[Halachically Speaking appears on YWN weekly, Tuesdays and Thursdays]
Written by Rabbi Moishe Dovid Lebovits of KOF-K Kosher Supervisio
The Gemorah[1] says since our shuls (bais hakenesses) and batei midrashim are called mikdashei me’at[2] one has to treat them with proper respect.[3] Hashem gave us these mikdashei me’at, and if we treat them properly the shuls will merit going to Eretz Yisroel.[4] TheGemorah in Berochos[5] says Hashem can always be found in shuls and batei midrashim. Therefore, not treating a shul with the proper respect is denying the existence of the Shechinah.[6] The Gemorah[7] says our tefillos are more likely to be accepted when said in a shul.[8] Whoever comes to shul (or bais medrash) in this world will merit coming to them in the world to come.[9] People who enter shuls and batei midrashim full of sins can leave them full of mitzvos.[10] The Yalkut[11] says davening in a shul is like davening in the Bais Hamikdosh. One should treat a shul with the utmost respect and with great awe, since it is a place where we connect with Hashem.
The poskim are in dispute whether the mitzvah to honor the shul and bais medrash is a mitzvah d’rabanan or a d’oraisa.[12]
Shul or Bais Medrash
A building which was originally designated as a place for adults to learn with a chavrusa on a steady basis (i.e. at least an hour or two a day) is classified as a bais medrash,[13] which has greater kedusha.[14]
Talmid Chachum
Except as noted below, all the dinim discussed in this issue also applies to a talmid chachum who may consider a bais medrash his home since he spends most of the day there.[15]
Treating a Shul Properly
When leaving a shul one should walk with his back to the door to avoid turning his back to the sifrei Torah in the aaron kodesh.[16] If the exit is on the side of the shul then turning ones back when leaving is permitted.[17] Accordingly, if there is no sefer Torah in theaaron kodesh it is permitted to turn ones back to it when leaving.[18]
There is a mitzvah to run to shul.[19] However, in the shul itself one should walk in a manner which demonstrates fear and awe of Hashem.[20] Therefore, children should not be allowed to run in a shul. One who is running in shul in order to hear a kaddish is allowed to do so.[21]
Many poskim say that one should not raise his voice in a shul.[22] However, one who is learning may raise his voice since doing so is needed for the learning.[23]
One should not spit in a shul,[24] especially if one does not spit in his house.[25] It goes without saying that one should not spit in front of other people because doing so disgusts them.[26]
One should not throw garbage[27] such as candy wrappers or tissues on the floor of a shul. [28] There is an uncertainty if one has to pick up garbage that he sees on the floor of the shul.[29] It would seem that the right thing to do is to pick up the garbage from theshul’s floor.[30] One should keep the garbage cans outside of the shul.[31]
There is a discussion in the poskim if one who cuts or bites his nails in shul may throw them onto the floor.[32] L’maseh, doing so is permitted since it is a small thing which is not a disgrace to the shul.[33]
Touring a Shul
One is not allowed to take a walk in shul without a specific purpose.[34] Many people tour old shuls to see the beauty of them. There is uncertainty in some poskim if this is permitted.[35] The minhag seems to be that doing so is permitted, since it is an honor for theshul that people come to see its beauty.[36]
Entering a Shul for personal reasons
The Gemorah in Megillah[37] says one who goes into a shul (or a bais medrash) to call his friend should read a halacha, Mishnah[38] or posuk before calling his friend.[39] One who is not a learned person should either tell a child to read a posuk for him or should sit down for a few moments before calling his friend.[40] This halacha applies anytime one enters a shul for personal reasons.[41] The reason why these eitzahs help is because now one is not going to the shul only for his personal reason but he is learning there as well.[42] Some poskim say one who can avoid relying on these eitzahs should do so.[43]
One who is going into shul to get or return a siddur may do so without saying a halacha etc. since he is going in for a mitzvah (chesed).[44] The same is true if one is calling his friend to a mitzvah.[45] For example, one may go into shul to tell a friend that his mother is on the phone, etc. One who is entering a shul to do a mitzvah and also to retrieve something from the shul etc. is subject to a machlokes haposkim if he is required to do the mitzvah before retrieving the object.[46]
There is an uncertainty among the poskim if one who sticks his hand into a shul to retrieve an item is required to mention a halacha, etc.[47]
It must be stated that some poskim maintain that the eitzah of waiting also applies to a learned person as well.[48] Therefore, one cannot say such a person is behaving incorrectly by waiting without saying a halacha, etc.
