and not throw rubbish on the floor. One should treat the Shule and maintain its cleanliness no less than one would for their own home[46]. For this reason, one should take care to clean their shoes before entering Shule[47]. It is preferable not to enter a Shule wearing soiled clothing[48]. The floors and walls of the Shule should be cleaned regularly[49].
One is allowed to spit in Shule if required[50]. However one should rub it into the ground with their foot so that it is not noticeable[51]. On Shabbos where one should not rub their foot on the ground, one should cover the spittle over with their foot until it is absorbed[52].
Honour
It is customary to light candles in Shule[53] . Lighting candles is in honour of the Shechina[54]. This should be done before people come to the Shule to daven. Mishna Berura[55] suggests that the candles allude to the presence of the Shechina. The Midrash[56] teaches that Hashem says to the Jewish people “if you illuminate My candle, I will illuminate your candle (the Neshama)”. Reishis Chochma[57] explains that this refers to lighting candles in Shule. Lighting the candles in Shule is a great honour and for this reason many Kehillos ‘sell’ the rights to participate in this Mitzvah. Donating candles to the Shule is a known Segulah.
Since they are for honour, the candles should be lit even during the daytime. Some sources[58] write that the candles should be left burning and not be extinguished after davening (provided there is no safety concern). There are different customs how many candles should be lit.
Kids in shule
The Shela”h[59] writes that children under the age of Chinuch should not be brought into a Shule or Beis Midrash because they will run around and dirty the Shule and behave in a disrespectful manner[60]. They also distract people who are davening or learning[61]. The bigger concern is that if when they are young they become accustomed to behaving like this is Shule, even as adults they will not have the proper respect for Kedushas Beis Hakneses.
Once children have reached the age of Chinuch, they should be brought to Shule and taught ‘the way of life’ to sit with awe in Shule. They should not be left to move around and they should be taught to answer Amen to Kaddish and Kedusha[62].
One is not allowed to kiss their child in Shule. This is in order to show that there is no love like the love of Hashem[63].
The attic
One should not use the attic or rooms above a Shule for a fixed activity which would be disrespectful such as sleeping[64]. Other mundane activities are also possibly problematic. This is similar to the Beis Hamikdash where the chambers above the Kodesh and Kodesh Hakodoshim were also sanctified[65].
If the Shule was built with a stipulation that one may eat or sleep inside of it, one may sleep or do mundane activities on top of it[66]. Having toilets and even Mikvaos above the Shule remains problematic. These Halachos applies irrespective of how many levels separate the dwelling from the Shule[67].
One may build bathrooms and Mikvaos below the floor of a Shule[68]. It is still preferable not to build them underneath the site of the Aron Hakodesh.
Extra care should be taken in the floor-spaces above the Aron Hakodesh which should not be used for any mundane purposes and certainly not for undignified purposes[69].
________________________
[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] ibid
[8] Vayakhel 2:205b
[9] Chid”a in Pesach Enayim writes that it would be better not to come to Shule at all then to come and speak mundane matters.
[10] Shaar Hakavanos 5:1
[11] 151:2 based on Pri Megadim 151 Eshel Avraham 1.
[12] See there for a continuation of his words how such gatherings can create fires of Machlokes, leading to cursing, public embarrassment and physical blows, even in the presence of the Sefer Torah itself.
[13] 151:5
[14] Megillah 26b. This is a Machlokes Rishonim – see Beis Yosef 11 who follows the view of Tosfos and the Rosh that such a condition only helps to allow such activities in a Shule once it has been destroyed.
[15] In Chitz Laaretz, the presumption in Halacha is that Shules were built with such a stipulation in mind.
[16] See Shaar Hatziyun 20 that such a condition does not allow completely idle chatter
[17] Shulchan Aruch 151:1
[18] One should sit for the amount of time it would take to enter a length of 2 doorways – Levush 151:2.
[19] Shulchan Aruch 151:5
[20] Biur Halacha ד"ה לעשותו
[21] Shiurei Tahara 2:28, Or Sameach on Hilchos Tefillah 11:10
[22] 151:1
[23] Aruch Hashulchan 151:2. See however Biur Halacha ד"ה ואין אוכלין who writes that snacking may be permissible.
