Jewish Synagogue Experience Essay
- To find inspiration for your paper and overcome writer’s block
- As a source of information (ensure proper referencing)
- As a template for you assignment
Introduction
Jewish synagogue: a brief overview, my experience at the synagogue during sabbath, relevance of the sabbath to judaism, personal reflection and conclusion, works cited.
The human race is characterized by its high level of variance exhibited in clothing, language, ideologies and religion to name but a few. This differences which are mostly as a result of cultural diversity and socialization are not only visible in our ways of life but also in the religious tenets that guide us.
Through out time, man has engaged in the practice many religions each serving a specific purpose to its faithful. As a result, there are many religions through which various cultures attain their spiritual and moral bearings in a bid to bring themselves closer to a higher power (deity).
The different religions are differentiated in terms of beliefs, customs and purpose and are similar in one way or the other. This paper shall set out to describe my personal experience at a Jewish synagogue. To this end, I shall explain a ritual that I observed and its impact on my life. In addition, I shall highlight various aspects that I found intriguing at this place of worship. Considering that I am not Jewish, I shall also reflect on how the congregation treated me during the service.
According to Rich, the Jewish community goes to the synagogue for prayers, Torah readings and teachings (1). These practices act as replacements for the ritual sacrifices practiced by Jews of older days. The synagogue has three main functions: firstly, it is a beit tefilah; which means a house of prayer.
In Judaism, group prayers play an integral part in strengthening faith. The synagogue presents the followers with an avenue through which this practice can be observed. Secondly, the synagogue is also a house of study where Jewish children are taught about their religion, culture and moral practices. This process is commonly known as the bat mitzvah. Thirdly, like most places of worship, the synagogue acts as a social gathering place where various social and charity events can be held.
A few weeks ago, I visited a Jewish place of worship called Temple Sinai which is located in Summit, New Jersey. My main aim was to observe a ritual that is commonly practiced by the Jewish community (the Sabbath prayers held on Friday evenings).
Considering that I was from a different religion and that this was my first time to enter a synagogue, I did not know what to expect. However, the little research I had done on this religion gave my some clues on how to behave and what the experience ought to be like (especially to a visitor).
This synagogue practices Reform Judaism. This means that they welcome innovation in their religious practices all the while preserving the traditions that founded the religion (Temple Sinai, New Jersey 1). Upon entry into the synagogue, I received a warm welcome from members of the congregation.
I was offered a small round cap familiarly known as a yarmulke. The main purpose of this cap was to show respect to God and the place of worship. As I came to learn, all men and women are expected to cover their heads while at the synagogue. After wearing the cap, I was directed to a sit on the front rows. The portion of the synagogue where prayer rituals are held is known as a sanctuary and it is located at the front of the synagogue facing Jerusalem.
The set up within the synagogue was most intriguing. There were some salient items which as I later learnt were not part of the décor, but significant attributes to the religious rituals held at the synagogue. Key among them was an Ark which resembles a cabinet and holds the Torah scrolls (Holy Scriptures).
In fact, the Ark is commonly known as the Aron Kodesh which translates to the “holy cabinet”. Slightly above the ark, there was a lamp ( ner tamid ). “This lamp symbolizes the commandment to keep a light burning in the Tabernacle outside of the curtain surrounding the Ark of the Covenant (Rich 1)”. Finally, there was a pedestal commonly referred to as the bimah onto which the torah scrolls are placed when they are being read (BBC 1).
The prayers that were cited were very methodical. Every time the scrolls were retrieved or returned to the Ark, all congregants were supposed to stand. In addition, I noticed that the curtains inside the Ark could be opened or closed in some prayers. This I came to learn was an honor given to members of the congregation. Similarly, English translations of the prayers and citations were made available. As such, a visitor could easily follow on the proceedings without the feeling of segregation or isolation.
The Sabbath is among the commonly celebrated events in Jewish communities. The purpose of this celebration is to remind the Jewish community that everything that the earth provides is indeed gifts that God has presented to them. As such, Friday evenings are spent welcoming the Sabbath through prayers, blessings and feasts.
The prayers that I attended are part of the rituals that are practiced during this ritual. This means that there are other rituals practiced during Sabbath. However, the prayers at the synagogue presents the congregants with an opportunity to pray together, discuss various scriptures and get valuable teachings form their rabbi.
This experience was very insightful to me. Despite the fact that I attended the service out of curiosity, I was surprised to find that I actually learnt something. To begin with, the level of organization as exhibited by the congregants was impressive. Each member new their roles and they executed them perfectly.
Their attentiveness, mannerisms and respect for their place of worship was also very admirable. In a sense, I felt the presence of God in the synagogue. By participating in the prayers, I felt at peace and thankful for what I had. People always take life for granted and in most cases forget to give thanks to God for what they have achieved. This experience was a wakeup call for me. This is especially so in regard to the fact that we often forget to thank God in wealth and only as for his assistance during hardships.
Similarly, I was surprised to find out that there are some similarities between Judaism and Christianity. In both religions, some prayers are cited in unison. In addition, the lighting of the candle is symbolic in both religions. Finally, praying together is equally important to both religions. On the other hand, there were some notable differences. The covering of the congregants’ heads is not as important to Catholics as it is to Jews.
In addition, the sharing and breaking of bread in the catholic is done in the church (Sacrament) while the Jews do that in their homes. Despite our differences in modes of worship, we all seek to find spiritual fulfillment from our religions. It would therefore be a worthwhile endeavor if we could embrace the common aspects in our religions and tolerate the differences. This would in the end, ensure a harmonious coexistence within the human race.
BBC. The synagogue . 2009. Web.
Rich, Tracy. Synagogues, Shuls and Temples . 2001. Web.
Temple Sinai, New Jersey. What is Reform? 2011. Web.
- Concept of the Word ‘Cult’ as a synonym With Evil
- What Is Shabbat (Jewish Sabbath)?
- Status of Women in Judaism
- First Century Capernaum: Franciscans
- Revivalism in England and Germany
- Tolerance and Pluralism in a Civil Society
- Meditation and Its Educational Merits
- Voodoo: Is It a Fact or Fiction?
- Media Effect on Islam as a Religion
- Relationship Between Christians and Jews
- Chicago (A-D)
- Chicago (N-B)
IvyPanda. (2018, August 21). Jewish Synagogue Experience. https://ivypanda.com/essays/jewish-synagogue-experience/
"Jewish Synagogue Experience." IvyPanda , 21 Aug. 2018, ivypanda.com/essays/jewish-synagogue-experience/.
IvyPanda . (2018) 'Jewish Synagogue Experience'. 21 August.
IvyPanda . 2018. "Jewish Synagogue Experience." August 21, 2018. https://ivypanda.com/essays/jewish-synagogue-experience/.
