The House of Love and Prayer: A Radical Jewish Experiment in San FranciscoMain MenuA Brief History of the House of Love and PrayerThe history of the House of Love and PrayerCarlebach and ControversyA note regarding the allegations of sexual abuse and harassment against Shlomo CarlebachEveryday Life at the House of Love and PrayerA Path that examines key elements of everyday life at the House of Love and PrayerLife Magazine WeddingA House of Love and Prayer wedding in Golden Gate Park, featured in Life Magazine in 1969.The Holy Beggars' GazetteAn archive of the Holy Beggars' GazetteGlobal Offshoots of the House of Love and PrayerPhoto GalleryA photo gallery from the House of Love and Prayer, 1968-1978AcknowledgementsOren Kroll-Zeldin6aaccc4032e25eee9e164c15d2281b357cc96d9b
Study Session at the House of Love and Prayer 4
12017-11-29T14:31:20-08:00Oren Kroll-Zeldin6aaccc4032e25eee9e164c15d2281b357cc96d9b228671A study session at the House of Love and Prayer, 1973. Photo courtesy of Yehudit and Reuven Goldfarb.plain2017-11-29T14:31:20-08:0020171027132323-0700Oren Kroll-Zeldin6aaccc4032e25eee9e164c15d2281b357cc96d9b
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12017-12-06T11:11:33-08:00The Mechitzah Controversy5plain2017-12-09T15:01:55-08:00The founders of the House took pride in the fact that there was no mechitzah, the partition separating men and women during prayer found in almost all modern and contemporary Orthodox-affiliated synagogues. Carlebach was also proud of the fact that there was no gender separation during prayer at the House. This was not mere happenstance but was an intentional decision made at the first House, influenced by Shlomo, who realized that in the cultural milieu of late 1960s San Francisco people needed to be able to, at a minimum, sit down next to one another. He felt that he could not teach and sing his music and reach people in the same way if they were separated.[1] This ultimately led to Carlbach’s break with Chabad as early as the late 1950s. In response to the lack of a mechitzah at the House, he famously said, “We are not here to build walls’ we are here to tear them down.”[2]
At the second House, things were different. The decision to institute a mechitzah in this new location was symbolic of the many distinctions between the two Houses. After lengthy discussions on the matter, which was actually introduced by female members of the House community, they decided that they would pray with a mechitzah. Ultimately, the decision to have the mechitzah was one of core elements that played a role in the eventual closing of the House of Love and Prayer.
[1] Aryae Coopersmith, Holy Beggars: A Journey from Haight Street to Jerusalem (El Granada: One World Lights, 2011).
[2] Interview with member of the House of Love and Prayer, October 2017.
12017-12-10T14:08:00-08:00Photo Gallery5A photo gallery from the House of Love and Prayer, 1968-1978gallery2017-12-10T14:22:47-08:00This photo gallery provides a small sampling of the many photographs of the House of Love and Prayer. As a visual archive, this gallery is intended to document and preserve the memory of this important element of San Francisco’s Jewish history.
If you have photographs or other archival material from the House of Love and Prayer that you would like to include in this exhibition, please email info@mappingjewishsf.org.