[24] Shulchan Aruch and Rem”a ibid
[25] 151:4
[26] 151:5
[27] Pri Megadim Eshel Avraham 5
[28] Ketzos Hashulchan 29:12
[29] See Igros Moshe OC 1:45
[30] Shulchan Aruch 151:3
[31] Ibid. Mishna Berura writes that this allowance is only for a nap. Talmidei Chachamim who learn full time in the Beis Medrash may also sleep there.
[32] Magen Avraham 151:4
[33] 151:6
[34] Yisro Halacha 9
[35] Shulchan Aruch 151:1 based on Rambam Hilchos Tefillah 11:7
[36] Magen Avraham 151:1
[37] Mishna Berura 151:1
[38] 29:8
[39] Ketzos Hashulchan 29:2
[40] Aruch Hashulchan 151:5, Shaarei Teshuva 154:8, Ben Ish Chai Vayikra 5, Kaf Hachaim 151:10
[41] Imrei Emes of Gur
[42] Shulchan Aruch 151:6
[43] Levush 151:6.
[44] 151:1
[45] Levush 151:1
[46] Shaar Hatziyun 151:15
[47] Aruch Hashulchan 151:10
[48] Levush 151:8
[49] ibid
[50] For example the Chabad custom of spitting to the ground in Aleinu after saying that the idolaters bow down to nothingness.
[51] Levush 151:7
[52] Elya Rabbah 151:11
[53] Shulchan Aruch 151:9
[54] Yalkut Shimoni Behalosecha
[55] 151:27
[56] Vayikra Rabbah 31:4
[57] Shaar Hayirah 15:64
[58] Magen Avraham 514:14
[59] Volume 2 p83b
[60] See the Shela”h who describes how they play as they do in the streets; running, fighting, shouting, singing. They drop and ruin the Siddurim that are given to them.
[61] Alaso quoted by the Alter Rebbe’s Shulchan Aruch 98:1
[62] Mishna Berura 88:3
[63] Rem”a 88:1. Shulchan Aruch Harav 88:1
[64] Shulchan Aruch 151:12
[65] Avraham Azulai on Levush 151:12
[66] See Elya Rabba 151:23 quoting Kneses Hagedola that one should be strict even in such a case because he records that he has seen those who build Shules in their houses who have become impoverished or suffered otherwise. See Ta”Z who records how he personally suffered from having lived on top of a Shule.
[67] Avnei Nezer 32
[68] Eshel Avraham Butshash 153, Imrei Yosher 2:169
[69] Mishna Berura 151:40 and 42 based on Shu”t P’er Hador - Rambam 74
Iyun Yosef on Ein Yaakov explains that the angels wanted to harm Yaakov because he had slept on Har Habayis. The halacha is that one may not sleep in a place that is designated for prayer such as a Beis Hakeneses. Certainly it was forbidden to sleep on the site of the Beis Hamikdash, the gateway to Heaven.
This is why the Torah tells us that Yaakov awoke from his sleep and said ‘surely Hashem is in this and I did not know!’. He understood that this is why the angels in his dream sought to harm him. Had he known that “Hashem is in this place’, he would not have slept there.
Iyun Yosef references Shulchan Aruch Orach Chaim 151, the Halachos of Kedushas Beis Hakeneses. Below we will present a selection of Halachos recorded in that Siman.
Kedushas Beis Kneses and Morah Mikdash
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 one must 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 a Shule, these Shules are transformed into houses of Avodah Zarah.
Speech
The Shulchan Aruch[7] rules that one may not speak idle conversation or jest in a Shule. This refers even when the Tzibbur is not davening. The Zohar[8] speaks very harshly about one who speaks mundane chatter in a Shule; that they are shaming the Shechina and prolonging the Golus[9]. Magen Avraham records that the Ariza”l[10] was careful to not say anything other than Tefillah in a Shule. He would not even say words of Mussar lest it lead to speaking mundane matters.
