figure 3
Figure 3a.
We can now, with the help given by recent excavations, from a conception of these ancient Synagogues. The Synagogue is built of the stone of the country. On the lintels over the doors there are various ornamentations - a seven-branched candlestick, an open flower between two Paschal lambs, or vine-leaves with bunches of grapes, or, as at Capernaum, a pot of manna between representations of Aaron's rod. Only glancing at the internal decorations of mouldings or cornice, we notice that the inside plan is generally that of two double colonnades, which seem to have formed the body of the Synagogue, the aisles east and west being probably used as passages. The intercolumnar distance is very small, never greater than 9½ feet. [2083] The two corner columns at the northern end invariably have their two exterior faces square like pillars, and the two interior ones formed by half-engaged pillars.' Here we suppose the women's gallery to have risen. The flooring is formed of slabs of white limestone; [2084] the walls are solid (from 2 even to 7 feet in thickness), and well built of stones, rough in the exterior, but plastered in the interior. The Synagogue is furnished with sufficient windows to admit light. The roof is flat, the columns being sometimes connected by blocks of stone, on which massive rafters rest.
Entering by the door at the southern end, and making the circuit to the north, we take our position in front of the women's gallery. These colonnades form the body of the Synagogue. [2085] At the south end, facing north, is a movable Ark,' containing the sacred rolls of the Law and the Prophets. It is called the Holy Chest or Ark, Aron haqqodesh (to call it simply aron' was sinful), [2086] but chiefly the Tebhah, Ark. [2087] It was made movable, so that it might be carried out, as on public fasts. [2088] Steps generally led up to it (the Darga or Saphsel). In front hangs (this probably from an early period) the Vilon or curtain. But the Holy Lamp is never wanting, in imitation of the undying light in the Temple. [2089] Right before the Ark, and facing the people, are the seats of honour, for the rulers of the Synagogue and the honourable. [2090] The place for him who leads the devotion of the people is also in front of the Ark, either elevated, or else, to mark humility, lowered. [2091] In the middle of the Synagogue (so generally) is the Bima, [2092] or elevation, on which there is the Luach, or desk, [2093] from which the Law is read. This is also called the Kurseya, chair, or throne, [2094] or Kissé, and Pergulah. Those who are to read the Law will stand, while he who is to preach or deliver an address will sit. Beside them will be the Methurgeman, either to interpret, or to repeat aloud, what is said.
As yet the Synagogue is empty, and we may therefore call to mind what we ought to think, and how to bear ourselves. To neglect attendance on its services would not only involve personal guilt, but bring punishment upon the whole district. Indeed, to be effectual, prayer must be offered in the Synagogue. [2095] At the same time, the more strict ordinances in regard to the Temple, such as, that we must not enter it carrying a staff, nor with shoes, nor even dust on the feet, nor with scrip or purse, do not apply to the Synagogue, as of comparatively inferior sanctity. [2096] However, the Synagogue must not be made a thoroughfare. We must not behave lightly in it. [2097] We may not joke, laugh, eat, talk, dress, nor resort there for shelter from sun or rain. Only Rabbis and their disciples, to whom so many things are lawful, and who, indeed, must look upon the Synagogue as if it were their own dwelling, may eat, drink, perhaps even sleep there. Under certain circumstances, also, the poor and strangers may be fed there. [2098] But in general, the Synagogue must be regarded as consecrated to God. Even if a new one be built, care must be taken not to leave the old edifice till the other is finished. Money collected for the building may, in cases of necessity, be used for other purposes, but things dedicated for it are inalienable by sale. A Synagogue may be converted into an Academy, because the latter is regarded as more sacred, but not vice versa. Village Synagogues may be disposed of, under the direction of the local Sanhedrin, provided the locale be not afterwards used for incongruous purposes, such as public baths, a wash-house, a tannery, &c. But town Synagogues are inalienable, because strangers may have contributed to them; and, even if otherwise, they have a right to look for some place of worship. At the same time, we must bear in mind that this rule had its exceptions; notably that, at one time, the guild of coppersmiths in Jerusalem sold their Synagogue. [2099]