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Synagogue
The first synagogues emerged in the Jewish diaspora, probably after the Babylonian Exile of Judaea in 586 BCE, several centuries before their introduction to the Land of Israel. This architectural shift represents a profound transformation in religious history, as the center of Jewish worship moved from a single, sacrificial Temple in Jerusalem to decentralized houses of assembly scattered across the known world. Evidence points to their existence as early as the Hellenistic period, notably in Alexandria, Ptolemaic Egypt, the world's foremost Greek-speaking city at the time. There, the first proseukhái were built to provide a place for communal prayer and reading and studying the Torah. Alexandrian Jews also made a Koine Greek translation of the Torah, the Septuagint, which facilitated worship in a language that was not Hebrew. The earliest archaeological evidence for the existence of synagogues is stone dedication inscriptions from the third century BCE prove that proseukhái existed by that date. Philo and Josephus mention lavishly adorned synagogues in Alexandria and in Antioch, respectively, indicating that these were not humble structures but centers of significant community life and wealth.
The destruction of the Second Temple in 70 CE marked a pivotal moment that solidified the synagogue's role as the focal point of Jewish worship. Following the destruction of the Second Temple, Rabbi Yohanan ben Zakkai, who is often credited with reformulating Judaism for the post-Temple era, advocated for the establishment of individual houses of worship since the Temple was no longer accessible. 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. This transition was not merely a change in location but a fundamental shift in the nature of religious practice, allowing Judaism to survive and thrive without a central sanctuary. The popularization of prayer over sacrifice during the years prior to the destruction of the Second Temple in 70 CE had prepared the Jews for life in the diaspora, where prayer would serve as the focus of Jewish worship. Despite the certain existence of synagogue-like spaces prior to the First Jewish, Roman War, the synagogue emerged as a focal point for Jewish worship upon the destruction of the Temple.
Architectural Evolution
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 much 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, a style that blends Islamic and Christian influences, while the surviving medieval synagogues in Budapest and Prague are typical Gothic structures.
With the emancipation of Jews in Western European countries in the 19th century, 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, Renaissance Revival architecture, 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, reflecting a new era of integration and self-expression. The Dohány Street Synagogue in Budapest, Hungary, is the largest synagogue in Europe by square footage and number of seats, seating 3,000, and has an area of 2,500 square meters and height of 29 meters. The Portuguese Synagogue in Amsterdam, also called Esnoga, was built in 1675 and was the largest synagogue in the world at that time, accommodating 1,227 men and 440 women.
When did the first synagogues emerge in the Jewish diaspora?
The first synagogues emerged in the Jewish diaspora probably after the Babylonian Exile of Judaea in 586 BCE. Evidence points to their existence as early as the Hellenistic period, notably in Alexandria, Ptolemaic Egypt. The earliest archaeological evidence for the existence of synagogues is stone dedication inscriptions from the third century BCE.
What happened to the role of the synagogue after the destruction of the Second Temple in 70 CE?
The destruction of the Second Temple in 70 CE marked a pivotal moment that solidified the synagogue's role as the focal point of Jewish worship. Rabbi Yohanan ben Zakkai advocated for the establishment of individual houses of worship since the Temple was no longer accessible. For Jews living in the wake of the Revolt, the synagogue functioned as a portable system of worship where prayer replaced sacrifice.
How does the Samaritan synagogue differ from the Jewish synagogue in terms of orientation and decoration?
The façade of the Samaritan synagogue typically faces Mount Gerizim, which is the holiest site to Samaritans, while Jewish synagogues are oriented towards Jerusalem and the Temple Mount. Samaritans historically adhered more strictly to the commandment forbidding the creation of any graven image and would not use any depictions of man or beast. A representation of Mount Gerizim is a clear indication of Samaritan identity.
What is the largest synagogue in the world and when was it built?
The largest synagogue in the world is the Great Beth Midrash Gur in Jerusalem, Israel, whose main sanctuary seats up to 20,000. Construction on the edifice took more than 25 years. The Dohány Street Synagogue in Budapest, Hungary, is the largest synagogue in Europe by square footage and number of seats, seating 3,000.
Which synagogue is the oldest active synagogue in the Commonwealth of Nations and when was it built?
The Paradesi Synagogue is the oldest active synagogue in the Commonwealth of Nations, located in Kochi, Kerala, in India. It was built in 1568 by the Paradesi community in the Kingdom of Cochin. Paradesi is a word used in several Indian languages, and the literal meaning of the term is foreigners.
When was the Touro Synagogue in Newport, Rhode Island, built and what is its historical significance?
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. The synagogue serves as a historic landmark of early American Jewish life.
The Samaritan house of worship is also called a synagogue, yet it possesses unique characteristics that distinguish it from contemporary Jewish ones. The oldest Samaritan synagogue discovered so far is from Delos in the Aegean Islands, with an inscription dated between 250 and 175 BCE. Distinguishing elements include the use of the Samaritan script and specific orthography. When the Samaritan script is used, there are some Hebrew words which would be spelled in a way typical only for the Samaritan Pentateuch, for instance, forever is written differently. When Greek is the language used in inscriptions, typically, Samaritans may contract two Hebrew words into one, such as har mountain and Gerizim becoming a single word. This is an archaic practice that was primarily maintained by Samaritans.
