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The�Gemorah[1]�says since our�shuls�(bais hakenesses) and�batei midrashim�are called�mikdashei�me�at[2]�one has to treat them with proper respect.[3]�Hashem�gave us these�mikdashei me�at, and if we treat them properly the�shuls�will merit going to�Eretz Yisroel.[4]�TheGemorah�in�Berochos[5]�says�Hashem�can always be found in�shuls�and�batei midrashim. Therefore, not treating a�shul�with the proper respect is denying the existence of the�Shechinah.[6]�The�Gemorah[7]�says our�tefillos�are more likely to be accepted when said in a�shul.[8]�Whoever comes to�shul�(or�bais medrash) in this world will merit coming to them in the world to come.[9]�People who enter�shuls�and�batei midrashim�full of sins can leave them full of�mitzvos.[10]�The�Yalkut[11]�says�davening�in a�shul�is like�davening�in the�Bais Hamikdosh. One should treat a�shul�with the utmost respect and with great awe, since it is a place where we connect with�Hashem.

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The�poskim�are in dispute whether the�mitzvah�to honor the�shul�and�bais�medrash�is a�mitzvah�d�rabanan�or a�d�oraisa.[12]

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Shul or Bais Medrash

A building which was originally designated as a place for adults to learn with a�chavrusa�on a steady basis (i.e. at least an hour or two a day) is classified as a�bais medrash,[13]�which has greater�kedusha.[14]

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Talmid Chachum

Except as noted below, all the�dinim�discussed in this issue also applies to a�talmid�chachum�who may consider a�bais medrash�his home since he spends most of the day there.[15]��

Treating a�Shul�Properly

When leaving a�shul�one should walk with his back to the door to avoid turning his back to the�sifrei Torah�in the�aaron kodesh.[16]�If the exit is on the side of the�shul�then turning ones back when leaving is permitted.[17]�Accordingly, if there is no�sefer Torah�in theaaron kodesh�it is permitted to turn ones back to it when leaving.[18]

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There is a�mitzvah�to run to�shul.[19]�However, in the�shul�itself one should walk in a manner which demonstrates fear and awe of�Hashem.[20]�Therefore, children should not be allowed to run in a�shul. One who is running in�shul�in order to hear a�kaddish�is allowed to do so.[21]

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Many�poskim�say that one should not raise his voice in a�shul.[22]�However, one who is learning may raise his voice since doing so is needed for the learning.[23]

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One should not spit in a�shul,[24]�especially if one does not spit in his house.[25]�It goes without saying that one should not spit in front of other people because doing so disgusts them.[26]

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One should not throw garbage[27]�such as candy wrappers or tissues on the floor of a�shul.�[28]�There is an uncertainty if one has to pick up garbage that he sees on the floor of the�shul.[29]�It would seem that the right thing to do is to pick up the garbage from theshul�s�floor.[30]�One should keep the garbage cans outside of the�shul.[31]

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There is a discussion in the�poskim�if one who cuts or bites his nails in�shul�may throw them onto the floor.[32]�L�maseh, doing so is permitted since it is a small thing which is not a disgrace to the�shul.[33]

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Touring a�Shul

One is not allowed to take a walk in�shul�without a specific purpose.[34]�Many people tour old�shuls to see the beauty of them. There is uncertainty in some�poskim�if this is permitted.[35]�The�minhag�seems to be that doing so is permitted, since it is an honor for theshul�that people come to see its beauty.[36]

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Entering a�Shul�for personal reasons

The�Gemorah�in�Megillah[37]�says one who goes into a�shul�(or a�bais�medrash) to call his friend should read a�halacha,�Mishnah[38]�or�posuk�before calling his friend.[39]��One who is not a learned person should either tell a child to read a�posuk�for him or should sit down for a few moments before calling his friend.[40]�This�halacha�applies anytime one enters a�shul�for personal reasons.[41]�The reason why these�eitzahs�help is because now one is not going to the�shul�only for his personal reason but he is learning there as well.[42]�Some�poskim�say one who can avoid relying on these�eitzahs�should do so.[43]

