Chapter 16

The separation of the sexes, which was observed even in the Temple at the time of Christ, was strictly carried out in the synagogues, such division being made effectual by a partition, boarded off and provided with gratings, to which there was separate access. The practice seems simply in accordance with Eastern manners and modes of thinking. But the Rabbis, who seek Scripture authority for every arrangement, however trivial, find in this case their warrant in Zechariah 12:11-14, where "the wives" are no less than five times spoken of as "apart," while engaged in their prayerful mourning. The synagogue was so placed that, on entering it, the worshippers would face towards Jerusalem--mere "orientation," as it is now called, having no meaning in Jewish worship. Beyond the middle of the synagogue rose the platform or "bima," as it was anciently, or "almmeor," as it is presently named. Those who were called up to it for reading ascended by the side nearest, and descended by that most remote from their seats in the synagogue. On this "bima" stood the pulpit, or rather lectern, the "migdal ez," "wooden tower" of Nehemiah 8:4, whence the prescribed portions of the law and of the prophets were read, and addresses delivered. The reader stood; the preacher sat. Thus we find (Luke 4:20) that, after reading a portion from the prophet Isaiah, our Lord "closed the book, and He gave it again to the minister, and sat down," before delivering His discourse in the synagogue of Nazareth. Prayer also was offered standing, although in the Temple the worshippers prostrated themselves, a practice still continued in certain of the most solemn litanies. The pulpit or lectern--"migdal" (tower), "chisse" and "churseja" (chair or throne), or "pergulah" (the Latin "pergula," probably elevation)--stood in the middle of the "bima," and in front of "the ark." The latter, which occupied the innermost place in the synagogue, as already noticed, corresponded to the Most Holy Place in the Temple, and formed the most important part. It was called the "aron" (ark), the "tevah," or "tevutha" (chest, like that in which Noah and Moses were saved), or the "hechal" (little temple). In reality, it consisted of a press or chest, in which the rolls of the law were deposited. This "ark" was made movable (Taan. ii. 1,2), so as to lift out on occasions of public fasting and prayer, in order to have it placed in the street or market-place where the people gathered. Sometimes there was also a second press for the rolls of the prophets, in which the disused or damaged rolls of the law were likewise deposited. In front of the ark hung the "vilon" ("velum," veil), in imitation of that before the Holy Place. Above it was suspended the "ner olam," or ever-burning lamp, and near to it stood the eight-branched candlestick, lit during the eight days of the feast of the dedication of the Temple (John 10:22), or Candlemas. The practice of lighting candles and lamps, not merely for use, but in honour of the day or feast, is not unknown in the synagogues. Of course, in regard to this, as to other practices, it is impossible to determine what was the exact custom at the time of our Lord, although the reader may be able to infer how much and what special practices may have been gradually introduced. It would lead beyond our present scope to describe the various directions to be observed in copying out the synagogue-rolls, which embodied the five books of Moses, or to detail what would render them unfit for use. No less than twenty such causes are mentioned by the Rabbis. At present the vellum, on which the Pentateuch is written, is affixed to two rollers, and as each portion of the law is read it is unrolled from the right, and rolled on to the left roller. The roll itself was fastened together by linen wrappers or cloths ("mitpachoth"), and then placed in a "case" ("tik," the Greek "theke"). All these articles are already mentioned in the Mishnah. Later practices need not here occupy our attention. Lastly, it should be noted, that at first the people probably stood in the synagogues or sat on the ground. But as the services became more protracted, sitting accommodation had to be provided. The congregation sat facing the ark. On the other hand, "the rulers of the synagogue," Rabbis, distinguished Pharisees, and others, who sought honour of men, claimed "the chief seats," which were placed with their backs to the ark, and facing the worshippers. These seats, which bear the same name as in the New Testament, were made objects of special ambition (Matt 23:6), and rank, dignity, or seniority entitled a Rabbi or other influential man to priority. Our Lord expressly refers to this (Matt 23:6) as one of the characteristic manifestations of Pharisaical pride. That both the same spirit and practice had crept into some of the early churches, appears from the warning of St. James (James 2:2, 3) against an un-Christ-like "respect of persons," which would assign a place high up in "synagogues" of Christians to the mere possession of "goodly apparel" or the wearing of the "gold ring."