TICKETS FOR ADMISSION TO THE YAMIM NORA-IM SERVICES
Question: Is it proper to limit attendance at services for the Yamim Nora-im through tickets? May such tickets be sold? What is the traditional and Reform point of view on this? (Rabbi D. Prinz, Teaneck, New Jersey)
Answer: The question that you have asked really deals with the entire matter of support for the synagogue.
We have used different ways of eliciting proper support from the Jewish community in various periods of history.
The financial obligation of adult Israelites toward religious insti- tutions was first mentioned in the discussion of the half-shekel (Ex. 30:1 Iff). All men over the age of 20, both rich and poor, were obligated for the sum.
Later, the Diaspora Jewish community provided for the regular maintenance of the Temple in Jerusalem; when that Temple was destroyed, the Romans sought to divert this financial resource to the royal treasury (fiscus Judaius), which caused considerable mis- ery. That measure eventually lapsed.
During the Middle Ages, a Jewish community could force its members to help maintain the necessary religious institutions through taxation ( ShulchanAruch, Yoreh De-a 256:4; Orach Chayim 150:1). Actually, measures went considerably farther, and a community that had only ten males could force them all to be present for the Yamim Nora-im so that the community could conduct proper congregational services. Anyone who was absent had to obtain an appropriate substitute for the minyan Aruch, Orach Chayim 55:20; Adret, Responsa V, #222, Isaac bar Sheshet, Responsa I, #518 and 531.) A community could also force an unwilling minority within it to contribute to a synagogue (Yad, Hil. Tefila 11:1; Tur, Orach Chayim 10:50).
In the Middle Ages, wealthy individuals often sought to escape their communal obligations, especially when large assessments were made upon the community by Gentile oppressors. These individuals, who possessed means and connections, tried to use them to escape the assessments. In many instances the community placed them under the ban in order to force their cooperation (J. Wiesner, Der Bann). This indicated that far more serious methods than simply the removal of some synagogue honors were used to elicit the cooperation of all Jews in the maintenance of the Jewish community.
During the Middle Ages, in France and Germany, it became customary during the pilgrimage festivals to seek gifts for the poor in conjunction with the Torah reading. This custom was called matenat yad, in keeping with the Scriptural injunction of Deuteronomy 16:17. In Spain, this method of raising funds was used only during Simchat Torah. Eventually it extended to every Shabbat, and the sums were used either to help the poor or to maintain the synagogue (Isaac, Or Zaruach II, 21b).
In connection with this, a prayer for the individual who gave the donation, or his relatives, was recited. This practice was already mentioned in the siddur of Amram (I. Elbogen, Jiidischer Gottesdienst, p. 548). Eventually in the Sephardic lands, this led to a prayer for deceased relatives also. In some areas, it became customary to auction these synagogue honors. This was done on an annual, monthly, or weekly basis in Italy and at Simchat Torah in Germany (Maharil). In North Africa the honors were auctioned on the Shabbat of Pesach, and in Italy, during the Yamim Nora-im (Azulai).
In various other communities, a whole series of prayers were available for an appropriate gift. So, for example, in the commu- nity of Fiirth there were seven classes of such prayers. The entire practice was probably borrowed from Christianity as early as the ninth century (L. Zunz, Die Ritus des Synagogalen Gottesdienstes, pp. 8ff.
In more recent times, the Jewish communities in Western Europe have been supported by a system of government taxation as all other religious communities. Unless an individual specifically declares that he does not wish to support the synagogue, he is taxed; this has led to adequate maintenance for the synagogues of Western Europe.
In America each congregation is totally independent and must rely on the support of its members. Vigorous efforts have been made to assure a generous support. This has led to unusual ques- tions, such as “Collecting Synagogue Pledges Through the Civil Courts” (S.B. Freehof, Recent Reform Responsa, pp. 206ff). Solomon Freehof indicated that such an effort is contrary to the spirit and letter of the Jewish tradition, but the fact that the ques- tion was asked demonstrates the problem which congregations face.
We, in the larger American cities, are troubled by the problem of support from those unwilling to join a synagogue and who, nevertheless, wish to avail themselves of the services of a synagogue for worship during the High Holidays, or for specific life-cycle events such as Bar/Bat Mitzvah, funerals, weddings, etc.
The synagogue must, therefore, maintain itself with such indi- viduals in mind. Tickets of admission for services during the Yamim Nora-im may be an appropriate way to do so as long as ad- mission is not denied in cases of financial hardship.
Every Jew, of course, has the right to worship in a synagogue, and the mitzvah of worship cannot be denied to anyone. Howev- er, there is the equally important mitzvah of proper support for a synagogue. The obligation of worship need not be carried out in a specific synagogue. It is the prerogative of anyone to establish a minyan if that person wishes, and nothing else is necessary for a Jewish service. We must, of course, always also be sensitive to Jews who are poor and never exclude them from our services. Most of our synagogues make every effort to reach out to this group and make them feel at home in our synagogue and waive all obligations for dues. We must continue to do so.
In some congregations, no tickets are sold, but are issued to all members. This system encourages synagogue membership. We have established this policy at Rodef Shalom in Pittsburgh so that individuals who have permanently settled in the city will join the congregation at whatever dues they can afford. This varies from nothing to large sums. This system eliminates the objection to the sale of tickets. However, in areas where such a system is not fea- sible, the sale of tickets is an acceptable way to raise revenue nec- essary for the maintenance of the synagogue.
Walter Jacob, Chair CCAR Responsa Committee