1. IvyPanda . "Jewish Synagogue Experience." August 21, 2018. https://ivypanda.com/essays/jewish-synagogue-experience/.
Bibliography
IvyPanda . "Jewish Synagogue Experience." August 21, 2018. https://ivypanda.com/essays/jewish-synagogue-experience/.
Synagogue Services
Describe synagogue services, beliefs and synagogue services, significance of synagogue services, introductory material.
eBooklet on Synagogue Services
- Say Kaddish
Trending Topics:
- Rosh Hashanah Starts Oct. 2
- Say Kaddish Daily
- Learn Yiddish
- Healing service Mondays at 12:15 ET
The Synagogue and the Study House
These two institutions reflect the dynamism and the tensions in late antique Jewish society.
By Jeffrey Spitzer
"Rabbi Jeremiah said in the name of Rabbi Abbahu, ‘Seek out the Lord where He may be found’ (Isaiah 55:6). And where may [the Lord] be found? In the synagogues and study houses" (Jerusalem Talmud, Berakhot 5:1).
Although the origins of both the synagogue and the study house predate the destruction of the Temple in 70 C.E., it is only after the Temple’s destruction that these two entities became the central and defining institutions of ancient Judaism. Eventually, the rabbis saw these institutions as replacing the Temple as a location of access to the Divine.
Origin and Function of the Synagogue
The institution that became known as a synagogue has its roots in the Diaspora. Greek inscriptional evidence from the third century B.C.E. in Alexandria refers to proseuchai , prayer houses, equivalent to the Hebrew batei tefillah . The archaeological remains of a building on the Aegean island of Delos contains inscriptions to Theos Hypsistos (highest God, equivalent to Hebrew " El Elyon " cf. Genesis 14:20) and the word proseuche ; the building dates to the first century B.C.E. and is apparently the earliest known synagogue in the world. It should not be surprising that the synagogue developed in the Diaspora; without easy access to the Temple in Jerusalem, Diaspora Jews developed an alternate form of worship.
In the land of Israel, no contemporary literary sources refer to synagogues until the first century C.E. The earliest evidence from the land of Israel is the following first century inscription found in Jerusalem that reveals not just the existence of the synagogue, but also mentions several of its functions:
Help us keep Jewish knowledge accessible to millions of people around the world.
Your donation to My Jewish Learning fuels endless journeys of Jewish discovery. With your help, My Jewish Learning can continue to provide nonstop opportunities for learning, connection and growth.
"Theodotos, son of Vettenos, kohen and archisynagogos (synagogue leader), son of an archisynagogos , grandson of an archisynagogos , who built the synagogue for the reading of the law and the teaching of the commandments, and the guest house, chambers, and water supplies to serve as an inn for those who come from abroad, and whose fathers, with the elders and Simonidus, founded the synagogue."
While the Diaspora term proseuche implies that the synagogue was a place for prayer, the primary activity in the Theodotos synagogue was the recitation and study of the Torah.
Evidence from the New Testament also seems to indicate that synagogues could exist as clubs or associations which met in private residences; some archaeological remains of synagogues have been shown to be converted homes. Although any place in which the people assembled, like the town square, could be thought of as a synagogue, the word soon became associated with a particular building. Some synagogues, like the synagogue in Tiberias, were municipal buildings used for community meetings (cf. Josephus’ Life, 54); rabbinic evidence confirms the use of synagogues as hostels for travelers.
The Sanctity of the Synagogue
After the destruction of the Temple in 70 C.E., the synagogue gradually became a primary site for Jewish communal life and worship. Scholar Steven Fine has noted how the earliest rabbinic texts attribute a degree of sanctity to the synagogue due to the presence of Torah scrolls; in later texts, the synagogue’s sanctity is expressed by association with the Temple.
This growth in the perceived sanctity of the synagogue is accompanied by the transfer of certain Temple rites to the standard liturgy, including blowing shofar, shaking lulav, and reciting the priestly blessing. The emerging sanctity of the synagogue is expressed clearly in the Mekhilta, a midrash on Exodus:
"Whenever ten people congregate in the synagogue, the divine presence is with them, for it is written, ‘God stands in the congregation of God’ (Psalms 82:1)" (Mekhilta Bahodesh 11).
By the fourth century, synagogue inscriptions at Hammat Tiberias refer to the synagogue as "a holy place."
Rabbis and the Synagogue
Through the centuries, different groups took leadership roles in the synagogue. The earliest and most consistent leaders were the wealthy benefactors (like Theodotos) who helped build and maintain the synagogues. Kohanim (priests) apparently served some functions in the synagogue. The early targum (Aramaic translations of the Torah reading) and piyyut (liturgical poetry) were apparently performed in the ancient synagogue by professional meturgemanim (translators) and payetanim (poets).
Tannaitic texts from the first two centuries C.E. contain very few references to rabbis functioning in synagogues. In the third and fourth centuries, rabbis appear with greater frequency and in a greater variety of contexts. Some rabbis showed marked hostility to the synagogue and to the diversion of communal funds away from the poor towards building synagogues:
"R. Hama bar Hanina and R. Hoshaiah were walking by the synagogue of Lud. Said R. Hama bar Hanina to R. Hoshaiah, ‘How much money did our ancestors sink [into this synagogue] here?’ He said to him, ‘How many souls did your ancestors sink here?’ [The money should have been used to support the poor!]" Yerushalmi Peah 8:9, 21b.
Other causes of rabbinic discomfort with the synagogue included non-rabbinic norms for the liturgy and for translating the Torah reading, as well as the presence of figurative mosaics on synagogue floors. The Palestinian Talmud in Avodah Zarah 4:1, 43d reports Rav and Rabbi Ami telling their households not to prostrate themselves on a fast day lest they appear to be worshipping idols.
Some rabbis encouraged their colleagues and students to pray in the synagogue. The mid-third century Rabbi Yohanan stated that one must pray in a place designated for prayer, and a second tradition even more specifically obligates a person to have a designated place in the synagogue. Exhortations like these, however, should be seen against the backdrop of rabbinic indifference or hostility to the synagogue.
For example, "Although they had thirteen synagogues in Tiberias, Rabbi Ammi and Rabbi Assi only prayed between the pillars where they would study" (Babylonian Talmud Berakhot 8a). Texts concerning rabbis from the fourth century present them as having significant influence in the synagogue, but in general, it seems that rabbis were not the dominant leaders of ancient synagogues.
“Study Houses”: Batei Midrash
The study house or bet midrash was the primary rabbinic institution of higher learning. In early rabbinic literature, the bet midrash seems to refer to circle of disciples and not a permanent institution; when a sage died, his school ceased and his students studied elsewhere or began their own schools.