Orientation is another key differentiator. The façade, or entrance, of the Samaritan synagogue, typically faces Mount Gerizim, which is the holiest site to Samaritans, while Jewish synagogues are oriented towards Jerusalem and the Temple Mount. Decoration also sets them apart. As the Samaritans have historically adhered more strictly to the commandment forbidding the creation of any graven image, they would not use any depictions of man or beast. Representations of the signs of the zodiac, of human figures or even Greek deities such as the god Helios, as seen in Byzantine-period Jewish synagogues, would be unimaginable in Samaritan buildings of any period. A representation of Mount Gerizim is a clear indication of Samaritan identity. 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 second century BCE led to its memory disappearing from Samaritan tradition. No temple-related items would be found in Samaritan synagogue depictions. Religious implements, such as are also known from ancient Jewish synagogue mosaics, are present in Samaritan ones, but the objects are always related to the Tabernacle, the Ark of the Covenant within the Tabernacle, or the Torah shrine in the synagogue itself.
Interior Sanctity
All synagogues contain a bimah, a large, raised, reader's platform, where the Torah scroll is placed to be read. In Sephardi synagogues and traditional Ashkenazi synagogues, it is also used as the prayer leader's reading desk. The term is post-biblical Hebrew, and almost certainly derived from the Ancient Greek word for a raised platform, bema. A link to the Biblical Hebrew bama, high place, has been suggested. It is also known as the almemar or almemor among some Ashkenazi Jews, from Arabic minbar pulpit. Among Sephardic Jews, it is known as a tēbāh, box or case, or migdal-etz, tower of wood. In Orthodox Judaism, the bimah is located in the center of the synagogue, separate from the Torah ark. In other branches of Judaism, the bimah and the ark are joined together.
The Torah Ark, called in Hebrew Aron Kodesh, holy chest, and alternatively called the heikhal, 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 and in Jerusalem towards the Temple Mount. 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, also reminiscent of the Holy of Holies. The Ark is often closed with an ornate curtain, the parochet, which hangs outside or inside the ark doors. Other traditional features include a continually lit lamp or lantern, usually electric in contemporary synagogues, called the ner tamid, the Eternal Light, used as a way to honor the Divine Presence.
Community and Ritual
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. Originally, synagogues were made devoid of much furniture, the Jewish congregants in Spain, the Maghreb, 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. Maimonides, Mishne Torah, 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, 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. Today, the custom has spread in all places to sit upon chairs and benches.
Special seats exist within many synagogues, such as an elaborate chair named for the prophet Elijah, which is only sat upon during the ceremony of brit milah. 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. 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, another one was discovered at the Delos Synagogue, complete with a footstool. Rules for attendees vary, such as the custom of removing one's shoes before entering the synagogue, which was observed by Jews in Yemen and Morocco in the early 20th century. In Karaite Judaism, the custom of removing one's shoes prior to entering a synagogue is still observed worldwide. Gender separation in Orthodox synagogues involves a partition dividing the men's and women's seating areas, or a separate women's section located on a balcony.
Reform and Modernity
The German, Jewish Reform movement, which arose in the early 19th century, made many changes to the traditional look of the synagogue, keeping with its desire to simultaneously stay Jewish yet be accepted by the surrounding culture. The first Reform synagogue, which opened in Hamburg in 1811, introduced changes that made the synagogue look more like a church. These included: the installation of an organ to accompany the prayers, even on Shabbat, when musical instruments are proscribed by halakha, a choir to accompany the hazzan, and vestments for the synagogue rabbi to wear. 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. Gender separation was also removed, reflecting a shift towards egalitarian practices.
Synagogue offshoots have emerged to meet the needs of communities that prefer to collect a minyan, a quorum of ten adults, 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 shtiebelekh, little house, and are found in Orthodox communities worldwide. Another type of communal prayer group, favored by some contemporary Jews, is the chavurah, 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. The evolution of the synagogue continues to reflect the dynamic nature of Jewish life, adapting to new social and religious contexts while maintaining core traditions.
Global Extremes
The largest synagogue in the world is the Great Beth Midrash Gur, in Jerusalem, Israel, whose main sanctuary seats up to 20,000, and has an area of approximately 10,000 square meters, while the entire complex has an area of approximately 20,000 square meters. Construction on the edifice took more than 25 years. The Dohány Street Synagogue in Budapest, Hungary, is the largest synagogue in Europe by square footage and number of seats, seating 3,000, and has an area of 2,500 square meters and height of 29 meters. The Portuguese Synagogue in Amsterdam, also called Esnoga, was built in 1675 and was the largest synagogue in the world at that time, accommodating 1,227 men and 440 women. The Paradesi Synagogue is the oldest active synagogue in the Commonwealth of Nations, located in Kochi, Kerala, in India. It was built in 1568 by Paradesi 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 of the Middle East, and European exiles.
The Northstar Synagogue in Arkhangelsk, Russia, is the world's northernmost synagogue building at 65.55 degrees north, second to the synagogue in Fairbanks, Alaska. 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. The Old Synagogue in Erfurt, Germany, parts of which date to c.1100, is the oldest intact synagogue building in Europe. It is now used as a museum of local Jewish history. The synagogue of Dura Europos, a Seleucid city in north eastern Syria, dates from the third century CE. It is unique. The walls were painted with figural scenes from the Tanakh. The paintings included Abraham and Isaac, Moses and Aaron, Solomon, Samuel and Jacob, Elijah and Ezekiel. The synagogue chamber, with its surviving paintings, is reconstructed in the National Museum in Damascus.