52 Jason Rosenberg It is not the intent of this paper to be a responsum, itself, rather, an attempt to give an overview of some

of the halakhic issues surrounding live streaming services, and to raise some issues which must be considered by those who wish thoughtfully to evaluate this practice for themselves.

Why would a synagogue livestream its services and make its services available to anyone with a web connection? Based on anecdotal evidence, the dominant reason seems to be to serve those who are unable to physically attend, the hospitalized and homebound.

Clearly, those who are unable to attend services can gain substantial benefit, from participating through a webcam. Indeed, it seems to be a kind of bikur holim, probably not as effective or sacred as an in-.person visit, but still capable of countering some of the loneliness and capable of lifting the spirits of some of those who are saddened by their isolation.

There is some precedent for this kind of distance praying In a 1989 responsum’ the Responsa Committee was asked whether it was appropriate to record services for Shabbat and holidays, and to then broadcast them to patients in a hospital. The committee allowed it, but not without reservations. As we will see later, they seem to imply that although this was an acceptable activity, it was not to be seen as“real prayer.”

Also frequently mentioned as a potential target for this kind of technology are the relatives a bar or bat mitzvah, or of a participant in a wedding or other