Synagogue Sanctity and Sheva Brachot

Can I use my bet knesest/bet midrash(it's used as both) for a sheva brachot in the shul?

Thank you for your question.

I would like to first explain the background to your question, we know that the Beit Knesset and Beit midrash are sacred places the names signify Beit Knesset means a place of gathering כנסיה and Beit Hamedrash comes from the meaning a place of study מדרש .

The prophet Yechezkel says (chapter 11 verse 16)

לָכֵן אֱמֹר כֹּה אָמַר אֲדֹנָי ה' כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר בָּאוּ שָׁם

"Therefore, say, 'Thus says the Lord G-D: "Because they made you go far among the nations, and because they scattered you among the countries, and I have been a small sanctuary to them in the countries where they have gone."'"

This passage speaks to the experience of being dispersed among the nations, yet finding a small sanctuary or solace in the presence of the divine, even in the midst of displacement.

We see that the prophet calls our synagogue a ‘small sanctuary’ With this in mind the Chaye Adam (volume 1,17.) and the Ben Ish Chai (Vayikra year 1, 1) say that since our synagogue is called a sanctuary then it is a Mitsva De’orayta (a commandment from the Torah) of "מיקדשי תריאו" which translates "My sanctuaries you shall revere". This is a directive emphasizing the respect and reverence that should be accorded to holy sanctuaries. However, the ‘Pri Megadim’ (Mishbetsot Zahav Orach chaim:151,1) argues and says it is a Mitzva De’rabanan which is based on the words of the prophet Yechaezkel.

The laws of the Synagogue are very stringent like it is brought in the Shulchan Aruch: (Orach chaim:151,1)

בתי כנסיות ובתי מדרשות, אין נוהגין בהם קלות ראש כגון: שחוק והתול ושיחה בטילה, ואין אוכלים ושותים בהם ולא מתקשטין בהם ולא מטיילין בהם ולא נכנסים בהם בחמה מפני החמה ובגשמים מפני הגשמים,

 "In synagogues and study halls, frivolity is not practiced, such as: laughter, jesting, and idle talk, nor is eating or drinking allowed in them, nor dressing up in them, nor strolling in them, nor entering them to escape the sun because of the heat or the rain because of the rain."

Thus, we see that the laws governing behavior within a synagogue parallel those one must follow when entering the Beit HaMikdash (Holy Temple).

However, as we look further in the chapter of the Shulchan Aruch (seif 4) we find a leniency for a Seudat Mitsvah one may eat a meal for example as the celebration associated with the institution of a leap year, which was generally celebrated by eating bread and legumes, so we see that only very small seudot was permitted for a Seudat Mitzvah. The Sha’r Hatsion says ‘Beshat hadchak’ (time of necessity) one could make a bigger seudah like a “Siyum Ha’shas” however Shaevah Brachot is more stringent since a Sheva Brachot is a joyous occasion, attendees may not be mindful of the sanctity of the environment and conduct themselves with the appropriate reverence.

Le’halacha: one shouldn't make a Sheva Brachot in a synagogue only if there is no other option, it would still be better to do it in the women's section.

1. Chaye Adam, Volume 1, Clause 17.
2. Ben Ish Chai, Year 1, Vayikra, Clause 1.
3. Pri Megadim, Mishbetsot Zahav, Orach Chaim 151, Clause 1.
4. Shulchan Aruch, Orach Chaim 151, Clause 1 and Clause 4.
5. Sha'ar HaTzion on Shulchan Aruch, Orach Chaim.