CARR 195-196 - Central Conference of American Rabbis

Choir

QUESTION: May non-Jewish voices be used in a synagogue

choir? Would there be a distinction whether the choir is visible or invisible, or composed of male

or female voices? (S. J. S., Akron, OH)ANSWER: Traditionally, from Talmudic

times to the late Middle Ages, solo or choral voices in the synagogue were limited to males, for it

was felt that female voices might lead to sexual arousal of the male worshipper (Ber. 24a; Sotah

48a; Shulhan Arukh Orah Hayim 75; Hatam Sofer Hoshen Mishpat #190; L.

Löw, Die Lebensalter, p. 311). The Reform Movement has insisted in the

equality of men and women since the nineteenth century (W. G. Plaut, Report to the Breslau

Conference, The Rise of Reform Judaism, pp. 253 ff), and makes no distinction between

male and female voices or the emotion which they might arouse in the opposite sex. These

concerns have dealt only with Jewish singers. Non-Jewish singers have only recently been used

in synagogue choirs. Despite their frequent use, we feel that every effort should be made to

organize a Jewish choir. Even if the vocal quality of its voices is limited, the kavanah of

such a choir will add beauty to the service. It should be possible to organize a Jewish choir even

in small congregations. If this is not possible, then we must view the non-Jewish choir member

like any other non-Jews participating in a Jewish service. When we dealt with non-

Jewish participants in a Jewish service earlier, we insisted that such participation be limited to

sections which were not essential to the service (W. Jacob, American Reform Responsa,

#6) . All public services must be led by Jews, and it would be inappropriate for a non-Jew to lead

a service from the pulpit. We may, however, look at a choir in a somewhat different

light. We would have no objection to a non-Jew attending a Jewish service and worshipping

alongside a Jew. From the days of King Solomon onward (I K, 8.41 f), non-Jews have been

welcomed at Jewish services and their sacrifices could be brought alongside those of Jews (Men.

73b). As we consider prayer to be a substitute for a sacrifice, there is nothing wrong

with a non-Jew reciting the traditional words of prayer alongside those of a Jew, especially

Christians who have been considered benei noah since the early Middle Ages

(Yad Hil. Melakhim 2; Moreh Nivukhim 1.71; Tosafot to Bekh 2b). There would be

no objection to non-Jewish choir members in a choir which sings with the congregation in the

general congregational worship. Let us now look at the choir in its role of presenting

solo pieces in which no congregational participation is anticipated. If those pieces are not a major

part of the liturgy, and do not deal with essential matters of Jewish belief or practice, then we

would permit non-Jewish choir members to sing them, just as we would permit a non-Jewish

layman to recite such a prayer as part of a service. The line of division is between the essential

elements of the service and other segments. We continue to feel that every effort

should be made to have Jewish choir members, even if the quality of their voices is less

desirable. If no Jews are available, then it would be possible to use non-Jews, within the

limitations mentioned.January 1985