CCAR RESPONSA
Contemporary American Reform Responsa
132. Non-Jewish Voices in Congregational
Choir
QUESTION: May non-Jewish voices be used in a synagogue
choir? Would there be a distinction whether the choir is visible or invisible, or composed of male
or female voices? (S. J. S., Akron, OH)ANSWER: Traditionally, from Talmudic
times to the late Middle Ages, solo or choral voices in the synagogue were limited to males, for it
was felt that female voices might lead to sexual arousal of the male worshipper (Ber. 24a; Sotah
48a; Shulhan Arukh Orah Hayim 75; Hatam Sofer Hoshen Mishpat #190; L.
Löw, Die Lebensalter, p. 311). The Reform Movement has insisted in the
equality of men and women since the nineteenth century (W. G. Plaut, Report to the Breslau
Conference, The Rise of Reform Judaism, pp. 253 ff), and makes no distinction between
male and female voices or the emotion which they might arouse in the opposite sex. These
concerns have dealt only with Jewish singers. Non-Jewish singers have only recently been used
in synagogue choirs. Despite their frequent use, we feel that every effort should be made to
organize a Jewish choir. Even if the vocal quality of its voices is limited, the kavanah of
such a choir will add beauty to the service. It should be possible to organize a Jewish choir even
in small congregations. If this is not possible, then we must view the non-Jewish choir member
like any other non-Jews participating in a Jewish service. When we dealt with non-
Jewish participants in a Jewish service earlier, we insisted that such participation be limited to
sections which were not essential to the service (W. Jacob, American Reform Responsa,
#6) . All public services must be led by Jews, and it would be inappropriate for a non-Jew to lead
a service from the pulpit. We may, however, look at a choir in a somewhat different
light. We would have no objection to a non-Jew attending a Jewish service and worshipping
alongside a Jew. From the days of King Solomon onward (I K, 8.41 f), non-Jews have been
welcomed at Jewish services and their sacrifices could be brought alongside those of Jews (Men.
73b). As we consider prayer to be a substitute for a sacrifice, there is nothing wrong
with a non-Jew reciting the traditional words of prayer alongside those of a Jew, especially
Christians who have been considered benei noah since the early Middle Ages
(Yad Hil. Melakhim 2; Moreh Nivukhim 1.71; Tosafot to Bekh 2b). There would be
no objection to non-Jewish choir members in a choir which sings with the congregation in the
general congregational worship. Let us now look at the choir in its role of presenting
solo pieces in which no congregational participation is anticipated. If those pieces are not a major
part of the liturgy, and do not deal with essential matters of Jewish belief or practice, then we
would permit non-Jewish choir members to sing them, just as we would permit a non-Jewish
layman to recite such a prayer as part of a service. The line of division is between the essential
elements of the service and other segments. We continue to feel that every effort
should be made to have Jewish choir members, even if the quality of their voices is less
desirable. If no Jews are available, then it would be possible to use non-Jews, within the
limitations mentioned.January 1985
If needed, please consult Abbreviations used in CCAR Responsa.