Rabbi
Khazan
Shamash
Gabay
- What types of synagogues are there?
Ashkenazim and Sephardim
Hasidim and non-Hasidim
About the name "synagogue"
From ancient times to the present day, the synagogue is called in Hebrew “Beit Knesset,” which literally means “house of meeting.” The word "synagogue" comes from the Greek word synagoge ("assembly") which means the same thing as the word "kneset" in Hebrew: "assembly."
In the entire Talmud, a synagogue is called “beit tefilah” - “house of prayer” only once. The very name "Beit Knesset" emphasizes that the synagogue is more than just a room for public prayer.
The synagogue is also called “shul” in Yiddish (from the German “Schule” - “school”).
History of synagogues
The exact time of the establishment of synagogues is not known. Most historians believe that they arose after the destruction of the First Temple (586 BC) and the beginning of the Babylonian captivity. Jews exiled to Babylon began to gather in each other's homes to pray and learn Torah together. Later, special buildings for prayer were built - the first synagogues.
When the Babylonian exiles returned to their homeland and built the Second Temple in Jerusalem, they built a number of synagogues in Eretz Israel. Second Temple sources indicate that there was even a synagogue on the Temple Mount at that time.
The Second Temple revived Jewish life in Palestine, but many Jews remained in Babylon. For them, the synagogue retained its role as a spiritual center, a place of prayer and study of the law.
When the Romans razed the Second Temple to the ground, the synagogue became a citadel of faith, a place where Jews gathered, taught the Law, and prayed. It also happened that during enemy attacks, the synagogue became a citadel in the truest sense of the word.
Functions of the synagogue
After the expulsion from Israel, for Jewish communities scattered throughout the world, synagogues became the center of social, political and cultural life of the Jewish people.
Prayer
A synagogue is, first of all, a place for prayer. Judaism places great importance on public prayer. A synagogue is a place where a community gathers to pray.
Torah Study
Now, as in the distant past, synagogues often have schools where children and teenagers study Torah. The Talmud says that in Jerusalem there were four hundred and eighty synagogues, and at each of them there were two schools, primary and secondary. It is not for nothing that the name “beit midrash” (“house of learning”) has practically become synonymous with the name “beit Knesset.” The synagogue and the beit midrash can be located in the same room or in different rooms connected by a corridor.
There is a custom, dating back to ancient times, to give lectures in the synagogue on Saturdays and holidays on the topics of the weekly portion of the Torah or on any problems of Jewish law, usually associated with the upcoming holiday.
Such a conversation (drasha) is conducted by one of the most knowledgeable members of the community or a specially invited rabbi. In addition, on Saturdays, after morning or afternoon prayers, groups usually gather in synagogues to study the Torah.
Library
According to tradition, there should be books of Jewish teaching in the synagogue. It is considered a very pious act to buy books for such a library. In almost any synagogue you can find the Pentateuch with commentaries, the Mishna, the Talmud, the works of the Rambam, the complete Shulchan Aruch, as well as hundreds or even thousands of other books. Any member of the community has the right to use these books. Usually they are allowed to be taken home, you just need to warn the synagogue servant, the shames, about this.
Community Life Center
The synagogue, in accordance with its name, is a place for meetings, gatherings, and various celebrations of both the entire community and its individual members. Bar mitzvahs, circumcisions, redemption of the firstborn, etc. are often held in the synagogue.
Sometimes the synagogue is the seat of the beit din - the rabbinical court. The board of the synagogue, as a rule, has funds to help those in need and provides loans. Thus, the synagogue often becomes a center of charity.
Previously, most synagogues had guest rooms where traveling Jews stayed, and there were also stables for several horses. Part of the building was occupied by a mikvah, so synagogues were often built near the river.
Construction of the synagogue
Architecture
There are no specific architectural forms prescribed for the synagogue. It can be a modest building, even a room in a house used for other purposes, or a luxurious structure in any architectural style.
The law requires that the synagogue premises have windows. The Talmud warns against praying in a room without windows: people must see the sky.
At the entrance to the building there should be a vestibule, passing through which a person leaves the thoughts and worries of the material world and tunes in to prayer.
The building is oriented towards Jerusalem (synagogues located in Jerusalem itself are oriented towards the Temple Mount). The Talmud requires that worshipers face Jerusalem when reading one of the most important prayers - the Amida.
