synagogue

1. A building or place of meeting for worship and religious instruction in the Jewish faith.
2. A congregation of Jews for the purpose of worship or religious study.
3. The Jewish religion as organized or typified in local congregations.

[Middle English, from Old French sinagoge, from Late Latin synagōga, from Greek sunagōgē, assembly, synagogue, from sunagein, to bring together : sun-, syn- + agein, to lead.]

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Origins Although sources (Josephus, Philo, the New Testament, the Talmud, and archaeology) confirm the existence of the synagogue as an established institution already in the first century CE, its origin is unclear. A number of relatively late sources, e.g., the Midrash (Yad. Ex. 408), the New Testament (Acts 15:21), and Josephus (Contra Apionem 2:175), ascribed its establishment to Moses. However, this was a homiletical attempt to predate its actual origin. Many authorities feel that the events culminating in the emergence of the synagogue are to be dated to the Babylonian Exile (after 586 BCE). Scholarly speculation is that the exiles met from time to time, perhaps every Sabbath, to seek consolation over the loss of their land, to study Scripture, and perhaps to pray. Some prayers may even have been written at this time. As evidence, passages in Ezekiel, prophet of the exiles, are cited to indicate meetings of elders (Ezek. 8:1, 14:1, 20:1). The Talmud (Meg. 29a) finds a direct reference to the synagogues of Babylonia in Ezekiel 11:16: "Thus said the Lord God: I have indeed removed them far among the nations, and I have scattered them among the countries, and I have become to them a small sanctuary in the countries to which they have gone." The phrase "small sanctuary" was in the course of time often applied to a synagogue. Other theories have dated the origin of the synagogue to First Temple times, to the Hellenistic age, and to the Hasmonean period.

Ancient Period With the return of the exiles from Babylonia and the rededication of the Temple, synagogues, or proto-synagogues, probably developed in Erets Israel. The Mishnah tells of a synagogue on the Temple Mount, beside the Temple itself (Sot. 7:7-8; Yoma 7:1). The Jerusalem Talmud (Meg. 3:1) claims that there were some 400 synagogues in Jerusalem at the time of the destruction of the Second Temple, a figure that may be exaggerated but points to their multiplicity. Nevertheless, development of the synagogue in the Diaspora may have outpaced its development in Erets Israel. The first concrete evidence of synagogue building comes from Egypt in the third century BCE. Philo (1st cent. CE), mentions the synagogues of Rome, the existence of which has been confirmed by archeology; the Book of Acts mentions Paul as preaching in synagogues in Damascus, Asia Minor, and Cyprus; and the Talmud refers to the magnificent Diaspora synagogue in Alexandria (destroyed in the Diaspora revolt, 115-117 CE). Early synagogues are known to have existed in various Mediterranean communities. By the end of the first century CE, wherever Jews lived they had their synagogues, and this was to prove vital to the people's success in surviving the destruction of the Temple and reconstructing Jewish life.

With the destruction of the Temple, the central role of the synagogue in Jewish life became firmly established. Certain Temple rituals were transferred to the synagogue for the sake of continuity, while others were specifically prohibited to emphasize the distinction between the two institutions. Prayer was considered a replacement for sacrifice, and prayer services were fixed to correspond to the regular communal offerings that could no longer be brought to the Temple. The forms and procedures of synagogue service established at that time have remained constant to this day. Unlike the Temple, where the ritual was carried out inside the Sanctuary by the priests, the only requirement for a synagogue service was a quorum (Minyan) of ten men, while any layman could lead the service. Thus the shift from Temple to synagogue represented a historic transformation in the role of the individual in the ritual. The phenomenology of man's relationship with God became more personalized, and less a matter of participation in the collective, although the element of communal worship in the synagogue prevented the complete individualization of the ritual. Inasmuch as Jewishness has ethnic, communal, and cultural dimensions not directly rooted in the liturgy, the synagogue, from its inception, assumed additional roles. Throughout history, it has continued to do so with varying emphases in different ages.

