Synagogue

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Eldridge Street Synagogue in New York City, U.S.
Princes Road Synagogue in Liverpool, England
Exterior of Helsinki Synagogue in Helsinki, Finland
Yusef Abad Synagogue in Tehran, Iran

A synagogue,

b'nai mitzvah, choir performances, and children's plays. They also have rooms for study, social halls, administrative and charitable offices, classrooms for religious and Hebrew studies
, and many places to sit and congregate. They often display commemorative, historic, or modern artwork alongside items of Jewish historical significance or history about the synagogue itself.

Synagogues are

Mitzvot, from the Mishnah – the "Oral Torah") states that communal Jewish worship can be carried out wherever a minyan (a group of at least 10 Jewish adults) is assembled, often (but not necessarily) led by a rabbi. Worship can also happen alone or with fewer than 10 people, but there are certain prayers that are considered by halakha as solely communal, and these can therefore be recited only by a minyan, depending on sect of Judaism. In terms of its specific ritual and liturgical functions, the synagogue does not replace the symbol of the long-destroyed Temple in Jerusalem (the First Temple and the Second Temple
).

Terminology

The Hebrew term is beyt knesset "house of assembly" The Greek-derived word synagogue also means "assembly" and is commonly used in English. Ashkenazi Jews have traditionally used the Yiddish term shul (from the ancient Greek schola (which is also the source of the English "school") via the German Schule, "school") in everyday speech, and many continue to do so in English.[2]

Aramaic, and some Mizrahi Jews use kenis or qnis.[citation needed
]

Origins

El Ghriba Synagogue in Djerba, Tunisia

Although synagogues existed a long time before the destruction of the Second Temple in 70 CE, communal worship in the time while the Temple still stood focused mostly on sacrificial offerings (korbanot) brought by the priests (Kohanim, hereditary priests descending from Aaron in a direct male line) in the Temple in Jerusalem. The all-day Yom Kippur service was an event in which the congregation both observed the movements of the High Priest (kohen gadol) as he presided over the day's traditions and processions,[where?] and administered prayers for success.

According to Jewish tradition, the men of the Great Assembly (around 5th century BCE) formalized and standardized the language of the Jewish prayers.[3] Prior to that people prayed as they saw fit, with each individual praying in his or her own way, and there were no standard prayers that were recited.[citation needed]

Johanan ben Zakai, one of the leaders at the end of the Second Temple period
, advocated creating individual houses of worship wherever Jews were.

Purpose-built spaces for Jewish worship, or rooms originally constructed for some other purpose but reserved for formal, communal prayer,[

Dohány Street Synagogue
The Dohány Street Synagogue, the biggest Synagogue in Europe. Budapest is known to be a central location in Jewish enlightenment.

Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish leaders, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions, governments, and hotels, by the entire Jewish community of living in a particular village or region, or by sub-groups of Jewish people arrayed according to occupation, ethnicity (e.g., the Sephardic, Yemenite, Romaniote or Persian Jews of a town), style of religious observance (e.g., Reform or Orthodox synagogue), or by the followers of a particular rabbi (in very small congregations or ultra-orthodox Hasidism).

It has been theorized that the synagogue became a place of worship in the region upon the destruction of the Second Temple during the First Jewish–Roman War; however, others speculate that there had been places of prayer, apart from the Temple, during the Hellenistic period. The popularization of prayer over sacrifice during the years prior to the destruction of the Second Temple in 70 CE[8] had prepared the Jews for life in the diaspora, where prayer would serve as the focus of Jewish worship.[9]

Despite the certain existence of synagogue-like spaces prior to the First Jewish–Roman War,[10] the synagogue emerged as a focal point for Jewish worship upon the destruction of the Temple. For Jews living in the wake of the Revolt, the synagogue functioned as a "portable system of worship". Within the synagogue, Jews worshipped by way of prayer rather than sacrifices, which had previously served as the main form of worship within the Second Temple.[11]

