Synagogue

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Scolanova Synagogue, Trani, Italy Scolanova Synagogue.jpg
Scolanova Synagogue, Trani, Italy
Great Synagogue of Florence Synagogue Florence Italy.JPG
Great Synagogue of Florence

A synagogue (pronounced /ˈsɪnəɡɒɡ/ ; from Greek συναγωγή, synagogē, 'assembly', Hebrew : בית כנסתbet kenesset, 'house of assembly' or בית תפילהbet tefila, "house of prayer", Yiddish: שולshul, Ladino: אסנוגהesnoga or קהלkahal) is a Jewish or Samaritan house of worship.

Ancient Greek Version of the Greek language used from roughly the 9th century BCE to the 6th century CE

The Ancient Greek language includes the forms of Greek used in Ancient Greece and the ancient world from around the 9th century BCE to the 6th century CE. It is often roughly divided into the Archaic period, Classical period, and Hellenistic period. It is antedated in the second millennium BCE by Mycenaean Greek and succeeded by Medieval Greek.

Hebrew language Semitic language native to Israel

Hebrew is a Northwest Semitic language native to Israel; the modern version of which is spoken by over 9 million people worldwide. Historically, it is regarded as the language of the Israelites and their ancestors, although the language was not referred to by the name Hebrew in the Tanakh itself. The earliest examples of written Paleo-Hebrew date from the 10th century BCE. Hebrew belongs to the West Semitic branch of the Afroasiatic language family. Hebrew is the only living Canaanite language left, and the only truly successful example of a revived dead language.

Jews ancient nation and ethnoreligious group from the Levant

Jews or Jewish people are an ethnoreligious group and a nation, originating from the Israelites and Hebrews of historical Israel and Judah. Jewish ethnicity, nationhood, and religion are strongly interrelated, as Judaism is the ethnic religion of the Jewish people, while its observance varies from strict observance to complete nonobservance.

Contents

Synagogues have a large place for prayer (the main sanctuary) and may also have smaller rooms for study and sometimes a social hall and offices. Some have a separate room for Torah study, called the בית מדרש beth midrash "house of study".

Sanctuary sacred place

A sanctuary, in its original meaning, is a sacred place, such as a shrine. By the use of such places as a haven, by extension the term has come to be used for any place of safety. This secondary use can be categorized into human sanctuary, a safe place for humans, such as a political sanctuary; and non-human sanctuary, such as an animal or plant sanctuary.

Torah study

Torah study is the study of the Torah, Hebrew Bible, Talmud, responsa, rabbinic literature and similar works, all of which are Judaism's religious texts. According to Rabbinic Judaism, the study is ideally done for the purpose of the mitzvah ("commandment") of Torah study itself.

A beth midrash is a Jewish study hall located in a synagogue, yeshiva, kollel or other building. It is distinct from a synagogue, although many synagogues are also used as batei midrash and vice versa.

Synagogues are consecrated spaces used for the purpose of prayer, Tanakh (the entire Hebrew Bible, including the Torah) reading, study and assembly; however, a synagogue is not necessary for worship. Halakha holds that communal Jewish worship can be carried out wherever ten Jews (a minyan) assemble. Worship can also be carried out alone or with fewer than ten people assembled together. However, halakha considers certain prayers as communal prayers and therefore they may be recited only by a minyan. In terms of its specific ritual and liturgical functions, the synagogue does not replace the long-since destroyed Temple in Jerusalem.

Hebrew Bible Canonical collection of Hebrew scripture

The Hebrew Bible, which is also called the Tanakh or sometimes the Mikra, is the canonical collection of Hebrew scriptures. These texts are almost exclusively in Biblical Hebrew, except for some Biblical Aramaic passages in the books of Daniel and Ezra. The Hebrew Bible is also the textual source for the Christian Old Testament. The form of this text that is authoritative for Rabbinic Judaism is known as the Masoretic Text (MT) and it consists of 24 books, while the translations divide essentially the same material into 39 books for the Protestant Bible, and into 46 books for the Catholic Bible.