Mishna Berura[11] writes that even speaking about matters of Parnasa is forbidden in a Beis Kneses. The Mishna Berura continues that certailnly one must take care not to speak Lashon Hara, Rechilus or word of Machlokes in Shule. Such speech is forbidden always. When it is done in a Holy place, one is also insulting the presence of the Shechina; just like one cannot compare one who sins in private to doing so in the palace of the king[12].
Aruch Hashulchan[13] notes that nowadays people are seemingly lax in these Halachos, sitting after davening to Shmooze in Shule. He seeks to justify this practise based on the view of the Ramban[14] that if the Shule is built with express condition[15] to allow so, one may do certain necessary mundane activities in the Shule which could include certain conversations such as business and the like[16].
Entering the Shule
A person should not enter a Shule for personal needs other than davening or other Mitzvah purpose. If one needs to enter the Shule to call a friend or other similar purpose, they should say/learn some Pesukim or teaching of Mishna or Halacha and only then call their friend[17]. Alternatively one may ask another person to share a teaching, or may even sit down for a few moments[18] as just sitting in a Shule is a Mitzvah.
One may not enter a Shule or Beis Medrash to take shelter from the rain or sun.
If a Shule or Beis Medrash has multiple entrances, one may not use it as a short-cut[19]. Mishna Berura[20] writes that the leniency of sitting or learning something in Shule also works in this case. Many Acharonim[21] argue, maintaining that this ‘heter’ is limited to the case of entering a Shule to call someone.
Eating
The Shulchan Aruch rules that one may not eat or drink in a Shule[22], even for a snack[23]. Talmidei Chachamim and their students may eat even a meal in a Shule or Beis Medrash[24]. Poskim write that anyone learning in Shule, even for a short amount of time, may have tea, coffee and a snack if required. The rationale is that if they were not able to eat or drink in the Beis Medrash, this would force them to pause their learning.
The Shulchan Aruch[25] rules that if it is for the needs of the Shule, one may eat or sleep there. This would include guards and the like. Similarly one may eat in Shule for other Mitzvah purposes. Magen Avraham[26] qualifies that this does not apply to meals, even a Seudas Mitzvah, that there is likely to be Kalus Rosh (and drunkenness[27]).
The Mishna Berura writes that the custom is to be lenient to celebrate Siyumim in Shule with a meal. This is the basis for those who are lenient and allow Seudos Mitzvah to be held in a Shule or Beis Medrash[28], such as a Shalosh Seudos or Melave Malka or serving Lechaim and Mezonos on a Yartzheit. It is also the basis for holding a Seudah / farbrengen in a Shule or Beis Medrash in honour of a Tzaddik’s Yartzheit and the like where Yidden gather to hear words of Torah and Chassidus and sing songs in praise of Hashem.
It the Shule or Beis Midrash was built with a stipulation permitting eating drinking, there is more grounds for leniency to host Seudos Mitzvah such as a Bris, Pidyon Haben, Barmitzvah or Sheva Brachos or even a Shalom Zachar and Shabbos Kiddush in the Shule or Beis Medrash[29]. In all cases, one should take care that the behaviour and conduct is befitting for a holy place.
Sleeping
One may not sleep or even nap in a Shule[30]. Those who are learning in a Beis Medrash may sleep there[31] however one may not bring a bed into the Beis Medrash[32]. This Halacha would be relevant on Shabbaton programs and school trips. Elya Rabbah[33] quoting the Shela”h writes that those who sleep in Shule should be rebuked, especially if they do so during the Drasha because in addition to sleeping in a Shule, they are also ‘turning their ear’ from hearing words of Torah.
Sitting
Ben Isha Chai[34] writes that even when sitting in Shule for Davening and learning, one may not sit in a disrespectful or casual manner such as reclining or crossing one’s legs.
Other activities.
One should not make calculations in Shule, however one may do so for the purpose of a Mitzvah such as counting the money in a Tzedaka Pushka[35]. Certainly one may not Shecht inside of a Shule[36].
