Exchange about Women's Prayer and Mixed Pews (1975)

/ Exchange about Women's Prayer and Mixed Pews (1975)

Correspondence

October-November 1975

Exchange about Women's Prayer and Mixed Pews (1975)

Women & Judaism Separate Pews

1. Correspondent 24 to R. Lamm

1. Correspondent 24 to R. Lamm (Oct. 27, 1975)

1. Correspondent 24 to R. Lamm (Oct. 27, 1975)

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Correspondence

Exchange with Carl Hoffman on "Separate Pews in the Synagogue" and the Pace of Prayer (1964)

Ser: I have obtained from you a reprint from the Spring 1959 issue of Tradition, the reprinted article entitled "Separate Pews in the Synagogue." Having read it carefully, I have some questions. On page 154 I quote you: "In Congregations maintaining separate seating, it is usual to have the worshipper worshipping as an individual, yet at his own rate and his own intentions and at his own skill and level, so we are readily to learn each davening separately." Is the mechanical worshiper—who is slightly bored, rapid-fire reader, not so devout, and disturbs—meant to be slightly bored, rapid-fire reader, not so devout, and disturbing his neighbor at the Temple? He reads aloud, disturbs his neighbor, and generally goes with vocal prayer of mishearing by neighbor. Is not spontaneous prayer preferable in some measure? Cannot prayer be in general more meaningful and more spiritually rewarding? Cannot prayer be in general more meaningful and spiritually rewarding? Cannot prayer be in general more meaningful and spiritually rewarding? Also, is not spontaneous prayer speed up by the repetition of the same fixed wording and not so beneficial as prayer with creative thought? Furthermore, is the Talbuthah that one is to suppose to say the Amidah ("silent prayer") to himself as Hannah did in the book of Shmuel (first book, first chapter)? Thank you for your time.Yours truly, Carl Hoffman

Correspondence

Exchange with R. Kuperman about Vote Against Mixed Pews in South Bend Synagogue (1975)

Dear Rabbi Lamm: Last evening, our board of directors announced the outcome of the congregational vote regarding partial mixed pews. If I might refresh your memory, a proposal was made to retain separate seating (no mechitza) in the front half of the main sanctuary and to institute mixed seating in the remainder. This needed a two-thirds majority to be passed. With over ninety percent of the membership returning ballots, which in itself is remarkable, there was a clear majority against the innovation and, consequently, it failed. I would like to take this opportunity to thank you again for your constructive advice on handling the problem. Instead of calling a congregational meeting, as you did in Springfield, to speak on the subject, I composed an article for our Bulletin, in which I tried to present the halakhic, psychological, and sociological positions against mixed pews. I’m taking the liberty of including a copy of that issue of our Bulletin in this letter. If you have the opportunity to read it and have any observations, I would appreciate it if you would share them with me. Thank you, again, for your help and advice. May the Ribbono Shel Olam bless you and your family with many years of health and strength to be a guiding force for authentic Judaism in America. With Torah blessings, Allen R. Kuperman, Rabbi

Correspondence

Exchange with R. Strassfeld about "Separate Pews in the Synagogue" (1959)

Dear Rabbi Lamm: I have just completed reading your excellent article in Tradition, and I want to compliment you on the very fine presentation of a very difficult problem. I would suggest that the Union of Orthodox Jewish Congregations reprint this article in brochure form and make it available to its affiliated congregations, as well as the public. I consider this one of the finest expositions on the problem of mixed pews. At the same time, I want to compliment you on the high standard of scholarship and the varied material that appears in TRADITION. With best personal wishes, I remain, Sincerely, Rabbi Myer J. Strassfeld