Second Temple period

In 1995, Howard Clark Kee argued that synagogues were not a developed feature of Jewish life prior to the First Jewish-Roman War (66–73 CE).[12] Kee interpreted his findings as evidence that the mentions of synagogues in the New Testament, including Jesus's visitations of synagogues in various Jewish settlements in Israel, were anachronistic. However, by 2018, Mordechai Aviam reported that there were now at least nine synagogues excavated known to pre-date the destruction of the Jerusalem Temple in 70 CE, including in Magdala, Gamla, Masada, Herodium, Modi‘in (Kh. Umm el-‘Umdan), Qiryat Sepher (Kh. Bad ‘Issa), and Kh. Diab. Aviam concluded that he thought almost every Jewish settlement at the time, whether it was a polis or a village, had a synagogue.[13]

  • Gamla – a synagogue was discovered near the city gate at Gamla, a site in the Golan northeast of the Sea of Galilee.[14] This city was destroyed by the Roman army in 67 CE and was never rebuilt.
  • Masada – a synagogue was discovered on the western side of Masada, just south of the palace complex at the northern end of the site. One of the unique finds at this synagogue was a group of 14 scrolls, which included biblical, sectarian, and apocryphal documents.[15]
  • Herodium – a synagogue from the 1st century was discovered in Herod's palace fortress at Herodium.[16]
  • Magdala – also known as the Migdal Synagogue, this synagogue was discovered in 2009. One of the unique features of this synagogue, which is located on the western shore of the Sea of Galilee, is an intricately carved stone block that was found in the center of the main room.[17]
  • Modi'in – Discovered between
    mikve.[18]
  • First century synagogue at Gamla
    First century synagogue at Gamla
  • First century synagogue at Masada
    First century synagogue at Masada
  • First century synagogue at Magdala
    First century synagogue at Magdala
  • First century synagogue at Herodium
    First century synagogue at Herodium

Middle Ages

Rabbi and philosopher Maimonides (1138–1204) described the various customs in his day with respect to local synagogues:

Synagogues and houses of study must be treated with respect. They are swept and sprinkled [with water] to lay the dust. In Spain and the Maghreb, in Babylonia and in the Holy Land, it is customary to kindle lamps in the synagogues and to spread mats on the floor upon which the worshippers sit. In the lands of Edom (Christendom), they sit in synagogues upon chairs [or benches].[19]

Samaritan synagogues

Interior of the Samaritan synagogue in Nablus circa 1920

Name and history

The Samaritan house of worship is also called a synagogue.[20] During the 3rd and 2nd centuries BCE, during the Hellenistic period, the Greek word used in the Diaspora by Samaritans and Jews was the same: proseucheμ (literally, a place of prayer); a later, 3rd or 4th century CE inscription, uses a similar Greek term: eukteμrion (prayer house).[20] The oldest Samaritan synagogue discovered so far is from Delos in the Aegean Islands, with an inscription dated between 250 and 175 BCE, while most Samaritan synagogues excavated in the wider Land of Israel and ancient Samaria in particular, were built during the 4th–7th centuries, at the very end of the Roman and throughout the Byzantine period.[20]

Distinguishing elements

The elements which distinguish Samaritan synagogues from contemporary Jewish ones are:

  • Alphabet: the use of the Samaritan script[20]
  • Orthography. When the Samaritan script is used, there are some Hebrew words which would be spelled in a way typical only for the Samaritan Pentateuch, for instance "forever" is written 'lmw instead of l'lm.[20] When Greek is the language used in inscriptions, typically, Samaritans may contract two Hebrew words into one, such har (mountain) and Gerizim becoming, in Greek, Argarizein.[20]
  • Orientation: the façade, or entrance of the Samaritan synagogue, is typically facing towards Mount Gerizim, which is the most holy site to Samaritans, while Jewish synagogues would be oriented towards Jerusalem and the Temple Mount.[20]
  • Decoration: the mosaic floor and other architectural elements or artifacts are sometimes decorated with typical symbols.[20] As the Samaritans have historically adhered more strictly to the commandment forbidding the creation of any "graven image", they would not use any depictions of man or beast.[20] Representations of the signs of the zodiac, of human figures or even Greek deities such as the god Helios, as seen in Byzantine-period Jewish synagogues, would be unimaginable in Samaritan buildings of any period.[20]
A representation of Mount Gerizim is a clear indication of Samaritan identity.
shewbread table, trumpets, incense shovels, and specifically the façade of what looks like a temple or a Torah shrine) are also present in Samaritan ones, but the objects are always related to the desert Tabernacle, the Ark of the Covenant within the Tabernacle, or the Torah shrine in the synagogue itself.[20] Samaritans believe that at the end of time the Tabernacle and its utensils will be recovered from the place they were buried on Mount Gerizim and as such play an important role in Samaritan beliefs.[20] Since the same artists, such as mosaicists, worked for all ethno-religious communities of the time, some depictions might be identical in Samaritan and Jewish synagogues, Christian churches and pagan temples, but their significance would differ.[20]
Missing from Samaritan synagogue floors would be images often found in Jewish ones: the lulav (palm-branch) and etrog (lemon-like fruit) have a different ritual use by Samaritans celebrating Sukkot, and do not appear on mosaic floors.[20]
  • Ritual baths near the synagogue after 70 CE: Jews abandoned the habit of building
    Jerusalem Temple, but Samaritans continued with the practice.[20]

Archaeological finds

Ancient Samaritan synagogues are mentioned by literary sources or have been found by archaeologists in the Diaspora, in the wider Holy Land, and specifically in Samaria.[20]

Diaspora

  • Delos Synagogue: a Samaritan inscription has been dated to between 250 and 175 BCE.[20]
  • Rome and Tarsus: ancient literature offers hints that Samaritan synagogues may have existed in these cities between the fourth and sixth centuries CE.[20]
  • Thessaloniki and Syracuse: short inscriptions found there and using the Samaritan and Greek alphabet may originate from Samaritan synagogues.[20]

The wider Holy Land

  • Sha'alvim synagogue, discovered in Judea, northwest of Jerusalem. Probably built in the 4th or 5th century CE and destroyed in the 5th or 6th.[20]
  • Tell Qasile synagogue, built at the beginning of the 7th century CE[20]
  • Beth Shean, "Synagogue A". A room added to an existing building in the late 6th or early 7th century CE served as a Samaritan synagogue.[20]

Samaria

Christianity

In the New Testament, the word appears 56 times, mostly in the Synoptic Gospels, but also in the Gospel of John (John 9:22; 18:20) and the Book of Revelation (Rev. 2:9; 3:9). It is used in the sense of 'assembly' in the Epistle of James (James 2:2). Alternatively, the epistle of James (in Greek, clearly Ἰάκωβος or יעקב, anglicized to Jacob) refers to a place of assembly that was indeed Jewish, with Jacob ben Joseph perhaps an elder there. The specific word in James (Jacob) 2:2 could easily be rendered "synagogue", from the Greek συναγωγὴν.

During the first Christian centuries,

Jewish Christian are hypothesized to have used houses of worship known in academic literature as synagogue-churches. Scholars have claimed to have identified such houses of worship of the Jews who had accepted Jesus as the Messiah in Jerusalem[21] and Nazareth.[22][23]

Architectural design

Aerial view of the synagogue of the Kaifeng Jewish community in China

There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. In fact, the influence from other local religious buildings can often be seen in synagogue arches, domes and towers.

Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in

Eastern Roman Empire. The surviving synagogues of medieval Spain are embellished with mudéjar plasterwork. The surviving medieval synagogues in Budapest and Prague are typical Gothic
structures.

With the emancipation of Jews in Western European countries in the 19th century—which not only enabled Jews to enter fields of enterprise from which they were formerly barred, but gave them the right to build synagogues without needing special permissions—synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. These were built across Western Europe and in the United States in all of the historicist or revival styles then in fashion. Thus there were

Mayan Revival
synagogue. In the 19th century and early 20th century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic.

In the post-war era, synagogue architecture abandoned historicist styles for modernism.