According to the Talmud, the synagogue should stand on the highest place in the city. Historically, in order to fulfill this requirement, they resorted to all sorts of tricks. For example, they installed a pole on the roof of the synagogue, and then formally it was higher than other buildings.
Any synagogue, small or large, modest or luxuriously decorated, should be equipped accordingly.
Internal structure
Department for women - ezrat nashim
The midrash tells us that when the Jews gathered at Mount Sinai to receive the Ten Commandments, men and women stood apart. There was also a separate room for women in the Jerusalem Temple. In the synagogue, women also have a special place - “ezrat nashim” (the female half). Ezrat nashim can be located in the gallery, on the balcony (in the Temple the section for women was located upstairs) or in the prayer hall behind a special curtain called a “mekhitza” - a partition.
In explaining this tradition, Rabbi Lau, the former chief rabbi of Israel, writes: “Nothing should distract a person in the synagogue from prayer. It is said in the Torah: know who you stand before. Therefore, when offering your prayers, a person should be extremely focused on communicating with Creator. Thoughts about household chores (wife) or romantic experiences are inappropriate here.”
Aron Akodesh
Near the wall opposite the entrance, where all worshipers face, there is an Aron HaKodesh - a cabinet or niche where Torah scrolls are stored; it is covered with a curtain called a parochet. Aron Akodesh is a symbolic likeness of the repository of the tablets with the Ten Commandments in the Holy of Holies of the Jerusalem Temple.
The closet contains Torah scrolls, the most sacred property of the synagogue. Usually the aron kodesh is placed against the wall facing Eretz Israel (in Israel - towards Jerusalem).
Ner Tamid
Above the Aron Akodesh is the “Ner Tamid” - “unquenchable lamp”. Previously, it was an oil candle. Now it is, as a rule, a lamp similar to a candle. The Ner Tamid always burns, symbolizing the menorah, the oil lamp of the Temple. The menorah had seven wicks, one of which were constantly burning.
Bima
In the center of the synagogue there is a raised platform called the bimah. The Torah is read from this elevation, and there is a table for the scroll on it. The Bima resembles the platform from which the Torah was read in the Temple.
Amud
In Ashkenazi synagogues (synagogues of immigrants from Germany), a special music stand - amud - is placed between the bimah and the aron kodesh, near which the chazan leads the prayer.
Amud can also be located on the side of Aron Akodesh.
Rabbi's place
Next to the Aron Hakodesh is the rabbi's seat. On the other side of the aron hakodesh there is a place for the chazan or guest speaker.
All these details are integral components of the interior decoration of the synagogue, but otherwise the interiors of different synagogues are very diverse. The synagogue is allowed to be decorated in accordance with the tastes and capabilities of the community.
Some synagogues are modern structures made of light metal, glass and concrete. Others are classic in style, with wood paneling and leather seats. Some have stained glass or murals depicting scenes of Jewish holidays, others do not. Restrictions apply only to images of people.
Synagogue positions
Synagogues are independent of each other; Each community independently elects its leadership and community officials.
Rabbi
A rabbi, or rabbi, is the spiritual leader of a community. To obtain the title of rabbi, one must have a deep knowledge of the Written and Oral Torah and pass difficult exams. Usually the rabbi is the leader of the community, which imposes on him a number of purely administrative responsibilities. But, of course, the main task of a rabbi, as in previous centuries, is to serve as a spiritual guide and resolve issues concerning Jewish law.
Khazan
The hazan leads public prayer and represents the entire community in its appeal to the Almighty. Therefore, another name for a person performing this function is “shliach zibur,” which literally means “messenger of the community.” Large wealthy communities maintain a permanent khazan. As a rule, the hazan leads prayer only on Saturdays and holidays. On holidays, the singing of the hazan may be accompanied by a male choir.
Depending on the needs of the community, the hazan may also perform other duties. On weekdays, the role of hazan is usually performed by one of the worshipers who has sufficient experience. Khazan must not only have a good voice and hearing, but also be a God-fearing person, have sufficient education - at least, understand the meaning of prayers in Hebrew.
Shamash
Shamash is a synagogue servant who has many responsibilities. He must monitor order and cleanliness in the synagogue and take care of the preservation of synagogue property and compliance with the prayer schedule. However, he often also performs the functions of a Torah reader, replaces the chazan, etc.
Gabay
Gabai, or parnas, is the leader of the community, a kind of “administrative director”. Often a synagogue is run by several gabais. They deal with the financial affairs of the synagogue, resolve administrative issues, etc.
