(7) for the gathering of the dispensed of Israel ;
(8) for the restoration of a reign of righteousness ;
(9) originally for the destruction of the kingdom of arrogancy ( = the heathen powers): after the Bar Cochba war, however, it was changed into a curse of the heretics and (Christian), informers in the service of Rome ; (10) prayer for the leading authorities, theZaddiktm, the 5as!dim, the elders, the remnant of the S6f'riin, and the proselytes ; (U) originally a prayer for the restoration of the Davidic dynasty in Jerusalem, afterwards divided into a prayer for Jerusalem's restoration as the city of God and another for the Branch of David — hence arose nineteen instead of eighteen week-day prayers (cf. T6s. Ber. ii. 25, Jer. Ber. ii. 4d-5d, iv. Sac, R6sh hash, i v. 49c ; Leknh Tob Waethhanan ; Yalkui on 1 S 2 ; Ber. 28b i.) ; (12) prayer for the acceptance of all petitions (see Schiirer, GJV ii.* 540). As to the age of these prayers in their original form, the mention of the Sanhedrin, elders, and the remnant of the S6f"rlm in the 10th {resp. 13th)
prayer indicates the Maccaba?an, if not the pre- Maccabamn, time (cf. also Sir 51'^ and Schiirer, GJV ii.' 5i2n., 156). The three opening and tiiree concluding benedictions have been preserved in a more elaborate and original form in the ancient Church liturgy that came down under the name of Clement {Apost. Const, vii. 33-35, 37-38, viii. 37), the opening and concluding formulas being almost identical (see art. 'Didascalia' in JE iv. 593 tt.). The Sabbath and Holy-day benediction (Apost. Const, vii. 36) has also the original Jewish character. All these prayers evidently originated in Hasidasan circles, and were only afterwards re- duced in length to suit the people at large, as the synagogue became a common institution (see also L. Zunz, Gbttesdienstliche Vortrage der Judeii-, Frankfort a.M., 1892, pp. 379-383, and G. Dalman, Die Worte Jesu, Leipzig, 1898, p. 299 If. ). As a matter of fact, the entire angelology of the first Sh'nui benediction and of the third of the eighteen benedictions is, like those in the ancient Church liturgy, altogether Essene in character, intended only for the initiated into the ' higher wisdom,' and the popularization of these prayers was as much the work of the synagogue as was the propaga- tion of religious knowledge among the people — a work begun by the Levites (Neh 8' 9=, 2 Ch 19"* 31" 35^ ; Test. Levi, viii. 7 ; Y6ma, 26a ; Tank. Waera, 4 ; Nuw. H., i., iii., v.) and achieved in the course of centuries through the synagogue by the Pharisees (see R. T, Herford, Pharisaism, London, 1912, pp. 80-83).
The reading from the Law introduced by Ezra (Neh 8°) became soon afterwards a fixed custom for each Sabbath, and so the Pentateuch was com- pleted at first in triennial (possibly originally septennial [cf. Dt 31'°]) and later in annual cycles (Zunz, ojo. cit.,'p. 3f.), it having been divided at first into 154 and afterwards into 54 sections accordingly. The seven men called up for public reading seem to have been originally identical with the seven leading men of each community (Meg. 26a; Jos. Ant.,lV. viii. 14, BJ II. xx. 5), probably the Ueber' Ir (T6s. Bik. iii. 12, Ber. iv. 7, and elsewhere), but were afterwards chosen from among all the members of the synagogue. The reading from the Prophets which followed that from the Pentateuch (Ac 13'°) is probably of an older origin than the latter ; its selection was left to the preacher of the day (Lk 4"), but after- wards the selection for each Sabbath and Holy-day was fixed so as to correspond with the character of the day or the Pentateuch section.
7. Women in the synagogue. — Women could not be members of the synagogue, though they seem to have performed synagogal functions of their own, and so prominent women were elected as mothers of the synagogue (' Mater Synagogae' [Schiirer, GJV Hi.* 88]). They attended the service (Ac 16", Ab. Zara 386, S6ta 22a), but could take no part in the common service (T6s. Meg. iv. 11, Bab. Meg. 23a). They were without doubt at all times'iT6s. Suk. iv. 11, Bab. Suk. 516; cf. Philo, ed. Mangey, ii. 482 ; Kid. 81a ; Chrysos. Ho7n. 74 in Matt., quoted by Loew) separated from the men by some sort of wall or barrier (against Loew, Gesammelte Schriften, iv. 62 f., and Bacher, loc. cit.). See also Sdiurer, GJV ii.* 521, 527, where the emporium found in the ruins of the ancient synagogue is correctly assigned by him to the women.
8. Schoolhouse. — The synagogue was at the outset the place for public instruction (Philo, ed. Mangey, ii. 168 : ' Their houses of worship are nothing but schools of wisdom and virtue'; and Jos. c. Apion. ii. 17-18), and at an early time elementary schools for the young were established therein, or near by {Jer. Keth. xiii. 35c ; M.^.
SYNAGOGUE
SYNZYGUS
5 1:1
iii. 31rf; Bah. Isid. 30« ; Ber. 17a; Meg. 286; B.B. 21 ; GUI. TiSfO. „ ^ j • 1
9. Other uses of the synagogue.-To eat, dyink,
tion, but it was used toi' luneial iuUlresses (i <5.s. Mi,c, iii 7 • Bub. Meg. 28/(), lo'' P"''''^' announceiiieiit, especially of charity donations {,Lcv. R. xxxii. (j ; sSer's quotation of Mt 6'^ refers to the Temple rsee artt 'Alms' in JE i. and ' Didascaha/ ,6. iv. 591't--)'l*'l) The ancient Ilasidini or Kssenes seem to ha've'had their meals in, or ne.ar, the synago-ue, and the !>o..r were housed and fed, n rooms adjoin- in- it (k-s. lOIa; Kohler, .-l/tfU/ xxxyii. 494). Punishment by seonr-ing was inflicted in the synasoL'ue(MtlO>'23", Ae2f,").