Jewish prayer Prayer in Judaism

Jewish prayer are the prayer recitations and Jewish meditation traditions that form part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book. However, the term tefillah as referenced in the Talmud refers specifically to the Shemoneh Esreh.

Halakha is the collective body of Jewish religious laws derived from the written and Oral Torah. Halakha is based on biblical commandments (mitzvot), subsequent Talmudic and rabbinic law, and the customs and traditions compiled in the many books such as the Shulchan Aruch. Halakha is often translated as "Jewish Law", although a more literal translation might be "the way to behave" or "the way of walking". The word derives from the root that means "to behave". Halakha guides not only religious practices and beliefs, but also numerous aspects of day-to-day life.

Terminology

Israelis use the Hebrew term beyt knesset "house of assembly". Ashkenazi Jews have traditionally used the Yiddish term shul (cognate with the German Schule, 'school') in everyday speech. Sephardi Jews and Romaniote Jews generally use the term kal (from the Hebrew Ḳahal, meaning "community"). Spanish Jews call the synagogue a sinagoga and Portuguese Jews call it an esnoga. Persian Jews and some Karaite Jews also use the term kenesa , which is derived from Aramaic, and some Mizrahi Jews use kenis. Some Reform, Reconstructionist, and Conservative Jews use the word "temple". The Greek word synagogue is used in English (German, French and most Romance languages) to cover the preceding possibilities. [1]

Israelis are the citizens or permanent residents of the State of Israel, a multiethnic state populated by people of different ethnic backgrounds. The largest ethnic groups in Israel are Jews (75%), followed by Arabs (20%) and other minorities (5%). Among the Israeli Jewish population, hundreds of thousands of Jews born in Israel are descended from Ashkenazi Jew, Mizrahi Jews, Sephardi Jews and an array of groups from all the Jewish ethnic divisions, though over 50% of Israel’s Jewish population is of at least partial Mizrahi descent.

Ashkenazi Jews ethnic group

Ashkenazi Jews, also known as Ashkenazic Jews or, by using the Hebrew plural suffix -im, Ashkenazim, are a Jewish diaspora population who coalesced in the Holy Roman Empire around the end of the first millennium.

Yiddish is the historical language of the Ashkenazi Jews. It originated during the 9th century in Central Europe, providing the nascent Ashkenazi community with a High German-based vernacular fused with elements taken from Hebrew and Aramaic as well as from Slavic languages and traces of Romance languages. Yiddish is written with a fully vocalized version of the Hebrew alphabet.

Origins

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 centered around the korbanot ("sacrificial offerings") brought by the kohanim ("priests") in the Temple in Jerusalem. The all-day Yom Kippur service, in fact, was an event in which the congregation both observed the movements of the kohen gadol ("the high priest") as he offered the day's sacrifices and prayed for his success.

Second Temple Jewish Temple on the Temple Mount in Jerusalem between 516 BC and 70 AD

The Second Temple was the Jewish holy temple which stood on the Temple Mount in Jerusalem during the Second Temple period, between 516 BCE and 70 CE. It replaced Solomon's Temple, which was destroyed by the Neo-Babylonian Empire in 586 BCE, when Jerusalem was conquered and part of the population of the Kingdom of Judah was taken into exile to Babylon.

Korban Any of a variety of sacrificial offerings described and commanded in the Torah

In Judaism, the korban, also spelled qorban or corban, is any of a variety of sacrificial offerings described and commanded in the Torah. The plural form is korbanot. The most common usages are animal sacrifice, peace offering and olah "holocaust."

Kohen or cohen is the Hebrew word for "priest", used in reference to the Aaronic priesthood. Levitical priests or kohanim are traditionally believed and halakhically required to be of direct patrilineal descent from the biblical Aaron, brother of Moses.