Both Halakhah and Aggadah ascribed unique importance to the synagogue. All synagogues are considered to partake of the holiness of the Temple. They were seen as extraterritorial parts of Erets Israel, and it was believed that at the End of Days all would be miraculously transported to the Holy Land (Meg. 29a). The halakhah circumscribed this holiness with specific regulations. Frivolity, gossip, and idle chatter were prohibited. One could not eat or sleep in the synagogue, although one could eat and sleep in a Bet Midrash (study hall). Thus synagogues were sometimes built with the intent of giving them the status of study halls in order to allow for these activities. Even in communities where men did not cover their heads at all times, it became customary to cover one's head in the synagogue (see Covering the Head). The holiness of the synagogue remains in force even when it is no longer in use, even when it is in ruin. The sale of a synagogue is permitted only under specific circumstances and generally requires consultation with a competent halakhic authority.

The oldest extant structures thought to have served as synagogues are located in Erets Israel, discovered in archeological investigations. They are found at Masada, in the Judean Desert, at Herodion to the south of Jerusalem, and at Gamla in the Golan Heights. They all predate the destruction of the Temple in 70 CE.

After the destruction of the Temple, synagogue construction was prohibited by the Romans. Subsequently, however, such activity resumed at an impressive pace. Over 100 synagogues dating from the third to the eighth century CE have been identified so far in Israel. The Jewish population had shifted largely to Galilee in the north, where the earliest concentration of structures is to be found. These adhere to several different prototypes. Most common is the basilica form, consisting of a long hall divided by two rows of pillars into a central nave and two aisles. Benches line the internal walls and the pillars probably supported a gallery; all are oriented towards Jerusalem. There is no definite evidence of separate sections for women in the synagogues of this period. Exteriors tend to be impressively constructed and ornamented, making the synagogue by far the most imposing structure in the settlement and whenever possible situated at the town's highest point or close to a water source. Interiors tend to be plain and unornamented, presumably to avoid distracting worshipers from the service. Among the finest examples of this type of synagogue are those at Baram in central Galilee and at Capernaum on the shores of the Sea of Galilee. At a particular stage, mosaic floors were introduced, first with only geometrical designs but later with representations of human and animal figures, depictions of Bible stories, the fruit of Erets Israel, Temple implements, signs of the Zodiac, and mythological figures borrowed from the general culture of the time. An impressive example of a mosaic floor is the synagogue discovered at Bet Alpha in the Jezreel Valley.

Remains of synagogues from this period have also been discovered in the Diaspora. Some of the earliest are located in Greece and Asia Minor. Among the most impressive are the synagogue at Sardis in western Turkey, a basilica some 400 feet long accommodating 1,000 worshipers; at Dura Europos, Syria (completed 244 CE), with four walls covered with 58 depictions of biblical scenes; and the synagogue in Hammam-Lif, Tunisia, whose central mosaic is now on display at the Brooklyn Museum in New York.

Middle Ages During the Middle Ages, the synagogue was the center of Jewish life, and Jews tried to live as close to one as possible. In many communities, it was constructed so as to be inconspicuous (in conformance with the regulations imposed on the community) in the heart of the Jewish quarter of the city. The synagogue was in use at all hours, many men attended services three times a day, and almost all of them came on Sabbaths and holidays. The atmosphere differed from the solemn decorum of the contemporary church. Prayers, with the exception of the silent Amidah, were recited in a loud voice, conversation, though not sanctioned, was not uncommon, children were given a fair amount of freedom. Worshipers felt that they were indeed carrying on a dialogue with the Creator, with whom their relationship was close and familiar. Relative to the surrounding society, the synagogue was a democratic institution. All were counted for the quorum, and being called to the Reading of the Law or leading the service was not conditional on any particular qualifications or status. Any congregant with a significant grievance could stop the service during the Sabbath Reading of the Law and prevent its resumption until satisfaction was obtained. All types of communal activity were pursued in the synagogue; the local rabbinical court might convene there, classes were conducted in the sanctuary or in an annex, solemn oaths and bans of Excommunication were pronounced there. Communal offices, the ritual bath (Mikveh), a library, ovens for the baking of unleavened bread, a hospice for travelers, a social hall, the Genizah, etc., might be located in synagogue rooms or adjacent structures.

