The Beit Knesset

It is preferable to go to a Beit Knesset that is further away because there is reward for every step.

והאמר רבי יוחנן למדנו ... קיבול שכר מאלמנה ... קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי

Sotah 22a:9-10

...

Going to a further Beit Knesset.

משנה ברורה צ׳:ל״ז

ואם יש שתי בתי כנסיות בעיר טוב לילך להרחוקה כי שכר פסיעות יש:

Mishnah Berurah 90:37

...

Taking extra steps when entering the Beit Knesset.

דברים רבה ז׳

(ב)

אמר הקב"ה: אם הלכת להתפלל בתוך בית הכנסת, אל תעמוד על הפתח החיצון להתפלל שם, אלא הוי מתכוון להיכנס דלת לפנים מדלת. ולמה כן? שהקב"ה מונה פסיעתך ונותן לך שכר.

Devarim Rabbah 7

(1) The law: If a Jewish person who passes before the ark [to lead the prayer], what is the law, should it be permitted for him to answer "Amen" after the [blessings of] the Kohanim? Such taught the sages: One who passes before the ark, he should not answer "Amen" after the Kohanim because of distraction. Our rabbis taught us: If he can answer without being distracted, he may answer. Why? Because nothing is greater before the Holy One, blessed be He, more than the "Amen" that the Jews answer. Rabbi Yehudah bar Simon: This "Amen" has three intentions. Oath, acceptance, faithfulness. How do we know "oath"? As its says, (Numbers 5:19-22) "The Kohen should put her under oath... and the woman is to say, Amen Amen."

The source for separation in the Beit Knesset.

סוכה נ״א א:ט״ז

מתני׳ מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו במוצאי יום טוב הראשון של חג ירדו לעזרת נשים ומתקנין שם תיקון גדול...

Sukkah 51a:16

This dispute is like the one between the following Tannas as we have learned: [The flute players in the Temple] were the slaves of the priests, the words of R. Meir. R. Yose says: They were the families of Beth Ha-Pegarim, and Beth Zipporia who hailed from Emmaus and were married into the priestly stock. R. Hanina b. Antigonus says: They were Levites. Now do they not differ on the following principles: He who says that they were slaves is of the opinion that the essential feature of the [Temple] music was the vocal singing, while he who says that they were Levites holds the opinion that the essential feature of the [Temple] music was the instrument? But do you really think this? What then does R. Yose really hold? If he is of the opinion that the essential feature of the [Temple] music was the singing, then even slaves [should be allowed to play the instruments], and if he is of the opinion that the essential feature was the instrument, then only Levites should [be allowed to play] but not Israelites? Rather all agree that the essential feature of the [Temple] music was the vocal singing, but it is on this that they differ: One Master holds this was how it was done while the other Master holds that this was how it was done. So then what does this matter? To elevate a man who had sung on the platform for matters of genealogy and tithes. they were slaves holds that we don’t elevate from the platform to genealogy; he who says that they were Israelites [from good families] holds that we that we do elevate from the platform for matters of genealogy, but not for tithes; while he who says that they were Levites holds that we do elevate from the platform for matters of genealogy and tithes. R. Yirmiyah b. Abba said that the dispute concerns only the music at the Simchat Bet Hashoevah, since R. Yose b. Judah holds that even an added expression of rejoicing overrides the Shabbat, while the Rabbis hold that an added expression of rejoicing does not override [either] the Shabbat [or the Festival], but as regards the music which accompanied the sacrifices, all agree that it is [an integral part of] the worship and it overrides the Shabbat. They raised an objection: [It was taught:] The music which accompanied the Simchat Bet Hashoevah overrides Shabbat, the words of R. Yose b. Judah. The sages, however, rule that it does not override even the Festival. Is not this a refutation of R. Joseph? It is indeed a refutation. Can we also say that they dispute only concerning the music which accompanied the Simchat Bet Hashoevah, but that with regard to the music that accompanied the sacrifices all agree that it overrides Shabbat, and this would, therefore, constitute a double refutation of R. Joseph? R. Joseph could answer you: They dispute concerning the music that accompanied the Simchat Bet Hashoevah and the same applies also to [that which accompanied] the sacrifices, and the reason that they disagree with regard to the Simchat Bet Hashoevah was in order to inform you of the extent of the view of R. Yose b. Judah, that even the music of the Simchat Bet Hashoevah overrides [the Shabbat]. But didn’t we teach: This refers to the flute at the Bet Hashoevah, which overrides neither Shabbat nor the festival day. This [playing] does not override the Shabbat, but the playing which accompanied the sacrifices does override [the Shabbat]? Now whose view is it? If you were to say that it is that of R. Yose b. Judah, did he not state that the playing which accompanies the Simchat Bet Hashoevah also overrides Shabbat? Consequently it must be, the view of the Rabbis, and thus there is a double refutation of R. Joseph? It is indeed a refutation. What is the reason of the one who stated that the essential feature of the [Temple] music was the instrument? Because it is written, “And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also, and the trumpets together with the instruments of David, King of Israel” (II Chronicles 29:27). What is the reason of him who stated that the essential feature of the Temple music was the vocal singing? Because it is written, “It came even to pass, when the trumpeters and the singers were as one, to make one sound to be heard” (II Chronicles 5:13). As to the other also, is it not written, “And Hezekiah commanded etc.”? This is what he meant: “The song of the Lord began” vocally “together with the instruments of David, King of Israel,” which were but to sweeten the voice. And as to the other one too, is it not written, “It came even to pass, when the trumpeters and singers were as one”? This is what he meant: The singers’ performed in the same manner as the trumpeters. Just as the trumpeters [performed] with instruments, so did the singers [perform] with instruments. Mishnah: They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life 1) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. 2) And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls. 1) From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. 2) And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah. 1) Men of piety and good deeds used to dance before them