Entering Due to the Sun or Rain
Entering a shul because it is hot or raining outside is forbidden.[49] If it is too cold outside and one wants to enter the shul to heat up it is also forbidden.[50] This halacha applies even to a talmid chachum.[51] According to some poskim the aforementioned eitzah of saying a halacha etc would not work in this situation.[52] The Aruch Ha’shulchan[53] maintains that saying a halacha etc does help. However, even the Aruch Ha’shulchan opines that waiting without saying any Torah does not help in this case even for an un-learned person.[54] In any case, the minhag is not in accordance with this Aruch Ha’shulchan. The reason is because one has a choice not to enter the shul for shelter since he can go somewhere else.[55] One who was learning Torah may walk into a shul because of the sun or rain.[56]
One who is so cold or so hot that he wants to enter the shul and learn may do so.[57] There is an uncertainty in the poskim if one who is already learning can wait in the shul until the rain stops.[58]
Shortcut
One should not use a shul as a shortcut between two locations.[59] One who has no other way may cut through a shul if he says a posuk, etc.[60] Some say one may use a shul as a shortcut for a mitzvah.[61] However, l’halacha one should not rely on this opinion.[62]One who is davening or learning inside a shul may exit out a door that is closer to his destination.[63]
Some say that one should exit the shul from a different door than he entered from. By doing this one shows the shul is dear to him.[64] Others say it is a mitzvah to do so.[65]
It is very common for a shul to have different rooms where minyanim are taking place. One is permitted to walk through one room to get to another room. The reason is because the entire shul is considered to be one big room.[66]
Some say one who cleans the shul is permitted to take a shortcut through the shul to get the supplies that he needs.[67]
Entering with Personal Belongings
Entering a shul with a walking stick[68] and other such items that one is not makpid on are permitted.[69] Walking in with a knife which is uncovered and visible is forbidden. The reason is because a knife shortens life and tefilla lengthens life.[70] When eating inshul (see below) one is permitted to bring a knife into shul to cut the challah.[71]
In Eretz Yisroel it is very common for soldiers to carry their guns into shul to daven. The question arises if doing so is permitted according to halacha. Many say that since the soldiers have no choice and have to carry it because of danger he may carry the gun on his back while in shul.[72] However, others say if possible one should remove the gun before davening.[73] Others say since it is common for a soldier to carry a gun, he may also do so in shul.[74]
One is not allowed to enter a shul without covering his head.[75] One is permitted to take off his tefillin shel rosh in shul even if in the interim his head will be uncovered.[76] One should try to convince a worker who is a yid but is not frum to wear a yarmulka while he is working in shul.[77]
It would seem that one should not enter shul while carrying an umbrella.[78]
Hatzalah men are permitted to walk into shul while wearing a radio on their belts.[79]
A bike should not be brought into a shul.[80]
Children should not drop their knapsacks off in a shul and then go to play outside. A shul should not be used as a storage closet.[81]
Shoes/Rubbers
Some say walking into shul while wearing shoes shows a lack of honor.[82] However, as a matter of halacha l’maseh, walking into shul wearing shoes is permitted.[83] When it rains many times dirt gets stuck to the bottom of the shoes. One should remove such dirt from his shoes before entering a shul.[84] One should not walk into shul wearing rubbers over his shoes since doing so will cause the floor of the shul to get wet.[85]
Lights/Ner Tamid
The custom is to light candles etc near the shatz as honor for the shul.[86] These candles should be lit before people come to shul.[87] However, the minhag is not like this. Many tzadikim lit these candles themselves and did not let the shamos of the shul do it.[88]There is a discussion in the poskim if this light may be from electric light.[89] Some poskim require one to have wax candles there.[90] However, many have the custom to have electric lights by the shatz.[91] The candle by the shatz may be extinguished after davening.[92]
Aside from these lights, there is an additional light in the shul which is always kept burning.[93] This light is called the ner tamid, and is kept lit in honor of Hashem who is found in every shul.[94] The custom in many places is to have an electric ner tamid, while some say it should be made of wax candles.[95]
Kissing Someone in a Shul
Kissing a child (or anyone else) in a shul etc[96] shows that he is demonstrating love to that person and not to Hashem. Therefore, one may not kiss a child while in shul.[97] (Parenthetically many poskim[98] say it is not a good idea to bring young children to shul. They tend to run around and cause people not to be able to daven properly).[99]
Some say this concern only applies during davening, and one would be permitted to kiss someone in shul if there is no davening taking place.[100]
Many times a child is crying and if the father would kiss the child it would calm him down. This type of kissing is permitted in a shul. The reason is because one is not doing it to show love for the child, but just to calm him down. Furthermore, the child’s crying causes others not to be able to concentrate on davening properly.[101]
One is permitted to kiss the hand of one’s father or rebbe after an aliyah since it is done out of honor and humility and not love.[102] The same is true when someone says Shabbat Shalom to you and kisses you.[103] One who receives a kiss may kiss the person back.[104]
A Chosson at his aufruf should not kiss or be kissed by anyone in shul.[105]
A Rav is permitted to kiss his congregants in order to bring them closer to Hashem. This is permitted because it is being done out of love to Hashem.[106]
Sleeping in Shul
One may not sleep (even a temporary sleep) in a shul, but in a bais medrash it is permitted.[107] It is a pious act not to sleep in a bais medrash either.[108] However, al pi din doing so is permitted[109] even for someone who does not learn there a whole day.[110] Some say for such a person only a temporary sleep is permitted,[111] while someone who learns there a whole day may even sleep a long sleep.[112] A talmid chachum may even sleep in a shul.[113] Some say if one sees his friend sleeping in a shul he should wake him up.[114]
It is not proper for one to sleep while a Rav is speaking (in a shul or a bais medrash).[115] One who feels that he is too tired to hear the shiur should go outside of the bais medrash, etc and sleep there.
Making a Condition- T’nai
The Gemorah in Megillah[116] says that the shuls in Bavel were built on a condition to permit certain activities to be done in them. There is widely held belief that if a condition was made at the time of the building of the shul that there should be no kedusha on theshul then one is permitted to conduct himself as he pleases in such a shul. However, this is not a simple manner.[117]
Many Rishonim hold that such a condition only helps after a shul in Chutz L’aretz is destroyed to permit mundane activities on the spot the shul once stood.[118] According to these Rishonim a condition would not help for a shul while it is still standing. OtherRishonim hold that a condition helps even when the shul is still standing.[119] Most poskim do not follow this second opinion. Some say a condition only helps when the shul is still standing in cases of extreme necessity.[120] Some say in any case the condition should be made out loud at the time of building the shul etc.[121]
It is important to point out that the whole discussion of making a t’nai only applies to conduct that is considered a little kalos rosh like eating and drinking.[122] However, activities that are divrei chol but not kalos rosh are permitted.[123]
A condition does not help to call your friend from a shul.[124] A condition does not permit joking and fooling around in a shul.[125]
It is very difficult to permit mundane activities in a shul in Eretz Yisroel even with a condition.[126] The shuls in Eretz Yisroel are always kodesh, while those in Chut L’aretz will be uprooted and moved to Eretz Yisroel when Moshiach comes.[127] Most poskim say that a condition does not help for shuls in Eretz Yisroel,[128] while others maintain a condition does help.[129]
L’maseh, one is permitted to eat and drink in a shul (even if he is not a talmid chachum) in Chutz L’aretz (and in Eretz Yisroel according to some poskim) if it is of utmost necessity.[130]
Eating/ Drinking in a Shul
Generally one should not eat or drink in a shul.[131] A talmid chachum who can’t find a different place to eat may eat in a bais medrash[132] since he learns there a whole day[133] it is considered his home.[134] The Mishnah Berurah[135] says one should not be stringent in this situation. Some say the reason why a talmid chachum is allowed to eat in a bais medrash is because it would be bitul Torah if he has to eat outside.[136]
Some poskim say in order to qualify as a talmid chachum one only has to know a minute amount of Torah.[137] This heter does not work to permit eating in a shul.