Throughout the Middle Ages synagogue architecture continued to reflect prevalent styles, particularly influential being the Romanesque and Gothic. In this period, the use of representational art diminished. Special sections for women became standard. The reader's platform (Bimah) at the center of the synagogue took on greater significance and, together with the Ark on the wall facing Jerusalem, constituted the architectural and artistic focus. In Ashkenazi communities seating arrangements changed: the surrounding benches in the style of the ancient synagogues were abandoned for the more capacious arrangement of parallel seating facing forward. Since synagogues were not permitted to be taller than neighboring churches, many synagogues in Europe were constructed with floors below street level to obtain maximal internal height. Impressive synagogue structures were built by Spanish Jewry, showing the influence of Moorish architecture. With the expulsion of the Jews in 1492, all Spanish synagogues were confiscated and many were turned into churches. In Italy, from the 16th century, the building of synagogues was limited when the Jews were restricted to ghettoes. However, within their somber surroundings, magnificent synagogues, reflecting the achievements of the Renaissance, were constructed, as, for example, in Venice. In Rome, where 14 communities originally existed, the Jews were allowed only one synagogue building in the ghetto, but overcame the problem by constructing five synagogues within the structure.

A unique phenomenon in synagogue architecture was the wooden synagogues of Poland. These developed from the mid-17th century on and spread all over Eastern Europe. The interior decorations, covering every inch of wall and ceiling space, were a unique expression of Jewish folk art. Another special type of synagogue was the "fortress" building, enabling the Jews to defend themselves in the event of attack.

The synagogues of the Ḥasidic movement (from the 18th century) were small and informal (see Shtibl). There are generally no salaried positions in Ḥasidic synagogues; worshipers see to their administration and lead the services.

In Muslim lands, Jews had to face discriminatory laws ranging from periods of destruction of synagogues to the ordinance that they should not be higher than the lowest mosque in the town. Generally, the Jews built modest structures in the hope that their worship would not be disturbed, although regulations were sometimes circumvented and imposing synagogues were built (e.g., in Aleppo, Egypt, Djerba in Tunisia, and Baghdad). Multiple arks were a special feature of Oriental synagogues; triple arks were usual but sometimes there were even more, as synagogues often had many Scrolls of the Law. In some places, under the influence of Muslim customs, Jews removed their shoes before entering the prayer hall.

Modern Period In the 19th century, major innovations were introduced by the Reform movement. Partially influenced by contemporary churches, Reform synagogues were usually large, imposing buildings, impressively equipped and furnished. They were referred to as temples. Organs were introduced and the women's section was abolished as men and women were seated together. Decorum and esthetic values were emphasized. Covering the head for both men and women was not required in most Reform congregations. The reader's platform was no longer in the center of the building, but contained within the space in front of the Ark (a change adopted in many Orthodox congregations).

In their turn, Orthodox congregations in Western countries also started to place more emphasis on decorum and esthetic considerations, and to construct more imposing synagogues. The design of these, however, was limited by the strictures of halakhah, such as the need to separate men and women. In Western countries, especially in North America, most synagogues today have reassumed the role of social community center as in the Middle Ages. They often have social halls for the celebrations of weddings, bar mitzvahs, etc.; religious schools, including Sunday and sometimes weekday afternoon classes; men's clubs and women's clubs (often called sisterhoods); and sponsor a wide range of educational, social, and recreational activities. Design of the buildings and their appurtenances is innovative and outstanding architects and artists, Jewish and non-Jewish, have been commissioned to beautify the synagogue. Recent developments include the founding of ḥavurot, or small groups who work together on developing their own ritual (see Havurah), and the participation of Women in all levels of synagogue activity in the non-Orthodox congregations.

In the Diaspora, synagogue membership is one of the chief means of Jewish identification and many Jews join synagogues even if they do not attend the services regularly. In Israel, on the other hand, Jewish identification may be achieved in numerous other ways and therefore the synagogue's role as a community center is minimal, and it is almost exclusively a place for prayer and religious study.