During the third century, however, the larger communities of Caesarea, Sepphoris, and most significantly, Tiberias, had permanent academies that survived the passing of any particular sage. Rabbinic literature refers many times to the "great study house" of Tiberias. In study houses like these, rabbis discussed the issues of law and theology that were eventually edited and incorporated into the Talmud and midrashic literature.
According to rabbinic evidence, some of these study houses were, like the ancient synagogues, monumental buildings. As with the synagogues, some rabbis complained about the expense.
"Rabbi Abun donated these gates for the great study house. Rabbi Mana came to him. [Rabbi Abun] said to him, ‘Look what I’ve done!’ [Rabbi Mana replied] ‘" For Israel has forgotten its Maker, and builds palaces" (Hosea 8:14). Were there not people studying Torah [who could have been supported with those funds]?’" (Jerusalem Talmud, Shekalim 5:7, 49b).
The Nature of the Institutions
The rabbis were a fairly small group, so it is not surprising that archaeological evidence for study houses is slim. The discovery of a lintel with the inscription "This is the study house of Rabbi Elazar haKappar" is a fortunate find; as of now this appears to be the only rabbi mentioned in rabbinic literature who is also mentioned in an archaeological inscription.
Rabbinic texts do mention sages studying at synagogues; some scholars have questioned whether study houses actually were separate institutions. Nevertheless, rabbinic evidence seems clear that study houses were not the same as synagogues:
"What is [the law about] selling a synagogue to buy a study house? Rabbi Joshua b. Levi said it was acceptable" (Jerusalem Talmud, Megillah 3:1, 73d; cf. Rav Pappi in Bavli Megillah 26b-27a).
This text only makes sense if the two institutions were distinct; it also reflects a rabbinic perception that the study house had greater sanctity than the synagogue.
These two institutions have existed in a dynamic tension for two thousand years. The synagogue ultimately became the dominant Jewish institution, and at some point in the Middle Ages, rabbinic influence on the synagogue increased. But at no point did rabbis become the exclusive authorities in the synagogue, and at no point did the study houses disappear.
Pronounced koe-HAIN, also KOE-hen, Origin: Hebrew, a descendant of the sons of Aaron who served as priests in the Temple in Jerusalem.
Pronounced: TALL-mud, Origin: Hebrew, the set of teachings and commentaries on the Torah that form the basis for Jewish law. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history.
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.
Join Our Newsletter
Empower your Jewish discovery, daily
Discover More
Modern Israel
Modern Israel at a Glance
An overview of the Jewish state and its many accomplishments and challenges.
American Jews
Black-Jewish Relations in America
Relations between African Americans and Jews have evolved through periods of indifference, partnership and estrangement.
Yom Kippur FAQ: All About the Day of Atonement
Your Yom Kippur questions answered
Everything You Need to Know About Shabbat Services
Shabbat , the Jewish Sabbath, is a weekly holiday that celebrates creation and offers a respite from the hectic pace of the rest of the week. Shabbat begins at sundown on Friday and ends with Havdalah – a short ceremony that separates Shabbat from the rest of the week – on Saturday evening.
Many Jewish communities hold Shabbat services on both Friday night and Saturday morning (and sometimes also on Friday afternoon and on Saturday afternoon and evening). Each congregation is autonomous, although many are linked by their denominational affiliation. Reform congregations in North America are members of the Union for Reform Judaism .
Although each Shabbat worship service differs from the others (and every congregation does things its own way), there are some Shabbat customs, traditions, and practices observed in one form or another in synagogues and Jewish communities throughout the world.
Whether you attend services on Friday night or Saturday morning (or both), rarely, sometimes or often, these are some of the things you may see or hear in and around the synagogue (also known as a temple or a shul , which is a Yiddish word and often is used interchangeable with the other two).
Outside the Building
Although some congregations request the presence of local police officers or employ private security personal as a precaution at the door, anyone – regardless of belief or religion is welcome at worship services. Some congregations have outdoor worship space, where services may be held when the weather is warm.
In the Lobby
Ushers or greeters may welcome you as you enter the building, wish you a “Shabbat shalom” (a peaceful Sabbath), and offer you a prayer book. (In some congregations you’ll find the prayer books – and perhaps a volume of Torah commentary – in the pews when you take your seat.) Ushers can assist you if you need a large-print prayer book, a hearing loop, or have other needs related to a disability, and will work with you to ensure as much accommodation as possible.
In the lobby, you may see a variety of ritual items:
- Yarmulkes ( kippah Kippah כִּפָּה A head-covering often worn during worship and while in a sanctuary, although some people choose to wear a kippah all the time; plural: kippot. In Orthodox communities, only men and boys wear kippot, while in liberal Jewish communities some women and girls choose to wear kippot. Also called a yarmulke (Yiddish) or skullcap. is the singular, kippot is the plural in Hebrew) or head coverings. Historically kippot were worn by Jewish men and boys during worship (and at other times) as a sign of respect to God. In Reform congregations today, both men and women – whether they are Jewish or from another faith or cultural tradition – wear kippot if they choose to do so as a sign of respect, spirituality or prayerfulness. If their kippah falls to the ground, some people will kiss it as they place it back on their head.
- Tallitot : only worn by Jewish teens (who have already become b’nai mitzvah) and adults; only worn on Shabbat and holiday mornings, with the exception of erev Yom Kippur (the start of Yom Kippur, which, like all Jewish holidays, begins at sundown) because it is the holiest day on the Jewish calendar. Like the kippah or yarmulke, prayer shawls are optional. Prayer leaders/clergy/rabbis/cantors may wear a tallit on Friday night; it distinguishes them as the service leader
Beyond kippot and tallitot , customs regarding dress vary from congregation to congregation (and standards for dress have loosened in recent times), it is best to avoid wearing shorts, tank tops, t-shirts, sweatshirts, athletic clothing, or flip flops to a worship service. “Business casual” for both men and women is an appropriate guide for Shabbat worship. Suits for men and dresses for women are appropriate when attending a bar or bat mitzvah or another celebratory event held in a synagogue sanctuary.
You may also see a Judaica shop in or near the lobby, but it likely will be closed if you are visiting on Shabbat. Such shops sell Jewish ritual objects such as Shabbat candlesticks, challah covers, and kiddush cups, as well as books and gift items.
In addition to being houses of worship, synagogues also are centers for education and community, so you may see offices, classrooms for children and adults, a social hall, or other community space.
Lastly, there may be a sign on the sanctuary door reminding worshippers to turn off all personal electronics (don’t forget to turn off yours!) and noting that taking photographs is prohibited during worship.
In the Sanctuary
There may be ushers or greeters at the door of the sanctuary or worship space, but unless the service is extremely crowded, the ushers do not generally seat worshippers. Instead, seating is open, and worshippers can sit wherever they’d like. People most often sit with their families and friends, and there generally are no reserved seats. Visitors and first-time attendees should feel free to sit in any available seat or ask to join people who are already seated in a pew.
