The Babylonian Talmud on Proper Use of a Synagogue

26b

Rami bar Abba was [once] building a synagogue. There was a certain old synagogue [that] he wished to demolish, and bring bricks and beams from it, and bring them to there, [to construct a new synagogue]. He sat and considered that which R. Ḥisda [said], as R. Ḥisda said: One should not demolish a synagogue until one has built another synagogue. [Rami bar Abba reasoned that R. Ḥisda’s ruling] there [is] due to [a concern of] negligence, [as perhaps after the first synagogue is demolished, people will be negligent and a new one will never be built. However, in] a case like this, [where the new synagogue is to be built directly from the materials of the old one,] what [is the halakhah]? He came before R. Papa [to ask his opinion], and he prohibited him [from doing so]. He [then came] before R. Huna, and he [also] prohibited him [from doing so].

Rava said: [With regard to] this synagogue, exchanging it [for a different building] or selling it [for money] is permitted, [but] renting it [out] or mortgaging it is prohibited. What is the reason [for this? When a synagogue is rented out or mortgaged, it] remains in its sacred state. [Therefore, it is prohibited to rent it out or mortgage it, because it will then be used for a non-sacred purpose. However, if it is exchanged or sold, its sanctity is transferred to the other building or to the proceeds of the sale, and therefore the old synagogue building may be used for any purpose.]

[The same halakhah is] also [true of the] bricks [of a synagogue]; exchanging them or selling them is permitted, [but] renting them out is prohibited. This applies to old [bricks that have already been part of a synagogue], but as for new [bricks that have only been designated to be used in a synagogue], we have no [problem] with it [if they are rented out for a non-sacred purpose]. [ . . . ]

28b

However, one may read [the Bible] inside them [synagogues—Ed.], and one may study [halakhot] inside them, and one may offer a eulogy inside them for [a Torah scholar, if] the public [attends the eulogy].

R. Judah said: When [does this apply]? When [the synagogues are] occupied [by the people using them]. But when they are in [a state of] ruin, they should be left alone [so that] grass will sprout up inside them. And [that grass] should not be picked [and removed], due to [the] anguish [that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it.]

[Why did R. Judah discuss the halakhah about] grass? Who mentioned [anything] about it? [The text of the baraita] is incomplete and is teaching the following: And [among the other things that may be done in synagogues], they should [also be sure to] sweep them and [to] sprinkle [their floors with water], in order that grass not sprout up in them. R. Judah said: When [does this apply]? When [the synagogues are] occupied [by the people using them], but when they are in [a state of] ruin, they should be left alone [so that grass] will sprout up inside them. [If] grass did sprout up, it should not be removed, due to [the] anguish [that this will bring to those who see it].

R. Assi said: Synagogues in Babylonia are built [from the outset] with a stipulation [that they not have the full sanctity of a synagogue, in order that it be permitted to use them for the community’s general needs]. But nevertheless, [one] should not act inside them with frivolity. What is [meant by] this? [One should not make business] calculations [in a synagogue]. [ . . . ]

And nor may one enter them in the sun [for protection] from the sun, or in the rain [to find shelter] from the rain. [This] is similar to that [case of] Ravina and R. Ada bar Matena. They were standing and asking a question of Rava, [when] a shower of rain began [to fall upon them]. They [all] entered the synagogue, saying: Our having entered the synagogue is not due to the rain, [that we stay dry]; rather, it is due to [the fact that] the halakhah [we were discussing] requires clarity like the day the north wind [blows and the sky is perfectly clear. Therefore, we are entering the synagogue for the sake of studying Torah, which is certainly permitted].

R. Aḥa, son of Rava, said to R. Ashi: If a person needs to summon an individual from [inside] a synagogue, what [should he do, since it is not permitted to enter a synagogue just for that purpose? R. Ashi] said to him: If he is a young Torah scholar, let him recite a halakhah [upon entering the synagogue]; and if he is a tanna [who memorizes large numbers of mishnayot], let him recite [various] mishnayot; and if he is an expert in [the] Bible, let him recite a verse; and if [he is] not [able to do even this], let him say to a child: Recite for me a verse [that you have learned today]. Alternatively, he should remain [in the synagogue] for a short [time] and [only afterward] stand up [and leave]. [ . . . ]

Rafram [once] eulogized his daughter-in-law inside a synagogue. He said: Due to my honor and [the honor] of the deceased, everyone will come [to the eulogy. It will consequently be a public event, and it is therefore permitted to hold it in a synagogue. Similarly,] R. Zeira [once] eulogized a certain sage inside a synagogue. He said: Whether due to my honor, or whether due to the honor of the deceased, everyone will come [to the eulogy]. [ . . . ]

29a

Where in Babylonia [does the Divine Presence reside]? Abaye said: In the [ancient] synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Nehardea. And do not say [that the Divine Presence resided] here and there, [i.e., in both places simultaneously]. Rather, at times [it resided] here [in Huzal] and at times there [in Nehardea]. Abaye said: I have [a blessing] coming to me, for whenever I am [within] a distance of a parasang [from one of those synagogues], I go in and pray there, [due to the special honor and sanctity attached to them. It was related that] the fathers of Samuel and Levi were [once] sitting in the synagogue that was destroyed and rebuilt in Nehardea. The Divine Presence came, [and] they heard a loud sound, [so] they arose and left. [It was further related that] R. Sheshet was [once] sitting in the synagogue that was destroyed and rebuilt in Nehardea, [and] the Divine Presence came, but he did not go out. The ministering angels came and were frightening him [in order to force him to leave. R. Sheshet turned to God and] said before Him, “Master of the Universe, [if one is] wretched and [the other is] not wretched, who should defer to whom? [Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels?” God then turned to the angels and] said to them, “Leave him.” [ . . . ]

[The Mishnah teaches that even if a synagogue fell into ruin,] it may not be made [into] a kappendarya. What is [meant by] kappendarya? Rava said: A shortcut, as [implied by] its name. What [do you mean by adding] “As [implied by] its name”? [It is] like one who said: Instead of going around the [entire row of] houses [makkifna addari] [to get to the other side, thereby lengthening my journey], I will enter this [house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying “As implied by its name.”] R. Abbahu said: If [a public] path had initially [passed through that location, before the synagogue was built], it is permitted [to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path].

R. Naḥman bar Isaac said: [With regard to] one who enters [a synagogue] without intending to make it [into] a shortcut, [when he leaves] he is permitted to make it [into] a shortcut [for himself, by leaving through the exit on the other side of the building]. And R. Ḥelbo said [that] R. Huna said: [With regard to] one who enters a synagogue to pray, he is permitted to make it [into] a shortcut [for himself by leaving through a different exit, and it is fitting to do so], as it is stated: And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate (Ezekiel 46:9). [This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.]