Synagogues are not mentioned in the OT and it is generally thought that the institution – houses of assembly and prayer of Jewish congregations – originated in Babylonia after the destruction of the First Temple and in the Persian period. By the Hellenistic period, synagogues were to be found wherever Jews lived. Even while the Temple was standing, synagogues were built in the Holy Land – as evidenced by the remains of two buildings identified as such by the excavators in the Herodian complexes at Masada and Herodium, near Bethlehem. Evidence exists of synagogues in Egypt and other concentrations of Jewish population and over 50 references to synagogues in the NT convey important information. The synagogue was a meeting place and a place of prayer; unlike the Temple, it was not a place where sacrifices were offered. Jesus visited synagogues at Nazareth (Matt 13:54; Mark 6:2; Luke 4:16-17) and at Capernaum (Mark 1:21; Luke 4:33; 7:1, 5; John 6:59); the references to synagogues in Galilee show that they were widespread (Matt 4:23; 9:35; Mark 1:39; Luke 4:14-15). Jesus spoke often and openly to the assembly in various synagogues and this implies that congregations would regularly be addressed in this way. The custom of reading from the Scriptures as part of the synagogue service is also recorded by Luke 4:16-22. The management of the synagogue was in the hands of a synagogue ruler (Luke 8:41; Acts 18:8, 17ff) while various judicial powers were vested in the synagogue (Matt 10:17; Mark 13:9; Luke 21:12 etc.). Unique information on synagogues in the Diaspora is contained in the NT, especially in the accounts of the travels of Paul. He began his mission in the Damascus synagogue (Acts 9:20) and wherever he visited a Jewish community, he went first to the synagogue in order to preach, e.g. at Salamis in Cyprus (Acts 13:5), Thessalonica (Acts 17:1), Corinth (Acts 18:4) and Ephesus (Acts 19:8). The early Jewish Christians called their place of worship a synagogue (James 2:2) and this institution eventually influenced the development of the Christian church. Archaeological remains of 1st century AD synagogues have been uncovered at Masada, Herodium, Gamla, and more recently at Jericho, Modi 'in (Khirbet Umm el-Umdan) and Horvat Ethri.

A place of assembly for Jewish worship.

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A synagogue (from Greek: συναγωγή, transliterated synagogē, "assembly"; בית כנסת beyt knesset, "house of assembly"; שול or בית תפילה beyt t'fila, "house of prayer", shul; אסנוגה, esnoga) is a Jewish house of prayer.

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

Synagogues are often not consecrated spaces, nor is a synagogue necessary for collective worship. Jewish worship can be carried out wherever ten Jews (a minyan) assemble. A synagogue is not in the strictest sense a temple; it does not replace the true, long-since destroyed, Holy Temple in Jerusalem.

Many Jews in English-speaking countries use the Yiddish term "shul" (cognate with the German schule, school) in everyday speech. Spanish and Portuguese Jews call the synagogue an esnoga. Persian Jews and Karaite Jews use the term Kenesa, which is derived from Aramaic, and some Arabic-speaking Jews use knis. Reform and some Conservative congregations in the United States sometimes use the word "temple."

Contents 1 Origins 2 Architectural design 3 Interior elements 3.1 Orthodox synagogues 3.2 Reform synagogues and temples 3.3 Conservative synagogues 3.4 Reconstructionist synagogues 4 Synagogue as community center 5 Synagogue offshoots 6 Great synagogues 7 World's largest synagogues 8 World's oldest synagogues 8.1 Oldest synagogues in the United States 9 Other famous synagogues 10 Selected images of synagogues 11 See also 12 Languages 13 References 14 External links

Origins

Although synagogues existed well before the destruction of the 2nd 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 Holy Temple. 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.

During the Babylonian captivity the Men of the Great Assembly began the process of formalizing and standardizing Jewish services and prayers that did not depend on the functioning of the Temple in Jerusalem. Rabbi Yohanan ben Zakkai, 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 saving 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.

Synagogues in the sense of purpose-built spaces for worship, or rooms originally constructed for some other purpose but reserved for formal, communal prayer, existed long before the destruction of Solomon's Temple.^[1] The earliest archaeological evidence for the existence of very early synagogues comes from Egypt, where stone synagogue dedication inscriptions dating from the third century BCE prove that synagogues existed by that date.^[2] A synagogue dating from between 75 and 50 BCE has been uncovered at a Hasmonean-era winter palace near Jericho.^[3][4] More than a dozen Second Temple era synagogues have been identified by archaeologists.^[1]