Some of the walls in the sanctuary may display plaques purchased in memory of members or relatives of members. Typically, these plaques are inscribed with an individual’s name, date of birth, and date of death, all in both English and Hebrew. On the person’s yahrzeit (anniversary of death), the small lightbulb next to the plaque will be illuminated, and his or her name will be read just before the Kaddish prayer is recited.
At the front of the sanctuary is the bimah (raised stage or platform from which a worship service is conducted), which generally includes these items:
- Ark ( Aron HaKodesh ): an enclosed space that houses Torah scrolls on which is hand- scribed the first five books of the Hebrew Bible, which Jews call “the Torah.” Torah scrolls are dressed in “attire” that mimics the garb of the ancient priests; the ark may include Hebrew writing (“Know before whom you stand” or other biblical phrases) or images of the 10 Commandments
- The ner tamid (eternal light) is generally located above the ark and remains lit as a sign of God’s eternal relationship with humanity. In a different interpretation, the light is a representation of the fire used during the sacrifices in our people’s ancient history
- A lectern or podium from which the Torah is read and where the service leaders may stand
- Spindles to hold Torah crowns when the Torah is in use
- Chairs for people who sit on the bimah, including service leaders, lay leaders (i.e., congregational president), bar mitzvah student and family; guests, speakers, etc.
- In some congregations, there may be flowers on the bimah, especially if the service includes a bar or bat mitzvah
During the Service
A rabbi, cantor (or in some instances a cantorial-soloist or song-leader), and/or a lay leader will lead the service from the bimah. The service follows a set structure that is generally consistent among congregations, but the readings and customs can vary widely.
The service will be conducted using a prayer book ( siddur ) in Hebrew and the local language. Many Reform congregations use the most recently published Reform prayer book, Mishkan T’filah (Tent of Prayer), which includes traditional prayers in Hebrew, English phonetic transliterations, literal translations, and interpretive readings based on traditional prayer themes.
The prayer book may open from left to right because Hebrew is written from right to left. (English books open from right to left to accommodate English, which is written from left to right. Avoid putting the prayer book on the floor. If it is accidentally dropped, some people will kiss it when retrieving it from the ground, and at the end of the service as a sign of devotion and respect.
The prayer leader will announce the page numbers at regular intervals. If you get lost, it’s okay to ask a neighbor the page. Some congregations use “visual t’filah ” or visual prayer in which the liturgy is projected onto large screens throughout the sanctuary, so it is not necessary to refer to the prayer book. Instead, worshippers can look up, sing out, and participate by reading from the screen. When or not a prayer book is used, some of the readings may be responsive, with the prayer leader reading one section or line and the congregation responding with the next section or line, and so forth. You should feel free to participate as you are comfortable.
Shabbat Liturgy
In Reform congregations, Friday evening services often include Kabbalat Shabbat (Receiving the Sabbath), which comprises a selection of six psalms and the poem L’cha Dodi (focused on meeting the Sabbath Bride), combined with the evening ( ma’ariv ) service. Prayers that highlight the themes of God’s creation of the world and God’s redemption of the Jewish people from Egypt are the focus of the Shabbat liturgy. Because Shabbat is a day of rest for humanity and for God, prayers generally do not include requests of God, but rather praise for God.
On both Friday night and Saturday morning in most congregations, there will be a lot of music during the service. Much of it will be participatory (melodies can vary widely), but some is meant to be listened to, or as a backdrop to meditation or silent prayer. Sometimes a choir (which may be hidden behind a choir loft or plainly visible) will sing and often musicians will play various instruments – guitar, piano/keyboard, flute or others – to enhance the service. To the extent you’re comfortable, feel free to join in reading and singing during the service.
Typically, the rabbi will share a sermon, d’var Torah (message about that week’s Torah portion), or other, short teaching during the service.
On Friday night or Saturday morning, the worship service may incorporate one or more celebratory events:
- An auf ruf , a short ceremony for honoring and blessing a couple prior to their marriage
- A baby naming, to bestow a Hebrew name upon a child and welcome him or her into the Jewish community
- A conversion, at which a person who has chosen Judaism as his or her religion, publicly affirms this choice to the community
On Friday Night: Sitting, Standing, Bending, Bowing
Throughout the worship service, the prayer leader will direct the congregation about when to sit and when to stand (as people are able). If you are not familiar with the service, it is practical to follow what others are doing if you’re able. Of course, if you are not able to rise or remain standing comfortably, you are not obligated to do so.
The congregation will be asked to rise at these points in the service:
- During the singing of the last verse of “ L’cha Dodi ,” which perhaps has more melodies associated with it than any other liturgical text, the entire congregation will turn to the back of the sanctuary (or wherever the doors are located) and, when the ushers open the sanctuary doors, will bow to welcome the Sabbath Bride.
- For the Bar’chu , which is the call to prayer. It is customary to bow when reciting the first word, Bar’chu , and stand straight upon reciting the third word of the prayer, Adonai . (In some congregations, the ark will be opened for this prayer.)
- During the Amidah (Standing Prayer), which is the central portion of a Jewish worship service. The congregation may recite the beginning portion of this prayer together before continuing and concluding individually, in which case each congregant sits down when finished. Or, the entire prayer may be recited together, in which case the prayer leader will invite the congregation to rise for the Amidah and to sit when it is finished.
- Whenever the ark is opened. In some congregations, it is customary to read from the Torah on Friday nights, even though the traditional Torah-reading days are Monday, Thursday, and Saturday. The Torah service (explained more fully below) begins when the Torah is brought out of the ark and carried throughout the congregation so that worshippers can touch it as a sign of love and respect. The prayer leader will instruct the congregation to be seated once the Torah cover and the other decorative items have been removed from the scroll and the cover has been placed over the scroll as a sign of respect. After the scroll has been read, the congregation will rise as the Torah is dressed, and again when it is returned to the ark.
- For the Aleinu prayer, which often immediately follows the return of the Torah to the ark, so worshipers may already be standing at this point in the service.
- Kaddish : Includes the recitation of names of those who are being remembered because they have died within the last week ( shiva ) or month ( sh’loshim ), or because it is the yearly anniversary of their death (yahrzeit). Depending on the community’s custom, congregants who are in mourning or observing a yahrzeit may be asked to rise (if they are comfortable doing so) when the name of their loved one is read. The leader may then invite others to add names of people they are remembering before everyone is asked to rise for the Kaddish .
Although it does not involve sitting or standing, at some point during the service (during the Torah service, if there is one in the congregation on Friday nights), the leader will read a list of names (mostly in English, although there may also be some names in Hebrew) and/or ask people to call out names of people who are sick and in need of healing – physical, spiritual, or emotional. After the names have been spoken, the congregation will recite or sing a prayer for healing which is known as the Mi Shebeirach .