Interior elements

Bimah (platform)

All synagogues contain a Bimah, a large, raised, reader's platform (called teḇah (reading dais) by Sephardim), where the Torah scroll is placed to be read. In Sephardi synagogues and traditional Ashkenazi synagogues it is also used as the prayer leader's reading desk.[24]

Table or lectern

In Ashkenazi synagogues, the Torah was read on a reader's table located in the center of the room, while the leader of the prayer service, the hazzan, stood at his own lectern or table, facing the Ark. In Sephardic synagogues, the table for reading the Torah (reading dais) was commonly placed at the opposite side of the room from the Torah Ark, leaving the center of the floor empty for the use of a ceremonial procession carrying the Torah between the Ark and the reading table.[25] Most contemporary synagogues feature a lectern for the rabbi.[26]

Torah Ark

The

Sephardic Jews, is a cabinet in which the Torah
scrolls are kept.

The ark in a synagogue is almost always positioned in such a way such that those who face it are facing towards Jerusalem. Thus, sanctuary seating plans in the Western world generally face east, while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. Occasionally synagogues face other directions for structural reasons; in such cases, some individuals might turn to face Jerusalem when standing for prayers, but the congregation as a whole does not.

The Ark is reminiscent of the Ark of the Covenant, which held the tablets inscribed with the Ten Commandments. This is the holiest spot in a synagogue, equivalent to the Holy of Holies. The Ark is often closed with an ornate curtain, the parochet פרוכת‎, which hangs outside or inside the ark doors.

Eternal Light

Ner tamid of the Abudarham Synagogue in Gibraltar

Other traditional features include a continually lit lamp or lantern, usually electric in contemporary synagogues, called the

ner tamid (נר תמיד‎), the "Eternal Light", used as a way to honor the Divine Presence.[27]

Inner decoration

Sarajevo Synagogue, Sarajevo, Bosnia and Herzegovina (1902)

A synagogue may be decorated with artwork, but in the Rabbinic and Orthodox tradition, three-dimensional sculptures and depictions of the human body are not allowed as these are considered akin to idolatry.[28]

Seating

Originally, synagogues were made devoid of much furniture, the Jewish congregants in Spain, the Maghreb (North Africa), Babylonia, the Land of Israel and Yemen having a custom to sit upon the floor, which had been strewn with mats and cushions, rather than upon chairs or benches. In other European towns and cities, however, Jewish congregants would sit upon chairs and benches.[29] Today, the custom has spread in all places to sit upon chairs and benches.[citation needed]

Until the 19th century, in an

Sephardic synagogue, seats were usually arranged around the perimeter of the sanctuary, but when the worshipers stood up to pray, everyone faced the Ark.[citation needed
]

Special seats

Many current synagogues have an elaborate chair named for the prophet Elijah, which is only sat upon during the ceremony of Brit milah.[30]

In ancient synagogues, a special chair placed on the wall facing Jerusalem and next to the Torah Shrine was reserved for the prominent members of the congregation and for important guests.[31] Such a stone-carved and inscribed seat was discovered at archaeological excavations in the synagogue at Chorazin in Galilee and dates from the 4th–6th century;[32] another one was discovered at the Delos Synagogue, complete with a footstool.

Rules for attendees

Removing one's shoes

In Yemen, the Jewish custom was to remove one's shoes immediately prior to entering the synagogue, a custom that had been observed by Jews in other places in earlier times.[33][34] The same practice of removing one's shoes before entering the synagogue was also largely observed among Jews in Morocco in the early 20th century. On the island of Djerba in Tunisia, Jews still remove their shoes when entering a synagogue. The custom of removing one's shoes is no longer practiced in Israel, the United Kingdom, or the United States, and which custom, as in former times, was dependent upon whether or not the wearer considered it a thing of contempt to stand before God while wearing shoes. In Christian countries, where it was thought not offensive to stand before a king while wearing shoes, it was likewise permitted to do so in a house of prayer.[35] However, in Karaite Judaism, the custom of removing one's shoes prior to entering a synagogue is still observed worldwide.[36]

Gender separation

In Orthodox synagogues, men and women do not sit together. The synagogue features a partition (mechitza) dividing the men's and women's seating areas, or a separate women's section located on a balcony.[37]

Denominational differences

Reform Judaism

Congregation Emanu-El of New York

The German–Jewish Reform movement, which arose in the early 19th century, made many changes to the traditional look of the synagogue, keeping with its desire to simultaneously stay Jewish yet be accepted by the surrounding culture.