One who is learning or listening to a shiur in a bais medrash (and he does not meet the requirement for a talmid chachum) may drink in the bais medrash if he becomes thirsty, so that he does not have to interrupt his learning.[138]
It is important to point out that although a talmid chachum may eat and drink in a bais medrash he may still not act in a disrespectful way in a bais medrash.[139]
Many times when tehillim or a shiur is said in shul cake and drinks are distributed. This is permitted because it is being done to strengthen the recital of the tehillim or to increase attendance at the shiur.[140]
Children who come to shul may eat in shul because in this way they will be able to answer to kaddish etc.[141]
Seudas Mitzvah
The poskim say that eating a seudas mitzvah is permitted in a shul or a bais medrash.[142] Some say if one has no other place to make a seuda for a siyum then it is permitted to be made in a shul (or bais medrash).[143] The minhag is to make a siyum and serve food on ErevPesach in a shul (or bais medrash).[144]
The custom is to allow shalosh seudas to be made in a shul (and in a bais medrash).[145]
The custom is that a bar-mitzvah kiddush, a kiddush for a baby girl and a shalom zochor are permitted to be made in a shul (or bais medrash).[146] The same is true for a sheva berochos or an aufruf kiddush.[147] Others say if one has a different place to make the above mentioned seudas then one should do so.[148] A chanukas habayis seuda for the shul and a kesivas sefer Torah seuda are permitted in a shul.[149] The kiddush that most places have on Simchas Torah to celebrate the completion of the Torah may be made in a shul.[150]Making a chosson Torah or chosson Bereishis kiddush is also permitted in a shul (or bais medrash).[151]
If a kinus is made in a shul (or bais medrash) one may serve food and drinks to the participants since the point of the kinus is to bring the people closer to Hashem.[152]
The custom is to give out drinks and cake after a fast in a shul (or bais medrash).[153]
Yartzeit
There is a custom to give out schnapps and cake in shul when one has yartzeit. Some say this should not be done since eating and drinking may not be done in a shul.[154] However, the custom is that doing so is permitted.[155] Horav Yaakov Kamenetsky zt”lexplained the reason as follows: Some say the source to give out l’chaim and cake in the morning is because there was a widespread custom to fast on the day one has yartzeit, but one was able to redeem himself from fasting by giving a seuda to poor people. When one gives out l’chaim and cake in shul those who eat there sometimes do not eat breakfast because they are on the way to work, so in essence it is a seuda for poor people which is a mitzvah and permitted in a shul.[156]
Fundraising Dinner
A fundraising dinner is permitted to be held in a shul because the fundraising dinner is for the benefit of the shul. Similarly, other functions which are for the benefit of the shul may also be performed in a shul.[157] Of course if there is an alternative way to do it not in a shul it is definitely preferred.[158]
Shteibel
The idea of a shteibel is something that was not around years ago. In order to rid a shul or bais medrash of kedusha many make their places of davening etc a shteibel and then all actions are permitted there.[159] On the other hand many were against calling a shul ashteibel because it does not have the same kedusha as a shul and one is losing out on many other advantages of a shul by calling a place where people daven merely a shteibel.[160]
Summer Resorts
It is very common for bungalow colonies to have a place designated for davening which is also used for concerts, plays,[161] parties, and other inyunim of kalos rosh etc. The fact that the building is not called a shul does not matter since everyone wants a shul where they are staying, and even conduct big seudas to commemorate a new “shul.” Some say the justification is that they do not want any kedusha to go on this building and this was noted before the building was built. However, a t’nai does not help for kalos rosh, and to say they don’t want this to be a shul at all is not a simple manner, since then the shul would not be a place of kedusha at all. It is praiseworthy for summer resorts and bungalow colonies to a have separate building to conduct these activities even if it goes into expenditure it is well worth the money spent on it.[162]
Living on top of a Shul
Preferably one should not have his house on top of a shul.[163] A goy should not live on top of a shul either.[164] This halacha only applies to a situation where one had an apartment and then a shul is made underneath. However, if the house was originally set up that there would be a shul below the apartment then it is permitted.[165] Although some say one should still remove himself from such a situation,[166] the minhag is to be lenient.[167] This would explain how all over the world we have a concept of a shteibelwhere the Rav usually lives above the shul.[168]
The Rambam[169] says that one is permitted to live on top of a shul, but he must make sure that he does not have a bathroom directly above the aaron kodesh. Others say one’s bedroom should not be on top of a shul either.[170] Some say if the Shulchan Aruch would have seen this teshuva of the Rambam he would not have said that one should not live above a shul.[171] The Taz[172] says that one should not live above a shul and it is a danger to do so. The reason is because by having people live above the shul it is very common that one will not maintain it in the cleanest manner, and it will hold back the tefillos from going up to shomayim. Most poskim reject the Taz’s reasoning that because of the unclean conditions the tefillos do not go up to shomayim.[173] However, one should be stringent, since the Taz says that he lived on top of a shul when he was a Rav and lost some of his children r”l in his lifetime, because he lived on top of the shul.[174]
Many poskim say the whole concern is if one lives directly on top of the shul, but if one lives on second or third floors etc there is no concern.[175] Others hold one should be stringent in this situation as well.[176]
A shul may have a bathroom on the second floor of the shul since it is for the need of the shul.[177]
The aforementioned halachos apply only to a shul and not to a bais medrash.[178] Therefore, a Yeshiva may have dormitory facilities on top of a bais medrash.[179] Although some say when learning at home he should be in a place that there is no bathroom directly on top of him,[180] the minhag is not like this opinion.