סוכה נ״א ב:י׳-י״א

מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה

Sukkah 51b:10-11

with lighted torches in their hands, and they would sing songs and praises. 2) And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. 3) Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki’ah [drawn-out blast], a teru’ah [staccato note] and again a teki’ah. When they reached the tenth step they sounded a teki’ah, a teru’ah and again a teki’ah. ... When they reached the Court [of the Women] they sounded a teki’ah, a teru’ah and again a teki’ah. When they reached the Court [of the Women] they sounded a teki’ah, a teru’ah and again a teki’ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. 4) When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.” GEMARA. Our rabbis taught: He who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life. He who has not seen Jerusalem in its splendor, has never seen a beautiful city in his life. He who has not seen the Temple in its full construction has never seen a glorious building in his life. Which Temple? Abaye, or if you want, R. Hisda said: This refers to the building of Herod. What did he build it from? Rabbah said: Of yellow and white marble. There are those who say: With yellow, blue and white marble. The building rose in tiers in order to provide a hold for the plaster. He intended at first to overlay it with gold, but the Rabbis told him, Leave it alone for it is more beautiful as it is, since it has the appearance of the waves of the sea. It has been taught: R. Judah stated: He who has not seen the double colonnade of Alexandria in Egypt has never seen the glory of Israel. It was said that. it was like a huge basilica, one colonnade within the other, and it sometimes held twice the number of people that went forth from Egypt. There were in it seventy-one chairs of gold, corresponding to the seventy-one members of the Great Sanhedrin, not one of them containing less than twenty-one talents of gold. And a wooden platform was in the middle on which the attendant of the Synagogue stood with a scarf in his hand. When the time came to answer Amen, he waved his scarf and all the congregation would respond “Amen.” They did not sit all mixed up, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he would recognize the members of his craft and he would turn there, and receive a livelihood for himself and for the members of his family. Abaye stated: Alexander of Macedonia slew them all. Why were they so punished? Because they transgressed this verse: “You shall not return and come back on this way” (Deuteronomy 17:16) and they did return. When he came he found them reading from the Torah, “The Lord will bring a nation against your from afar” (Deuteronomy 28:49) he said, “It should have taken my ships ten days” journey, but to arrive but a strong wind arose and they arrived in five days! He fell upon them and slew them. At the conclusion of the first festival day etc. What was the great enactment? R. Elazar said: Like that of which we have learned: Originally [the walls of the Court of the Women] were smooth, but [later the Court] was surrounded with a gallery, and it was enacted that the women should sit above and the men below. Our rabbis have taught: Originally the women used to sit within [the Court of the Women] while the men were outside, but this would cause levity, it was instituted that the women should sit outside and the men inside. But they would still come to levity. It was instituted that the women should sit above and the men below. But how could they do so? Is it not written, “All this [do I give you] in writing as the Lord has made me wise by His hand upon me?” (I Chronicles 28:19). Rav said: They found a verse and expounded it:

The reason for the separation.

