CCAR RESPONSA
New American Reform Responsa
40. Unusual Synagogue Support
QUESTION: Our synagogue is located in a resort area. This means that we have a large congregation during three or four months of winter, a somewhat smaller congregation during another six weeks in fall and spring, and a very small congregation the rest of the year. Many of the individuals who worship with us and come to synagogue programs make no financial contribution, while others provide a nominal gift. Most retain their membership in northern cities. As almost none of these individuals are with us for the High Holidays, they feel little responsibility to the congregation although they turn to it for worship as well as attention during times of illness or bereavement. We have, therefore, asked for contributions at each service and passed a basket around the synagogue. We have also instituted a practice of seeking a donation when a name is read for Yahrzeit or when a person is invited to the Torah. Some have vigorously objected to these efforts. How does tradition view them? (Patricia Rosenthal, Miami Fl)ANSWER: It is the duty of individuals who settle permanently or temporarily in a community to support it. This mitzvah has been established in our tradition. The financial obligation of adult Jews toward religious institutions was first mentioned in the discussion of the ancient half sheqel (Ex. 30.11 ff). All men above the age of twenty were obligated to give it, both rich and poor. Later the Diaspora Jewish community provided regular maintenance for the Temple in Jerusalem. When the Temple was destroyed, the Romans sought to divert this financial obligation to the royal treasury, which caused considerable misery. That measure eventually lapsed. During the Middle Ages a community could force its members through taxation to help maintain the necessary religious institutions (Shulhan Arukh Yoreh Deah 256.5; Orah Hayim 150.1). Actually, measures went considerably further and a community which had only ten males could force them all to be present for the High Holidays, so that the community could conduct proper congregational services. Anyone unable to be present had to obtain an appropriate substitute for the minyan (Shulhan Arukh Orah Hayim 55.20; Solomon ben Aderet Responsa V #222; Isaac bar Sheshet Responsa I #518 and #531). A community could force an unwilling minority within it to contribute to a synagogue (Yad Hil Tefilah 1.1; Tur Orah Hayim 10.50). When members sought to escape their obligation it was, in the past, possible to place them under the ban (J. Wiesner Der Bann). Torah honors and other honors were not accorded to them. When the Reform movement reorganized the synagogue services, it sought to remove financial considerations from all portions of it along with much else. The custom of seeking gifts for Torah honors was also eliminated. We should be very hesitant about reestablishing this custom as it commercialized the central portion of a service. If the honors are distributed on another day before the service then this objection would be removed. Some should always be given to individuals who have made non-financial contributions to the synagogue. The other matters which you have suggested are somewhat different. The passing of the basket, of course, is taken from the Christian churches around us which regularly have a collection during their service. I can understand people’s hesitation and discomfort with this practice (huqat goyim). Perhaps it can be done in a somewhat different way by having envelopes available at each seat or giving them to individuals as they come to the service. Something along these lines should be attempted to avoid the overtones of huqat goyim. The reading of Yahrzeit names can be limited to those who have made prior arrangements with the Temple office; the contribution can be explained at that time. As people are concerned about Yahrzeit, this would probably generate a reasonable income. In addition, it should be possible to educate the individuals of this holiday community who regularly use the services of the Temple that they have an obligation to support it for themselves and the broader community.April 1989
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