Question

Dear Rabbi,

I have read your answer about the prohibition against musical instruments in the synagogue. I do not agree that it is a "way of the Gentiles", after all, the Psalms mention the use of musical instruments in the Temple (see Psalms 92 and 150). The argument about grieving for the Temple's destruction also seems to be very weak. How long should we grieve? We sit Shivah for a spouse for one week and grieve for a year but we are not supposed to grieve forever. Endless grieving is not a healthy practice. I understand that the Conservative movement permits musical instruments even on Shabbat in modern times and that in 1970 the Committee on Jewish Law and Standards of the Rabbinical Assembly, stated that instrumental music during a Shabbat service was NOT halakhically prohibited. Please clarify this.

Answer

  What you are referring to is an opinion of some of the rabbis as stated in the minutes of CJLS meetings. On Feb. 4, 1958 the conclusion was "In answer to one of our colleagues, we stated that the Law Committee is cognizant of argument in halakhah for and against the use of the organ on the Sabbath and Festivals. The committee does not consider the organ as halakhically prohibited. But we caution those who would introduce organ music into the service that there are a number of undesirable effects that may result, particularly in the loss of congregational participation in the services". On June, 23, 1970 they added "Other instruments (such as a guitar) are also permitted in the light of the organ Teshuvot".
According to "An Index of Conservative Responsa and Practical Halakhic Studies:1917-1990", edited in 1992 by Rabbi David Golinkin , the conclusions of these minutes were adopted by the CJLS. Official committee positions are either majority or minority opinions (at least 6 out of 25 members), in this case this is not indicated (both majority and minority opinions are based on Jewish law and are valid alternatives that can be adopted by the local rabbi). Rabbi Bokser's teshuvah "The Organ and Jewish Worship" published in Conservative Judaism 17/3-4 (Spring-Summer 1963) pp. 113 was also adopted by the CJLS, (where another paper was published, by Rabbi Phillip Segal, that was submitted to the CJLS but never voted on).
As far as following the ways of the gentiles, I think that argument was applied specifically to the organ in the synagogue that was prevalent in the early days of the Reform movement. For Orthodox rabbis the service was too similar to a church service, and therefore they opposed it.

Sacrifices and liturgical music were reserved for Temple worship. It is not unreasonable to want to maintain a difference between synagogue worship and Temple worship. For example, we maintain the practice of not blowing the Shofar on Shabbat, even though they did so in the Temple.
The original Talmudic injunction against musical instruments on Shabbat is the concern that should something should go wrong with the instrument it will not be fixed and used on Shabbat. During the 19th century, playing music in the synagogues automatically labeled a synagogue as Reform. Rabbi David Zvi Hoffman (from the Neo-Orthodox Hildesheimer Yeshivah) would gave ordained rabbis from his yeshivah only if they agreed never to serve in a congregation which played the organ. Today, most congregations that have music do not usually have an organ. It may also be possible to ensure that if something goes wrong, the instrument will not be fixed and used on Shabbat. Each rabbi must consider if s/he thinks the services will benefit or not from instrumental music. To the best of my knowledge most Conservative congregations in Latin America and some of those in North America use musical instruments during services. In Israel it is generally not acceptable.
If your congregation is considering adopting instruments I hope the rabbi and ritual committee will consider all aspects for and against this carefully, before recommending any changes.