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One who is going into�shul�to get or return a�siddur�may do so without saying a�halacha�etc. since he is going in for a�mitzvah�(chesed).[44]�The same is true if one is calling his friend to a�mitzvah.[45]�For example, one may go into�shul�to tell a friend that his mother is on the phone, etc. One who is entering a�shul�to do a�mitzvah�and also to retrieve something from the�shul�etc. is subject to a�machlokes haposkim�if he is required to do the�mitzvah�before retrieving the object.[46]���

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There is an uncertainty among the�poskim�if one who sticks his hand into a�shul�to retrieve an item is required to mention a�halacha, etc.[47]

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It must be stated that some�poskim�maintain that the�eitzah�of waiting also applies to a learned person as well.[48]�Therefore, one cannot say such a person is behaving incorrectly by waiting without saying a�halacha, etc.

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Entering Due to the Sun or Rain

Entering a�shul�because it is hot or raining outside is forbidden.[49]�If it is too cold outside and one wants to enter the�shul�to heat up it is also forbidden.[50]�This�halacha�applies even to a�talmid chachum.[51]�According to some�poskim�the aforementioned�eitzah�of saying a�halacha�etc would not work in this situation.[52]�The�Aruch Ha�shulchan[53]�maintains that saying a�halacha�etc does help. However, even the�Aruch�Ha�shulchan�opines that waiting without saying any�Torah�does not help in this case even for an un-learned person.[54]�In any case, the�minhag�is not in accordance with this�Aruch Ha�shulchan. The reason is because one has a choice not to enter the�shul�for shelter since he can go somewhere else.[55]�One who was learning�Torah�may walk into a�shul�because of the sun or rain.[56]�

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One who is so cold or so hot that he wants to enter the�shul�and learn may do so.[57]�There is an uncertainty in the�poskim�if one who is already learning can wait in the�shul�until the rain stops.[58]

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Shortcut

One should not use a�shul�as a shortcut between two locations.[59]�One who has no other way may cut through a�shul�if he says a�posuk,�etc.[60]�Some say one may use a�shul�as a shortcut for a�mitzvah.[61]�However,�l�halacha�one should not rely on this opinion.[62]One who is�davening�or learning inside a�shul�may exit out a door that is closer to his destination.[63]

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Some say that one should exit the�shul�from a different door than he entered from. By doing this one shows the�shul�is dear to him.[64]�Others say it is a�mitzvah�to do so.[65]

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It is very common for a�shul�to have different rooms where�minyanim�are taking place. One is permitted to walk through one room to get to another room. The reason is because the entire�shul�is considered to be one big room.[66]

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Some say one who cleans the�shul�is permitted to take a shortcut through the�shul�to get the supplies that he needs.[67]

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Entering with Personal Belongings

Entering a�shul�with a walking stick[68]�and other such items that one is not�makpid�on are permitted.[69]�Walking in with a knife which is uncovered and visible is forbidden. The reason is because a knife shortens life and�tefilla�lengthens life.[70]�When eating inshul�(see below) one is permitted to bring a knife into�shul�to cut the�challah.[71]

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In�Eretz Yisroel�it is very common for soldiers to carry their guns into�shul�to�daven. The question arises if doing so is permitted according to�halacha. Many say that since the soldiers have no choice and have to carry it because of danger he may carry the gun on his back while in�shul.[72]�However, others say if possible one should remove the gun before�davening.[73]�Others say since it is common for a soldier to carry a gun, he may also do so in�shul.[74]

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One is not allowed to enter a�shul�without covering his head.[75]�One is permitted to take off his�tefillin shel rosh�in�shul�even if in the interim his head will be uncovered.[76]�One should try to convince a worker who is a�yid�but is not�frum�to wear a�yarmulka�while he is working in�shul.[77]

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It would seem that one should not enter�shul�while carrying an umbrella.[78]

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Hatzalah�men are permitted to walk into�shul�while wearing a radio on their belts.[79]

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A bike should not be brought into a�shul.[80]

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Children should not drop their knapsacks off in a�shul�and then go to play outside. A�shul�should not be used as a storage closet.[81]

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Shoes/Rubbers

Some say walking into�shul�while wearing shoes shows a lack of honor.[82]�However, as a matter of�halacha l�maseh, walking into�shul�wearing shoes is permitted.[83]�When it rains many times dirt gets stuck to the bottom of the shoes. One should remove such dirt from his shoes before entering a�shul.[84]�One should not walk into�shul�wearing rubbers over his shoes since doing so will cause the floor of the�shul�to get wet.[85]

