6. The synagogue as a place of worship. — Before the destruction of the Temple the ordinary services were simpler than they afterwards became ; but the order followed generally the rule prescribed at a later date in the jMishna [Meg. iv. 3). Of the four principal parts («) the first was the Shema (so called from the opening word of Dt 6''. which should read ' Hear, O Israel ; the Lord our God, the Lord is one,' as cited in Mk 12-"), with intro- ductory and closing benedictions. It is true that this verse is cited in the NT without any mention of its liturgical use ; but other evidences point to a contrarj' conclusion The Shemd comprised altogether Dt 6*-9 IP^-^i and Nu W'*^, in which the wearing of frontlets and fringes is prescribed as a symbolic reminder of legal obligations. That these injunctions were interpreted literally by the zealous legalists of our Saviour's time is shown by His references to the wearing of phylacteries (Mt 23^) This practice is difficult to explain except on the assumption that the passages quoted in justification were supposed to be invested with special sanctity. Both customs may be confidently referred to the period of the ascendency of the Ilnsidim, a century and more before the birth of Christ ; and the recitation of the Shciad Avith its accompanying ritual was a confession, both of faith in the unity of Ood and of the imperative obliga- tion to keep His Law. (6) What prayers originally followed the recitation of the Shema', it is impos- sible at ]iresent to say. Those adopted at a later time would be inappropriate before tlie destruction of the Temple, the memory of which colours several of the plirases. From the example of the Baptist in teaching his disciples to pray, and from the request for similar instruction addressed to Jesus (Lk 11'), it may be inferred that forms of prayer were not yet familiar to the Jews, and possibly that a disposition towards the ado])tion of such forms was now arising. Psalms or selections may have been used ; but the time had apparently not
yet come for anything more. {>■) The reading of extracts from the Law and the Prophets was the central part of the synagogal worship on the Sabbath day. That this was customary in NT times appears from many passages (e.g. Lk 4'^. cf. Ac 13'5 IS'^i, 2 Co 3''). The sections of the Law were apportioned among several members of the congregation, any male who was acquainted with Hebrew being eligible. Next a passage was read from the Prophets by any one upon whom the choice of the ruler of the synagogue fell. Eventu- ally an official lectionary was adopted, so arranged that the reading of the Pentateuch was completed in a year, the section from the Prophets being selected as far as possible Avitli a view to enforce the lesson of that from the Law , but in the time of Christ the reader of the Prophetic section seems to have been at liberty to select whatever part he liked (Lk 4''). (d) With the reading of [the Scrip- ture the service proper terminated. Gradually, as Hebrew ceased to be a spoken language, it was found necessary to translate the lessons into Aramaic or Greek or whatever might be the ver- nacular of the congregation. For this purpose an interpreter [methurgeman) was employed, or the schoolmaster or any competent man amongst the audience acted in his stead. The lesson from the Law was paraphrased verse by verse, that from the Prophets by three verses at a time (Meg. iv. 4). These paraphrases were not literal translations, but rather condensed interpretations, of a passage, and mark an important stage in the history of preaching. The next development was an extended exposition, Avhich was the usage in NT times (Mt 42-*, Mk pi 62, Lk 6«. Jn IS^") The instruction was didactic rather than rhetorical, as may be inferred from the sitting posture (Lk 4-", cf. Mt 5' 26^5, Jn 8-) ; and though naturally the Rabbis were looked to for such service, they had not yet become a class of professional preachers, but any distin- guished stranger (cf. Ac 13'^), or even any ordinary member of the community, might be invited to give an address.
7. The synagogue schooL — Tlie OT ideal makes parents responsible for the education of their chil- dren, and draws an idyllic picture of the father and the son turning every ojjportunity to profit for instruction in religion and in duty (Dt 6') Such an arrangement was suitable only to primitive times (cf. § 2) ; and as trade extended, and the father's absence from home became necessary and frequent, the need of public elementary schools made itself felt. The main idea of the synagogue service was originally instruction rather than wor- ship, for which in its associated forms the Temjile was provided, and in its intimate forms privacy could be secured. Not only does the NT make teaching the chief function, but Philo in one place (Mangey. ii 168) almost protests against syna- gogues being regarded as other than schools. The adults in their regular services educated them- selves in the Law, and strengthened the social as well as the pri\ ate .sense of obligation The chil- dren wei'e gathered regularly for instruction of a similar kind in the synagogue itself or an adjoining rooni; under the care of the hazznn, or, in larger centres of population, of a professional teacher. For advanced studies and for technical Jewish training, pro\ ision was made in some of the towns or near the residence of .some distinguished Rabbi ; but everywhere tiie elementary school was an inseparable adjunct of the synagogue. See artt Boyhood. (Jkwish), find Education.