During the Babylonian captivity (586–537 BCE)[ citation needed ] the men of the Great Assembly [ dubious ] formalized and standardized the language of the Jewish prayers. 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.

The Babylonian captivity or Babylonian exile is the period in Jewish history during which a number of people from the ancient Kingdom of Judah were captives in Babylonia. After the Battle of Carchemish in 605 BCE, King Nebuchadnezzar of Babylon besieged Jerusalem, resulting in tribute being paid by King Jehoiakim. Jehoiakim refused to pay tribute in Nebuchadnezzar's fourth year, which led to another siege in Nebuchadnezzar's seventh year, culminating with the death of Jehoiakim and the exile of King Jeconiah, his court and many others; Jeconiah's successor Zedekiah and others were exiled in Nebuchadnezzar's eighteenth year; a later deportation occurred in Nebuchadnezzar's twenty-third year. The dates, numbers of deportations, and numbers of deportees given in the biblical accounts vary. These deportations are dated to 597 BCE for the first, with others dated at 587/586 BCE, and 582/581 BCE respectively.

According to Jewish tradition the Men of the Great Assembly or Anshei Knesset HaGedolah, also known as the Great Synagogue, or Synod, was an assembly of 120 scribes, sages, and prophets, in the period from the end of the Biblical prophets since the early Second Temple period to the early Hellenistic period. It comprised such prophets as Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah b. Hachaliah, Mordechai and Zerubabel b. Shaaltiel, among others. Sometimes, the Great Assembly is simply designated as "Ezra and his court of law".

Johanan ben Zakai, one of the leaders at the end of the Second Temple era, promulgated the idea of creating individual houses of worship in whatever locale Jews found themselves. This contributed to the continuity of the Jewish people by maintaining a unique identity and a portable way of worship despite the destruction of the Temple, according to many historians.[ citation needed ]

Synagogues in the sense of purpose-built spaces for worship, or rooms originally constructed for some other purpose but reserved for formal, communal prayer, however, existed long before the destruction of the Second Temple. [2] [ unreliable source? ] The earliest archaeological evidence for the existence of very early synagogues comes from Egypt, where stone synagogue dedication inscriptions dating from the 3rd century BCE prove that synagogues existed by that date. [3] [ unreliable source? ] More than a dozen Jewish (and possibly Samaritan) Second Temple era synagogues have been identified by archaeologists in Israel and other countries belonging to the Hellenistic world. [2]

Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish kings, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions, governments, and hotels, by the entire community of Jews living in a particular place, or by sub-groups of Jews arrayed according to occupation, ethnicity (i.e. the Sephardic, Polish or Persian Jews of a town), style of religious observance (i.e., a Reform or an Orthodox synagogue), or by the followers of a particular rabbi.

Reading from an open Torah scroll Purim 2018.jpg
Reading from an open Torah scroll

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 [4] had prepared the Jews for life in the diaspora, where prayer would serve as the focus of Jewish worship. [5]

Despite the possibility[ dubious ] of synagogue-like spaces prior to the First Jewish–Roman War, the synagogue emerged as a stronghold 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. [6]

Samaritan synagogues

Name and history

The Samaritan house of worship is also called a synagogue. [7] 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). [7] 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. [7]

Distinguishing elements

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

A representation of Mount Gerizim is a clear indication of Samaritan identity. [7] On the other hand, although the existence of a Samaritan temple on Mount Gerizim is both mentioned by Josephus and confirmed by archaeological excavation at its summit, the temple's early destruction in the 2nd century BCE led to its memory disappearing from Samaritan tradition, so that no temple-related items would be found in Samaritan synagogue depictions. [7] Religious implements, such as are also known from ancient Jewish synagogue mosaics (menorah, shofar, shewbread table, trumpets, incense shovels, and specifically the facade 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. [7] 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. [7] 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. [7]
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. [7]

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. [7]