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Lights/Ner Tamid

The custom is to light candles etc near the�shatz�as honor for the�shul.[86]�These candles should be lit before people come to�shul.[87]�However, the�minhag�is not like this. Many�tzadikim�lit these candles themselves and did not let the�shamos�of the�shul�do it.[88]There is a discussion in the�poskim�if this light may be from electric light.[89]�Some�poskim�require one to have wax candles there.[90]�However, many have the custom to have electric lights by the�shatz.[91]�The candle by the�shatz�may be extinguished after�davening.[92]

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Aside from these lights, there is an additional light in the�shul�which is always kept burning.[93]�This light is called the�ner�tamid, and is kept lit in honor of�Hashem�who is found in every�shul.[94]�The custom in many places is to have an electric�ner tamid, while some say it should be made of wax candles.[95]

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Kissing Someone in a�Shul

Kissing a child (or anyone else) in a�shul�etc[96]�shows that he is demonstrating love to that person and not to�Hashem. Therefore, one may not kiss a child while in�shul.[97]�(Parenthetically many�poskim[98]�say it is not a good idea to bring young children to�shul. They tend to run around and cause people not to be able to�daven�properly).[99]

Some say this concern only applies during�davening, and one would be permitted to kiss someone in�shul�if there is no�davening�taking place.[100]

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Many times a child is crying and if the father would kiss the child it would calm him down. This type of kissing is permitted in a�shul. The reason is because one is not doing it to show love for the child, but just to calm him down. Furthermore, the child�s crying causes others not to be able to concentrate on�davening�properly.[101]

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One is permitted to kiss the hand of one�s father or�rebbe�after an�aliyah�since it is done out of honor and humility and not love.[102]�The same is true when someone says�Shabbat Shalom�to you and kisses you.[103]�One who receives a kiss may kiss the person back.[104]

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A�Chosson�at his�aufruf�should not kiss or be kissed by anyone in�shul.[105]

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A�Rav�is permitted to kiss his congregants in order to bring them closer to�Hashem. This is permitted because it is being done out of love to�Hashem.[106]

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Sleeping in�Shul

One may not sleep (even a temporary sleep) in a�shul, but in a�bais medrash�it is permitted.[107]�It is a pious act not to sleep in a�bais medrash�either.[108]�However,�al pi din�doing so is permitted[109]�even for someone who does not learn there a whole day.[110]�Some say for such a person only a temporary sleep is permitted,[111]�while someone who learns there a whole day may even sleep a long sleep.[112]�A�talmid chachum�may even sleep in a�shul.[113]�Some say if one sees his friend sleeping in a�shul�he should wake him up.[114]

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It is not proper for one to sleep while a�Rav�is speaking (in a�shul�or a�bais medrash).[115]�One who feels that he is too tired to hear the�shiur�should go outside of the�bais�medrash, etc and sleep there.

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Making a Condition-�T�nai

The�Gemorah�in�Megillah[116]�says that the�shuls�in�Bavel�were built on a condition to permit certain activities to be done in them. There is widely held belief that if a condition was made at the time of the building of the�shul�that there should be no�kedusha�on theshul�then one is permitted to conduct himself as he pleases in such a�shul. However, this is not a simple manner.[117]

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Many�Rishonim�hold that such a condition only helps after a�shul�in�Chutz L�aretz�is destroyed to permit mundane activities on the spot the�shul�once stood.[118]�According to these�Rishonim�a condition would not help for a�shul�while it is still standing. OtherRishonim�hold that a condition helps even when the�shul�is still standing.[119]�Most�poskim�do not follow this second opinion. Some say a condition only helps when the�shul�is still standing in cases of extreme necessity.[120]�Some say in any case the condition should be made out loud at the time of building the�shul�etc.[121]

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It is important to point out that the whole discussion of making a�t�nai�only applies to conduct that is considered a little�kalos rosh�like eating and drinking.[122]�However, activities that are�divrei chol�but not�kalos rosh�are permitted.[123]