On Saturday Morning: Sitting, Standing, Bending, Bowing
The congregation will be asked to rise at these points in the service:
- For the Aleinu prayer, which often immediately follows the return of the Torah to the ark following the Torah service, so worshipers may already be standing at this point in the service.
- Kaddish : Includes the recitation of names of those who are being remembered because they have died within the last week ( shiva ) or month ( shloshim ), or because it is the yearly anniversary of their death (yahrzeit). Depending on the community’s custom, congregants who are in mourning or observing a yahrzeit may be asked to rise (if they are comfortable doing so) when the name of their loved one is read. The leader may then invite others to add names of people they are remembering before everyone is asked to rise for the Kaddish .
The Torah Service
A central part of the Shabbat morning service is known as Seder K’riat HaTorah (Service for the Reading of Torah), which includes special prayers and songs that highlight the importance of Torah. Each week, Jews around the world read from the same parashah (portion) of Torah, making the Torah reading one of the key unifiers of time and message in the Jewish world. (Because Israeli Jews and many Reform communities celebrate some holidays according to the number of days specified in the Torah , which differs from the laws of later commentaries, there are some times during the year when Reform and Israeli congregations read a different parashah than other communities.)
When the Torah is brought out of the ark, the congregation rises while the scrolls are carried out into the sanctuary. This ritual is known as the hakafah , which means to circle or process, as in a processional. As the Torah is carried through the aisles, worshippers may touch their prayer book (or their hand or the end of their tallit ) to the scroll and then kiss their hand or the object in a gesture of love and respect. Often the congregation sings while the Torah is paraded through the sanctuary. It is customary never to turn one’s back to the Torah scroll as it paraded throughout the congregation. At the end of the processional, the Torah is returned to the bimah, where it is undressed, opened, and rolled to the text to be read. Only once that process has been completed and the cover has been laid upon the undressed Torah (again, as a sign of respect) will the prayer leader instruct the congregation to be seated.
Depending on the congregation, there may be many Torah readers, usually ranging from one to eight people. Before the first Torah reader begins, someone else is called from the congregation for an aliyah (which means he or she is called to the bimah to chant the blessings before and after reading from the Torah). At a bar mitzvah, the aliyot (plural of aliyah ) often are given to family members, but they also may be chanted by members of the congregation.
If the service includes a bar or bat mitzvah, the young person will be the last one to read from the Torah, after which, in some congregations, it is customary to throw candy and sweets from the pews onto the bimah, showering the bar or bat mitzvah with “sweetness.” He or she most likely also will offer a short d’var Torah (message, teaching, or interpretation about that week’s Torah portion) during the service.
People who read from the Torah use a yad , (literally, hand; a silver pointer) in the shape of a hand, with the index finger pointing forward to keep their place in the text. Yadim (plural of yad ) are used because Torah scrolls can be quite old, and the parchment can be easily damaged by the oils on readers’ hands. Using a yad ensures that their hands don’t touch the parchment and that they can mark their place as they read the Hebrew text. Worshippers can follow along as the Torah is read in the Chumash (a printed form of the Torah). In many congregations, copies of the Reform Movement’s Torah Commentary can often be found in the pew and the service leader will announce the page on which the reading can be found.
In many congregations, these prayers are recited while the Torah is out of the ark:
- Mi Shebeirach , a prayer for healing for people whose names are called out by congregants and/or read by the service leader
- Prayer for Our Country
- Prayer for the State of Israel
After the Torah has been read, the Torah scroll is prepared to be returned to the ark. First, the service leader or a member of the congregation raises the open Torah scroll overhead and turns so the entire congregation can see the verses that were just read. This custom – known as hagbahah (to lift) – derives from a verse in the Book of Nehemiah that says: “And Ezra opened the book in the sight of all the people.” G’lilah (rolling together) follows, which includes tying the two scrolls together with the wimpel (a sash of linen or other material used to bind the two wooden spindles of a Torah together), replacing the cover, the crowns, and the yad before the scroll is displayed on a special stand, expressly for this purpose, on the bimah
Following the Torah reading, the Haftarah is read. The weekly Haftarah (from the Prophets) reading (also found in the Torah Commentary), corresponds thematically to the Torah reading for the week. After the Haftarah reading, the Torah is returned to the ark.
Even if you enjoy the service tremendously, there is a strong taboo against applauding during a worship service because the experience is not a performance. Keep in mind, too, that in many sanctuaries use of personal electronics is prohibited, although in some, you can take photographs without flash.
After Services
At the end of the service, people will often greet one another informally as they move into a different space, often a social hall adjacent to the sanctuary, for refreshments and socializing. On Friday evenings, this period of time is known as the oneg Shabbat (Sabbath joy) and usually begins with the Shabbat Kiddush (blessing over the wine) and HaMotzi (blessing over bread or challah), although in some congregations, these blessings are recited from the bimah at the end of the service. On Saturdays and holidays, the reception following the worship service is known as the Kiddush , named for the prayer recited over wine or grape juice.
Everyone who attended services is invited and encouraged to stay to socialize, even if only briefly. Although it might seem intimidating to introduce yourself to someone new in such a setting, try sharing your name and a simple statement that this is your first time – or one of your first few times – visiting the congregation, and see where that takes you. Remember that others in the room may also be guests or infrequent attendees.
Jane E. Herman (she/her), a.k.a. JanetheWriter, a longtime writer and editor at the Union for Reform Judaism , is now a senior writer at JCC Association of North America and blogs at JanetheWriter Writes . She grew up at Temple Emanu-El in Edison, N.J., and currently belongs to Temple Shaaray Tefila in New York City.
| Visit Us |
The Interpreter Foundation
Supporting the church of jesus christ of latter-day saints through scholarship.
The Role and Purpose of Synagogues in the Days of Jesus and Paul
- Article Formats:
[Page 41] Abstract: This article explores why Jesus so often healed in synagogues. By comparing the uses and purposes of Diaspora and Palestinian synagogues, this article argues that synagogues functioned as a hostel or community center of sorts in ancient Jewish society. That is, those needing healing would seek out such services and resources at the synagogue.
What were synagogues like in Palestine 1 during the time of Jesus? What were synagogues like in the Roman world during the time of Paul? Why is the synagogue a place where people can be healed? Why does Jesus do so much healing at the synagogue? Why not do the healings elsewhere? This article explores why Jesus so often healed in synagogues.