Diaspora

  • Delos: a Samaritan inscription has been dated to between 250 and 175 BCE. [7]
  • Rome and Tarsus: ancient literature offers hints that Samaritan synagogues may have existed in these cities between the fourth and sixth centuries CE. [7]
  • Thessaloniki and Syracuse: short inscriptions found there and using the Samaritan and Greek alphabet may originate from Samaritan synagogues. [7]

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. [7]
  • Tell Qasile synagogue, built at the beginning of the 7th century CE [7]
  • 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. [7]

Samaria

  • El-Khirbe synagogue, discovered c. 3 km from Sebaste, was built in the 4th century CE and remained in use into the Early Islamic period, with a break during the late 5th-early 6th century [7]
  • Khirbet Samara synagogue, c. 20 km northwest of Nablus and built in the 4th century CE [7]
  • Zur Natan synagogue, c. 29 km west of Nablus and built in the 5th century CE [7]

Jewish-Christian synagogue-churches

During the first Christian centuries, Jewish-Christians 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 [8] and Nazareth. [9] [10]

Architectural design

Aerial view of the synagogue of the Kaifeng Jewish community in China. Exterior of kaifeng synagogue.JPG
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 Kaifeng, China looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged. The styles of the earliest synagogues resembled the temples of other cults of the 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, 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 Neoclassical, Neo-Byzantine, Romanesque Revival, Moorish Revival, Gothic Revival, and Greek Revival. There are Egyptian Revival synagogues and even one 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.

TemplesholomChicago.jpg
Temple Sholom in Chicago's neighborhood of Lakeview

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 it is also used as the prayer leader's reading desk.[ citation needed ]

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. [11] Most contemporary synagogues feature a lectern for the rabbi. [12]

Torah Ark

The Torah Ark, called in Hebrew ארון קודשAron Kodesh or 'holy chest', and alternatively called the heikhalהיכל or 'temple' by 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

A ner tamid hanging over the ark in a synagogue Ner tamid.jpg
A ner tamid hanging over the ark in a synagogue

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. [13]

Inner decoration

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.[ citation needed ]

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. [14] Today, the custom has spread in all places to sit upon chairs and benches.[ citation needed ]

Until the 19th century, in an Ashkenazi synagogue, all seats most often faced the Torah Ark. In a 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. [15]

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. [16] This might be what Jesus referred to as the "seat of Moses" or "chair of Moses" ( Matthew 23:2-3 ), or is mentioned as the "chief seats in the synagogues" elsewhere in the Gospels ( Luke 11:43, 20:46; Matthew 23:6 etc.). [16] 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; [17] another one was discovered at the Delos Synagogue, complete with a footstool, reminiscent of James 2:1–6 : "... you say to the poor man, “You stand over there, or sit down by my footstool.”" [16]

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. [18] Today, the custom of removing one's shoes is no longer practiced in Israel.[ citation needed ]

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.[ citation needed ]

Denominational differences

Reform Judaism

Congregation Emanu-El of New York Emanu-elNYjeh.JPG
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 host 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. [19]

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.[ citation needed ]

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, religious school, library, 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. [20]

List of "great synagogues"

Some synagogues bear the title "great synagogue".[ dubious ]

Israel

Europe

Russia, Ukraine and Belarus

Interior of the Choral Synagogue of Moscow Khoral'naia Sinagoga (Moskva) 1.jpg
Interior of the Choral Synagogue of Moscow

Poland

Czech Republic

Hungary

Interior of the Synagogue of Szeged Szegedzsinagoga2.jpg
Interior of the Synagogue of Szeged

Austria

Germany

Netherlands

Scandinavia

France and Belgium

Italy

Dome of the Great Synagogue of Florence Sinagoga di firenze, interno, cupola 02.JPG
Dome of the Great Synagogue of Florence

Romania

Bulgaria and former Yugoslavia

[22]

Turkey (European part)

North Africa

Australia

World's largest synagogues

Interior of the Belz Great Synagogue in Jerusalem. Belz World Center Inside.jpg
Interior of the Belz Great Synagogue in Jerusalem.

