New York – Ten years ago the overflow crowd during the height of the summer season at Rabbi Marc Schneier’s synagogue in the Hamptons was so large that it has to be housed in tents on the lawn outside. Acoustics were terrible, if not nonexistent, and many congregants decided to cease attending services because they felt disconnected from the activity inside.
Join our WhatsApp groupSubscribe to our Daily Roundup Email
Turning to then Israeli Chief Rabbi Yisrael Meir Lau and former Haifa municipal Rabbi She’ar Yashuv Cohen, Schneier was referred to Yisrael Rozen, a national-religious rabbi whose Zomet Institute in Alon Shvut had developed a halacha-friendly sound system.
Microphones, like the issue of separation of the sexes during prayers, had long been one of the dividing lines between orthodox and conservative congregations, with traditionalists shunning the technology as a violation of the legal norms regulating shabbat observance.
The use of electricity on shabbat, especially when completing a circuit or causing an element to heat up, potentially violates several Biblical prohibitions. When Rabbi Joseph B. Soloveitchik, the leading light of modern orthodoxy during the mid-twentieth century, came out against the use of microphones in synagogues during a meeting of the Rabbinical Council of America, he was expressing what had become the consensus among the rabbinate.
“In the 50’s and 60’s the true dividing line between Orthodox and Conservative synagogues was the issue of mechitza. Microphones, while an issue, were more a halachic concern and were addressed separately,” explained RCA head Rabbi Leonard A. Matanky. “Tzomet’s microphone is a halachically valid option and therefore not a concern for an Orthodox synagogue.”
According to Brandeis Professor Jonathan Sarna, who studies American Jewish history, when Rabbi Soloveitchik came out against the use of microphones, it was “no doubt as part of his effort to distinguish Orthodoxy from Conservative Judaism.”
“Nowadays, the threat from Conservative Judaism to Orthodoxy is much reduced — everybody knows the difference — and there is much more sensitivity to the hearing impaired, as well as more pressure for larger synagogues in communities with large Orthodox populations.”
Relying upon rulings by such decisors as Rabbi Shaul Yisraeli, Isser Yehuda Unterman and Rav Chayim David Halevi, the Zomet microphone uses only transisters “without any glowing (or ‘burning’) elements,” is turned on by an automatic “shabbat timer” and once turned on, “current flows continuously in the system,” according to technical notes on the system released on the group’s website.
According to Zomet executive director Rabbi Dan Marans, the system has come into use in fifteen synagogues in Baltimore, Montreal, West Stamford and other locations, as well as in an eighteen old age homes. Leading American poskim, or halachic decisors, have even “stipulated in contracts with synagogues that they change the system to our system so that the RCA [will be] able to send rabbis.”
In many aging congregations, as the Rabbi’s voice weakens and his listeners find themselves with decreasing auditory capacities, such technology can enable people to be a part of the service, he added.
Asked about the possible stigma of using the system, Marans said that Zomet usually recommends that synagogues post signs stating that it is rabbinically approved, adding that innovations such as the automatic shabbat timer and shabbat elevator took time to be accepted but eventually became mainstream.
“I’ve not heard comments [against it] if anything people find the service more enjoyable and more elevating,” agreed Schneier, adding that “we must get a dozen calls a year from rabbis contemplating putting this system into their synagogues” every year.
“I believe within 25 years it will be commonplace in orthodox synagogues here in the northeast,” he asserted.
Bs’d. what about ‘nolad’- even without “glowing tubes and transistors”?? Also, what about ‘uvda d’chol’ and “marris ayen”?? Really!
i remember working in a nursing home that had this with a letter attached from the RCA beis din indicating it was really only for nursing homes not for regular shuls (and I didn’t use it anyway, the crowd wasnt so big)
there will be many heteirim for almost every aveirah to CATCH on. this slippery slope, unfortunately, is only felt when you hit rock bottom with a zetz! this is EXACTLY how reform and conservative started out, for those who studied history. they are following right behind. they don’t even follow the clear opinion of their own leading light- rabbi jb!! history sadly repeats itself to those who don’t learn from history. may hashem guard all ehrliche jews from them and the likes of them.
SHKUTZIM SHOULD BURN IN HELL!!!!
Like the author writes “automatic shabbat timer and shabbat elevator took time to be accepted”
This is really that worrisome but not that worry mooded. If you really think you know G-d, ask him for more advice on this matter. I think you might find we got many new impressions for this new age wrong.
Last week the electric switch, this week the shabbos microphone, what’s next?
I’m an MO Jew and think this is disgusting. I belong to a shul that had bitter fights over mechitzahs and microphones etc 1990’s…finally after years of arguments and bitter fights the shul changed to real orthodoxy. Now the so called orthodox rabbis are trying to emulate the conservative and the so called MO is really conservative right.