One should not do Melacha inside of a Shule[37]. Based on this, Ketzos Hashulchan[38] writes that if one needs to repair benches and tables, it would be preferable (where possible) to take them out of the Shule and fix them there.
A Shule should not be used for doing business or selling merchandise. This include money or currency changing. Sales which are being done for a Mitzvah such as the sale of Chametz, Seforim, Aravos, Mitzvah objects (Tashmishei Kedusha) etc. can be done in Shule[39]. Still it is preferable to do this outside of the Shule in the foyer or courtyard.
The same applies with all forms of casual, light-headed or disrespectful activities. One may not smoke[40] or bring newspapers into the Shule[41].
One should not enter Shule wearing a sword or large knife[42]. This is because Tefillah lengthens a person’s life whereas a sword is made to shorten life[43]. The same logic applies with any other type of weapon. According to Elya Rabbah[44] the concern is only if the sword is exposed. If it is covered by one’s clothing it can be permitted. Obviously where a weapon is required for Pikuach Nefesh, it is permitted in all cases.
Private shules
Most of the above Halachos, including last week’s edition, apply to Shules and Batei Medrash that were designated or built for public or communal use. If a person designates a room in his home for his personal use – for example a study to learn in – these strictures do not apply. Nonetheless, one should still not act in a disrespectful manner in these rooms.[45]
Cleanliness
One has to take great care to maintain the cleanliness of a Shule and not throw rubbish on the floor. One should treat the Shule and maintain its cleanliness no less than one would for their own home[46]. For this reason, one should take care to clean their shoes before entering Shule[47]. It is preferable not to enter a Shule wearing soiled clothing[48]. The floors and walls of the Shule should be cleaned regularly[49].
One is allowed to spit in Shule if required[50]. However one should rub it into the ground with their foot so that it is not noticeable[51]. On Shabbos where one should not rub their foot on the ground, one should cover the spittle over with their foot until it is absorbed[52].
Honour
It is customary to light candles in Shule[53] . Lighting candles is in honour of the Shechina[54]. This should be done before people come to the Shule to daven. Mishna Berura[55] suggests that the candles allude to the presence of the Shechina. The Midrash[56] teaches that Hashem says to the Jewish people “if you illuminate My candle, I will illuminate your candle (the Neshama)”. Reishis Chochma[57] explains that this refers to lighting candles in Shule. Lighting the candles in Shule is a great honour and for this reason many Kehillos ‘sell’ the rights to participate in this Mitzvah. Donating candles to the Shule is a known Segulah.
Since they are for honour, the candles should be lit even during the daytime. Some sources[58] write that the candles should be left burning and not be extinguished after davening (provided there is no safety concern). There are different customs how many candles should be lit.
Kids in shule
The Shela”h[59] writes that children under the age of Chinuch should not be brought into a Shule or Beis Midrash because they will run around and dirty the Shule and behave in a disrespectful manner[60]. They also distract people who are davening or learning[61]. The bigger concern is that if when they are young they become accustomed to behaving like this is Shule, even as adults they will not have the proper respect for Kedushas Beis Hakneses.
Once children have reached the age of Chinuch, they should be brought to Shule and taught ‘the way of life’ to sit with awe in Shule. They should not be left to move around and they should be taught to answer Amen to Kaddish and Kedusha[62].
One is not allowed to kiss their child in Shule. This is in order to show that there is no love like the love of Hashem[63].
The attic
One should not use the attic or rooms above a Shule for a fixed activity which would be disrespectful such as sleeping[64]. Other mundane activities are also possibly problematic. This is similar to the Beis Hamikdash where the chambers above the Kodesh and Kodesh Hakodoshim were also sanctified[65].
If the Shule was built with a stipulation that one may eat or sleep inside of it, one may sleep or do mundane activities on top of it[66]. Having toilets and even Mikvaos above the Shule remains problematic. These Halachos applies irrespective of how many levels separate the dwelling from the Shule[67].
One may build bathrooms and Mikvaos below the floor of a Shule[68]. It is still preferable not to build them underneath the site of the Aron Hakodesh.