Israel

Europe

North America

World's oldest synagogues

The Sardis Synagogue in Manisa, Turkey. The synagogue was a section of a large bath-gymnasium complex, which was in use for 450-500 years. Sardis Synagogue courtyard.JPG
The Sardis Synagogue in Manisa, Turkey. The synagogue was a section of a large bath-gymnasium complex, which was in use for 450–500 years.
Fresco at the Dura-Europos synagogue, illustrating a scene from the Book of Esther, 244 CE. Duraeuropa-1-.gif
Fresco at the Dura-Europos synagogue, illustrating a scene from the Book of Esther, 244 CE.

Oldest synagogues in the United States

The Kahal Zur Israel Synagogue (1636), located in Recife on the site of the oldest synagogue in the Americas. Sinagoga-kahal-zur-israel-recife.jpg
The Kahal Zur Israel Synagogue (1636), located in Recife on the site of the oldest synagogue in the Americas.
Touro Synagogue, the oldest surviving synagogue building in the U.S. Touro Synagogue, Newport, RI.jpg
Touro Synagogue, the oldest surviving synagogue building in the U.S.
Painting of the interior of the Portuguese Synagogue (Amsterdam) by Emanuel de Witte (c. 1680) Emanuel de Witte 002.jpg
Painting of the interior of the Portuguese Synagogue (Amsterdam) by Emanuel de Witte (c. 1680)

Other famous synagogues

See also

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The Włodawa Synagogue in Włodawa, Poland is an architectural complex consisting of two historic synagogues and a Jewish administrative building, now preserved as a museum. The complex includes the Włodawa Great Synagogue of 1764–74, the late 18th century Small Synagogue, and the 1928 community building. It is "one of the best-preserved" synagogues in Poland.

Little Synagogue on the Prairie building in Alberta, Canada

The Little Synagogue on the Prairie is a small, wooden synagogue originally built in Sibbald, Alberta, just west of the Alberta-Saskatchewan border. Originally called the Montefiore Institute, it was built in 1913 or 1916 by the Montefiore colony of Jewish immigrants who had settled in Alberta in 1910, named after Sir Moses Montefiore. It is one of the few surviving examples of the small, wooden synagogues that were built by pioneers on the Canadian and American prairie.

Sandys Row Synagogue grade II listed synagogue in London Borough of Tower Hamlets, United kingdom

Sandy's Row Synagogue is a historic Grade II listed synagogue in the East End of London.

Congregation Agudas Achim (Livingston Manor, New York)

Agudas Achim Synagogue, formally known as Congregation Agudas Achim, is located on Rock Avenue in Livingston Manor, New York, United States. It is a stucco-sided wooden building erected in the 1920s to serve the growing Jewish community in that area of the Catskills. It served the large summer population of Jews from the New York area who vacationed at family resorts in the region.

Bagg Street Shul building in Quebec, Canada

The Bagg Street Shul or Beth Shloime is an Orthodox synagogue located at the intersection of Clark Street and Bagg Street in the Montreal Plateau region of Montreal, Quebec, Canada.

Hakafot ; Hakafah —meaning "[to] circle" or "going around" in Hebrew—are a Jewish Minhag in which people walk or dance around a specific object, generally in a religious setting.