Why are our national religious organizations not speaking out about this?
At some point these people need to be rebranded as “modern conservative” lest they continue to attract unsuspecting masses into their folds.
Agree with #1 . Add to that hashmo’as kol.
Comparison to timers in inapt. In any case, just because something wasn’t accepted at one time doesn’t mean it will automatically be accepted one day.
Thirdly, I think that Schneier’s shul is hardly an example of mainstream modern orthodoxy.
The Star-K’s shabbos ovens and refrigerators according to all poiskim are not permitted.
All of those who think this is bad and for those who think it is good. STUDY!!!! Know the halacha, Check out the halachic reasons for allowing this – then ask questions! AND get answers!
Are your minds so dulled from the Galut we live in?
Perhaps you should not be using a Shabbos clock too.
And while your at it, why aren’t you wearing Tichaylet ? Is this too much of an innovation too? Come on, an opportunity to do a Mitzva in Torah. Increase your knowledge Learn! Halacha demands it!
Have a Happy Lag Baomer.
BTW, WHY ARE WE MAKING BON FIRES IN THIS COUNRY? I JUST DON’T GET IT IN CHUZ l’ARETZ, CAN SOMEONE SHOW ME A SOURCE?
To #3: Oooops, I must have missed Rabbi Belsky’s definitive ruling and letter on this matter.You must have been looking through a Shabbos approved electronic microscope.
Everyone here seems to be missing a major point. The issur of using a microphone is not limited to the electricity used. There is another issur here: the use of an instrument that makes noise. An old fashioned megaphone that used no electricity is also forbidden to be used on Shabbos. This microphone does address or eliminate that issur!
אִם-אֶשְׁכָּחֵךְ יְרוּשָׁלִָם-תִּשְׁכַּח יְמִינִי.
Well with Shabbos Timers and the Such in israel there is another problem
from my limited understanding of the issue with electricity on Shabbos
it had gone from IMHO problematic to WORSE!!!
30 -60years ago when these problems where addressed times where simpler
at the SOURCE IEC (israel Electric Corporation) used simple old fashion methods of generating and controlling with little need to fiddle FOR THE CHANGING LOAD for the most part the WORK THAT WAS DONE TO KEEP THINGS RUNNING
BUT TODAY in the modern IEC things are VERY DIFFERENT
for example if just 5% are not eating home Shabbos day and (for those that do) its a problem to use EVEN A SHABBOS CLOCK TO TURN OFF THERE PLATA CHASMAL FOR THE DAY
BECAUSE IMHO that difference is seen and felt by the IEC and they will act in kind and run their computers to make EVEN SLIGHT ADJUSTMENT UP DOWN
this goes for all use of timing devices as a whole they are seen and felt
this is being done only because it can today and therein lies the problem
IMHO it was better when in the old days when work was done it was for the most part done to KEEP EVERYTHING RUNNING
CORRECT ME IF WRONG
Irrelevant.
I see it happening over and over again. Change the Mesorah and weaken the belief. As one who is very hard of hearing I am against using a Shabbos mic. Each loosening of tradition is destructive. Who gave the Riverdale Rav the right to ordain women? What a slippery slope we are on
Funny!
There were many poskim that allowed microphones on shabbos. One of the few that didn’t was the Lubavitcher Rebbe, who had both smicha and a degree in electrical engineering. If you are willing to overlook the obvious problems you can just say ” Yachid Ve’Rabim Halacha Ke’Rabim” and allow regular microphones too.
We have to follow what the top leaders of our generation say. Follow the people that are known to be the biggest lomdei Torah and not just a Rabbi here and there.
This is a complicated Halachic matter better left to the Poskim,and when we see the various opinions than everyone will be able to follow his Rav accordingly.
I am sure there will be varying opinions among the Poskim,pro and con,just like everything else in Halacha has always been.
Hacham Yosef Messas, Sephardic Posek, not Modern Orthodox
Question: can a microphone be turned on Shabbat for a Hazzan or a rabbi to use in a big hall? Answer: In Shulhan Arukh (Orah Hayyim, 276:2, Rema) a dispute is mentioned. Some say that you can tell the non-Jew to light a candle for Shabbat meal because they hold that for a misvah you can order the non-Jew directly even if it is a biblical prohibition. The Rema concludes that people relied on that to order the non-Jew to light candles for bar mitzvah or Milah parties and no one rebukes them, but if there is no great need you should be stringent. From his words we conclude that in the case of a microphone, which is a great need and for a misvah, both for tefila and the sermon, we should follow the lenient opinion and ask the non-Jew to turn it on. (Otzar 1650:5)