A careful reading of the New Testament suggests that synagogues played an important role in the ministries of Jesus and Paul. Synagogues provided the contextual backdrop for Jesus’s stunning Messianic announcement and his acts of healing and teaching. For Paul, synagogues constituted a staging ground for preaching the gospel message and may have been a place of lodging when first arriving to town. Hence, understanding more fully the physical configuration and social purpose of ancient Palestinian and Diaspora synagogues will provide contextual meaning of synagogical references in the New Testament, specifically why Jesus healed at synagogues.
[Page 42] Jesus and Palestinian Synagogues
When we think of Judaism, synagogues are a natural component. Though we may have a general familiarity with these Jewish houses of worship as they exist in our own day, the picture in Jesus’s day was quite different. 2
Throughout the Gospels we hear stories of Jesus entering into synagogues to read scriptures, to teach, and to heal. Indeed, the Gospel of Mark records that Jesus’s first act after making the announcement of his missionary purpose 3 was to go to the synagogue to teach and to heal (see Mark 1:21-27). Similarly, the Gospel of Luke teaches that Jesus first revealed his divine mission while at a synagogue after reading a passage from Isaiah. Because the synagogues were central to Jewish community life during the time of Jesus and during the time of the synoptic writers, we see the gospel writers share a variety of crucial stories about Jesus that are situated at the synagogue. Given the prominence of synagogues in the world of Jesus, we would do well to learn more about them.
Studying synagogues in first century Palestine (or in the first century Diaspora, for that matter) is not a simple and straightforward undertaking. Though the institution today is synonymous with Judaism and has been for more than 1800 years, the available evidence on first century Palestinian synagogues is not abundant. Nevertheless, we do have sufficient evidence about ancient synagogues to paint an intriguing and valuable contextual picture through which we can enhance our understanding of Jesus’s activities associated with them. Even though the temple was the focal point of Jewish religious life during the time of Jesus, synagogues played an essential role in Jewish communities and an important role in the lives of Jews who lived in gentile communities.
Before we turn our eyes to the first century evidence on synagogues, it may be helpful to consider what we know about the origins of synagogues prior to the time of Jesus. 4 This question entails a definition of the word [Page 43] synagogue. “Synagogue” is formed from the Greek word ago (to lead, bring along) and the preposition sun- (together). When these two words are combined, they create the word “synagogue,” which in its technical sense means “to gather in, collect, assemble.” In Greek literature, “synagogue” refers to a gathering of things (e.g., boats, produce, ideas, etc.) or people (e.g., an assembly or meeting). What is important to recognize here is that “synagogue” in its earliest usages did not refer to a physical location, especially not to a building. In fact, it was as a result of the gathering of Jews into assemblies, for which purposes they only later built structures, that the word “synagogue” eventually evolved from indicating the act of gathering together to referencing the physical location or building where the gathering took place. 5 Though the Jerusalem temple, before the Romans destroyed it, was the major focal point of Jewish religious life, synagogues functioned as community centers that could support the spiritual and physical needs of those in the community.
The earliest evidence we have of synagogues is from inscriptional references in Egypt from the second and third century BCE. 6 Now, these assemblies were not always necessarily for religious purposes. In fact, at this early period, the term synagogue referred to a gathering for the purpose of conducting community or public affairs. Centuries later the primary purpose of synagogues centered on religious activities. Originally, synagogues were multi-purpose public community gatherings. 7
[Page 44] Fortuitously, physical evidence of Palestinian synagogues near the time of Jesus exists. 8 Four locations in Palestine present unmistakable archaeological evidence that they once contained a first century Jewish synagogue: Jerusalem, Gamla (in the Galilee), Masada (the Herodian fortress near the Dead Sea), and Herodium (another Herodian fortress about 7.5 miles south of Jerusalem). 9 Though other archaeological sites suggest the existence of first century Palestinian synagogues, the evidence is not as certain. 10
What do the archaeological reports tell us about each of these sites? Architecturally, they have shared features. First, these sites are built in rectangular fashion with seats lining the walls so everyone is essentially facing the center of the synagogue. This configuration enables the congregants to clearly see anyone who stands to read or speak and have immediate visual access to all other congregants. Second, the door of the synagogue is oriented toward Jerusalem, so as worshippers leave the synagogue, they do so as if embarking upon a pilgrimage to the Holy Temple in Jerusalem. Third, these sites have Mikvaot (ritual washing areas) associated with the synagogue building. And fourth, rudimentary genizahs, which are repositories for old and worn-out scriptures, have been found at these sites. 11
[Page 45] What do we know of the activities that occurred in the synagogues? The Theodotos inscription, which likely predates 70 CE, discovered in a 1913–1914 archaeological dig of the City of David (just south of the Jerusalem Temple Mount), offers an interesting list of purposes and activities provided at the synagogue. According to that list, activities in synagogues included reading the law and instructing, and the structure provided lodging for strangers, facilities for dining and water, and hostel services. 12 The first two activities are unremarkable to us as they relate to what we commonly imagine Jesus doing in the synagogues. I already noted that Jesus instructs the crowd gathered at the synagogue concerning his mission after reading from the scriptures (see Luke 4:15–21).
What is remarkable about this inscription is the other activities listed, which are seldom if ever associated in our minds with the synagogue, namely the stranger’s lodgings, hostel services, and dining and water facilities. Jesus’s work of healing and miracles at synagogues becomes unquestionably clear and expected if we listen to the words of the Theodotos inscription. 13 A study of the Gospels indicates that on several occasions Jesus heals people at the synagogue. 14 No one disputes that healing in the synagogue is an appropriate and legitimate activity. Notice that no one gets upset with Jesus for where he heals, such as the synagogue. However, when Jesus conducts his healings is a matter of dispute. Healing on the Sabbath is a sacrilege according to some (see John 5:1–18). Similarly, in the Gospel of Luke the ruler of the synagogue angrily told the people to return to the synagogue on a day other than the Sabbath to be healed, “And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said [Page 46] unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day” (Luke 13:14).
Why would people in need be at the synagogue? What better location to receive food, water, and lodging? Hospitals and care hospices as we know them did not exist in the ancient world. However, rudimentary hospitals (edifices dedicated to Asclepius), hospices, and ancient inns did exist throughout the Mediterranean world where people could receive such services. In ancient Jewish communities it may be that synagogues served as a gathering place not just for community purposes, but also for the community to care for those who required special assistance. What better location for Jesus to find the sick, the afflicted, the lame, and the downtrodden than at the ancient community center? Note, however, that Jesus also found and healed the sick, the afflicted, the lame, and the downtrodden at the Jerusalem temple. The temple of Jerusalem and the synagogues scattered throughout the land of Israel both seem to have attracted the needy in their respective communities. This may suggest why the Gospel writers often locate Jesus healing at a synagogue when he was not in Jerusalem, but when he was in Jerusalem, he healed at or near the temple instead of the synagogue.