What types of synagogues are there?
Many centuries of dispersion led to slight differences in the order of prayers, as well as some differences in the customs of different communities. However, in general, the order of service based on the Oral Teaching is the same. The fact that the religious practices of the Jews are practically the same in countries very distant from each other amazes everyone who encounters it. In particular, the differences in the order of prayers are very slight and are noticeable only to those who know the service well. These differences give a unique flavor to Jewish communities in different countries. Usually, synagogues differ from each other in accordance with their belonging to one or another tradition: Ashkenazi, Sephardic, Hasidic or non-Hasidic.
Ashkenazim and Sephardim
Over the past centuries, two socio-cultural communities have historically developed among the Jewish people - Ashkenazi and Sephardic - the differences between which relate, among other things, to the order of prayers, the structure of the synagogue, etc. Ashkenazi Jewry, to which most of the world's Jews belong today, formed in the middle of the century in Northern France and Germany, spreading from there to most countries of Central, Eastern and Western Europe, as well as to the Americas, South Africa and Australia. The Sephardic socio-cultural complex has developed in Spain and Portugal, as well as in Italy, Turkey, the Balkans and North African countries. In a broad sense, the concept of “Sephardic Jewry” includes all non-Ashkenazi communities, including those that are not directly related to Sephardim proper, such as Mountain and Georgian Jews.
There are certain differences in the order of prayers between individual Sephardic communities. There are differences in the interior between the Ashkenazi and Sephardic synagogues. In Ashkenazi synagogues, between the bimah and the Aron Akodesh, a special music stand is placed - amud, near which the chazan leads the prayer. In Sephardic churches, as a rule, there is no amud, and the leader of the prayer stands at the bimah. In addition, a Sephardic synagogue can be decorated with carpets, and in general it has an oriental flavor, unlike an Ashkenazi synagogue, the design of which is closer to the European style.
Hasidim and non-Hasidim
There are also differences in the order of synagogue services between the two main groups of Ashkenazis - Hasidim and non-Hassidim. Moreover, the Hasidic version ("nusach") of the prayer borrowed a lot from the Sephardic tradition and is even called "Nusach Sefarad", i.e. "Spanish version". Close to it is Nusach Gaari, adopted by the Lubavitcher Hasidim.
But all these differences, nevertheless, are not very significant. By and large, in order to convert a synagogue from Ashkenazi to Sephardic, from Sephardic to Turkish, from Turkish to Iranian, it is necessary to change only the prayer books that are located there, since the Torah scrolls themselves are the same for all synagogues.
Word synagogue Greek ( synagogue; from syn- together, ago- I’m leading). In Hebrew it corresponds to the word kenesset(meeting). The meeting place is called beth ha kenesset(meeting house). In the Holy Gospel and other New Testament books in Church Slavonic the word synagogue translated as “host” (see: Matt. 4: 23; 12: 9; Mark 1: 21)Neither in the Law of Moses nor in other Old Testament books are there any instructions about the need to construct special buildings for religious meetings. The assumption that synagogues arose during the Babylonian captivity does not find factual confirmation. The earliest document that mentions the synagogue is an inscription from the time of Pharaoh Ptolemy III Euergetes (247-221 BC). Over the last two and a half centuries of Old Testament history, synagogues have become widespread not only in the diaspora, but also in Palestine itself. There were especially many of them in Galilee.
The regulations regarding the establishment of synagogues are contained in halakha (the normative part of Judaism). Synagogues had to be located so that the wall opposite the entrance faced Jerusalem, and in Jerusalem - the temple (after destruction - the place where it stood). Therefore, the Galilean synagogues were oriented to the south, while those in Hebron were oriented to the north. According to the Talmud, the synagogue should be the tallest building in the city. Since the Jews in the dispersion could not do this, long poles were installed on the roofs of the synagogues. In this strange way they got out of the difficulty.
Synagogues were intended for prayer, reading of Scripture, interpretation of what was read, and edification. They were arranged in the image of a tabernacle and a temple, but the fundamental difference was that there was no altar there. No sacrifices were made. Therefore, the middle of the rectangular room was occupied by an elevation ( bima), and on it is a table or pulpit for reading Torah scrolls. Of primary importance was the cabinet in which the scrolls of the law were kept. By analogy with the temple it was called aron x(g)a-kodesh(holy ark). The place near the closet was considered the most honorable. Most of the interior space of the synagogue was occupied by seats.