Extra care should be taken in the floor-spaces above the Aron Hakodesh which should not be used for any mundane purposes and certainly not for undignified purposes[69].
________________________
[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] ibid
[8] Vayakhel 2:205b
[9] Chid”a in Pesach Enayim writes that it would be better not to come to Shule at all then to come and speak mundane matters.
[10] Shaar Hakavanos 5:1
[11] 151:2 based on Pri Megadim 151 Eshel Avraham 1.
[12] See there for a continuation of his words how such gatherings can create fires of Machlokes, leading to cursing, public embarrassment and physical blows, even in the presence of the Sefer Torah itself.
[13] 151:5
[14] Megillah 26b. This is a Machlokes Rishonim – see Beis Yosef 11 who follows the view of Tosfos and the Rosh that such a condition only helps to allow such activities in a Shule once it has been destroyed.
[15] In Chitz Laaretz, the presumption in Halacha is that Shules were built with such a stipulation in mind.
[16] See Shaar Hatziyun 20 that such a condition does not allow completely idle chatter
[17] Shulchan Aruch 151:1
[18] One should sit for the amount of time it would take to enter a length of 2 doorways – Levush 151:2.
[19] Shulchan Aruch 151:5
[20] Biur Halacha ד"ה לעשותו
[21] Shiurei Tahara 2:28, Or Sameach on Hilchos Tefillah 11:10
[22] 151:1
[23] Aruch Hashulchan 151:2. See however Biur Halacha ד"ה ואין אוכלין who writes that snacking may be permissible.
[24] Shulchan Aruch and Rem”a ibid
[25] 151:4
[26] 151:5
[27] Pri Megadim Eshel Avraham 5
[28] Ketzos Hashulchan 29:12
[29] See Igros Moshe OC 1:45
[30] Shulchan Aruch 151:3
[31] Ibid. Mishna Berura writes that this allowance is only for a nap. Talmidei Chachamim who learn full time in the Beis Medrash may also sleep there.
[32] Magen Avraham 151:4
[33] 151:6
[34] Yisro Halacha 9
[35] Shulchan Aruch 151:1 based on Rambam Hilchos Tefillah 11:7
[36] Magen Avraham 151:1
[37] Mishna Berura 151:1
[38] 29:8
[39] Ketzos Hashulchan 29:2
[40] Aruch Hashulchan 151:5, Shaarei Teshuva 154:8, Ben Ish Chai Vayikra 5, Kaf Hachaim 151:10
[41] Imrei Emes of Gur
[42] Shulchan Aruch 151:6
[43] Levush 151:6.
[44] 151:1
[45] Levush 151:1
[46] Shaar Hatziyun 151:15
[47] Aruch Hashulchan 151:10
[48] Levush 151:8
[49] ibid
[50] For example the Chabad custom of spitting to the ground in Aleinu after saying that the idolaters bow down to nothingness.
[51] Levush 151:7
[52] Elya Rabbah 151:11
[53] Shulchan Aruch 151:9
[54] Yalkut Shimoni Behalosecha
[55] 151:27
[56] Vayikra Rabbah 31:4
[57] Shaar Hayirah 15:64
[58] Magen Avraham 514:14
[59] Volume 2 p83b
[60] See the Shela”h who describes how they play as they do in the streets; running, fighting, shouting, singing. They drop and ruin the Siddurim that are given to them.
[61] Alaso quoted by the Alter Rebbe’s Shulchan Aruch 98:1
[62] Mishna Berura 88:3
[63] Rem”a 88:1. Shulchan Aruch Harav 88:1
[64] Shulchan Aruch 151:12
[65] Avraham Azulai on Levush 151:12
[66] See Elya Rabba 151:23 quoting Kneses Hagedola that one should be strict even in such a case because he records that he has seen those who build Shules in their houses who have become impoverished or suffered otherwise. See Ta”Z who records how he personally suffered from having lived on top of a Shule.
[67] Avnei Nezer 32
[68] Eshel Avraham Butshash 153, Imrei Yosher 2:169
[69] Mishna Berura 151:40 and 42 based on Shu”t P’er Hador - Rambam 74