When one goes to a hotel, the room which is usually designated for davening usually has rooms built directly on top it. The reason why this permitted is because such a tefilla room does not have the kedusha of a shul. [181]
There is a discussion in the poskim if a catering hall is permitted to be built above a shul. Some poskim are stringent.[182]
In a hospital or nursing home the minhag is to have a shul on the bottom floor even though there are people sleeping etc upstairs.[183]
Some say the custom seems to be lenient in regard to these halachos because in many cases it would be difficult to find a place to daven that does not have a dwelling on top of it.[184]
This would explain why many minyanim are made in a basement and a tenant lives on top.
[1] Megillah 29a.
[2] See Yecheskel 11:16, Radak.
[3] Rambam Hilchos Tefilla 11:2.
[4] Droshos Chasam Sofer 2:page 309.
[5] 6a. Refer to Emek Halacha pages 195-197, Mishnas Yosef 21:page 132. Since it is the house of Hashem there is no obligation for a mezuzah (Chasam Sofer Y.D. 281).
[6] Ben Ish Chai Vayikra 1:1.
[7] ibid.
[8] See Medrash Shir Hashirim perek 7, Mesechtas Pesachim 87a.
[9] Medrash Ki Sovo 7:1.
[10] Yalkut Shemonei Balak remez 771 “kenachalim.”
[11] Tehillim 659.
[12] See Ran Megillah 14a, Semak Mitzvah 6, Semag laven 164, Rambam Hilchos Bais Ha’bechira 1:20, 7:7, 6:16, Rambam Hilchos Tefilla 11:5, Eishel Avraham Butchatch 154:1, Levush 151:1, Pri Megadim M.Z. 151:1, 153:1, Chai Adom 17:6, Ben Ish Chai Va’yikra 1:1, Rav Poalim 2:20, Sdei Chemed 2:43, Chofetz Chaim Loshon Hara pesicha asei 7:footnote 8:page 56, Be’er Mayim Chaim, Aruch Ha’shulchan 153:4, Shevet Ha’Levi 3:13, Igros Moshe O.C. 1:45, 51:2, Yabea Omer O.C. 7:24:page 61, Halichos Shlomo Tefilla 19:1:footnote 10, Bais Yehuda pages 2-3:footnote 4, Mishkan Dovid pages 3-6, Halacha Berurah 151:1:footnote 1. Refer to Igros Moshe O.C. 1:45.
[13] Horav Yisroel Belsky Shlita. Refer to Divrei Chachumim 9:126 who says in the name of Horav Moshe Feinstein zt”l that a bais medrash is if people learn there all day. See Tefilla K’hilchoso 2:36 who quotes the opinion of Horav Shlomo Zalman Aurbach who says that our shuls are considered to be batei medrashimbecause people learn there.
[14] Refer to Mesechtas Megillah 26b, Rambam Hilchos Talmud Torah 4:9, Reishis Chuchma Shar Hayira 15:page 188, Shulchan Aruch 153:1, Mishnah Berurah 3, Aruch Ha’shulchan 151:5.
[15] Mishnas Yosef 26:3, see Mishnah Berurah 3, Shar Ha’tzyion 9.
[16] Refer to Yerushalim Berochos 5:1, Reishis Chuchma Shar Hayirah 15, Magen Avraham 132:6, Kitzur Shulchan Aruch 25:7, Doleh U’mashka page 152, Derech Sicha page 322.
[17] Bais Yehuda 2:footnote 10. See ibid:pages 212-217 in depth on this topic.
[18] Bais Yehuda 2:footnote 10.
[19] Shulchan Aruch 90:12, Birchos Naftali 2:page 116.
[20] Magen Avraham 24, Ben Ish Chai Mekeitz 1:2-3, Kitzur Shulchan Aruch 12:11, Mishnah Berurah 41. The same is true for a bais medrash (Bais Yehuda 3:footnote 2).
[21] Bais Yehuda 3:footnote 4.
[22] Reishis Chuchma Shar Hayira 15:page 187, Moreh B’etzbah 155.
[23] Bais Yehuda 3:footnote 12.
[24] Refer to Shulchan Aruch 151:7, Magen Avraham 9, Be’er Heitiv 9, Pri Megadim Eishel Avraham 9.
[25] Shar Ha’tzyion 15, Mishnas Yosef 26, Halacha Berurah 151:31.
[26] Mishnah Berurah 24. Refer to Ben Ish Chai Vayikra 1:10 who mentions if one does something disgusting in front of his friend he will have to give a din and chesbon on his action.
[27] Kaf Ha’chaim 48. This is very common for those who smoke to throw cigarette butts on the floor. This should not be done (Halichos Shlomo Tefilla 19:footnote 2, Mishnas Yosef 26:2, Bais Yehuda page 259). In regard to turning a shul into a matzah bakery before Pesach see Lechem Salma 2:13, Maharsham 5:61, Bais Yehuda page 263. It would seem that doing so to a shteibel is permitted since it does not have the kedusha of a shul.
[28] Mishnas Yosef 26:2:page 134.
[29] Refer to Bais Yehuda 16:footnote 8.
[30] Bais Yehuda pages 260-263.
[31] Opinion of Horav Chaim Kanievsky Shlita quoted in Bais Yehuda 16:12:footnote 7. It is permitted to place mice traps in a shul (Bais Yehuda 16:8:footnote 13 quoting the opinion of Horav Chaim Kanievesky Shlita).
[32] Refer to Mishnas Yosef ibid.
[33] Opinion of Horav Chaim Kanievesky Shlita quoted in Bais Yehuda page 259, see Halichos Shlomo Tefilla 19:footnote 2:page 232.
[34] Shulchan Aruch 151:1.
[35] Bais Yehuda 3:footnote 18.