The first Reform synagogue, which opened in Hamburg in 1811, introduced changes that made the synagogue look more like a church. These included: the installation of an organ to accompany the prayers (even on Shabbat, when musical instruments are proscribed by halakha), a choir to accompany the hazzan, and vestments for the synagogue rabbi to wear.[38]

In following decades, the central reader's table, the Bimah, was moved to the front of the Reform sanctuary—previously unheard-of in Orthodox synagogues.[39]

Gender separation was also removed.[citation needed]

Synagogue as community center

Synagogues often take on a broader role in modern Jewish communities and may include additional facilities such as a catering hall, kosher kitchen,

day care center
and a smaller chapel for daily services.

Synagogue offshoots

Since many Orthodox and some non-Orthodox Jews prefer to collect a minyan (a quorum of ten) rather than pray alone, they commonly assemble at pre-arranged times in offices, living rooms, or other spaces when these are more convenient than formal synagogue buildings. A room or building that is used this way can become a dedicated small synagogue or prayer room. Among Ashkenazi Jews they are traditionally called shtiebel (שטיבל, pl. shtiebelekh or shtiebels, Yiddish for "little house"), and are found in Orthodox communities worldwide.

Another type of communal prayer group, favored by some contemporary Jews, is the chavurah (חבורה, pl. chavurot, חבורות), or prayer fellowship. These groups meet at a regular place and time, either in a private home or in a synagogue or other institutional space. In antiquity, the Pharisees lived near each other in chavurot and dined together to ensure that none of the food was unfit for consumption.[40]

List of "great synagogues"

Some synagogues bear the title "Great Synagogue".[dubious ]

Israel

The Belz Great Synagogue (2000)

Europe

Russia, Ukraine and Belarus

Choral Synagogue of Moscow

Poland

Czech Republic

Hungary

Interior of the Synagogue of Szeged

Austria

Germany

Old Synagogue (Essen)

Netherlands

Scandinavia

  • The
    Great Synagogue of Stockholm

France and Belgium

Italy

Interior of the Great Synagogue of Florence

Romania

Serbia

Interior of the Subotica Synagogue

Bosnia and Herzegovina

Bulgaria

The Synagogue, Sarajevo
The Synagogue, Doboj

Turkey (European part)

  • The
    Grand Synagogue of Edirne

United Kingdom

Tunisia

Australia

World's largest synagogues

Congregants inside the Great Beth Midrash Gur
Portuguese Synagogue (Amsterdam)

Israel

  • The largest synagogue in the world is the Great Beth Midrash Gur, in Jerusalem, Israel, whose main sanctuary seats up to 20,000, and has an area of approximately 7,500 m2 (81,000 sq ft), while the entire complex has an area of approximately 35,000 m2 (380,000 sq ft). Construction on the edifice took more than 25 years.[42][43]
  • Kehilat Kol HaNeshama, a Reform synagogue located in Baka, Jerusalem, is the largest Reform (and largest non-Orthodox) Jewish synagogue in Israel.[44]

Europe

  • The Dohány Street Synagogue in Budapest, Hungary, is the largest synagogue in Europe by square footage and number of seats. It seats 3,000, and has an area of 1,200 m2 (13,000 sq ft) and height of 26 m (85 ft) (apart from the towers, which are 43 m or 141 ft).[45]
  • The Synagogue of Trieste is the largest synagogue in Western Europe.
  • The Great Synagogue of Rome is one of the greatest in Europe.
  • The Portuguese Synagogue in Amsterdam, also called "Esnoga", was built in 1675. At that time it was the largest synagogue in the world. Apart from the buildings surrounding the synagogue, it has an area of 1,008 m2 (10,850 sq ft), is 19.5 meters (64 ft) high. It was built to accommodate 1,227 men and 440 women.[46]
  • Szeged Synagogue is located in Szeged, Hungary, seats 1,340 and has height of 48.5 m (159 ft).
  • The Sofia Synagogue is located in Sofia, Bulgaria, seating about 1,200.
  • The Subotica Synagogue is located in Subotica, Serbia, seating more than 900.
  • Great Synagogue (Plzeň) in the Czech Republic is the second-largest synagogue in Europe, and the third-largest in the world.

