Mechitza
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A mechitza (מחיצה, Hebrew: partition or division, plural mechitzot) is a term used to refer to a partition that is a valid divider under Jewish law.
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[edit] Origin
The rationale for a partition dividing men and women is given in the Babylonian Talmud (Sukkah 51b, 52a). A divider in the form of a balcony was established in the Temple in Jerusalem for the occasion of the Simchat Beit Hashoeivah (Water Drawing Ceremony) on Sukkot, a time of great celebration and festivity. The divider was first established to preserve modesty and attention during this time. In the Talmud, Rav explains that the divider originated with a statement of the prophet Zechariah regarding the mourning following the war between Gog and Magog:
- The land will mourn each of the families by itself: the family of the house of David by itself, and their wives by themselves; the family of Nathan by itself and their wives by themselves; the family of the house of Levi by itself and their wives by themselves; the family of Shimei by itself and their wives by themselves; and all the families who remain, each of the families by itself and their wives by themselves. Zechariah 12:12-14. [1]
The rabbis of the Talmud reasoned that if such a sad occasion necessitates a separation between men and women, then the Simchat Beit HaShoeivah in the Temple in Jerusalem, considered the happiest Jewish occasion, does as well.
[edit] Uses
[edit] Separate seating in synagogue
A mechitza most commonly means the physical divider placed between the men's and women's sections in Orthodox synagogues and at religious celebrations. The idea behind this is twofold. First, mingling of the genders is generally frowned upon, as this leads to frivolity, which itself may lead to promiscuity. Secondly, even if the sexes are separated, they shouldn't be able to interact to a high degree during a religious service, lest this lead to gazing and impure thoughts. Because of these restrictions, mechitzot are usually opaque (at least looking from the men's side to the women's side).
The women's section of the synagogue is called the Ezrat Nashim (women's courtyard) after a similar area in the Temple in Jerusalem.
Orthodox Judaism is divided on whether a synagogue mechitza represents binding law or a custom. During the middle portion of the 20th Century, there were a substantial number of synagogues which considered themselves Orthodox but did not have one. The influential Haredi Posek (decisor) Moshe Feinstein held that a mechitza is required as a matter of Biblical law, holding that the statement in Zechariah 12:12-14 represents not a prophecy about future circumstances but binding Sinaitic law, Halacha l'Moshe m'Sinai, regarding present circumstances. He declared that Orthodox Jews are prohibited from praying in a synagogue without one. This view has gained adherence over the later portion of the 20th century. The Orthodox Union (OU), the main body of Modern Orthodox synagogues in the United States, adopted a policy of not accepting synagogues without mechitzot as new members, and strongly to encourage existing synagogues to adopt them. In 2002, Rabbi Avi Weiss of Yeshivat Chovevei Torah, generally considered the most liberal Orthodox seminary in the United States, stated that "As an Orthodox institution, Yeshivat Chovevei Torah requires its students to daven in synagogues with mechitzot." The Jewish Ledger reported that as of 2005, "Beth Midrash Hagadol-Beth Joseph remains the only synagogue in the country affiliated with the Orthodox Union (OU) to have so-called 'mixed seating.'" [2] Mixed-seating Orthodox synagogues, which were a prevalent minority as late as a generation ago, have now all but disappeared. See Conservadox Judaism.
Men and women are generally not separated in most Conservative synagogues, although it is a permissible option within Conservative Judaism and some Conservative synagogues, particularly in Canada, have one or have separate seating for men and women without a physical particiton. Conservative Judaism takes the position that the Mechitza referred to in Talmud Tractate Sukkah applied only to the festival of Sukkah in the Temple and that its use to separate men and women for synagogue worship and other occasions represents a custom rather than a requirement of core Jewish law, and is subject to contemporary Rabbinic re-examination. Some Masorti synagogues (e.g. in Europe and Israel) also have a mechitza or separate seating sections for men and women without a physical partition. At one point the synagogue in the Jewish Theological Seminary did so.
Reform and Reconstructionist Judaism, consistent with their view that traditional religious law does not apply to modern times, do not have them. Abolition of the mechitza, and the introduction of family pews similar to those used in Protestant churches, was one of the first changes Reform Judaism made in its early years in the 19th century.
It has been argued that abolition of the Mechitza became a symbol of Reform and that, correspondingly, opposition to its abolition became a symbol of Orthodoxy.
[edit] Eruvin
In halakhic discourse, "mechitza" can also refer to the boundary walls of an eruv for carrying (to carry within a given area on the sabbath the area must be entirely enclosed). There are many specific rules for what constitutes a valid mechitza, although the mechitza does not have to be solid. (For example, there are many instances where part of an eruv may be a string run across several poles, and this could constitute a valid mechitza).
[edit] Sukkah
The walls of a sukkah are also be referred to as a "mechitza" in the Talmud (Tractate Sukkah. Talmud Tractate Sukkah states that the mechitza of a Sukkah must be at least ten tefachim (approximately 30") high to be valid walls under Jewish law.
[edit] Requirements
[edit] Proper height of synagogue mechitza
There are different views on the proper height of a mechitzah separating men and women in a synagogue. Differences about minimum mechitzah height represent a source of disagreement between more liberal or Modern and more Haredi Orthodox Jews. According to the Shulchan Aruch HaRav, used by Haredi Judaism, a mechitzah needs to prevent men from seeing a woman who might be immodestly dressed, and hence a mechitza needs to be as tall as a man, or 6 feet. [3] However, according to Modern Orthodox Rabbi Aaron Soloveichik, a mechitzah need only serve as a halakhic partition, and hence need only be the minimum height for such a partition. Rabbi Solovechik holds that this height is 10 tefachim, about 30-40 inches, and a 36 inch height is acceptable. [4]
These differences reflect a general philosophical difference between Haredi Judaism, which emphasizes strict interpretations in order to prevent possible transgressions, and Modern Orthodox Judaism, which is more likely to utilize leniencies rooted in classical rabbinic sources. The difference has tended to increase the social distance between Haredi and Modern Orthodox Jews, as Haredi Jews who follow the stricter interpretation may find themselves unable to pray in some Modern Orthodox synagogues. As a result, and consistent with the general increasing influence of Haredi interpretations, many synagogues in recent years have raised the height of their mechitzot in order to accommodate members and guests who follow stricter interpretations.
[edit] References
- Alkalay-Gut, Karen. Mechitza. Cross-Cultural Communications, 1986. ISBN 0-89304-420-2
- Goldman, Karla. Beyond the Synagogue Gallery: Finding a Place for Women in American Judaism. Harvard University Press, 2000. ISBN 0-674-00705-0
- Goodman, Marina. Why Should I Stand Behind the Mechitzah if I Could Be a Prayer Leader? Targum, 2003. ISBN 1-56871-217-0
- Litvin, Baruch (Editor). The Sanctity of the Synagogue: The Case for Mechitzah-Separation Between Men and Women in the Synagogue-Based on Jewish Law, History, and Philosophy. Ktav Publications Inc. 1987.
