January 12, 2009

This morning’s class dealt with two questions concerning holding a Bat Mitzvah in a shul, the first from Buenos Aires and the second from São Paolo. By way of background, Rabbi Kermaier noted that we’ve learned that the sanctity of a synagogue (i.e., the sanctuary, rather than the entire building) leads to a prohibition of certain activities taking place therein. There is a view among the Rishonim that Vayikra 19:30, which states:

applies to our modern-day synagogues. At a minimum, the obligation to sanctify the synagogue is a rabbinic obligation. Thus, one may not use a synagogue as a shortcut or, generally speaking, eat inside the sanctuary. The question from Buenos Aires was what halachic conditions must apply in order to hold within a synagogue an Orthodox Bat Mitzvah celebration for a class of girls from a school? The teshuva, from Kollel Eretz Hemdah, began with the premise that a synagogue sanctuary should not be used for voluntary activities, even if the synagogue was constructed on condition that the sanctuary may be used for non-holy activities, as is commonly the case. Footnote 2 cites the Biur Halacha’s summary of a tripartite debate on how such conditions may function. (1) Taking the strictest position, the Shulchan Aruch, Tosafot, and the Rosh held that a condition is ineffective so long as the synagogue is functioning as a synagogue. (2) At the other extreme, Rashi and the Or Zarua held that the condition is effective, and the synagogue may be used for purposes other than prayer or learning, so long as the activities are not frivolous. (3) The Biur Halacha supports the intermediate position taken by the Ramban, Ran, and Rashba, and later supported by Rav Moshe Feinstein, that the condition is effective if the circumstances are extenuating. Rav Moshe noted that some are lenient, following Rashi, but this is not desirable.

Therefore, the teshuva ruled, it is permissible to hold the Bat Mitzvah in the synagogue, but only if the purpose is advancing reverence of Heaven and acceptance of the yoke of mitzvot for the girls and their families. This is accomplished through the delivery of Divrei Torah, which should be offered in any event, wherever the ceremony is held. The festive meal should ideally take place somewhere other than the synagogue’s sanctuary. Footnote 4 notes that it is in doubt whether the meal qualifies as a seudat mitzvah; even if it is, however, it is better not to hold it in the sanctuary. The teshuva added that the event may not be held in the synagogue if there will be an environment of frivolity, light-headedness, or wildness, as would obtain if there were clowns, comedians, or magicians, and that the presence of words of Torah would not mitigate such a situation. Finally, the organizers should be careful to assure that the ceremony will not partake of aspects of other faiths or heterodox streams of Judaism.