Synagogues were not a divinely sanctioned matter. There was no priesthood in them. The officials were from the laity and did not have special clothes. The main person was the head of the synagogue (in Slavic: archisynagogue, elder of the cathedral, head of the congregation), who is mentioned in the Holy Gospel (see: Mark 5: 22, 35-36; Luke 8: 49). He led the council of elders. There was also a minister (see: Luke 4:20) or an observer (Heb.: Khazan). His duties included maintaining order, opening and closing the premises, lighting lamps, etc.
Religious life requires a person to pay attention to himself, moral sensitivity, humility and pure intentions. If this is not the case, hardening of the heart gradually occurs. Substitution inevitably occurs. We observe this in the example of the spiritual atmosphere that was in the hosts during the Savior’s earthly life. In the synagogue of Nazareth, Jesus Christ read a messianic passage from the prophet Isaiah and gave it an interpretation. “When everyone in the synagogue heard this, they were filled with rage and, standing up, they drove Him out of the city and led Him to the top of the mountain on which their city had been built in order to overthrow Him” (Luke 4: 28-29). When the Lord healed the withered man on Saturday in the synagogue, the Pharisees “went out and took counsel against Him, how to destroy Him” (Matthew 12:14). After the Savior freed the bent woman, who had been tormented by Satan for 18 years, the ruler of the synagogue, indignant, said to the people: “There are six days in which one must do; come on those days to be healed, and not on the Sabbath day” (Luke 13:14). However, a person is not completely dependent on the spiritual ailments of the environment in which he lives. The synagogue leader Jairus had faith in Jesus and asked to heal his daughter: “Come, lay Your hand on her, and she will live” (Matthew 9:18).
The history of synagogues is clearly divided into two periods: before and after the atoning Death of Jesus Christ. While the Sacrifice for the sins of the world had not yet been made, the Old Testament story continued, the whole meaning of which was to wait and prepare for the meeting of the coming Savior. Messianic aspirations became especially acute in the last decades before the Savior came into the world, for the deadlines had been fulfilled. Although the Jews' ideas about the Messiah were distorted by earthly interests, their expectation of Him remained the focus of their religion. After the Messiah-Christ, who came to save the world, was slandered, abused and executed, spiritual death occurred. The Lord Jesus Christ directly told the Jews: “He who hates Me also hates my Father” (John 15:23). In literature, the Old Testament religion, which ended with the conclusion of the New Testament, is often confused with Judaism. This identification is completely wrong. That expectation of the Messiah, which permeated the centuries-old history of the religion of the descendants of the Prophet Moses, was over. “Whoever does not abide in Me will be cast out like a branch and wither, but such [branches] are gathered and thrown into the fire, and they are burned up.<…>If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin” (John 15: 6, 22).
Liberal authors who write about the relationship of Christianity to Judaism, in order to obscure the essence of the problem, try to present rejection of Judaism as hostility towards Jews. It is not true. The Savior's disciples were mostly Jews. There were Jews among the holy fathers (for example, St. Epiphanius of Cyprus). Among our new martyrs, Archimandrite Neophytos (Osipov; 1875-1937), personal secretary of His Holiness Patriarch Tikhon, was a Jew. As a confessor, he resolutely rejected the Declaration of Metropolitan Sergius. He was greatly appreciated by the Hieromartyr Metropolitan Kirill (Smirnov) and Saint Athanasius (Sakharov), who were in exile with him.
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In medieval European church art, the opposition between Christianity and Judaism is allegorically represented in the form of two female figures - the Church and the Synagogue. The southern portal of the transept (transverse nave) of the Cathedral in Strasbourg (c. 1230) is decorated with such sculptures. The woman, personifying the Church, holds the cross directly and confidently with her right hand, as if leaning on it. Straight folds of the cloak, falling to the ground, make the figure firm and stable. The head is crowned. The gaze is directed into the distance. The synagogue clutches a spear broken in several places to his body. The bend of the figure follows this broken line. Tablets fall out of the left hand. Head down. The blindfold is a symbol of spiritual blindness.