Throughout Jewish history, synagogues have been constructed by all types of people. They have been constructed by wealthy patrons; by ethnically-bound groups of people (such as the Sephardic synagogues established by Sephardi refugees to large cities that had already established congregations^{[citation needed]}); and by any like-minded group of Jews. Eastern European Jewish communities were characterized by the presence of kloizen (literally, "gathering places") in which worshippers belonging to the same profession prayed together. Thus there was the tailors' kloiz, the water-carriers' kloiz, etc. One kloiz that still bears that name today is the Breslov synagogue in Uman, Ukraine, which accommodates thousands of worshipers at the annual Breslover Rosh Hashana kibbutz (prayer gathering). It is called the "New Kloiz" to distinguish it from the "Old Kloiz", which was built by Nathan of Breslov in 1834.^[5]

Architectural design

Main article: Synagogue architecture

A Middle Ages Synagogue; the Scolanova synagogue, Trani, Italy.

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.

Ruins of the ancient synagogue of Kfar Bar'am

There is no set blueprint for synagogues and the architectural shapes as well as interior designs of synagogues vary greatly. In fact, the influence from other local religious buildings can often be seen; such as 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.

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

The styles of the earliest synagogues resembled the temples of other sects 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.

The emancipation of Jews in European countries 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 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 nineteenth and early twentieth 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.

Some synagogues used the swastika as a decorative element, usually without religious significance, before it took on sinister connotations in twentieth-century Nazi Germany.

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

Interior elements

Orthodox synagogues

Orthodox synagogues usually contain the following features:

Touro Synagogue, America's oldest surviving synagogue building

Aron Kodesh covered by dark blue parochet with decorative, embroidered design.

• An ark – called the Aron Kodesh – ארון קודש, the Holy Ark by Ashkenazim and heikhal – היכל [temple] by Sephardim – where the Torah scrolls are kept.

The ark in a synagogue is positioned in such a way that those who face it, face 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.

A typical Synagogue

The ark is reminiscent of the Ark of the Covenant which contained the tablets with 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.

• A large, raised, reader's platform called the bimah (בימה) by Ashkenazim and tebah by Sephardim, where the Torah scroll is read and from where the services are conducted in Sephardi synagogues.

• A continually-lit lamp or lantern, usually electric, called the ner tamid (נר תמיד), the "Eternal Light," used as a reminder of the western lamp of the menorah of the Temple in Jerusalem, which remained miraculously lit always.

• A candelabrum specifically lit during services commemorating the full Menorah.

• A pulpit facing the congregation for the use of the rabbi, and a pulpit or amud - עמוד (Hebrew for "post" or "column") facing the Ark where the Hazzan stands while leading the prayer service.

• A partition (mechitzah) dividing the men's and women's seating areas, or a separate women's section located on a balcony.

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.

Synagogue windows are sometimes curved at the top and squared at the bottom, recalling the popular depiction of the shape of the Tablets of Stone that held the Ten Commandments which Moses received from God at Mount Sinai. There is also a tradition to install twelve windows around the main sanctuary to recall the Twelve Tribes of Israel, underscoring the importance of unity and brotherhood as a result of the communal prayers^{[citation needed]}.

Interior of a "caravan shul" (synagogue housed in a trailer-type facility) in Neve Yaakov, Jerusalem, Israel.

Until the 19th century all synagogue interiors were laid out with both a spiritual and a communal focus. In an Ashkenazi synagogue, all seats faced the aron kodesh (Ark) in which the Torah scrolls were housed. In a Sephardi synagogue, seats were arranged around the perimeter of the sanctuary, but when the worshippers stood up to pray, everyone faced the Ark. The Torah was read on a reader's table located in the exact center of each sanctuary, echoing the manner in which the Children of Israel stood around Mount Sinai when they received the Torah. The leader of the prayer service, the Hazzan, stood at his own lectern or table, facing the Ark.

The United States has well over 1200 Orthodox congregations, including over 1000 affiliated with the Orthodox Union (OU), and 150 with the National Council of Young Israel, as well as many associated with Agudath Israel of America, a widespread movement especially identified with Haredim.

Reform synagogues and temples

The Synagogue in the Gerard Doustraat in Amsterdam, The Netherlands.