North America

World's oldest synagogues

Sardis Synagogue (3rd century CE) Sardis, Turkey
Fresco at the Dura-Europos synagogue, illustrating a scene from the Book of Esther, 244 CE.
  • The earliest evidence for a synagogue is a stone-carved synagogue dedication inscription found in Lower Egypt and dating from the second half of the 3rd century BCE.[49]
  • The oldest
    Samaritan synagogue, the Delos Synagogue, dates from between 150 and 128 BCE, or earlier and is located on the island of Delos.[50][unreliable source?
    ]
  • The synagogue of Dura Europos, a Seleucid city in north eastern Syria, dates from the third century CE. It is unique. The walls were painted with figural scenes from the Tanakh. The paintings included Abraham and Isaac, Moses and Aaron, Solomon, Samuel and Jacob, Elijah and Ezekiel. The synagogue chamber, with its surviving paintings, is reconstructed in the National Museum in Damascus.
  • The Old Synagogue in Erfurt, Germany, parts of which date to c.1100, is the oldest intact synagogue building in Europe. It is now used as a museum of local Jewish history.
  • The Kochangadi Synagogue (1344 CE to 1789 CE) in Kochi in the Kerala, built by the Malabar Jews. It was destroyed by Tipu Sultan in 1789 CE and was never rebuilt. An inscription tablet from this synagogue is the oldest relic from any synagogue in India. Eight other synagogues exist in Kerala though not in active use anymore.
The Paradesi Synagogue in Jew Town, Kochi, during the COVID-19 pandemic.

Oldest synagogues in the United States

oldest surviving synagogue building
in the U.S.
oldest surviving synagogue building
in the U.S.
Painting of the interior of the Portuguese Synagogue (Amsterdam) by Emanuel de Witte (c. 1680)
  • Congregation Shearith Israel, in New York City, founded in 1654, is the oldest congregation in the United States. Its present building dates from 1897.
  • The
    Jeshuat Israel
    congregation, which was established in 1658.

Other famous synagogues

Gallery

See also

Notes

  1. Ladino
    : אשנוגה or אסנוגה esnoga (from synagogue); or קהל kahal, "community".
  2. ^ Pronounced /ˈʃl/ SHOOL.
  3. ^ This is a fairly modern term mostly used in Reform Judaism, but is still rare.[1]