Jewish house of meeting, study and prayer. The origins of the synagogue remain unclear. It has been argued that the institution of the synagogue dates back to Moses; according to another view, synagogues are “places of meeting” (Ps. 73:8). It is usually believed that the synagogue dates back to the period of the Babylonian captivity, when Jews lost the Temple and gathered in a foreign land to pray together. According to Jewish tradition, "certain sanctuary" in Ezekiel 11:16 directly refers to the synagogue of the exiled Jews in Babylon, and Ezekiel's repeated references to the assemblies of elders (8:1; 14:1; 20:1) indicate synagogue worship. Ezekiel probably tried to protect the exiles from reproaches that they were conducting worship services away from the Temple of Jerusalem; he explains that God provided sanctuaries in foreign lands. When the exiles returned and rebuilt the Temple, the synagogue appeared to be established as a functioning institution in Palestinian Judaism. The Talmud attributes the composition of the earliest liturgical prayers, such as the Amidah, to Ezra and his successors, members of the Great Synagogue.
By 1st century Christian era, the synagogue firmly stood on its feet, with each century increasingly acquiring the status of the center of the religious and social life of the Jewish community. Before the destruction of the Temple by the Romans in 70 AD. the synagogue and the Temple shared the main tasks; After the destruction of the Temple, the synagogue became the main Jewish institution. N.z. documents testify to the significance of the synagogue for Christ, His disciples and the early Christians. Missionaries, among them St. Paul, also widely used the capabilities of the synagogue of the 1st century. Synagogue services, in turn, had a significant influence on Christian worship and church government (eg, the institution of elders).
The reading of passages from the Law and the Prophets formed a central element of the synagogue service. The scrolls with the Holy Scriptures were kept in a casket, usually located above floor level, in the wall facing the Temple Mount. In the center of the synagogue there was a raised platform (Yta), on which stood a music stand for reading. Worshipers sat on wooden benches around the bima. The Holy Scripture was read while standing, but the teacher explained it while sitting. Luke 4:1627 shows that Jesus followed these rules exactly.
In addition to the reading and explanation of Holy Scripture, the synagogue service included the Shema prayers ("Hear, O Israel: The Lord our God, there is one Lord") and the Amidah. The Shema included the reading of Deuteronomy 6:49, which, according to Jewish tradition, testified to the agreement to submit to the authority of God, passage 11:1321 obedience to the commandments, and Numbers 15:3741, which the sages called “the exodus from Egypt” (in accordance with its content last verse). The Amidah is the main prayer, the kruya was read silently, silently; in it, the believer turned to God, thanking Him for the Sabbath and the benefits given to man (for example, for the opportunity to perform divine services). The synagogue service was based on two Talmudic principles, the wings complementing each other, qeba (orderliness of time and orderliness of worship) and kawwana (spiritual origin and direct expression of feelings). As a result of the synthesis of qeba and kawwana, everything that in the spiritual expression of one generation belonged to kawwana, for the next one already became qeba
The ruins of the oldest synagogue found were discovered in Shedia near Alexandria (Egypt). An inscription on marble states that the Jewish community dedicated this synagogue to Ptolemy III Euergetes (246-221 BC) and Queen Berenice. In Israel, the synagogue discovered during excavations of the ancient city of Capernaum is highly revered; it dates back to the 3rd century. AD The oldest synagogue in Israel was discovered during excavations of the royal fortress of Masada, built by Herod the Great, where the Zealots defended against the Romans during the Jewish War.
What is a synagogue?
- Synago#769;ha (from Greek #963;#965;#957;#945;#947;#969;#947;#942;, meeting; Hebrew #1489;#1461;#1468;#1497; #1514;#1499;#1456;#1468;#1504;#1462;#1505;#1462;#1514;#8206;, Beit Knesset house of assembly), after the destruction of the Jerusalem Temple, the main institution of the Jewish religion, a room serving as a place public worship and the center of the religious life of the community. The synagogue not only had a decisive influence on the formation of Judaism, but also served as the basis for the forms of public worship developed in Christianity and Islam.
- SYNAGOGUE, Jewish house of prayer. The name comes from the Greek word synagoge ("assembly") and corresponds to the Hebrew word "kneset". The Hebrew name for a synagogue is "bet ha-knesset" ("house of meeting") or "bet ha-tefillah" ("house of prayer"). A Jewish house of prayer is also called “shul” in Yiddish (from German Schule “school”).
The exact time of the establishment of synagogues is not known. They may have arisen after the destruction of the First Temple (586 BC). Numerous synagogues are known to have existed during the Second Temple period (516 BC - 70 AD). The synagogue played an important role in Jewish life. From early times it was both a place of meeting and learning, as well as prayer. Today, many of the largest synagogues function as cultural, educational and charitable centers. Many synagogues have religious schools for children.