The German Reform movement which arose in the early 1800s 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^{[citation needed]}), a choir to accompany the Hazzan, and vestments for the synagogue rabbi to wear [1].

The New Synagogue in Berlin, Germany.

The Choral Synagogue in Moscow, Russia.

In following decades, the central reader's table, the bimah, was moved to the front of the Reform sanctuary — previously unheard-of^{[citation needed]} in Orthodox synagogues. The rabbi now delivered his sermon from the front, much as the Christian ministers delivered their sermons in a church. The synagogue was renamed a "temple," to emphasize that the movement no longer looked forward to the rebuilding of the Temple in Jerusalem.^{[citation needed]}

Conservative synagogues

The Conservative movement, which also developed in Europe and America in the 1800s, rejected Reform as being too liberal and Orthodoxy as being too outdated. However, like other varieties of Judaism, its synagogue design is not consistent. Some Conservative synagogues resemble Reform temples, complete with organ[2]. Others resemble Orthodox synagogues, but usually without a mechitza, the dividing barrier between men and women. There are approximately 750 Conservative synagogues in the United States today. Many Conservative synagogues contain a ner tamid (Eternal Light).

Reconstructionist synagogues

The Reconstructionist movement, which arose in America in the latter half of the 20th century, counts fewer than 100 synagogues worldwide. In keeping with a Reconstructionist Jewish spirit of liberalism, the movement's synagogues are not as traditionalist in design as are synagogues of Conservative Judaism, and do not use the mechitza, but most do have a ner tamid (Eternal Light). The congregation decides communally how much traditional Judaic imagery and symbols are appropriate. Reconstructionist Jews generally do not call their houses of worship "temples".

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

A related place of worship is the shtiebel (שטיבל, pl. shtiebelekh or shtiebels, Yiddish for "little house") that is frequently used by and preferred by Hasidic and Haredi Jews. A shtiebel may sometimes be a room in the private home of a Hasidic Rebbe, or a place of business which is set aside for the express purpose of prayer. It may or may not offer the communal services of a synagogue.

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, usually in a private home. In antiquity, the Pharisees lived near each other in chavurot and dined together to ensure that none of the food was unfit for consumption.^[6]

Orthodox Jews, who must collect a minyan or quorum of ten men before certain communal prayers can be recited, do not require a consecrated space and commonly assemble at pre-arranged times in offices, living rooms, or other spaces when these are more convenient than formal synagogue buildings.

Great synagogues

During the 19th and early 20th century, it was fairly common for Jewish communities, particularly in Europe, to construct very large, showpiece synagogues. These edifices were intended not simply to accommodate worshipers, but to serve as emblems of Jewish participation in modern society. For this purpose, they were built to be not merely large, but architecturally impressive. Even small cities had elaborate synagogues of this type, albeit smaller than the synagogues of Vienna and New York. They are often designated as The Great Synagogue of..., or, in Russia, The Choral Synagogue. These notable synagogues include; the Great Synagogue of Rome, the New Synagogue (Berlin), the Leopoldstädter Tempel, the Grand Choral Synagogue, the Moscow Choral Synagogue, the Great Synagogue of Florence, the Great Synagogue, Plzen, the Great Synagogue (Warsaw), the Košice Orthodox Synagogue, the Novi Sad Synagogue, the Szeged Synagogue,^[7] the Sofia Synagogue and the Great Synagogue of Oran.

World's largest synagogues

• The largest synagogue in the world is probably the Belz World Center, in Jerusalem, Israel; whose main Sanctuary seats 6,000. Construction on the edifice lasted for over 15 years.
  

  

  The Belz World Center in Jerusalem, a modern building faced in Jerusalem stone and probably the largest synagogue in the world
• The next largest may be the Satmar synagogue in Kiryas Joel, New York; which is said to seat "several thousand." ^[8]
• The largest synagogue in Europe is the newly constructed Bratzlav Center at the graveside of Rabbi Nahman of Bratzlav in Uman, Ukraine; which seats up to 5,000.
• Congregation Shaare Zion, an Orthodox Sephardic synagogue located in Brooklyn, New York; which is the largest Syrian Jewish congregation in New York City. It is attended by over 1,000 worshipers on weekends.
• Kehilas Yetev Lev D'Satmar (Williamsburg, Brooklyn); seating between 2,000 to 4,000 congregants.
• Temple Emanu-El of New York, a Reform Temple located in New York City, with an area of 3,523 m², seating 2,500.
• The Dohány Street Synagogue in Budapest, Hungary; which seats 3,000.