[36] Kapei Aaron 16, Lekach Hakemach Hachodesh 151:30, Mishkan Dovid 5:44:page 86.
[37] 28a, Rosh 4:7.
[38] Mishnah Berurah 11. One who says a halacha etc does not have to sit when doing so (Bach, Aruch Ha’shulchan 151:4, Kaf Ha’chaim 25).
[39] Elya Rabbah 4, Mishnah Berurah 12. There is an uncertainty if the posuk etc has to be said immediately upon entering the shul or right before you call your friend (Bais Yehuda 10:3).
[40] Rambam Hilchos Tefilla 11:9, Tur, Shulchan Aruch 151:1. Some say if one is not a learned person then his friend should tell you a devar Torah (Bais Yehuda 10:2:footnote 8). The amount of time that one has to sit if he is not learned is the time it takes to walk through two doors which is the time it takes to walk eighttefachim (Refer to Darchei Moshe 1, Rama 151:1. See Mishnah Berurah 13).
[41] Bais Yehuda 10:1:footnote 6.
[42] Refer to Rashi to Mesechtas Megillah ibid “oy.”
[43] Shar Ha’tzyion 151:2.
[44] Bais Yehuda 10:footnote 19.
[45] Bais Yehuda 10:6.
[46] Ibid:10:9:footnote 23.
[47] Bais Yehuda 10:10:footnote 24.
[48] Refer to Chai Adom 17:12, Shulchan Shlomo 151:1, Kitzur Shulchan Aruch 13:3, Ketzos Ha’shulchan 29:1:badi 6.
[49] Mesechtas Megillah 28b, Shulchan Aruch 151:1, Levush 1, Ketzos Ha’shulchan 29:1.
[50] Biur Halacha “b’chama.”
[51] Mishnah Berurah 151:6.
[52] Mishnah Berurah 151:4, Shar Ha’tzyion 2.
[53] 151:4.
[54] Bais Yehuda page 252:35.
[55] Shar Ha’tzyion 2.
[56] Shar Ha’tzyion 2, Halacha Berurah 151:16.
[57] Opinion of Horav Chaim Kanievesky Shlita quoted in Bais Yehuda 12:3:footnote 6.
[58] Refer to Bais Yehuda 12:4:footnote 8.
[59] Refer to Mesechtas Berochos 62b, Megillah 29a, Rosh Megilla 4:9, Shulchan Aruch 151:6. One is permitted to go through the ezras nashim into the shul (Mishkan Dovid 4:12:footnote 28 quoting the opinion of Horav Korelitz Shlita). Refer to Tzitz Eliezer 12:16.
[60] Biur Halacha “la’sosa derech,” Kaf Ha’chaim 35, Divrei Chachumim 9:123, Bais Yehuda pages 247-249, Mishkan Dovid 4:7:footnote 17 quoting the opinion of Horav Korelitz Shlita, see Halichos Shlomo Tefilla 19:2:footnote 3. The Bais Boruch 2:17:83:footnote * says the halacha is not like the Biur Halacha. It is unclear where the Bais Boruch got this from.
[61] Kol Bo 17, Pri Megadim Eishel Avraham 6, Biur Halacha “l’katzer darko.” For example, if one will miss out in tefilla b’tzibur then he may take a shortcut through the shul (Mishkan Dovid 4:3:footnote 11).
[62] Biur Halacha ibid.
[63] Mishnah Berurah 151:6.
[64] Pri Megadim Eishel Avraham 7, Kaf Ha’chaim 37.
[65] Levush 5, Elya Rabbah 9, Magen Avraham 7, Be’er Heitiv 8, Mishnah Berurah 21, Bais Yehuda 11:footnote 26.
[66] Aruch Ha’shulchan 8, Yaskil Avdi 2:5:9:page 14b, Avnei Yushfei 1:23. For this reason one is permitted to go into the Arizal’s shul to get to the cave because it is considered one big room (Mishkan Dovid 4:20:footnote 44).
[67] Mishkan Dovid 4:5:footnote 13.
[68] Refer to Mesechtas Berochos 63a, Tur 151, Kol Bo 17, Shulchan Aruch 151:6. Refer to Orchos Rabbeinu 1:page 74:41 who was stringent with bringing a walking stick into shul (Refer to Ben Ish Chai Vayikra 1:6, Kaf Ha’chaim 38). An old or weak person does not have to be stringent (Ben Ish Chai ibid, Kaf Ha’chaim ibid, Halacha Berurah 151:28).
[69] Bach. Some say it is permitted to walk into a shul with a wet towel from the mikvah (Bais Yehdua 4:7:footnote 17, Doleh U’mashka page 101). One should not read even a Jewish newspaper in a shul (Piskei Teshuva 276:page 44). It is permitted to walk into a shul with a wallet containing money (Bais Yehuda 4:13). In regard to bringing in music instruments to a shul see Lev Chaim 2:9, Chasam Sofer C.M. (Hashmutos) 192, Sdei Chemed Bais Hakenesses 2:paes 228-229, Mishnah Berurah 338:10, Igros Moshe O.C. 2:30, Betzel Hachuchma 2:85, Zekan Aaron 1:6, Yaskil Avdi 6:4:7, 8:29, Shevet Ha’Levi 1:26, Minchas Yitzchok 5:97. Theminhag is to allow music in a shul for simchas bais ha’sho’evah and for a siyum (Halacha Berurah 151:7, see Be’er Sarim 3:62:5).
[70] Refer to Mesechtas Berochos ibid, Shulchan Aruch 151:6, Taz 2, Pri Megadim Eishel Avraham 8, Elya Rabbah 10, Mekor Chaim 6, Mishnah Berurah 22, Aruch Ha’shulchan 10, Kaf Ha’chaim 42, Igros Moshe O.C. 5:20:8, Shevet Ha’Kehusi 2:73, It is forbidden to shecht and animal in a shul (Aruch Ha’shulchan ibid).