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A condition does not help to call your friend from a�shul.[124]�A condition does not permit joking and fooling around in a�shul.[125]

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It is very difficult to permit mundane activities in a�shul�in�Eretz Yisroel�even with a condition.[126]�The�shuls�in�Eretz Yisroel�are always�kodesh, while those in�Chut L�aretz�will be uprooted and moved to�Eretz Yisroel�when�Moshiach�comes.[127]�Most�poskim�say that a condition does not help for�shuls�in�Eretz Yisroel,[128]�while others maintain a condition does help.[129]�

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L�maseh, one is permitted to eat and drink in a�shul�(even if he is not a�talmid chachum) in�Chutz L�aretz�(and in�Eretz Yisroel�according to some�poskim) if it is of utmost necessity.[130]

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Eating/ Drinking in a�Shul

Generally one should not eat or drink in a�shul.[131]�A�talmid chachum�who can�t find a different place to eat may eat in a�bais medrash[132]�since he learns there a whole day[133]�it is considered his home.[134]�The�Mishnah Berurah[135]�says one should not be stringent in this situation. Some say the reason why a�talmid chachum�is allowed to eat in a�bais medrash�is because it would be�bitul Torah�if he has to eat outside.[136]�

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Some�poskim�say in order to qualify as a�talmid chachum�one only has to know a minute amount of�Torah.[137]�This�heter�does not work to permit eating in a�shul.

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One who is learning or listening to a�shiur�in a�bais medrash�(and he does not meet the requirement for a�talmid chachum) may drink in the�bais medrash�if he becomes thirsty, so that he does not have to interrupt his learning.[138]

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It is important to point out that although a�talmid chachum�may eat and drink in a�bais�medrash�he may still not act in a disrespectful way in a�bais medrash.[139]

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Many times when�tehillim�or a�shiur�is said in�shul�cake and drinks are distributed. This is permitted because it is being done to strengthen the recital of the�tehillim�or to increase attendance at the�shiur.[140]

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Children who come to�shul�may eat in�shul�because in this way they will be able to answer to�kaddish�etc.[141]

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Seudas Mitzvah

The�poskim�say that eating a�seudas mitzvah�is permitted in a�shul�or a�bais medrash.[142]�Some say if one has no other place to make a�seuda�for a�siyum�then it is permitted to be made in a�shul�(or�bais medrash).[143]�The�minhag�is to make a�siyum�and serve food on�ErevPesach�in a�shul�(or�bais medrash).[144]�

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The custom is to allow�shalosh seudas�to be made in a�shul�(and in a�bais medrash).[145]

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The custom is that a�bar-mitzvah�kiddush, a�kiddush�for a baby girl and a�shalom zochor�are permitted to be made in a�shul�(or�bais medrash).[146]�The same is true for a�sheva berochos�or an�aufruf�kiddush.[147]�Others say if one has a different place to make the above mentioned�seudas�then one should do so.[148]�A�chanukas habayis seuda�for the�shul�and a�kesivas sefer�Torah�seuda�are permitted in a�shul.[149]�The�kiddush�that most places have on�Simchas Torah�to celebrate the completion of the�Torah�may be made in a�shul.[150]Making a�chosson Torah�or�chosson Bereishis kiddush�is also permitted in a�shul�(or�bais medrash).[151]

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If a�kinus�is made in a�shul�(or�bais medrash) one may serve food and drinks to the participants since the point of the�kinus�is to bring the people closer to�Hashem.[152]

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The custom is to give out drinks and cake after a fast in a�shul�(or�bais medrash).[153]

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Yartzeit

There is a custom to give out schnapps and cake in�shul�when one has�yartzeit. Some say this should not be done since eating and drinking may not be done in a�shul.[154]�However, the custom is that doing so is permitted.[155]�Horav Yaakov Kamenetsky zt�lexplained the reason as follows: Some say the source to give out�l�chaim�and cake in the morning is because there was a widespread custom to fast on the day one has�yartzeit, but one was able to redeem himself from fasting by giving a�seuda�to poor people. When one gives out�l�chaim�and cake in�shul�those who eat there sometimes do not eat breakfast because they are on the way to work, so in essence it is a�seuda�for poor people which is a�mitzvah�and permitted in a�shul.[156]