References

  1. Judaism 101: Synagogues, Shuls and Temples. Jewfaq.org.
  2. 1 2 Donald D. Binder. "Second Temple Synagogues".
  3. 1 2 Donald D. Binder. "Egypt".
  4. Schiffman, Lawrence (March 1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism (1st ed.). Ktav Pub Inc. p. 159. ISBN   0881253723.
  5. Schiffman, Lawrence (March 1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism (1st ed.). Ktav Pub Inc. p. 164. ISBN   0881253723.
  6. Schiffman, Lawrence (March 1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism (1st ed.). Ktav Pub Inc. p. 164. ISBN   0881253723.
  7. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 Pummer, Reinhard. "How to Tell a Samaritan Synagogue from a Jewish Synagogue". Biblical Archaeology Review. May/June 1998 (24:03) via Center for Online Judaic Studies, cojs.org.
  8. Skarsaune, Oskar (2008). In the Shadow of the Temple: Jewish Influences on Early Christianity. IVP Academic. p. 186. Retrieved 1 September 2018. 9780830828449
  9. Taylor, Joan E. (1993). Christians and the Holy Places: The Myth of Jewish-Christian Origins. Clarendon Press. p. 338. ISBN   9780198147855 . Retrieved 1 September 2018.
  10. Emmett, Chad Fife (1995). Beyond the Basilica: Christians and Muslims in Nazareth. University of Chicago Geography Research Papers (Book 237). University of Chicago Press. p. 22. ISBN   978-0-226-20711-7 . Retrieved 1 September 2018.
  11. "The Bimah: The Synagogue Platform". www.chabad.org. Retrieved 2019-05-30.
  12. "Synagogue Background & Overview". www.jewishvirtuallibrary.org. Retrieved 2019-05-30.
  13. "Ner Tamid: The Eternal Light." Chabad. 28 August 2018.
  14. Maimonides, 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."
  15. Zaklikowski, David. "The Chair of Elijah and Welcoming the Baby". Chabad.org. Retrieved 13 September 2018.
  16. 1 2 3 The Interactive Bible, Synagogue Moses' Seat: Metaphor of Pride
  17. Israel Museum, Elaborate seat, Chorazin synagogue
  18. Joseph Kafih, Jewish Life in Sanà, Ben-Zvi Institute: Jerusalem 1982, p. 64 (note 3) 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).
  19. Rabbi Ken Spiro. "Crash Course in Jewish History Part 54 - Reform Movement", Aish.com
  20. Alan F. Segal, Rebecca's Children: Judaism and Christianity in the Roman World, Harvard University Press, 1986, 125.
  21. 1340 seats, the synagogue is 48 meters long, 35 meters wide, and 48.6 meters high.
  22. https://www.google.com/search?rlz=1C1CHWA_enUS622US622&biw=1366&bih=577&tbm=isch&sa=1&ei=K5XrW-H2CpHe8AOhjayIAQ&q=ashkenazi+synagogue&oq=ashkenazi+synagogue&gs_l=img.3..35i39j0j0i67j0i5i30j0i24l6.60194.62090..63851...0.0..0.393.2130.0j2j6j1......1....1..gws-wiz-img.......0i30.9YSLBbY7Icg#imgdii=rKClV7ASC0CzpM:&imgrc=RxMdks_k2QhNbM:
  23. Nathan Jeffay (January 12, 2011). "The Heart of Israel's Reform Judaism". The Forward .
  24. Kulish, Nicholas (30 December 2007). "Out of Darkness, New Life". The New York Times . Retrieved 2008-03-12.
  25. Snyder, S. C. (2008). Acculturation and Particularism in the Modern City: Synagogue Building and Jewish Identity in Northern Europe. University of Michigan. ISBN   9780549818977 . Retrieved 2014-12-07.
  26. “Orthodox Synagogue to Be Dedicated November 28–30.” Memphis Commercial Appeal, October 21, 1957.
  27. Rabbi Yitschak Rudomin. "Rebbes, Hasidim, and Authentic Kehillahs". The Second World War and Jewish Education in America: The Fall and Rise of Orthodoxy. Jewish Professionals Institute (JPI).
  28. Donald D. Binder. "Delos".
  29. "Nidhe Israel Synagogue". planetware.
  30. Vilna Shul
  31. "Congregation Or HaTzafon". mosquitonet.com. Archived from the original on 2014-09-20. Retrieved 2014-12-07.