[71] Refer to Biur Halacha “b’sakin,” Mishkan Dovid 5:14:footnote 9.
[72] Tzitz Eliezer 10:18, Ohr L’tzyion 2:45:59, Be’er Sarim 2:10, Oleinu L’Shab’each 2:page 576.
[73] Tzedaka U’mishpat 12:footnote 42. Refer to Piskei Teshuvos 151:16. Some say it is better to daven by yourself than in a shul while wearing a gun (Tzedaka U’mishpat ibid).
[74] Yechaveh Da’as 5:18, Rivevos Ephraim 2:66, 6:431:15.
[75] Shulchan Aruch 151:6, Levush 6, Magen Avraham 8, Mishnah Berurah 22, see Elya Rabbah 10, Birchei Yosef 9. Refer to Biur Halacha “oy.”
[76] Bais Yehuda 4:5:footnote 11.
[77] Mishkan Dovid 5:27:footnote 54 quoting the opinion of Horav Elyashiv Shlita.
[78] Birchos Naftali 2:page 126:3.
[79] Bais Yehuda 4:15.
[80] Oleinu L’Shab’each 2:pages 575-576, Yalkut Yosef 151:26, Mishkan Dovid 5:25:footnote 48 quoting the opinion of Horav Korelitz Shlita, Birchos Naftali 1:page 126:4. One should not bring a carriage into shul either. If a child does not want to go out of the carriage then one is permitted to bring the carriage with the child into shul (Birchos Naftali 2:page 126:3).
[81] Poskim.
[82] Magen Avraham 91:5, Kaf Ha’chaim 25.
[83] Mekor Chaim 6, Birchei Yosef 151:8, Yalkut Yosef 151:29.
[84] Refer to Eben Ezra Bereishis 35:2, Rambam Hilchos Tefilla 11:10, Shulchan Aruch 151:8, Levush 8, Ben Ish Chai Vayikra 1:6, Aruch Ha’shulchan 10, Kaf Ha’chaim 44, Bais Yehuda 4:10. The same applies to dust on one’s shoes (Kaf Ha’chaim 38).
[85] Horav Yisroel Belsky Shlita, see Mishnah Berurah 91:12, Shevet Ha’Levi Y.D. 120:3, Be’er Sarim 3:38:3.
[86] Refer to Mesechtas Megillah 28b, Shulchan Aruch 151:9, Levush 9, Magen Avraham 10, Be’er Heitiv 10. Refer to Pela Yoetz (Hadlaka) pages 172-173 (new).
[87] Pri Megadim Eishel Avraham 10, Elya Rabbah 15, Mishnah Berurah 27, Aruch Ha’shulchan 10, Kaf Ha’chaim 15.
[88] Piskei Teshuvos 151:footnote 85.
[89] Kochvei Yitzchok 1:12, Teshuvos V’hanhugos 1:702.
[90] Mekor Chaim 151:9, Be’er Moshe (kuntres electric) 7:101.
[91] Mishkan Dovid 5:34.
[92] Magen Avraham 514:34, Mishnah Berurah 34, Be’er Sarim 4:60:3.
[93] Shulchan Hatohar 148:1.
[94] Yosef Ometz 327, Biur Halacha 514 “sh’harei,” Mishnah Berurah 31, 34, Ketzos Ha’shulchan 29:2, Minhag Yisroel Torah 151:2.
[95] Refer to Be’er Moshe (kuntres electric) 7:101.
[96] Bais Yehuda 14:1.
[97] Sefer Chasidim 255, Rama 98:1, Aruch Ha’shulchan 98:2.
[98] Magen Avraham 98:4, Be’er Heitiv 2, Pri Megadim Eishel Avraham 98:1, 151:18, Elya Rabbah 98:2, Kaf Ha’chaim 13, Me’am Lo’ez Devarim 4:page 1238.
[99] Refer to Bais Yehuda 16:4.
[100] This is the opinion of Horav Moshe Feinstein zt”l (as related by Horav Yisroel Belsky Shlita). The reason is because this halacha is brought in Hilchos Tefilla not in Hilchos Bais Hakenesses (Horav Yisroel Belsky Shlita).
[101] Bais Yehuda 14:2:footnote 4, Kovetz Olos Hachodesh 1:page 21, Oleinu L’Shab’each 2:page 579, V’ein Lumo Michshal 5:page 51.
[102] Kaf Ha’chaim 151:6, Ohr L’tzyion 2:45:35, Bais Yehuda 14:3, Ishei Yisroel 11:footnote 64, Rivevos Ephraim 8:436:38:page 288. See Be’er Sarim 2:17.
[103] Bais Yehuda 14:4:footnote 6.
[104] Ohr L’tzyion ibid.
[105] Mishkan Dovid 5:30.
[106] Mishkan Dovid 5:31. Those who have a chupah in shuls should be careful about kissing (Rivevos Ephraim 2:66).
[107] Refer to Mesechtas Succah 28a, Shulchan Aruch 151:3, Levush 3, Shemrias Haguf V’hanefesh 88:1,
[108] Refer to Rav Akiva Eiger 151:4.
[109] Shach Y.D. 15, Be’er Heitiv 8, see Rama Y.D. 246:16. Refer to Orchos Rabbeinu 1:page 74:40.
[110] Refer to Mekor Chaim page 448:3, Mishnah Berurah 16. See Biur Halacha “avol,.” Kaf Ha’chaim 31.
[111] Mishnah Berurah 151:16. For a talmid chachum even a long sleep is permitted in a bais medrash (Mishanh Berurah 151:16).
[112] Chai Adom 17:14, Kitzur Shulchan Aruch 13:4, Mishanh Berurah 151:16.
[113] Mishnah Berurah 151:15, Kaf Ha’chaim 30.
[114] V’ein Lumo Michshal 1:page 146:19, Rivevos Ephraim 5:480:9.
[115] Refer to Be’er Heitiv 151:5, Mekor Chaim page 448:3, Chesed L’alafim 151:5, Kaf Ha’chaim 151:29, V’ein Lumo Michshal 1:page 48:1, see ibid:footnote 26.