Additionally, if ancient synagogues did function in part as a place for the needy, physically afflicted, and foreigners to gather for wellbeing, Jesus’s announcement of his mission in Luke 4:16–21 becomes all the more remarkable. 15
And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. (Luke 4:16–21)
[Page 47] Of significance is that Jesus’s mission is to “preach the gospel to the poor” and to “heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.” Jesus’s healing miracles at the synagogue fulfill this mission statement. Again, if anciently, synagogues played a role as a gathering place for the needy, both spiritually and physically, it is therefore perfectly appropriate contextually that Jesus first proclaims his mission to the needy at the synagogue and performs many of his acts of compassions on behalf of the needy at the synagogue — the ancient Jewish community center.
A few final notes on ancient Palestinian synagogues as physical structures provide intriguing possibilities. Recently, it has been proposed that synagogues, in addition to the other purposes highlighted above, were built as a geographical and symbolic extension of the Jerusalem temple. 16 The temple was rectangular in shape; so too were the synagogues. The outer walls of the temple enclosure (not the temple itself) contained step seating; so too did the synagogues. The temple was ringed by columns through which a worshipper could observe the procession of the sacrifice he had handed over to the temple priest; so too in the synagogues, congregants viewed the proceedings from between the columns that ringed the synagogue. Finally, the location within the synagogue where individuals read from the scriptures may have been physically analogous to the location of the altar at the temple. Just as one found communion with God in the temple at the altar of worshipful sacrifice, so too, reading the word of God was an act of worship that brought communion with Him.
In summary, the physical presence of a building for the Jewish community to gather served important purposes in the ministry of Jesus. It was at the synagogue that Jesus found an immediate audience accustomed to the procedures of public scripture reading and exposition. But even more surprisingly to us, perhaps, it was at the synagogue that Jesus found those in great need through whom he could publicly display with miracles that the Kingdom of God had indeed arrived.
Paul and Diaspora Synagogues
Similar to the evidentiary challenges we face when trying to reconstruct knowledge concerning first century Palestinian synagogues, so too is our experience when we cast our attention to first century Diaspora [Page 48] synagogues. Despite meager evidence, we do have sufficient to build a case for what Diaspora synagogues looked like and how they were used. 17
We can produce our summary from the two most ancient Diaspora Jewish synagogues for which we have physical evidence. They are located first on the Greek island of Delos 18 and second at ancient Ostia, 19 on the Tyrrhenian coast of Italy, not far from Rome’s modern day Leonardo da Vinci-Fiumicino International Airport. 20 Some of the remarkable physical features of the earliest Diaspora synagogues are the stepped seating built into three of the four walls and the Jerusalem- oriented entrance. Though a universal architectural plan for ancient synagogues never existed, the synagogues at Ostia and Delos share striking resemblance to synagogues in Palestine. Therefore, what we learned from first century synagogues in Palestine applies to Diaspora synagogues as well. The seating arrangement provided everyone unobstructed visual access to each other, truly creating a sense of community and brotherhood. Additionally, the entrance facing toward Jerusalem served as a constant reminder that the synagogue represented a geographical and symbolic extension of the holy temple in Jerusalem, similar to the first century Palestinian synagogues.
In addition to sharing physical features, Diaspora synagogues shared purposes similar to their counterparts in first century Palestine: ritual bathing, scripture reading and exposition, prayer, festivals, holy-day and communal dining, treasury, museum, documentary archive and school, refuge, manumission, council hall, court, and society house. 21 Notice that only a small portion of the synagogue’s purposes constituted what we would consider to be religious activities. As a friend helpfully reminded me as I wrote this, in the ancient world there was no distinction between [Page 49] the secular and religious. Everything was on a continuum of a religious spectrum. Therefore, these synagogue buildings, like their Palestinian counterparts, truly were multi-purpose community centers.
In our day it would strike us as strange to have an itinerant preacher from a different religious sect show up at one of our religious meetings and there be granted carte blanche to speak. When we recognize the centrality of the synagogue in Jewish Diaspora community life, it is only natural that we find Paul and other early Christian missionaries integrating themselves among established Jewish communities by means of the public synagogue. 22 As a community center, it may be possible that Paul and others made use of the synagogue’s lodging services when they first arrived at the town as they sought to establish more permanent housing and income. 23
That synagogues were more community centers than religious centers helps us also to understand why non-Jewish Greeks are in the audience when Paul preaches in the Jewish synagogue at Iconium (see Acts 14:1– 5). Additional evidence unearthed by archaeologists reveals dedicatory inscriptions for synagogues made on behalf of “God-fearing” gentiles, non-Jews who believed and worshiped God as did the Jews but never fully converted to the practices of Judaism (such as being circumcised). Though it may sound strange to our ears that a non-member would provide the monetary means to build and support a church building, synagogues were esteemed as community cultural centers, and so it was a badge of pride to be named as patron of such an important community institution, regardless of one’s religious sentiments. 24
There is one final feature characteristic of some early Jewish Diaspora synagogues that needs to be considered — they were built or modified from pre-existing non-public structures or private homes. 25 A similar [Page 50] phenomenon occurred as Christianity spread throughout the Roman Empire. Early church members first met in private homes, often of a wealthy member or patron who may have also served in a leadership position. Over time as the Christian population grew, as meetings became more formal, and as church institutional structure became more pronounced, Christians began converting private homes into formal meeting places. I mention this phenomenon of early Christianity as a reference point to share that Diaspora Judaism followed a similar trajectory in many instances. As Jews settled throughout the Roman Empire, they would initially gather in private homes for community or religious activities. Then, as their population grew and their wealth increased, they would modify the existing private home used for meetings into a more formal community structure — the synagogue. 26 That Paul established Christian house-churches in various cities may simply be indicative of practices common in his day, especially among his Jewish contemporaries.
Though ancient Jewish synagogues scattered across the Roman Empire did play a religious role for community gatherings in the time of Jesus and Paul, perhaps similar to the way modern members of The Church of Jesus Christ of Latter-day Saints view their meeting houses, ancient synagogues had multiple purposes and functions serving as a community center for local Jewish groups. In addition to their spiritual role of providing a location to pray and read and interpret scriptures, ancient synagogues also provided services to meet the physical needs of people, offering them shelter and food while traveling, a place to gather for social events, and a place to receive healing. Recognizing the [Page 51] multi-purpose nature of these buildings helps to provide a compelling context for New Testament passages depicting Jesus and Paul conducting their ministry activities. Synagogues, then, would have been the perfect place to fulfill Isaiah’s Messianic prophecy, quoted when Jesus announced his Messianic mission, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord” (Luke 4:18– 19; see also Isaiah 61:1–2).