משנה תורה, הלכות שופר וסוכה ולולב ח׳:י״ב

(יב) אַף עַל פִּי שֶׁכָּל הַמּוֹעֲדוֹת מִצְוָה לִשְׂמֹחַ בָּהֶן. בְּחַג הַסֻּכּוֹת הָיְתָה בַּמִּקְדָּשׁ יוֹם שִׂמְחָה יְתֵרָה שֶׁנֶּאֱמַר (ויקרא כג-מ) "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹקֵיכֶם שִׁבְעַת יָמִים". וְכֵיצַד הָיוּ עוֹשִׂין. עֶרֶב יוֹם טוֹב הָרִאשׁוֹן הָיוּ מְתַקְּנִין בַּמִּקְדָּשׁ מָקוֹם לַנָּשִׁים מִלְּמַעְלָה וְלָאֲנָשִׁים מִלְּמַטָּה כְּדֵי שֶׁלֹּא יִתְעָרְבוּ אֵלּוּ עִם אֵלּוּ.

Mishneh Torah, Shofar, Sukkah and Lulav 8:12

(1)

(2)

(3)

(4)

(5)

(6)

(7)

(8)

(9)

(10)

(11) [If] partners who bought a lulav or Etrog together, neither of them can fulfill the Mitzva on the first day until the other gives him his portion as a gift. [If] brothers bought multiple Etrogs [with money from a shared] estate and one [brother] took one [etrog] on the first day, he has fulfilled [his obligation]. However if they keep accounts [of the estate money] he has not fulfilled his obligation until the other [brother] gives it to him as a gift. And even if one bought an Etrog and the other a quince or one bought an etrog, a quince, and a pomegranate he has not discharged [his obligation] until the other [brother] gives him his share [in the fruit] even if he would not mind [under normal circumstances] if [the first brother] ate it.

(12) ...Although it is a Mitzvah to rejoice on all festivals, on the Sukkot holiday there was a time of overabundant joy in the Holy Temple, for it is written, "...you shall rejoice before the LORD your God for seven days." And how was this done? On the eve of the first holiday they would arrange in the Holy Temple a place for the women above and for the men below so that they might not mix one with the other. And they began to rejoice from the night after the first holiday, and continued on each and every day of the intercessory days of the holiday. They began after the Tamid offering was made in the evening to rejoice unto the rest of the day and through the night.

(13) ...And how was this joy [performed]? The flute was struck and the violin, harps, and cymbals, were played, and every person played any instrument he knew how to play. And those who knew to sing, sang. And they danced, and clapped their hands and thighs, and spun, and crowed, each according to their ability, and spoke words of praise and song. And this joy does not supercede the Sabbath or the Holy Day.

(14) It is an obligation to indulge in this merriment. This was not done by the folk of the land or whoever so wished, but by the greatest sages of Israel and the heads of the Yeshivot and the sanhedrin and the pious ones and the elders and the men of virtuous deeds, they were the ones who danced and clapped and played instruments and rejoiced during the days of Sukkot. But the entire People, the men and the women, all would come to look and to listen.

(15) The joy that a person should express in performing the Commandment[s] and in the love of God who commanded them, is a great worship [to God]. Whoever avoids expressing this joy is worthy of being punished for it, as it is stated: "...in return for you not worshipping the LORD your God with joy and with goodness of heart." And whoever carries hismelf haughtily and takes pride in himself and considers hismelf too dignified in such places is a sinner and a fool. Concerning this Solomon admonished and said: "Do not dignify yourself in front of a king." But whoever lowers himself and eases oneself in such places is the [real] great and dignified one who worships out of love. So did David, King of Israel, say: "...and I would be even less worthy than this and would be lowly in my own eyes." There is no greatness and honor but to rejoice before God, as it is stated: "And King David was spinning and crowing before God" etc. Finished are the laws of the Lulav, Praise to the Inspector of kidneys and heart