[116] 28a, see Rashi “al,” Rosh 4:7. See Aruch Ha’shulchan 14 who does not understand why a condition helps at all.
[117] Refer to Teshuvos V’hanhugos 1:166.
[118] Tosfas Megillah ibid, Mordechai Megillah 829:page 19, Tur, Bach, Prisha 9, Shulchan Aruch 151:11, Levush 11, Mishnah Berurah 33.
[119] Refer to Biur Halacha “avol” who quotes the Rishonim.
[120] Ibid, Aruch Ha’shulchan 13.
[121] Refer to Tur, Shulchan Aruch 151:11, Magen Avraham 12, Be’er Heitiv 12, Levush 11, Mishnah Berurah 31, Aruch Ha’shulchan 12. The Machtzis Ha’shekel 12, Elya Rabbah 17 and Mishnah Berurah 32 say the condition does not have to be said out loud. Refer to Bais Yehuda 19:10.
[122] Refer to Magen Avraham 14, Pri Megadim Eishel Avraham 14, Be’er Heitiv 14, Mishnah Beruarah 14, Aruch Ha’shulchan 3.
[123] Mishnah Berurah 34, Aruch Ha’shulchan 2. This is even in the shuls in Eretz Yisroel (Mishnah Berurah 38).
[124] Biur Halacha “lo.”
[125] Opinion of the Rambam quoted by the Ran in Mesechtas Megillah page 9a, Bais Yosef 151, Magen Avraham 14, Shar Ha’tzyion 20, Biur Halacha “lo,” Kaf Ha’chaim 66.
[126] Bais Yehuda 19:footnote 11.
[127] Tosfas Mesechtas Megillah ibid “batei,” Korbon Nesanel Mesechtas Megillah 4:50, Levush 11, Machtzis Ha’shekel 15, Elya Rabbah 21, Mishnah Berurah 37. Refer to Magen Avraham 15.
[128] Footnote ibid, Magen Avraham 12, Shulchan Aruch 151:11, Levush 11.
[129] Orchos Rabbeinu ibid, Biur Halacha “avol.”
[130] Outcome of the opinion of the Biur Halacha “avol.” See Aruch Ha’shulchan 3, Halichos Shlomo Tefilla 19:1.
[131] Mesechtas Megillah 29a, Rashi “ein,” Tosfas “ein,” Rambam Hilchos Tefilla 11:6, Tur 151, Shulchan Aruch 151:1, Levush 1. Refer to Yalkut Yosef 151:pages 240-241. (In regard to smoking in a shul see Sharei Teshuva 154:20, Ben Ish Chai Vayikra 1:5, Kaf Ha’chaim 151:10, Melamed L’hoel 1:15, Yaskil Avdi O.C. 4:7:3, E.H. 6:1:2, Teshuvos V’hanhugos 1:159, Birchos Naftali 2:page 174:footnote 19). One who learns in a bais medrash all day should ask a Rav before smoking (Birchos Naftali 2:page 125).
[132] Shulchan Aruch 151:1, Machtzis Ha’shekel 1, Elya Rabbah 2, see Taz 1. Refer to Biur Halacha “m’dochek,” Mishnas Yosef end of 29.
[133] Aruch Ha’shulchan 5. Learning an hour or two does not make them eligible for this heter (Opinion of Horav Elyashiv Shlita quoted in Bais Yehuda 17:footnote 7).
[134] Mesechtas Megillah 28b, Rashi “may,” Tur, Rama, Levush 2, Elya Rabbah 2, Mishnah Berurah 7-8, Kaf Ha’chaim 16. Opinion of Horav Elyashiv Shlita quoted in Divrei Chachumim 9:124. One who learns in a camp or bungalow bais medrash on a daily basis may eat and drink there because it is considered his home (Mishkan Dovid 2:7:footnote 19 quoting the opinion of Horav Korelitz Shlita).
[135] 151:9.
[136] Mishnah Berurah 151:7.
[137] Da’as Torah 151:page 4.
[138] Biur Halacha 151 “v’ein.” Refer to Kaf Ha’chaim 9, Tzedaka U’mishpat 12:footnote 17.
[139] Biur Halacha 151” v’yeish omrim,” see Aruch Ha’shulchan 2.
[140] Bais Yehuda 8:footnote 9.
[141] Bais Yehuda 8:11. Refer to ibid:8:footnote 24 if eating candy from the bags thrown by an aufruf in a shul or bais medrash is allowed.
[142] Refer to Shulchan aruch 151:4, Magen Avraham 5, Pri Megadim Eishel Avraham 5, Levush 4, Elya Rabbah 7. Some say a big seuda is forbidden (Machtzis Ha’shekel 5).
[143] Mishnah Berurah 20, see Pri Megadim ibid, Kaf Ha’chaim 34, Yoma Tova L’rabbanan 4:1. The Aruch Ha’shulchan 6 says one is permitted to make a seuda for a siyum even l’chatchilah. There is a discussion in the poskim if one is allowed to make a seudas siyum in shul etc that he does not learn in (refer to Yoma Tova L’rabbanan 4:3, Mishkan Dovid 2:8). A bas-mitzvah may not be made in a shul (Igros Moshe O.C. 2:30, see 1:104).
[144] Kapei Aaron 47.
[145] Ketzos Ha’shulchan 29:12, Yalkut Yosef 151:3, Yechaveh Da’as 3:10, Ohr L’tzyion 2:10:4, Mishnas Yosef 27:10, Minhag Yisroel Torah 151:1, Yabea Omer 10:14.
[146] Refer to Orchos Rabbeinu 1:page 75, Bais Yehuda 8:footnote 17 in depth, Shevet Ha’Levi 9:29, Doleh U’mashka page 101, Mishkan Dovid 2:21.
[147] Tzedaka U’mishpat 12:footnote 19 (old print), Mishkan Dovid 2:22, Divrei Chachumim 9:125. Refer to Halichos Shlomo Tefilla 19:footnote 1.