References

  1. ^ "Synagogue | Definition, History, & Facts | Britannica". June 2023.
  2. ^ Leo Rosten, The Joys of Yiddish, © 1968; Pocket Books edition, 1970, p. 379
  3. ^ orah765768 (1 February 2016). "The Institution of Prayer by the Men of the Great Assembly". Peninei Halakha. Translated by Ote, Atira. Retrieved 12 July 2020.{{cite web}}: CS1 maint: numeric names: authors list (link)
  4. ^ a b Donald D. Binder. "Second Temple Synagogues". Archived from the original on 2015-09-24. Retrieved 2008-06-16.
  5. . υπέρ βασιλέως | Πτολεμαίου και | βασιλίσσης | Βερενίκης άδελ | φης καί γυναικδς καί || των τέκνων | τήν προσευχήν | οί 'Ιουδαίοι. [On behalf of king Ptolemy and queen Berenice his sister and wife and their children, the Jews (dedicated) the proseuche.]
  6. . υπέρ βασιλέως | Πτολεμαίου τοΰ | Πτολεμαίου καί | βοκηλίσσης | Βερενίκης της || γυναικδς καί | άδελφης καί των | τέκνων οΐ έν Κροκ[ο] | δίλων πόλει *Ιου[δαΐ] | ον την προ[σευχήν] || [ · · · · ] [On behalf of king Ptolemy, son of Ptolemy, and queen Berenice his wife and sister and their children, the Jews in Crocodilopolis (dedicated) the proseuche .....]
  7. ^ Pfeiffer, Stefan (2015). Griechische und lateinische Inschriften zum Ptolemäerreich und zur römischen Provinz Aegyptus. Einführungen und Quellentexte zur Ägyptologie (in German). Vol. 9. Münster: Lit. pp. 100–102.
  8. .
  9. .
  10. .
  11. .
  12. ^ Kee, Howard Clark. "Defining the First-Century CE Synagogue: Problems and Progress." New Testament Studies 41.4 (1995): 481-500.
  13. ^ Aviʿam, Mordekhai. "First-Century Galilee New Discoveries." Early Christianity 9.2 (2018): 219–226.
  14. OCLC 40408825
    .
  15. .
  16. ^ "Herodium (BiblePlaces.com)". BiblePlaces.com. Retrieved 2020-07-11.
  17. ^ "Ancient synagogue found in Israel". CNN. Retrieved 2020-07-11.
  18. ^ "Modi'in: Where the Maccabees Lived". Biblical Archaeology Society. 2019-09-22. Retrieved 2020-07-11.
  19. ^ Maimonides, Mishneh Torah (Hil. Tefillah Birkat kohanim 11:4)
  20. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa Pummer, Reinhard (13 January 2009). "How to Tell a Samaritan Synagogue from a Jewish Synagogue". Biblical Archaeology Review. May/June 1998 (24:03). Archived from the original on 7 April 2022. Retrieved 2 September 2018 – via Center for Online Judaic Studies, cojs.org.
  21. . Retrieved 1 September 2018. 9780830828449
  22. .
  23. . Retrieved 1 September 2018.
  24. ^ "Encyclopedia Judaica: The Bimah". JewishVirtualLibrary.org. Retrieved 2019-10-12.
  25. ^ "The Bimah: The Synagogue Platform". www.chabad.org. Retrieved 2019-05-30.
  26. ^ "Synagogue Background & Overview". www.jewishvirtuallibrary.org. Retrieved 2019-05-30.
  27. ^ "Ner Tamid: The Eternal Light." Chabad. 28 August 2018.
  28. ^ "Sculpture". www.jewishvirtuallibrary.org. Retrieved 2021-03-01.
  29. Mishne Torah
    (Hil. Tefillah 11:4), who wrote: "Synagogues and houses of study must be treated with respect. They are swept and sprinkled to lay the dust. In Spain and in the Maghreb (North Africa), in Babylon and in the Holy Land, it is customary to kindle lamps in the synagogues and to spread mats on the floor on which the worshipers sit. In the land of Edom (i.e. Christian countries) they sit in synagogues upon chairs."
  30. ^ Zaklikowski, David. "The Chair of Elijah and Welcoming the Baby". Chabad. Retrieved 13 September 2018.
  31. ^ The Interactive Bible, Synagogue Moses' Seat: Metaphor of Pride
  32. ^ Israel Museum, Elaborate seat, Chorazin synagogue
  33. ISBN 965-17-0137-4. There, Rabbi Kafih recalls the following story in the Jerusalem Talmud (Baba Metzi'a 2:8): "Yehudah, the son of Rebbe, entered a synagogue and left his sandals [outside], and they were stolen. He then said, 'Had I not gone to the synagogue, my sandals would not have gone-off.'" The custom of never entering a synagogue while wearing one's shoes is also mentioned in the Cairo Geniza manuscripts: "While he is yet outside, let him take-off his shoes or sandals from his feet and then enter barefoot, since such is the way of servants to walk barefoot before their lords... We have a minor sanctuary, and we are required to behave with sanctity and fear [in it], as it says: And you shall fear my hallowed place." (v. Halakhot Eretz Yisrael min ha-Geniza [The Halacha of the Land of Israel from the Geniza], ed. Mordechai Margaliot, Mossad Harav Kook: Jerusalem 1973, pp. 131–132; Taylor-Schechter New Series 135, Cambridge University Library
    / Oxford MS. 2700).
  34. .
  35. .
  36. ^ "The Jews who take off their shoes for shul". www.thejc.com. November 24, 2016. Retrieved 2022-01-15.
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  39. . a bimah must be in the middle
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  41. ^ 1340 seats, the synagogue is 48 meters long, 35 meters wide, and 48.6 meters high.
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Further reading

External links