CCAR RESPONSA
New American Reform Responsa
52. A Cabaret Group in the Synagogue
QUESTION: In our Temple building we have a sanctuary and adjacent social hall. As the sanctuary’s acoustics are better than those of the hall, a cabaret singing group has requested the use of the sanctuary for a show whose proceeds would go to the Temple. Is it appropriate to have a cabaret musical, or drama without Jewish content on the bimah? (Rabbi Steven A. Moss, Oakdale NY)ANSWER: A synagogue possesses a special degree of sacredness, which begins when money has been pledged for the purchase or construction of such a building. This represents a transfer of the status of sacrifices dedicated to the ancient temple to articles or funds now dedicated to the synagogue. So, for example, in ancient times when individuals pledged inanimate objects to the temple, they became sacred although no transfer had occurred (M Kid 1.7). Funds collected for a synagogue, may on a temporary basis, be utilized for other sacred purposes, but ultimately must be utilized for the synagogue (B B 3b; Yad Hil Matnat Aniyim 8.10 f; Shulhan Arukh Orah Hayim 153.13). While the process of collecting money was underway students, could be supported by such funds. When building material has been assembled then funds could only be used for the synagogue during the process of erection, the structure possessed an element of the sacred, so funds may not be diverted for other purposes (Shulhan Arukh Orah Hayim 115.10). Now we must ask of what did this sanctity consist? According to the traditional point of view, with which we agree, a synagogue is considered a small sanctuary. In other words it possesses some of the sanctity of the ancient temple in Jerusalem (Meg 29a based upon Ez 11.16). The sacredness of the synagogue is akin to that of the Temple and rabbinic literature only disagreed whether this was an ordinance of the Torah or the rabbis (Semag Asin 164.1; Tur and Shulhan Arukh Orah Hayim 151; etc.). Aside from regular services, the funeral of a congregational leader may be held there (Meg 28b; Yad Hil Tefilah 11.7; Tur and Shulhan Arukh Orah Hayim 150.5), as also circumcisions (Tos to Pes 10a; Shulhan Arukh Orah Hayim 131.4; Yoreh Deah 265.11). The uses of a synagogue aside from prayer were defined. It may be used for study (Meg 28b; Yad Hil Meg 3.3; Yad Hil Talmud Torah 3.12; Tur; Shulhan Arukh Yoreh Deah 346.22); it may be utilized for congregational business (Ket 5a; 63b; Yad Hil Shabbat 24.5; Hil Tefilah 11.7; Hil Ishut 14.9; Tur and Shulhan Arukh Even Haezer 77.2). Ten individuals might remain there all day in order to be present for a minyan or for any congregational business which might need attention (Maimonides Responsa #13 (ed) Freiman). Actual business matters could only be discussed if they were charitable or dealt with the redemption of captives (Meg 28a; Yad Hil Tefilah 11.6; Shulhan Arukh Orah Hayim 151.4). There are also some ancillary uses to which the synagogue could be put. Teachers and students are permitted to eat there as could others if it involved congregational business (Meg 28b; Yad Hil Tefilah 11.6; Shulhan Arukh Orah Hayim 151.1). Occasionally individuals slept in the synagogue or in adjacent rooms; the latter was preferable (Tos to Pes 101a; Shulhan Arukh Orah Hayim 151). Matters were different in villages where the inhabitants simply did not have room to house strangers and so they were permitted to sleep in the synagogue (Meg 28a; Nimuqei Yosef; Shulhan Arukh Orah Hayim 151.11). During the early period of Nazi oppression in Germany, Yehiel Weinberg was asked whether it would be permissible to use a synagogue for concerts. He reluctantly agreed. However, he suggested that a few psalms or prayers be recited in conjunction with the concert to give it a slightly different context. One might say, therefore, in times of emergency, cultural events, of a non-religious nature, would also be permitted in a synagogue. The main concern is that nothing untoward or irreverent should occur in the synagogue (Meg 28a; Yad Hil Tefilah 11.6; Tur and Shulhan Arukh Orah Hayim 151.1). The occasion which you described, however, does not fall into any of the permitted categories. The contents of the presentation may be offensive or border on what is inappropriate, and so it would be improper to use the synagogue facilities for a cabaret.November 1987
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