[148] Teshuvos V’hanhugos 1:158, see ibid:4:46.
[149] Mishnas Yosef 27:10, Mishkan Dovid 2:15.
[150] Bais Yehuda pages 230-231.
[151] Mishkan Dovid 2:24.
[152] Mishkan Dovid 2:10.
[153] Mishkan Dovid 2:11:footnote 26 in depth.
[154] Sdei Chemed bais hakenesses 40:page 241, Kaf Ha’chaim 63, opinion of Rav Ben-zion Abba Shaul zt”l quoted in Birchos Naftali 2:page 122:footnote 10.
[155] Orchos Chaim (Spinka) 151:11:page 56, Keren Dovid 37:page 49b, Igros Moshe O.C. 1:45, Yalkut Yosef 151:4:footnote 7, Doleh U’mashka page 101. Refer to Mishkan Dovid 2:23:footnote 52.
[156] As explained by Horav Yisroel Belsky Shlita.
[157] Horav Yisroel Belsky Shlita quoting the opinion of Horav Yaakov Kamenetsky zt”l.
[158] Horav Yisroel Belsky Shlita.
[159] Refer to Piskei Teshuva 2:276:page 44, Igros Moshe O.C. 2:44, Divrei Chaim C.M. 2:32, Tzitz Eliezer 9:11:10-11, Teshuvos V’hanhugos 2:113, Piskei Teshuvos 2:151:footnote 100.
[160] Piskei Teshuva 276:page 44, Teshuvos V’hanhugos 1:157, 165, 166, Kinyan Torah 4:55. The Meah Shearim and Bais Yisroel Shteiblach are not real shteibels and have the same kedusha as a regular shul (Mishkan Dovid page 27).
[161] Refer to Divrei Chachumim 9:125.
[162] Horav Yisroel Belsky Shlita.
[163] Mordechai Mesechtas Shabbos 228, Bais Yosef 151, Shulchan Aruch 151:12, Levush 151:12. Refer to Aruch Ha’shulchan 15-16, Shemiras Haguf V’hanefesh 209:4, Minchas Shlomo 1:91:14. Some say this din applies to a women’s section as well (Avnei Yushfei 4:17:3). See Yalkut Yosef 151:footnote 46 on the question if the shul has to be the highest building in town (Shulchan Aruch 150:2) how is it possible that a person was able to sleep on top of it, see Halichos Shlomo Tefilla 19:footnote 6:pages 233-234.
[164] Taz 4, Divrei Malkiel 5:10:page 19, Yalkut Yosef 151:36. The Aruch Ha’shulchan 154:1 says it is k’dai to be concerned for the Taz.
[165] Darchei Moshe 2, Rama, Magen Avraham 17, Mishnah Berurah 41, Pinenei Rabbeinu Kehillas Yaakov 1:page 99. Refer to Pri Megadim M.Z. 4. This is true even in Eretz Yisroel (Pri Megadim Eishel Avraham 17, see Biur Halacha “mutar”).
[166] Magen Avraham 18, Be’er Heitiv 16, Elya Rabbah 23, Kaf Ha’chaim 75. Refer to Mishnah Berurah 42.
[167] Refer to Yabea Omer O.C. 6:26.
[168] Refer to Teshuvos V’hanhugos 2:712.
[169] Pe’er Hador 74:page 166, see Sefer Chasidim 813:page 475, Birchei Yosef 151:10, Sharei Teshuva 16, Mishnah Berurah 40. Some say even the floor below the aaron kodesh has kedusha (Lev Chaim 2:30, Torah L’shma 20). The Mishnah Berurah is not lenient like the Rambam mentioned above (Avnei Yushfei 1:24:2).
[170] Levush 151:2. Refer to Halichos Shlomo Tefilla 19:3.
[171] Chaim Shaul 1:56.
[172] 151:4, see Be’er Heitiv 16, Chesed L’alafim 151:12.
[173] Shar Ha’tzyion 151:22, Mishnas Yosef 33.
[174] The Aruch Ha’shulchan 17 says it can’t be that the Taz lost some of his children because he lived above a shul.
[175] Horav Yisroel Belsky Shlita, see Shevet Ha’Levi 1:27, 10:35:3, Halichos Shlomo Tefilla 19:footnote 10, Yabea Omer O.C. 6:26, Asei Lecha Rav 5:page 346.
[176] Avnei Nezer O.C. 32, Vayeishiv Moshe 2:8-89, Nekius V’kovod B’tefilla page 177:89 quoting the opinion of Horav Chaim Kanievesky Shlita, opinion of Horav Elyashiv Shlita quoted in Avnei Yushfei 1:24:3.
[177] Mishkan Dovid 8:17, Piskei Teshuvos 151:footnote 139. Nonetheless, the aaron kodesh should not be underneath the bathroom (ibid).
[178] Eishel Avraham Butchatch 151, Shevet Ha’Levi 9:32, Vayeishiv Moshe 2:88, Mishnas Yosef 34.
[179] It is therefore permitted for a Kollel to be underneath apartments (Divrei Shalom 5:33, Mishkan Dovid 8:22).
[180] Kaf Ha’chaim 74. One is allowed to daven in his house even if a bathroom is directly on top of you (Piskei Teshuvos 151:29).
[181] Be’er Moshe 3:22, Betzel Hachuchma 2:56, Mishkan Dovid page 24. The same is true for a kever that has a room where to daven (ibid:page 24). See ibid:page 25.
[182] Mishkan Dovid 8:24:footnote 44. In regard to a mikvah on top of a shul see Igros Moshe O.C. 4:51, Minchas Yitzchok 4:43, Mishkan Dovid 8:18.
[183] Mishkan Dovid 8:19.
[184] K’rayna D’igrasa 2:86:page 96, Minhag Yisroel Torah 151:3:pages 278-279. Refer to Eretz Tzvi 1:31.
Join the official YWN WhatsApp status
