Shulchan Aruch, Orach Chayim Siman 151

Siman 151

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א בָּתֵּי כְּנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, אֵין נוֹהֲגִין בָּהֶם קַלּוּת רֹאשׁ כְּגוֹן: שְׂחוֹק וְהִתּוּל וְשִׂיחָה בְּטֵלָה, וְאֵין אוֹכְלִים וְשׁוֹתִים בָּהֶם וְלֹא מִתְקַשְּׁטִין בָּהֶם וְלֹא מְטַיְּלִין בָּהֶם וְלֹא נִכְנָסִים בָּהֶם בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים, וְתַלְמִידֵי חֲכָמִים וְתַלְמִידֵיהֶם מֻתָּרִים לֶאֱכֹל וְלִשְׁתּוֹת בָּהֶם, מִדֹּחַק, וְיֵשׁ אוֹמְרִים דִּבְבֵית הַמִּדְרָשׁ אֲפִלּוּ שֶׁלֹּא מִדֹּחַק שָׁרֵי (רַ"ן פ' בְּנֵי הָעִיר). וְאֵין מְחַשְּׁבִים בָּהֶם חֶשְׁבּוֹנוֹת, אֶלָּא אִם כֵּן הֵם שֶׁל מִצְוָה, כְּגוֹן: קֻפָּה שֶׁל צְדָקָה וּפִדְיוֹן שְׁבוּיִים, וְאֵין מַסְפִּידִים בָּהֶם אֶלָּא אִם כֵּן יִהְיֶה הַהֶסְפֵּד לְאֶחָד מִגְּדוֹלֵי הָעִיר, שֶׁכָּל בְּנֵי הָעִיר מִתְקַבְּצִים וּבָאִים לְהַסְפִּידוֹ; וְאִם צָרִיךְ לִכָּנֵס בָּהֶם לְצָרְכּוֹ, כְּגוֹן לִקְרֹא לְאָדָם, יִכָּנֵס וְיִקְרָא מְעַט אוֹ יֹאמַר דְּבַר שְׁמוּעָה, וְאַחַר כָּךְ יִקְרָאֶנּוּ, כְּדֵי שֶׁלֹּא יְהֵא נִרְאֶה כְּאִלּוּ נִכְנָס לְצָרְכּוֹ; וְאִם אֵינוֹ יוֹדֵעַ לֹא לִקְרוֹת וְלֹא לִשְׁנוֹת, יֹאמַר לְאֶחָד מֵהַתִּינוֹקוֹת: קְרָא לִי פָּסוּק שֶׁאַתָּה קוֹרֵא בּוֹ אוֹ יִשְׁהֶה מְעַט וְאַחַר כָּךְ יֵצֵא, שֶׁהַיְשִׁיבָה בָּהֶם מִצְוָה, שֶׁנֶּאֱמַר: אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ (תְּהִלִּים פד, ה) וְשִׁעוּר הַיְשִׁיבָה, כְּדֵי הִלּוּךְ ב' פְּתָחִים, (לְדַעַת הי"מ בְּסי' צ' סוֹף סָעִיף כ') (מָרְדְּכַי ר"פ הַשֻּׁתָּפִין).
1 The Laws of the Holiness of a Synagogue (containing 12 S'ifim): In a synagogue or house of study, one may not behave frivolously; for example: laughter, sarcasm, or idle conversation. One should not eat or drink in them, nor should one groom oneself in them or strolling around in them. One should not enter them in summer due to [seeking shelter from] the sun, nor in the rainy season due to [seeking shelter from] the rain. Torah scholars and their students are permitted to eat and drink in them out of necessity. (And there are those who say that in a house of study, it is permissible even when it is not out of necessity) (Ran, [on] chapter "B'nai Ha-ir" [i.e. Talmud Megillah, Chapter 4]). No monetary calculations should be made there unless they are for the purpose of a mitzvah; for example, collecting money for tz'dakah, or for the redemption of captives. And we do not deliver eulogies in them unless would be for a eulogy for one of the prominent members of the city, for all the people assemble and come to eulogize [such a person]. If one must enter there for one's own needs; for example, to call someone - one should enter and read a little or say a word of [Torah], and after that, call [the person] so that it should not appear as if one has entered for one's own needs. And if one doesn't know how to read or repeat [e.g., a mishnah], one should say to one of the children: "recite a verse that you are learning for me", or one should delay there for a bit, and [only] after that, leave, because sitting among them is a mitzvah, as it says "praiseworthy are those who dwell in Your house". (And the amount of sitting time corresponds to [the time is takes for] walking [the width of] two doorways.) (According to the opinion of "those that explain" in siman 90 at the end of s'if 20) (Mordechai at the beginning of chapter "HaShut'fin" [Bava Batra, Chapter 1]).