There are no specific architectural forms prescribed for the synagogue. It can be a modest building or even a room in a house used for other purposes, or a luxurious building in any architectural style. Indispensable interior details: a platform (“almemar” or “bima”) and an ark with Torah scrolls. Other traditional interior details include an eternal flame, an image of the tablets of the covenant (both elements are located above the ark) and two lamps. In Orthodox synagogues, men and women pray separately; Some synagogues have separate galleries for women.
Synagogues are independent of each other; each community independently elects its officials: a rabbi, the spiritual head of the community, a teacher of the law and a preacher; the hazzana, or cantor, who leads the prayer; a reader reading scrolls of biblical books; and a shammasa, or servant, who looks after the building and performs other miscellaneous work. The position of hazzan initially combined many responsibilities, but over time these were transferred to the shammas and other synagogue personnel, and the hazzan was left with only the responsibility of leading daily prayer. On holidays, the singing of hazzan may be accompanied by a male choir. Mixed choirs are found only in Reform or Progressive Conservative synagogues. These synagogues also use an organ and other musical instruments during services. See also TEMPLE; THE ARK.
The Great Assembly (Hebrew "ha-Knesset ha-Gedola"), a legislative body that existed, according to Jewish tradition, in the 5th-3rd centuries. BC e. , in Palestine. Historical information on this matter is very scarce; it is not known exactly how long this organ functioned, and some scientists even doubt its very existence. The Book of Nehemiah indicates that he made an agreement with the elders of the community, who apparently formed part of the Great Assembly.
According to tradition, the members of the Great Assembly (which included many scribes) were considered the spiritual heirs of the prophets. They are often mentioned in the Talmud and other Jewish writings, and their names are associated with the establishment of certain religious institutions.
About the name "synagogue"
From ancient times to the present day, the synagogue is called in Hebrew “Beit Knesset,” which literally means “house of meeting.” The word "synagogue" comes from the Greek word synagoge ("assembly") which means the same thing as the word "kneset" in Hebrew: "assembly."
In the entire Talmud, a synagogue is called “beit tefilah” - “house of prayer” only once. The very name “Beit Knesset” emphasizes that the synagogue is more than just a room for public prayer.
The synagogue is also called “shul” in Yiddish (from the German “Schule” - “school”).
History of synagogues
The exact time of the establishment of synagogues is not known. Most historians believe that they arose after the destruction of the First Temple (586 BC) and the beginning of the Babylonian captivity. Jews exiled to Babylon began to gather in each other's homes to pray and learn Torah together. Later, special buildings for prayer were built - the first synagogues.
When the Babylonian exiles returned to their homeland and built the Second Temple in Jerusalem, they built a number of synagogues in Eretz Israel. Second Temple sources indicate that there was even a synagogue on the Temple Mount at that time.
The Second Temple revived Jewish life in Palestine, but many Jews remained in Babylon. For them, the synagogue retained its role as a spiritual center, a place of prayer and study of the law.
When the Romans razed the Second Temple to the ground, the synagogue became a citadel of faith, a place where Jews gathered, taught the Law, and prayed. It also happened that during enemy attacks, the synagogue became a citadel in the truest sense of the word.
Functions of the synagogue
After the expulsion from Israel, for Jewish communities scattered throughout the world, synagogues became the center of social, political and cultural life of the Jewish people.
Prayer
A synagogue is, first of all, a place for prayer. Judaism places great importance on public prayer. A synagogue is a place where a community gathers to pray.
Torah Study
Now, as in the distant past, synagogues often have schools where children and teenagers study Torah. The Talmud says that in Jerusalem there were four hundred and eighty synagogues, and each of them had two schools, primary and secondary. It is not for nothing that the name “beit midrash” (“house of learning”) has practically become synonymous with the name “beit Knesset.” The synagogue and the beit midrash can be located in the same room or in different rooms connected by a corridor.
There is a custom, dating back to ancient times, to give lectures in the synagogue on Saturdays and holidays on the topics of the weekly portion of the Torah or on any problems of Jewish law, usually associated with the upcoming holiday.
Such a conversation (drasha) is conducted by one of the most knowledgeable members of the community or a specially invited rabbi. In addition, on Saturdays, after morning or afternoon prayers, groups usually gather in synagogues to study the Torah.
