Rebuking Those Talking During Davening

by R. Daniel Mann

Question: I find it very difficult to concentrate at my shul during chazarat hashatz, as some congregants talk, which disrupts my tefilla and the service’s sanctity. The Shulchan Aruch (Orach Chayim 124:7) requires the congregation to be attentive during chazarat hashatz and forbids talking. I have approached the gabbaim about this issue, but they have been unwilling to act. Last week, out of frustration, I shushed someone who was talking, but this caused tension in the shul and some complained to me. Was my response appropriate? What should I do in the future? (Upon inquiry, the querier said that the shul has a rabbi, with whom he discussed the matter years ago, and the rabbi did not do much about it. Besides this issue, he is satisfied with the values and actions of the shul and its membership.)

Answer: Indeed, the Shulchan Aruch (Orach Chaim 124:7) quotes and rules like the Orchot Chayim, who disparages those who speak idle matters during chazarat hashatz. Furthermore, it is one of the few times that the Shulchan Aruch directs observers of a wrongdoing to scold the perpetrator. So, at first glance, you could not be more right.

Let us briefly put things in perspective. Chazarat hashatz is far from the most severe time to speak (see LTHP III, A-10); the critical thing is to have the nine answering the chazan for all the brachot (Shulchan Aruch, ibid. 4). There is a machloket about—when the quorum is clearly met—whether others can learn Torah (see Mishna Berura 124:17). On the other hand, it is disgraceful if, while the tzibbur stands before Hashem, members thereof are talking freely. This is both disruptive to people like you and a chillul Hashem, including in comparison to other religions’ houses of prayer (see Aruch Hashulchan, Orach Chaim 124:12). Perhaps, because of the unseemliness or the tendency of our nation to slip into bad habits of such talking that the poskim tried to nip the problem in the bud with strong language and action.

Classic tochacha (rebuke) is done to change the actions of one who sinned knowingly. Although the mitzvah exists nowadays, most follow the approach that one should not rebuke when it is not expected to be heeded, and, to the contrary, cause a negative reaction (see Yevamot 65a; see Amud Hay’mini, siman 10; regarding feared severe reactions, see Minchat Shlomo I:35). In most of today’s Orthodox shuls, where people basically understand that they should not be talking, there is little concern of causing hatred of religion. However, as you witnessed, rebuke still causes friction, which should be avoided when it provides no gain.

There is less chance that tochacha will be successful when many people are in the wrong together. Psychologically, they may feel that if talking was a real problem, not so many good people would be doing it. Also, the rebuker becomes a “public enemy,” i.e., easier to dismiss and criticize. Indeed, we find in several poskim resignation about the ability to “take on” those who talk during chazarat hashatz (Aruch Hashulchan ibid.; Shevet Halevi X:13).

It is not always a question of if to correct someone but when, how and by whom it should be done. Consider the following application (see Rashi, Devarim 1:3) regarding timing. Yaakov, Moshe, Yehoshua and Shmuel all waited until close to their deaths to rebuke their constituencies, out of concern that earlier rebuke might have caused them to change allegiances in favor of a path of evil. The same is true regarding who should be rebuking and how. The community leaders—especially the rabbi—are the ones who should be in charge of decisions and efforts.

Therefore, we recommend discussing the matter again with the shul’s rabbi, who should have his finger on the pulse more than anyone else. His not taking a strong stand in the past certainly does not mean that he does not care. He is likely to request that you not make waves at all. He may give you some guidelines on how, when and to whom to express your dissatisfaction with the talking. While it is sad to have to curb your correct emotions, this too, is part of serving Hashem.

לעילוי נשמת יואל אפרים בן אברהם עוזיאל זלצמן ז”ל