ב יֵשׁ אוֹמְרִים שֶׁמַּה שֶּׁשָּׁנִינוּ בִּקְדֻשַּׁת בָּתֵּי מִדְרָשׁוֹת, ר"ל שֶׁל רַבִּים דּוּמְיָא דְּבֵית הַכְּנֶסֶת, אֲבָל יָחִיד הַקּוֹבֵעַ מִדְרָשׁ בְּבֵיתוֹ לְצָרְכּוֹ אֵין לוֹ קְדֻשָּׁה כָּל כָּךְ.
2 There are some who say that what we taught about the sanctity of houses of study is intended to speak about public ones which are similar to a synagogue, but an individual who establishes [a room for] Torah study in one's home for one's [own] needs, it doesn't have so much sanctity.
ג אֵין יְשֵׁנִים בְּבֵית הַכְּנֶסֶת, אֲפִלּוּ שְׁנַת עֲרַאי, אֲבָל בְּבֵית הַמִּדְרָשׁ, מֻתָּר.
3 We don't sleep in a synagogue, even for impromptu sleep, but in a house of study, it is permitted.
ד לְצֹרֶךְ בֵּית הַכְּנֶסֶת, מֻתָּר לֶאֱכֹל וְלִישַׁן בְּתוֹכוֹ, וּמִטַּעַם זֶה יְשֵׁנִים בְּלֵיל יוֹם הַכִּפּוּרִים בְּבֵית הַכְּנֶסֶת; וַאֲפִלּוּ לְצֹרֶךְ מִצְוָה אַחֶרֶת, כְּגוֹן כְּשֶׁנִּקְבָּצִים לְעַבֵּר הַשָּׁנָה בְּבֵית הַכְּנֶסֶת, מֻתָּר לֶאֱכֹל שָׁם.
4 For the needs of the synagogue, it is permitted to eat and sleep inside it. For this reason, they sleep in a synagogue the night of Yom Kippur. And even for the needs of another mitzvah; for example, when they gather to intercalate the year in the synagogue, it is permitted to eat there.
ה הָיוּ לְבֵית הַכְּנֶסֶת שְׁנֵי פְּתָחִים, לֹא יִכָּנֵס בְּפֶתַח זֶה לַעֲשׂוֹתוֹ דֶּרֶךְ לָצֵאת בַּפֶּתַח הַשֵּׁנִי לְקַצֵּר דַּרְכּוֹ; וְאִם הָיָה הַדֶּרֶךְ עוֹבֵר קֹדֶם שֶׁנִּבְנָה בֵּית הַכְּנֶסֶת, מֻתָּר. וְכֵן אִם לֹא נִכְנַס בּוֹ תְּחִלָּה כְּדֵי לְקַצֵּר דַּרְכּוֹ, מֻתָּר לַעֲשׂוֹתוֹ דֶּרֶךְ. וּכְשֶׁנִּכְנָס בּוֹ לְהִתְפַּלֵּל, מֻתָּר לְמִי שֶׁנִּכְנָס בְּפֶתַח זֶה לָצֵאת בְּפֶתַח אַחֵר.
5 If the synagogue has two entrances, one should not enter through this [i.e., the first] entrance to make a path to leave via the second entrance to shorten one's route. If there was a path passing there before they built the synagogue, it is permitted. Similarly, if one didn't enter it initially in order to shorten one's route, it is permitted to make it a path. And when one enters it to pray, it is permitted for the one who entered by this [i.e., the first] entrance to leave via another entrance.
ו מֻתָּר לִכָּנֵס בְּבֵית הַכְּנֶסֶת בְּמַקְלוֹ וּבְתַרְמִילוֹ וּבַאֲפוּנְדָתוֹ (פי' מִינֵי כִּיסִים תַּרְגּוּם וּבְיַלְקוּט וּבְתַרְמִילֵיהּ), וְיֵשׁ אוֹסְרִים לִכָּנֵס בּוֹ בְּסַכִּין אָרֹךְ אוֹ בְּרֹאשׁ מְגֻלֶּה.
6 It is permitted to enter the synagogue with one's staff, traveling bag, or afunda (meaning, kinds of money-pouches/bags that are translated as yalkut and tarmil (specific types of bag)). There are some who forbid entering it with a long knife or with an uncovered head.
ז יָכוֹל לִרֹק בּוֹ, וּבִלְבַד שֶׁיְּשַׁפְשְׁפֶנּוּ בְּרַגְלָיו אוֹ שֶׁיִּהְיֶה שָׁם גֶּמִי שֶׁאִם יִרֹק לְתוֹכוֹ לֹא יְהֵא נִרְאֶה.
7 One may spit in it [i.e., the synagogue] as long as one rubs it out with one’s feet or if there are reeds/straw there [on the floor] that if one spits into them, it will not be visible.
ח טִיט שֶׁעַל רַגְלָיו, רָאוּי לְקַנְּחוֹ קֹדֶם שֶׁיִּכָּנֵס לְהִתְפַּלֵּל; וְרָאוּי שֶׁלֹּא יְהֵא עָלָיו וְלֹא עַל בְּגָדָיו שׁוּם לִכְלוּךְ.
