[2081] Tos. Meg. iii. 3.
[2082] De Vit. Contempl. 3 and 9, ed. Mang. ii. pp. 476, 482.
[2083] Comp. Palestine Exploration Fund Report, Quarterly Statement, ii. p. 42 &c.
[2084] Comp. Warren's Recovery of Jerusalem,' p. 343 &c.
[2085] There is a curious passage in Ber. 8 a, which states that although there were thirteen Synagogues in Tiberias, it was the practice of the Rabbis only to pray between the columns where they studied.' This seems to imply that the Academy consisted also of colonnades. For it would be difficult to believe that all the supposed Synagogues excavated in Galilee were Academies.
[2086] Shabb. 32 a.
[2087] It was also called Argas and Qomtar (Megill. 26 b), but more generally Chest.
[2088] Megill. 26 b; Taan. 15 a.
[2089] Exod. xxvii. 20.
[2090] St. Matt. xxiii. 6; Tos. Megill. ed. Z. iv. 21.
[2091] Hence the expression yored liphney hattebhah,' and obhed liphney hattebhah.
[2092] Seems also to have been called Kathedrah,' just as by our Lord (St. Matt. xxiii. 2). Comp. Buxtorf's Lexicon, p. 2164.
[2093] Megill. 32 a.
[2094] Megill. 26 b.
[2095] Comp. Ber. 6 a and b; 8 a.
[2096] Ber. 63 a.
[2097] Tos. Megill. ed. Z. iii. 7.
[2098] Pes. 101 a.
[2099] Megill. 26 a.
[2100] This, not for symbolical reasons, but probably on account of the strength of the wine. It is needless here to give the rules how the cup is to be held, or even the liturgical formula of the Qiddush. Comp. Jer. Ber. p. 3 c, d; vii. 6, p. 11 c, d.
[2101] As to all this, and the great liberty in prayer, comp. Zunz, Gottesd. Vortr. d. Jud. pp. 368, 369, and notes a, b, and d; and Ritus des Synag. Gottesd. pp. 2 and 3.
[2102] St. Luke iv. 20.
[2103] Comp. Schürer, Gemeind. Verfass. in Rom, pp. 27 &c.
[2104] In St. Mark v. 22, several Archisynagogoi seem to be spoken of. But the expression may only mean, as Weiss suggests, one of the order of the Archisynagogoi. The passage in Acts xiii. 15 is more difficult. Possibly it may depend upon local circumstances - the term Archisynagogoi including others beside the Archisynagogoi in the strictest sense, such as the Gerousiarchs of the Roman inscriptions.
[2105] Schürer, u.s., pp. 18-20.
[2106] Sanh. 92 a; Cag. 5 b.
[2107] Gitt. 60 a.
[2108] St. Luke xiii. 14.
[2109] Megill. v. 5.
[2110] Part of the Shema, and the whole of the Eulogies.
[2111] Deut. vi. 4-9; xi. 13-21; Numb. xv. 37-41.
[2112] Ber. ii. 2.
[2113] According to Ber. 34 a.
[2114] Ber. 33 a.
[2115] There is even doubt, whether the exact words of at least some of the Benedictions were fixed at an early period. See Zunz, u. s.
[2116] Originally the eulogies were eighteen in number. The addition of that against the heretics would have made them nineteen. Accordingly, Eulogy xv., which prayed for the coming of the Branch of David, was joined to the previous one in order to preserve the number eighteen. Comp. Jer. Ber. iv. 3. It is sadly characteristic that, together with a curse upon Christian converts, the Messianic hope of Israel should thus have been pushed into the background.
[2117] Jer. Ber. iv. 3 to end.
[2118] Ber. 33 a &c.
[2119] For the sake of brevity, I can only here refer the reader to the passages.
[2120] Sot. vii. 6.
[2121] Comp. 1 Tim. ii. 8.
[2122] Sot. 37 b 38 a.
[2123] Siphré on Numb. par. 39, p. 12 a.
[2124] Minor differences need not here be detailed, especially as they are by no means certain.
[2125] Numb. vi. 23-26.
[2126] Chag. 16 a.
[2127] It seems also to have been the rule, that they must wash their hands before pronouncing the benediction (Sot. 39 a).
[2128] Megill. 24.
[2129] Jer. Gitt. v. 9. p 47 b; comp Duschak. Jüd. Kultus, p. 270.