Library
According to tradition, there should be books of Jewish teaching in the synagogue. It is considered a very pious act to buy books for such a library. In almost any synagogue you can find the Pentateuch with commentaries, the Mishnah, the Talmud, the works of the Rambam, the complete Shulchan Aruch, as well as hundreds or even thousands of other books. Any member of the community has the right to use these books. Usually they are allowed to be taken home, you just need to warn the synagogue servant, the shames, about this.
Community Life Center
The synagogue, in accordance with its name, is a place for meetings, gatherings, and various celebrations of both the entire community and its individual members. Bar mitzvahs, circumcisions, redemption of the firstborn, etc. are often held in the synagogue.
Sometimes the synagogue is the seat of the beit din - the rabbinical court. The board of the synagogue, as a rule, has funds to help those in need and provides loans. Thus, the synagogue often becomes a center of charity.
Previously, most synagogues had guest rooms where traveling Jews stayed, and there were also stables for several horses. Part of the building was occupied by a mikvah, so synagogues were often built near the river.
Construction of the synagogue
Architecture
There are no specific architectural forms prescribed for the synagogue. It can be a modest building, even a room in a house used for other purposes, or a luxurious structure in any architectural style.
The law requires that the synagogue premises have windows. The Talmud warns against praying in a room without windows: people must see the sky.
At the entrance to the building there should be a vestibule, passing through which a person leaves the thoughts and worries of the material world and tunes in to prayer.
The building is oriented towards Jerusalem (synagogues located in Jerusalem itself are oriented towards the Temple Mount). The Talmud requires that worshipers face Jerusalem when reading one of the most important prayers - the Amida.
According to the Talmud, the synagogue should stand on the highest place in the city. Historically, in order to fulfill this requirement, they resorted to all sorts of tricks. For example, they installed a pole on the roof of the synagogue, and then formally it was higher than other buildings.
Any synagogue, small or large, modest or luxuriously decorated, should be equipped accordingly.
Internal structure
Department for women - ezrat nashim
The midrash tells us that when the Jews gathered at Mount Sinai to receive the Ten Commandments, men and women stood apart. There was also a separate room for women in the Jerusalem Temple. In the synagogue, women also have a special place - “ezrat nashim” (the female half). Ezrat nashim can be located in the gallery, on the balcony (in the Temple the section for women was located upstairs) or in the prayer hall behind a special curtain called a “mekhitza” - a partition.
In explaining this tradition, Rabbi Lau, the former chief rabbi of Israel, writes: “Nothing should distract a person in the synagogue from prayer. It is said in the Torah: know before whom you stand. Therefore, when offering his prayers, a person must be extremely focused on communicating with the Creator. Thoughts about household chores (wife) or romantic experiences are inappropriate here.”
Aron Akodesh
Near the wall opposite the entrance, where all worshipers face, there is an Aron HaKodesh - a cabinet or niche where Torah scrolls are stored; it is covered with a curtain called a parochet. Aron Akodesh is a symbolic likeness of the repository of the tablets with the Ten Commandments in the Holy of Holies of the Jerusalem Temple.
The closet contains Torah scrolls, the most sacred property of the synagogue. Usually the aron kodesh is placed against the wall facing Eretz Israel (in Israel, towards Jerusalem).
Ner Tamid
Above the Aron Akodesh is located “Ner Tamid” - “the unquenchable lamp”. Previously it was an oil candle. Nowadays it is usually a lamp, similar to a candle. Ner Tamid is always lit, symbolizing the menorah, the oil lamp of the Temple. The menorah had seven wicks, one of which was constantly burning.
Bima
In the center of the synagogue there is a raised platform called the bimah. The Torah is read from this elevation, and there is a table for the scroll on it. The Bima resembles the platform from which the Torah was read in the Temple.
Amud
In Ashkenazi synagogues (synagogues of immigrants from Germany), a special music stand is placed between the bimah and the aron kodesh - amud, near which the chazan leads the prayer.
Amud can also be located on the side of Aron Akodesh.
Rabbi's place
Next to the Aron Hakodesh is the rabbi's seat. On the other side of the aron hakodesh there is a place for the chazan or guest speaker.
All these details are integral components of the interior decoration of the synagogue, but otherwise the interiors of different synagogues are very diverse.
The synagogue is allowed to be decorated in accordance with the tastes and capabilities of the community.