8 Mud that is on one's feet, it is appropriate to wipe it off when one enters to pray. And it is appropriate that there not be any dirt on one or on one’s clothing.
ט נוֹהֲגִים בָּהֶם כָּבוֹד, לְכַבְּדָן וּלְרַבְּצָן (פי' כִּבּוּד נִקוּי הַבַּיִת רִבּוּץ זְרִיקַת הַמַּיִם עַל פְּנֵי הַקַרְקַע). וְנוֹהֲגִין לְהַדְלִיק בָּהֶם נֵרוֹת, לְכַבְּדָן.
9 We practice treating them [i.e., synagogues] with honor: to "chab'dan" and to "rav'tzan". (the meaning of "chibood" is to clean/sweep it. "Ribootz" is to sprinkle water on the ground). And we practice lighting candles in them to honor them.
י אֲפִלּוּ לְאַחַר שֶׁחָרְבוּ, עֲדַיִן הֵן בִּקְדֻשָּׁתָן; וּכְשֵׁם שֶׁנּוֹהֲגִים בָּהֶם כָּבוֹד בְּיִשּׁוּבָן, כָּךְ נוֹהֲגִים בְּחֻרְבָּנָם, חוּץ מִכִּבּוּד וְרִבּוּץ; וְאִם עָלוּ בָּהֶם עֲשָׂבִים, תּוֹלְשִׁים אוֹתָם וּמַנִּיחִים אוֹתָם בִּמְקוֹמָן, מִשּׁוּם עָגְמַת נֶפֶשׁ, כְּדֵי שֶׁיִּרְאוּ הָעָם וְתָעִיר רוּחָם וְיִשְׁתַּדְּלוּ לִבְנוֹתָהּ.
10 Even after they [i.e., synagogues] have been destroyed, they remain in their [state of] holiness. And just as you practice honoring them when they were inhabited, so we practice when they are destroyed, except for [the aforementioned] sweeping and sprinkling water. If weeds grow in them, we pull them out and leave them in their place, for the sake of weigh down the soul - so that the people will see, and it will awaken their soul and they will try to rebuild it.
יא אִם בִּשְׁעַת בִּנְיַן בֵּית הַכְּנֶסֶת הִתְנוּ עָלָיו לְהִשְׁתַּמֵּשׁ בּוֹ, מֻתָּר לְהִשְׁתַּמֵּשׁ בּוֹ בְּחֻרְבָּנוֹ; אֲבָל בְּיִשּׁוּבוֹ, לָא מְהָנֵי תְּנָאָה. וַאֲפִלּוּ בְּחֻרְבָּנוֹ, לְתַשְׁמִישׁ מְגֻנֶּה, כְּגוֹן: זְרִיעָה וְחֶשְׁבּוֹנוֹת שֶׁל רַבִּים, לֹא מְהָנֵי תְּנָאָה; בַּמֶּה דְּבָרִים אֲמוּרִים, בְּבָתֵּי כְּנֵסִיּוֹת שֶׁבְּחוּצָה לָאָרֶץ, אֲבָל בְּבָתֵּי כְּנֵסִיּוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל, לָא מְהָנֵי שׁוּם תְּנַאי.
11 If at the time of building the synagogue, they made a condition to be able to use it [for mundane purposes], it is permitted to use it after it is destroyed, but while it is in use, the condition is ineffective. Even when it is destroyed, to use it for a disgraceful purpose, like planting or financial calculations for the people, the condition is ineffective. What are we dealing with? With synagogues outside of Israel; but with synagogues in Israel, no condition is effective.
יב יֵשׁ לִזָּהֵר מִלְּהִשְׁתַּמֵּשׁ בָּעֲלִיּוֹת שֶׁעַל גַּבֵּי בֵּית הַכְּנֶסֶת תַּשְׁמִישׁ קָבוּעַ שֶׁל גְּנַאי, כְּגוֹן לִשְׁכַּב שָׁם; וּשְׁאָר תַּשְׁמִישִׁים, יֵשׁ לְהִסְתַּפֵּק אִם מֻתָּר לְהִשְׁתַּמֵּשׁ שָׁם. הַגָּה: וְכָל זֶה דַּוְקָא בְּבֵית הַכְּנֶסֶת קָבוּעַ, שֶׁנִּבְנָה מִתְּחִלָּה לְכָךְ, אֲבָל בַּיִת שֶׁיִּחֲדוּ לְאַחַר שֶׁנִּבְנָה לְבֵית הַכְּנֶסֶת, מֻתָּר לִשְׁכַּב עָלָיו (פִּסְקֵי מַהֲרִי"ו).
12 One should be careful not to use the floor above the synagogue for a regular use that is disrespectful. For instance, sleeping there. It is unclear if other uses are permissible or not. Rema: All of this is specifically regarding a permanent synagogue that was built originally like that, but a house that was designated to be a synagogue after it was built, it is permitted to sleep above it (Piskei Mahar"i).
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