Observing Simchat Torah celebrations, one might notice a distinct scene: men often engage in lively dancing, a communal and customary expression of joy. However, across the mechitzah, the women’s section, a different atmosphere sometimes prevails. While some women watch the men’s dances with enjoyment, others may appear bored, engage in conversation, or even open religious texts. This disparity in participation has prompted discussions and changes within some synagogues regarding women’s involvement in Simchat Torah celebrations, specifically concerning Women Dancing, and in some cases, dancing with Torah scrolls.
Decades ago, in an effort to offer women more engaging options during Simchat Torah, some synagogues began to introduce women’s dances. This evolved in some communities to include the controversial practice of women dancing with Torah scrolls. Recently, the Beit Hillel organization in Israel issued a responsum that permits women dancing with Torah scrolls on Simchat Torah. This ruling, based on the opinion of Rabbi Nachum Rabinovich in Si’ach Nachum, explicitly allows this practice. Despite this permissive view, significant rabbinic voices have historically opposed women dancing with Torah scrolls, raising important considerations about tradition, synagogue customs, and the roles of women in Jewish religious life.
A prominent figure in opposition is Rabbi Joseph B. Soloveitchik. His nephew, Rabbi Moshe Meiselman, quotes him as considering the practice of women dancing with Torah scrolls impermissible. In his book, Jewish Woman in Jewish Law, published in 1978 as part of Rabbi Norman Lamm’s Library of Jewish Law and Ethics, Rabbi Meiselman elaborates on Rabbi Soloveitchik’s reasoning:
An associated issue, although technically totally different, is the permissibility of women dancing in the synagogue with Torah scrolls during hakafot on Simhat Torah. This practice has been opposed by all contemporary rabbinic authorities. My revered teacher, Rabbi Joseph B. Soloveichik, told me that he opposed this practice when questioned by synagogues in Brookline, Massachusetts, and New York City. The basis for this ruling, he told me, is that the Talmud in Berakhot [63a] which says that just as there is an etiquette that regulates one’s behaviour when visiting someone else’s home, so too there is a tradition that regulates behaviour in the synagogue. Thus, for example, eating in the synagogue is not permitted. An element of proper synagogue behaviour, such as the prohibition against eating in the synagogue, is explicated in legal detail by the Talmud and by subsequent codes of Jewish law. The same applies to the introduction of innovations which our ancestors considered to be in conflict with the feeling of respect and awe owed to the synagogue. Proper synagogue behaviour is determined by practice and tradition. Since it has been the age-old practice of synagogues that women do not dance with Torah scrolls during hakafot, the introduction of this practice would be a violation of synagogue etiquette.
Rabbi Soloveitchik’s view emphasizes the concept of kevod beit haknesset, the respect for the synagogue, and adherence to established synagogue customs. Introducing practices not traditionally observed, particularly those perceived as innovations, could be seen as conflicting with this respect.
Further opposition comes from Rabbi Menachem Schneerson, the Lubavitcher Rebbe. In a 1975 letter to Rabbi Shlomo Riskin, available in Hebrew here, he outlines his objections based on principles of maintaining synagogue customs. Rabbi Schneerson argues against creating new synagogue customs or altering existing ones. He references the Rema’s allowance for menstruating women to attend synagogue to pray, inferring that this permission is specifically for attendance and not a precedent for broader changes in synagogue practices, such as women dancing with Torah scrolls.
Rabbi Yaakov Ariel also voices opposition, arguing that celebrating the Torah does not necessitate dancing with a Torah scroll. He highlights that some communities even maintain a tradition where men themselves do not dance with Torah scrolls. Rabbi Ariel suggests that while women’s desire to celebrate the Torah is valid, they should seek creative expressions unique to their roles rather than adopting practices traditionally associated with men’s celebrations.
Similarly, Rabbi Dov Lior contends that throughout history, women have not danced with Torah scrolls. He emphasizes the distinct roles of men and women in religious life, arguing that when women adopt traditionally male practices, it diminishes the respect accorded to their unique roles. Therefore, in Rabbi Lior’s view, women dancing with Torah scrolls is inappropriate.
These differing opinions highlight a nuanced discussion surrounding women dancing in synagogues, particularly with Torah scrolls on Simchat Torah. While some authorities, like Beit Hillel and Rabbi Rabinovich, find grounds to permit and even encourage it, citing the desire for greater female participation and joy in religious observance, others, including Rabbis Soloveitchik, Schneerson, Ariel, and Lior, raise concerns about altering established synagogue customs, maintaining kevod beit haknesset, and respecting traditional gender roles in religious practice. Ultimately, the decision regarding women dancing in a particular synagogue often rests with the local rabbi, who must consult with their posek (halakhic authority) to determine what is permissible and appropriate for their community. This issue continues to be a subject of ongoing discussion and evolving practice within different Jewish communities.