Some synagogues are modern structures made of light metal, glass and concrete. Others are classic in style, with wood paneling and leather seats. Some have stained glass or murals depicting scenes of Jewish holidays, others do not. Restrictions apply only to images of people.
Synagogue positions
Synagogues are independent of each other; Each community independently elects its leadership and community officials.
Rabbi
A rabbi, or rabbi, is the spiritual leader of a community. To obtain the title of rabbi, one must have a deep knowledge of the Written and Oral Torah and pass difficult exams. Usually the rabbi is the leader of the community, which imposes on him a number of purely administrative responsibilities. But, of course, the main task of a rabbi, as in previous centuries, is to serve as a spiritual guide and resolve issues concerning Jewish law.
Khazan
The hazan leads public prayer and represents the entire community in its appeal to the Almighty. Therefore, another name for a person performing this function is “shliach zibur,” which literally means “messenger of the community.” Large wealthy communities maintain a permanent khazan. As a rule, the hazan leads prayer only on Saturdays and holidays. On holidays, the singing of the hazan may be accompanied by a male choir.
Depending on the needs of the community, the hazan may also perform other duties. On weekdays, the role of hazan is usually performed by one of the worshipers who has sufficient experience. Khazan must not only have a good voice and hearing, but also be a God-fearing person, have sufficient education - at least, understand the meaning of prayers in Hebrew.
Shamash
Shamash is a synagogue servant who is tasked with many responsibilities. He must monitor order and cleanliness in the synagogue and take care of the preservation of synagogue property and compliance with the prayer schedule. However, he often also performs the functions of a Torah reader, replaces the chazan, etc.
Gabay
Gabai, or parnas, is the leader of the community, a kind of “administrative director.” Often a synagogue is run by several gabais. They deal with the financial affairs of the synagogue, resolve administrative issues, etc.
What types of synagogues are there?
Many centuries of dispersion led to slight differences in the order of prayers, as well as some differences in the customs of different communities. However, in general, the order of service based on the Oral Teaching is the same. The fact that the religious practices of the Jews are practically the same in countries very distant from each other amazes everyone who encounters it. In particular, the differences in the order of prayers are very slight and are noticeable only to those who know the service well. These differences give a unique flavor to Jewish communities in different countries. Usually, synagogues differ from each other in accordance with their belonging to one or another tradition: Ashkenazi, Sephardic, Hasidic or non-Hasidic.
Ashkenazim and Sephardim
Over the past centuries, two socio-cultural communities have historically developed among the Jewish people - Ashkenazi and Sephardic - the differences between which relate, among other things, to the order of prayers, the structure of the synagogue, etc. Ashkenazi Jewry, to which most of the world's Jews belong today, formed in the middle of the century in Northern France and Germany, spreading from there to most countries of Central, Eastern and Western Europe, as well as to the Americas, South Africa and Australia. The Sephardic socio-cultural complex has developed in Spain and Portugal, as well as in Italy, Turkey, the Balkans and North African countries. In a broad sense, the concept of “Sephardic Jewry” includes all non-Ashkenazi communities, including those that are not directly related to Sephardim proper, such as Mountain and Georgian Jews.
There are certain differences in the order of prayers between individual Sephardic communities. There are differences in the interior between the Ashkenazi and Sephardic synagogues. In Ashkenazi synagogues, between the bimah and the Aron Akodesh, a special music stand is placed - amud, near which the chazan leads the prayer. In Sephardic churches, as a rule, there is no amud, and the leader of the prayer stands at the bimah. In addition, a Sephardic synagogue can be decorated with carpets, and in general it has an oriental flavor, unlike an Ashkenazi synagogue, the design of which is closer to the European style.
Hasidim and non-Hasidim
There are also differences in the order of synagogue services between the two main groups of Ashkenazis - Hasidim and non-Hassidim. Moreover, the Hasidic version (“nusach”) of the prayer borrowed a lot from the Sephardic tradition and is even called “Nusach Sefarad”, i.e. "Spanish version". Close to it is Nusach Gaari, adopted by the Lubavitcher Hasidim.
But all these differences, nevertheless, are not very significant. By and large, in order to convert a synagogue from Ashkenazi to Sephardic, from Sephardic to Turkish, from Turkish to Iranian, it is necessary to change only the prayer books that are located there, since the Torah scrolls themselves are the same for all synagogues.