World's oldest synagogues

Main article: Oldest synagogues in the World

• The oldest Samaritan synagogue, the Delos Synagogue dates from between 150 and 128 BCE, or earlier and is located on the island of Delos. ^[9]

• The Jericho Synagogue, the oldest, securely dated, mainstream Jewish synagogue in the world was built between 70 and 50 BCE at a royal winter palace near Jericho.^[10]

• The oldest synagogue fragments are stone synagogue dedication inscriptions stones found in middle and lower Egypt and dating from the third century BCE.^[2]

• The Paradesi Synagogue is the oldest synagogue in the Commonwealth of Nations, located in Kochi, Kerala , in South India. It was built in 1568 by the Malabar Yehudan people or Cochin Jewish community in the Kingdom of Cochin. Paradesi is a word used in several Indian languages, and the literal meaning of the term is "foreigners", applied to the synagogue because it was historically used by "White Jews", a mixture of Jews from Cranganore, the Middle East, and European exiles. It is also referred to as the Cochin Jewish Synagogue or the Mattancherry Synagogue. The synagogue is located in the quarter of Old Cochin known as Jew Town and is the only one of the seven synagogues in the area still in use.

Oldest synagogues in the United States

Main article: Oldest synagogues in the United States

• Congregation Shearith Israel, 1655, is the oldest congregation in the United States, its present building dates from 1897.
• The Touro Synagogue in Newport, Rhode Island, is the oldest Jewish house of worship in North America that is still standing. It was built in 1759 for the Jeshuat Israel congregation, which was established in 1658.

Other famous synagogues

• The Rashi Shul, built in 1175 and razed on Kristallnacht in 1938, was painstakingly reconstructed using many of the original stones. It is still in use as a synagogue.

The Great Synagogue of Santiago, Chile.

• The Synagogue of El Transito of Toledo, Spain, was built in 1356 by Samuel HaLevi, treasurer of King Pedro I of Castile. This is one of the best examples of mudejar architecture in Spain. The design of the synagogue recalls the Nasrid style of architecture that was employed during the same period in the decorations of the Alhambra palace in Granada as well as the Mosque of Cordoba. Since 1964, this site has hosted a Sephardi museum.

• The Hurva Synagogue, located in the Jewish Quarter of the Old City of Jerusalem, was Jerusalem's main Ashkenazi synagogue from the 16th century until 1948, when it was destroyed by the Arab Legion several days after the conquest of the city. After the Six-Day War, an arch was built to mark the spot where the synagogue stood. A complete reconstruction is now underway in keeping with plans drawn up by architect Nahum Meltzer.

• The Great Synagogue of Oran.

• The Barbados Nidhe Israel Synagogue ("Bridgetown Synagogue"), located in the capital city of Bridgetown, was first built in 1654. It was destroyed in the hurricane of 1831 and reconstructed in 1833[3].

• The Amsterdam Esnoga is a Sephardic synagogue in Amsterdam built on pilings. It was founded by ex-Marranos (Portuguese Crypto-Jews) in 1675.

• The Snoa in Willemstad, Curaçao, Netherlands Antilles was built by Sephardic Portuguese Jews from Amsterdam and Recife, Brazil. It is modeled after the Esnoga in Amsterdam. Congregation Mikvé Israel built this synagogue in 1692; it was reconstructed in 1732.

• The Bialystoker Synagogue on New York's Lower East Side, is located in a landmark building dating from 1826 that was originally a Methodist Episcopal Church. The building is made of quarry stone mined locally on Pitt Street, Manhattan. It is an example of Federalist architecture. The ceilings and walls are hand-painted with zodiac frescos, and the sanctuary is illuminated by 40-foot (12 m) stained glass windows. The bimah and floor-to-ceiling ark are handcarved.

• The Great Synagogue of Florence, Tempio Maggiore, Florence, 1874-82, is an example of the magnificent, cathedral-like synagogues built in almost every major European city in the nineteenth and early twentieth centuries.

