CCAR RESPONSA
American Reform Responsa
6. Participation of Non- Jews in a Jewish Public Service
(1979)
QUESTION: To what extent may non-Jews participate in a Jewish public service? (Committee on Education)
ANSWER: In order to answer this question properly, we must first inquire about the status of Christians in Jewish law. It is clear that from the Middle Ages onward, Christians and Moslems were considered as monotheists rather than pagans. The pattern for this may very well have been set by Hiyya bar Abba, who stated that Gentiles outside of the Land of Israel were not to be considered idolaters, but merely as people who were following the practices of their ancestors (Chullin 13b). Maimonides (12th century) viewed Christians and Moslems akin to Benei Noach. In that capacity, they were assisting the preparation for the messianic era (Yad, Hil. Melachim II, Moreh Nevuchim I.71; Responsa, II, no. 448 (ed. Blau). A French contemporary of Maimonides, commenting on Talmud Bechorot 2b, expressed the same feeling about Christians. All placed Christians in these special categories. We should, of course, remember that good treatment and many privileges were extended to pagans in earlier times, both in Israel and in Babylon, mipenei darchei shalom. We comforted their dead, visited their sick, helped their poor, etc. (Git. 59b, 61a; Tur,Choshen Mishpat 266). Proper consideration was to be extended, as they were human beings despite their pagan beliefs.
The classification of Christians as Gerei Toshav had theological implications and also important economic consequences; for example, wine made by a Gentile was permitted to be handled by Ashkenazic Jews. Although it could not be consumed by Jews, Jews could trade in it (Tosafot to San. 63b; Isserles to Sh.A., Y.D. 123.1). Sephardic Jews did not follow this practice and had no pressing need to do so as they were not involved in extensive wine growing and lived among Moslems whose consumption of wine was limited (Maimonides, Responsa, II, no. 448; Tur,Y.D. 124).
As we turn to worship, we must remember that non-Jews were welcome to pray in the ancient Temple and Solomon had already asked that their prayers be heard by God (I Kings 8:41ff). Sacrifices of pagans were acceptable in the Temple (Men. 73b) and the permanent gift of an item such as a Menora to a synagogue was also considered as perfectly acceptable (Arachin 6b). There was nothing improper about a non-Jew handling a Torah or reading from it; it is not subject to ritual uncleanliness (Ber. 22a; Yad, Hil. Sefer Torah X.8; Sh.A., Y.D. 282.9). Statements about Gentiles studying Torah contradict each other; so on the one hand we have the phrase that non-Jews who studied Torah deserved death (i.e., are punishable by heaven), and on the other hand, an individual who studied in this fashion is considered equal to the High Priest (B.K. 38a). In the latter section, we hear of a Roman emperor who sent students to study Torah from the Rabbis. David Hoffman (Melamed Leho-il, Y.D. 77) stated that we should teach everything except specific commandments so that the Gentile not disrespect erring Jews. Despite this friendly attitude of Judaism towards Christianity, all of the traditional authorities made it quite clear that major distinctions continue to exist. Maimonides felt that many Christians were actual idolaters and, therefore, sought to restrict relationships with them (Yad, Hil. Akum X.2) and also prohibited Jews from dealing in any way in Christian wine (Yad, Hil. Ma-achalot Asurot XVII); and he and all the other medieval authorities felt that both Christianity and Islam had mixed strange concepts (shituf) into the absolute unity of God as expressed by Judaism (Isserles to Shulchan Aruch, Orach Chayim 156; Maimonides, Pe-er Hador, 50; etc.). In secular relationships Christians could be treated as Benei Noach,but in religious matters distinctions were to remain.
