The Chazzan - Part 2
Location in the Synagogue
Ashkenazi custom is for the chazzan is to lead the services from a specifically designated stand, referred to as the "amud". In most congregations the amud is situated at the front of the sanctuary, beside the Aron Kodesh, while in others it is positioned in between the bima and the aron kodesh. The bima, on the other hand, is from where the Torah is read and it is to be situated at the center of the sanctuary which is intended to recall that the altar was in the center of the Beit Hamikdash. Some of the more minor services, such as kabbalat Shabbat, are sometimes led from the bima, as well. This arrangement is considered to be an especially hallowed custom that must not be deviated from under any circumstances. If the chazzan cannot be heard from the front of the sanctuary then he may lead the services from the bima or some other location. It is forbidden, however, to place the bima at the front of the sanctuary as doing do is reminiscent of non-Jewish places of worship.[1]
In Sefardic congregations the custom is for the chazzan to lead all the services from the bima, a custom which likely originated in ancient Alexandria, Egypt. The Talmud records that the synagogue in Alexandria was so large and crowded that the chazzan was not only forced to stand on a raised platform in the middle of the synagogue, but he would have to wave a large flag in order to inform the congregation whenever it was time to respond "amen"![2] Of course, the Torah is read from the bima in Sefardic congregations, as well.
There is also an ancient custom for the chazzan's stand to be situated in a manner which puts him lower than the rest of the congregation. This arrangement is intended to be reminiscent of the verse "mima’amakim keraticha Hashem" which means "from the depths I call out to you, Hashem". Indeed, throughout Talmudic and halachic literature that chazzan is referred to as the one who is "yored lifnei hateiva", the one who goes down to his post.[3] For the most part, however, this custom has fallen into disuse.[4]
Garb & Performance
The traditional "Cantorial Garb" is discouraged by many authorities owing to its similarity to the garb worn by clergymen of other religions.[5] While there are various customs as to when the one leading services must wear a tallit, the kabbalists strongly advise against wearing one for the Friday night services, calling the practice "dangerous".[6] It is forbidden to use tunes which are derived from foreign religious sources in the course of the prayers,[7] though it is permissible to use most other tunes even if they are not of Jewish origin.[8] We are taught that singing and humming a tune when praying is conducive to better concentration and even in assisting one's prayers to be accepted.[9]
Chazzanim often indulge in extensive operatics and other musical exercises at various points in the prayers. A chazzan who does so in order to impress himself upon the congregation or for other self-aggrandizing motives is not worthy of the position and should be removed.[10] However, chazzanim who do so for no other motive besides their love for God, and with the intention of beautifying the prayers before Him, are to be praised.[11] Even so, excessive renditions for any purpose are to be discouraged.[12] One should note that Rabbi Moshe Feinstein, along with most other authorities, rule that a chazzan should not repeat any words of the prayers, even for the sake of “fitting them into the tune.”[13] Indeed, in some situations, a chazzan who repeats words should be removed from his post.[14]
Tuning Forks
A number of authorities permit a chazzan to use a tuning fork on Shabbat as is common in order to assist one in humming a specific note or tune,[15] though others disagree.[16] Those who rule leniently argue that since it is only heard by the person using it and can only play a single note than there is no reason to forbid it. Similarly, the bells that are often attached to the crowns placed upon the Torah scrolls pose no halachic problem since there is no intention for them to serve as a form of musical accompaniment but rather to merely herald the approach of the Torah.[17] It is permitted to whistle on Shabbat.[18]
[1]Tur, OC 150; Rema, OC 150:5; Biur Halacha 150 s.v. "b'emtza"; Chatam Sofer, OC 1:28; Igrot Moshe 2:28, 3:10.
[2] Sukka 51b, Sefer Hamanhig, Tefilla 67
[3] Magen Avraham 90:3, Mishna Berura 90:5
[4] Igrot Moshe 2:26
[5] Piskei Teshuvot 53:15, Bishvilei Haparasha p.8.
[6] Shaarei Halacha U'minhag 1:57; Minhagei Eretz Yisrael (Gellis) 3:15, 20:22.
[7] Rema, OC 53:25; Shulchan Aruch Harav, OC 53:32. There were authorities who permitted even such tunes to be used, see Krach Shel Romi 1.
[8] Mishna Berura 53:82; Tzitz Eliezer 13:12; Yabia Omer 6:7, 7:14; Yechaveh Daat 2:5.
[9] Baal Haturim, Devarim 3:23; Sefer Chassidim 158; Kuzari 2:3; Moreh Nevuchim 3:45.
[10] Tosfot Shabbat, OC 281.
[11] OC 53:11; Yalkut Shimoni to Melachim 21; Yalkut Shimoni to Devarim 14; Sefer Chassidim 129.
[12] Berachot 31a, Rambam, Hilchot Tefilla 6:2; OC 53:11.
[13] Igrot Moshe 2:22, Rivevot Ephraim 8:39; Yabia Omer 7:14. See Yabia Omer, OC 6:7 for further sources on this issue.
[14] Berachot 33b; Rambam, Hilchot Tefilla 9:4; Maharam Schik, OC 31; Aruch Hashulchan, OC 338:8.
[15] Yabia Omer 3:22.
[16] Mishna Berura 338:4; Aruch Hashulchan, OC 338:8; Yabia Omer 3:22.
[17] Aruch Hashulchan, OC 338:3.
[18] Aruch Hashulchan, OC 338:6,7.