New Testament references to synagogues:
Matthew 4:23; 6:2, 5; 9:35; 10:17; 12:9; 13:54; 23:6, 34. Mark 1:21, 23, 29, 39; 3:1; 5:22, 35-36, 38; 6:2; 12:39; 13:9. Luke 4:15–16, 20, 28, 33, 38, 44; 6:6; 7:5; 8:41, 49; 11:43; 12:11; 13:10, 14; 20:46; 21:12. John 6:59; 9:22; 12:42; 16:2, 18:20. Acts 6:9; 9:2, 20; 13:5, 14–15, 42; 14:1; 15:21; 17:1, 10, 17; 18:4, 7-8, 17, 19, 26; 19:8; 22:19; 24:12; 26:11. Revelation 2:9; 3:9.
Go here to see the 4 thoughts on “ “The Role and Purpose of Synagogues in the Days of Jesus and Paul” ” or to comment on it.
Pin it on pinterest.
| ||||||||||||
IMAGES
VIDEO
COMMENTS
NAGOGUE SERVICE ESSAY (SIGNIFICANT PRACTICE) Synagogue service is a public rite of worship which primarily provides an avenue for communal gathering for worship, yet is imperative. in the individual worship of Jewish adherents. It has numerous roles as a Beit Teffilah (house of prayer), a Beit Midrash (assembly) and a Midrash (study) all of ...
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses. Members of the congregation may participate in all synagogue functions and leadership roles. Any knowledgeable Jew is permitted and encouraged to lead the prayers, be called up to say a blessing over the Torah (called ". If a bar or bat mitzvah is taking place at services, the bar ...
Therefore, this essay examines how Jews behave in their synagogues relative to other cultures and religions. To examine Jewish culture and religion, my friend and I visited an Orthodox synagogue during the time of worship, which is usually on Saturday (Shabbat). We stayed in the synagogue during the time of worship, from 8am to 12pm.
Amidah and Chazzan's Repetition (pages 211-217): The Shema is followed by the silent "Standing Prayer," known as the Amidah. We stand facing the front of the synagogue with our feet together, and say the words quietly, in a whisper that only we can hear. After most people have finished, the chazzan will repeat the Amidah out loud. You may be seated at this point.
In Times Square in New York, a Jew wearing a kipa, or skullcap, was punched and pepper-sprayed. When the attack is on a synagogue, during prayer, the pain is particularly intense. Each incident of ...
According to Rich, the Jewish community goes to the synagogue for prayers, Torah readings and teachings (1). These practices act as replacements for the ritual sacrifices practiced by Jews of older days. The synagogue has three main functions: firstly, it is a beit tefilah; which means a house of prayer.
THE ANCIENT SYNAGOGUE SERVICE. And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The Spirit of the Lord is upon me.
eBooklet on Synagogue Services. Synagogue_service_handout.pdf. St Leo's Studies of Religion Teachers. Mr Andrew Dumas [email protected] George Morad [email protected] Kerri-Anne Ramsay [email protected] Reiman Vega [email protected]. Report abuse.
In the synagogues and study houses" (Jerusalem. Although the origins of both the synagogue and the study house predate the destruction of the Temple in 70 C.E., it is only after the Temple's destruction that these two entities became the central and defining institutions of ancient Judaism. Eventually, the rabbis saw these institutions as ...
The purpose of this essay is to re-assess the different ries subscribed to regarding the main questions: the time, form, tion and place of the synagogue's origin. Scholars have advocated these positions: The synagogue originated: 1. In the late First Temple period (7th century B.C.E.) in.
874 Words. 4 Pages. Open Document. Michelle Arnold. Introduction to Judaism. Monday & Wednesday 9-12. When I visited my first Jewish synagogue, I expected it to be very different. My previous experience with religious ceremonies was limited to a few visits to Baptist churches. The most surprising thing for me at this one was, oddly enough, its ...
Jane E. Herman. Shabbat, the Jewish Sabbath, is a weekly holiday that celebrates creation and offers a respite from the hectic pace of the rest of the week. Shabbat begins at sundown on Friday and ends with Havdalah - a short ceremony that separates Shabbat from the rest of the week - on Saturday evening. Many Jewish communities hold ...
In addition to their spiritual role of providing a location to pray and read and interpret scriptures, ancient synagogues also provided services to meet the physical needs of people, offering them shelter and food while traveling, a place to gather for social events, and a place to receive healing.
Sardis synagogue, Turkey, 3rd century.. Synagogal Judaism or Synagogal and Sacerdotal Judaism was a branch of Judaism that emerged around the 2nd century BCE with the construction of the first synagogues in the Jewish diaspora and ancient Judea.Parallel to Rabbinic Judaism and Jewish Christianity, it developed after the destruction of the Second Temple in Jerusalem in 70 CE.
In addition to the Jehovah's Witnesses, we also visited a Catholic community, a group of Sephardic Jews, a Baptist convention, and a Pentecostal service for substance abusers. Like Russia's dominant Orthodox faith, these minoroty religions suffered more persecution under the 70 years of official atheism enforced by the Soviet leaders.
Time of visit: February 16,2018 at 8:15 pm Cultural practice attended: worship service in Temple Sholom synagogue It was a Friday night 8 pm, me and my friend plan to visit worship service in a Jewish synagogue. For us, it was mixture of both excitement and curiosity to know what's happening inside the synagogue.
Guest Essay. My First Yom Kippur in Exile. Oct. 2, 2022. ... Moscow's Choral Synagogue has seen many historic Yom Kippurs: In 1933, Rabbi Shmarya Yehuda Leib Medalia, one of my predecessors as ...
These restored synagogues became central addresses for all things Jewish. No Signs of Slowing Down. Before the Russian Revolution, while historically Jewish cities such as Minsk and Vitebsk were home to dozens of synagogues and shtiebels, Moscow was replete with restrictions on Jewish life.
The word "synagogue" translates to the term "temple", meaning that to reform Jews, the synagogue is a permanent replacement for the ancient Temple. They believe that even if it were possible, there would be no need to rebuild the Temple or resume sacrifices, so the synagogue is the only "temple" that will ever be needed.
liberal-conservative. Two wide gates lead from Rykestrasse into a courtyard. There stands a beautiful brick building that resembles a neo-Romanesque basilica. Johann Hoeniger, the Jewish community's master builder, designed the building, which was consecrated in 1904. It is the best preserved and largest of Berlin's pre-war synagogues.
Synagogue's interior. The synagogue is located close to the former Jewish settlement in Zaryadye.Moscow city authorities had officially banned synagogue construction inside Kitai-gorod, and thus the synagogue was built one block east from its walls.In 1881, the community hired architect Semeon Eibuschitz, an Austrian citizen working in Moscow. However, his 1881 draft plan was not approved by ...
Article content. With an aging and depleted fleet, Canada's navy is unlikely to strike much fear in the hearts of its adversaries these days. But a new government plan to purchase 12 modern, non ...