Selected images of synagogues

The Amsterdam Esnoga Synagogue in Amsterdam, The Netherlands.	The Dohány Street Synagogue in Budapest, Hungary.	The Great Synagogue of Plzeň, Czech Republic.	The main synagogue of the city of Frankfurt am Main (Germany) before the Kristallnacht.
The Roonstrasse Synagogue in Cologne, Germany.	The Lesko Synagogue in Lesko, Poland.	The Bobowa Synagogue in Bobowa, Poland.	The Baal Shem Tov's shul in Medzhybizh, Ukraine (c. 1915). The shul no longer exists.
The Belzer synagogue of Belz, Ukraine. The synagogue no longer exists.	The Cymbalista Synagogue and Jewish Heritage Center at Tel Aviv University.	The synagogue of Kherson, Ukraine.	The dome of the Hurva Synagogue dominated the skyline of the Jewish Quarter of Jerusalem for centuries.
The remains of the Hurva Synagogue as they appeared from 1977 to 2003. The synagogue is currently being reconstructed.	The Ashkenazi Synagogue of Istanbul, Turkey. The synagogue was founded in the year 1900.	Scenes from the Book of Esther from the Dura-Europos synagogue (244 CE).	The interior of a Karaite synagogue (kenesa).
The Central Synagogue on Lexington Avenue in Manhattan, New York City, United States of America.	Congregation Emanu-El of New York on Fifth Avenue in Manhattan, New York City, is the largest synagogue outside of Israel.	Temple Beth-El, the oldest synagogue in Florida, which was built in Art Deco style.	The Grand Choral Synagogue of St. Petersburg, Russia
The Paradesi Synagogue in Kochi , Kerala , India

See also

• Beth midrash
• Jewish services
• Shtiebel
• Siddur
• Synagogue architecture

Languages

Hebrew:

References

• Levine, Lee (October 24 2005) [2000]. The Ancient Synagogue - The First Thousand Years (2nd. ed. ed.). New Haven, CT: Yale University Press. ISBN 0-300-10628-9. 

1. ^ ^{a b} Second Temple Synagogues
2. ^ ^{a b} Egypt
3. ^ Israel's Oldest Synagogue
4. ^ http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/8390/edition_id/159/format/html/displaystory.html
5. ^ Rosh Hashanah in Uman
6. ^ Alan F. Segal, Rebecca's Children: Judaism and Christianity in the Roman World, Harvard University Press, 1986, 125.
7. ^ 1340 seats, the synagogue is 48 meters long, 35 meters wide and 48.6 meters high,
8. ^ Jewish Professionals Institute (JPI) - Holocaust Thesis Chapter 7
9. ^ Delos
10. ^ Jericho

External links

Wikimedia Commons has media related to: Synagogue

Wikisource has the text of the 1911 Encyclopædia Britannica article Synagogue.

• Guide to synagogues and other Jewish heritage sites in Slovakia
• B'Nai Israel Synagogue on GuidepostUSA
• Joseph Tabory, A list of articles on Synagogues (in various languages), in the DAAT site
• Eldridge Street Synagogue
• picture of Aron Kodesh in Rav Pealim Beit Knesset
• [4]

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Dansk (Danish)
n. - synagoge

Nederlands (Dutch)
synagoge

Français (French)
n. - synagogue

Deutsch (German)
n. - Synagoge

Ελληνική (Greek)
n. - (θρησκ.) συναγωγή, χάβρα

Italiano (Italian)
sinagoga

Português (Portuguese)
n. - sinagoga (f)

Русский (Russian)
синагога

Español (Spanish)
n. - sinagoga

Svenska (Swedish)
n. - synagoga

中文（简体）(Chinese (Simplified))
犹太人集会, 犹太教会堂

中文（繁體）(Chinese (Traditional))
n. - 猶太人集會, 猶太教會堂

한국어 (Korean)
n. - 유대인회, 유대교회

日本語 (Japanese)
n. - ユダヤ教会, ユダヤ教の集会, 会衆

العربيه (Arabic)
‏(الاسم) الكنيس : معبد اليهود‏

עברית (Hebrew)
n. - ‮בית-כנסת, קהל המתפללים בבית-כנסת‬

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