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Fundraising Dinner

A fundraising dinner is permitted to be held in a�shul�because the fundraising dinner is for the benefit of the�shul. Similarly, other functions which are for the benefit of the�shul�may also be performed in a�shul.[157]�Of course if there is an alternative way to do it not in a�shul�it is definitely preferred.[158]

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Shteibel

The idea of a�shteibel�is something that was not around years ago. In order to rid a�shul�or�bais medrash�of�kedusha�many make their places of�davening�etc a�shteibel�and then all actions are permitted there.[159]�On the other hand many were against calling a�shul�ashteibel�because it does not have the same�kedusha�as a�shul�and one is losing out on many other advantages of a�shul�by calling a place where people�daven�merely a�shteibel.[160]

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Summer Resorts

It is very common for bungalow colonies to have a place designated for�davening�which is also used for concerts, plays,[161]�parties, and other�inyunim�of�kalos rosh�etc. The fact that the building is not called a�shul�does not matter since everyone wants a�shul�where they are staying, and even conduct big�seudas�to commemorate a new �shul.� Some say the justification is that they do not want any�kedusha�to go on this building and this was noted before the building was built. However, a�t�nai�does not help for�kalos rosh, and to say they don�t want this to be a�shul�at all is not a simple manner, since then the�shul�would not be a place of�kedusha�at all. It is praiseworthy for summer resorts and bungalow colonies to a have separate building to conduct these activities even if it goes into expenditure it is well worth the money spent on it.[162]

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Living on top of a�Shul

Preferably one should not have his house on top of a�shul.[163]�A�goy�should not live on top of a�shul�either.[164]�This�halacha�only applies to a situation where one had an apartment and then a�shul�is made underneath. However, if the house was originally set up that there would be a�shul�below the apartment then it is permitted.[165]�Although some say one should still remove himself from such a situation,[166]�the�minhag�is to be lenient.[167]�This would explain how all over the world we have a concept of a�shteibelwhere the�Rav�usually lives above the�shul.[168]

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The�Rambam[169]�says that one is permitted to live on top of a�shul, but he must make sure that he does not have a bathroom directly above the�aaron kodesh. Others say one�s bedroom should not be on top of a�shul�either.[170]�Some say if the�Shulchan Aruch�would have seen this�teshuva�of the�Rambam�he would not have said that one should not live above a�shul.[171]�The�Taz[172]�says that one should not live above a�shul�and it is a danger to do so. The reason is because by having people live above the�shul�it is very common that one will not maintain it in the cleanest manner, and it will hold back the�tefillos�from going up to�shomayim. Most�poskim�reject the�Taz�s�reasoning that because of the unclean conditions the�tefillos�do not go up to�shomayim.[173]�However, one should be stringent, since the�Taz�says that he lived on top of a�shul�when he was a�Rav�and lost some of his children�r�l�in his lifetime, because he lived on top of the�shul.[174]

Many�poskim�say the whole concern is if one lives directly on top of the�shul, but�if one lives on second or third floors etc there is no concern.[175]�Others hold one should be stringent in this situation as well.[176]

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A�shul�may have a bathroom on the second floor of the�shul�since it is for the need of the�shul.[177]

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The aforementioned�halachos�apply only to a�shul�and not to a�bais medrash.[178]�Therefore, a�Yeshiva�may have dormitory facilities on top of a�bais�medrash.[179]�Although some say when learning at home he should be in a place that there is no bathroom directly on top of him,[180]�the�minhag�is not like this opinion.

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When one goes to a hotel, the room which is usually designated for�davening�usually has rooms built directly on top it. The reason why this permitted is because such a�tefilla�room does not have the�kedusha�of a�shul.�[181]

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There is a discussion in the�poskim�if a catering hall is permitted to be built above a�shul. Some�poskim�are stringent.[182]

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In a hospital or nursing home the�minhag�is to have a�shul�on the bottom floor even though there are people sleeping etc upstairs.[183]

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Some say the custom seems to be lenient in regard to these�halachos�because in many cases it would be difficult to find a place to�daven�that does not have a dwelling on top of it.[184]

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This would explain why many�minyanim�are made in a basement and a tenant lives on top.