ARR 69-70

CCAR RESPONSA

American Reform Responsa

24. Decorations in the Floor of a Synagogue

(1979)QUESTION: May the floor of a synagogue or entrance hall be decorated with Jewish symbols or with any other kind of decoration employing the figures of people or animals?ANSWER: The floors of the worship area of most modern synagogues remain undecorated in contrast to many ancient houses of worship, as we usually have fixed seating, and the major area of the synagogue is covered by permanent seats. The specific question of decorating the floor of a synagogue has only been rarely treated in the traditional literature. We know that many ancient synagogues had floors of inlaid mosaics which have been found in our century, like that of Beit Alfa, probably built between 517 and 525 C.E. It contained a mosaic of the Akeda with human figures and a Divine Hand stretching out from heaven. In addition, there were decorative symbols depicting the seasons of the year and the signs of the zodiac. We also find an ark, a candelabrum, a shofar, a lulav, incense shovels, etc. in the mosaic of the floors at Beit Alfa, Jericho, Yafia, Ashkelon, Maon, etc. Michael Avi-Yonah (“Ancient Synagogues,” The Synagogue, ed. J. Gutmann, pp. 108ff) stated that the early Palestinian synagogues used only abstract patterns in their mosaic floors, as Jewish and Christian leaders refused to allow anything which might have tempted the worshiper toward idolatry. From the fifth century onward, a richer Christian iconography developed, although the emperor Theodosius II specifically prohibited the use of figures in mosaic floors of churches in 427 C.E. A similar iconographic development had taken place among Jews, but the prohibition against the use of such elements did not affect them. For this reason, many Biblical subjects, including Noah’s Ark, the Sacrifice of Isaac, Daniel in the Lions’ Den, etc., were used. In the middle of the sixth century, the Rabbinic attitude seemed to change. Human figures disappeared and only animals, along with various ritual objects, were used. The only Rabbinic discussion which has dealt with this matter was related to the verse in Leviticus 26:1: “You shall not make an even maskit to bow down upon in your land.” Rashi has interpreted this to mean any smooth stone floor, while Rambam (Yad, Hil. Tefila V.14; Hil. Avoda Zara VI.6,7) interpreted it as either a decorated or a paved stone akin to those used in idol worship. The Talmud has recorded (Meg. 22b) that Rav was unwilling to prostrate himself while worshiping in the synagogue in Babylon because it had a stone floor. Despite these statements, stone floors were used in synagogues throughout the Middle Ages, and the medieval commentators stated that only full prostration was prohibited upon them (Asher ben Yehiel to Meg. 22b; Isserles to Shulchan Aruch, Orach Chayim 131.8; Joseph Caro in Kesef Mishneh to Yad, Hil. Avoda Zara VI.6). When full prostration was necessary, then straw or carpeting was spread on the floor, as on Yom Kippur. In other words, even in the Middle Ages, a cut or decorated stone floor was acceptable. There was absolutely no thought of objecting to walking across such a floor. It is clear, therefore, that any kind of decoration in the floor of the synagogues has long since gone beyond the ancient concern for possible idolatrous expression, and our synagogues contain representative figures, cut and decorated stone, metal, and woodwork. Such decorations must, of course, not contain the Divine Name of God. The custom of some modern synagogues of copying the mosaics of floors from ancient Jewish synagogues should be encouraged as another link to our past and to the land of Israel.Walter Jacob, ChairmanLeonard S. KravitzEugene LipmanW. Gunther PlautHarry A. RothRav A. Soloff

If needed, please consult Abbreviations used in CCAR Responsa.