Synagogue at Capernaum, which seems the most fully preserved ruin, two pillars in the colonnade are wanting. [3 On the next page we give a plan of the Synagogue excavated at Tell Hum (Capernaum). It is adapted from Capt. Wilson's plan in the P.E.F. Quarterly Statement, No. 2.] The so-called 'Ark'
would be at the south end; the seats for the elders and honourable in front of it, facing the people, and with their back to the Ark. [d Tos. Meg. iii. 3.] Here two pillars are wanting in the Synagogue at Capernaum. The lectern of the reader would be in the centre, close to where the entrance was into the double colonnade which formed the Synagogue, where, at present, a single pillar is marked in the plan of the Capernaum Synagogue; while the women's gallery was at the north end, where two columns and pillars of peculiar shape, which may have supported the gallery, are traceable. For it is a mistake to suppose that the men and women sat in opposite aisles, separated by a low wall. Philo notices, indeed, this arrangement in connection with the Therapeutae; [a De Vit. Con tern pi. 3 and 9, ed. Mang. ii. pp. 476, 482.] but there is no indication that the practice prevailed in the Synagogues, or in Palestine.
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 9 1/2 feet. [1 Comp. Palestine Exploration Fund Report, Quarterly Statement, ii. p. 42 &c] 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; [1 Comp. Warren's 'Recovery of Jerusalem,' p. 343 &c] 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. [2 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.] 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), [a Shabb. 32.] but chiefly the Tebhah, Ark. [3 It was also called Argas and Qomtar (Megill. 26 b), but more generally Chest.] It was made movable, so that it mightbe carried out, as on public fasts, [b Megill. 26 b; Taan. 15 a.] 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, [c Exod. xxvii. 20.] Right before the Ark, and facing the people, are the seats of honour, for the rulers of the Synagogue and the honourable, [d St. Matt, xxiii. 6; Tos. Megill. ed. Z. iv. 21.] 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. [4 Hence the expression 'yored liphney hattebhah,' and 'obhed liphney hattebhah.'] In the middle of the Synagogue (so generally) is the Bima, [5 Seems also to have been called 'Kathedrah,' just as by our Lord (St. Matt, xxiii. 2).
Comp. Buxtorf s Lexicon, p. 2164.] or elevation, on which there is the Luach, or desk, [e Megill. 32 a.] from which the Law is read. This is also called the Kurseya, chair, or throne, [f Megill. 26 b.] or Kisse, 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, [a Comp. Ber. 6 a and b; 8 a.] 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, [b Ber. 63 a.] However, the Synagogue must not be made a thoroughfare. We must not behave lightly in it. [c Tos. Megill. ed. Z. iii. 7.] 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, [d Pes. 101 a.] 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, [e Megill. 26a.]
All this, irrespective of any Rabbinic legends, shows with what reverence these 'houses of congregation' were regarded. And now the weekly Sabbath, the pledge between Israel and God, had once more come. To meet it as a bride or queen, each house was adorned on the Friday evening. The Sabbath lamp was lighted; the festive garments put on; the table provided with the best which the family could afford; and the Qiddush, or benediction, spoken over the cup of wine, which, as always, was mixed with water. [1 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.] And as Sabbath morning broke, they hastened with quick steps to the Synagogue; for such was the Rabbinic rule in going, while it was prescribed to return with slow and lingering steps. Jewish punctiliousness defined every movement and attitude in prayer. If those rules were ever observed in their entirety, devotion must have been crushed under their weight. But we have evidence that, in the time of our Lord, and even later, there was much personal freedom left; [1 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.] for, not only was much in the services determined by the usage of each place, but the leader of the devotions might preface the regular service by free prayer, or insert such between certain parts of the liturgy.
We are now in the Nazareth Synagogue. The officials are all assembled. The lowest of these is the Chazzan, or minister, [a St. Luke iv. 20.]who often acts also as schoolmaster. For this reason, and because the conduct of the services may frequently devolve upon him, great care is taken in his selection. He must be not only irreproachable, but, if possible, his family also. Humility, modesty, knowledge of the Scriptures, distinctness and correctness in pronunciation, simplicity and neatness in dress, and an absence of self-assertion, are qualities sought for, and which, in some measure, remind us of the higher qualifications insisted on by St. Paul in the choice of ecclesiastical officers. Then there are the elders (Zeqenim), or rulers (), whose chief is the Archisynagogos, or Rosh ha-Keneseth. These are the rulers (Parnasim) or shepherds ( ). There can be no question (from the inscriptions on the Jewish tombstones in Rome), that the Archisynagogos [b Comp. Schurer, Gemeind. Verfass. in Rom, pp. 27 &c] was chief among the rulers, and that, whether or not there was, as in the community at Rome, and probably also among the dispersed in the West, besides him, a sort of political chief of the elders, or Gerousiarch. [c Schurer, U.S., pp. 18-20.] All the rulers of the Synagogue were duly examined as to their knowledge, and ordained to the office. They formed the local Sanhedrin or tribunal. But their election depended on the choice of the congregation; and absence of pride, as also gentleness and humility, are mentioned as special qualifications, [d Sanh. 92 a; Chag. 5 b.] Sometimes the office was held by regular teachers, [e Gitt. 60 a.]
If, as in Rome, there was an apparently unordained eldership (Gerousia), it had probably only the charge of outward affairs, and acted rather as a committee of management. Indeed, in foreign Synagogues, the rulers seem to have been chosen, sometimes for a specified period, at others for life. But, although it may be admitted that the Archisynagogos, or chief ruler of the Synagogue, was only the first among his equals, there can be no doubt that the virtual rule of the Synagogue devolved upon him. He would have the superintendence of Divine service, and, as this