Now, let us deal with the specific matter of prayer recited by an idolator or a Christian. If an idolator recited a prayer, i.e., a private prayer, in the name of God, those who heard it were to respond with “Amen” (Ber. 44a; Isserles to Sh.A., O.Ch. 215.2). The only references to Christians participating in Jewish public worship in Rabbinic literature which I have been able to find consisted of singers, who honored the bride and groom by singing for them on Shabbat (H. Benvenisti, Keneset Hagedola, quoted in Palligi, Lev Chayim II.9). A similar statement has already been made by Eliezer ben Joel Halevi (Raviah, 796). In these cases, we are dealing with instrumental music played on the Sabbath in honor of the bride and groom by non-Jews. Citations, both for and against this practice, are listed in Sede Chemed,Ma-arechet Chatan Vechala, no. 13.
From Babylonian times onward, public prayers for rulers of the country, parallel to those for scholars and students in the academies, were included in the liturgy and have remained there ever since. These rulers, of course, were pagans, Moslems, or Christians. We, in modern times, have gone a number of steps further than this. For example, we regularly recite the names of non-Jewish dead in the lists of deceased read before the Kaddish. In most cases, these are relatives of converts; although the convert is not duty-bound to mourn for his parents, he should be encouraged to do so out of respect (Yad, Hil. Evel 2.3; Radbaz to Yad; Sh.A., Y.D. 374.5; and many subsequent authorities). We have, however, also added the names of notable Christians from time to time. In addition, we have participated frequently in interfaith services, which have generally been associated with national holidays or events; these have usually been non-liturgical in character, i.e., consisted of Biblical readings and various prayers without following the strict order of the service. Furthermore, we have invited non-Jews, including ministers and priests, to address our congregations during our public services. This practice has been widespread in the Reform and Conservative movements. Thus, there is no doubt that we have included priests, ministers, and non-Jewish participants in our services in a manner not known heretofore. In addition, nowadays, because of intermarriage we find the non-Jewish parent involved in a Bar/Bat Mitzvah. It would be appropriate to have that parent participate in some way in the service, but not in the same way as a Jewish parent. For example, he or she should not recite the traditional blessing over the Torah which includes the words “asher bachar banu.” It would be well if he/she recite a special blessing, perhaps akin to the words suggested by Solomon B. Freehof: “Praised be Thou, Lord our God, King of the Universe, Who has given His sacred law unto all His children that we may learn, observe, and serve Him in righteousness” (Current Reform Responsa,p. 91).
We have, therefore, gone much further than any generation before our time by permitting non-Jews a larger role in our public services; this is part of a more open and friendly interreligious attitude which the Reform Movement has encouraged and led. Yet, these steps have remained within definite limits. We have not included non-Jews, no matter how friendly, in the essential elements of the service. If we follow the line of reasoning which divides between the essential service and supplemental prayers and statements, we may conclude that Christians, Moslems, and other non-Jews who fall into the category of Benei Noach may participate in a public service in any of the following ways: (1) through anything which does not require specific statement from them, i.e., by standing and silently witnessing whatever is taking place (e.g., as a member of a wedding party or as a pallbearer); (2) through the recitation of special prayers added to the service at non-liturgical community wide services, commemorations, and celebrations (Thanksgiving, etc.); (3) through the recitation of prayers for special family occasions (Bar/Bat Mitzvahof children raised as Jews, at a wedding or funeral, etc.). All such prayers and statements should reflect the mood of the service and be non-Christological in nature.
Walter Jacob, Chairman
Leonard S. Kravitz
Eugene Lipman
Harry A. Roth
Rav A. Soloff
Bernard Zlotowitz
W. Gunther Plaut
See also:
S.B. Freehof, “Gentile Bridesmaids,” Reform Responsa, pp. 190ff; “Gentile Stepfather at Bar Mitzvah,” Current Reform Responsa, pp. 91ff; “Gentile’s Part in the Sabbath Service,” New Reform Responsa, pp. 33ff; “Pre-Convert Participating in Services”, Current Reform Responsa, p. 88ff.
If needed, please consult Abbreviations used in CCAR Responsa.