ב"ה A Comprehensive, Contemporary Guide to Jewish Life Everything you ever wanted to know about The Synagogue and Prayers By Rabbi Shmuel Bistritzky Translated from the Hebrew
Background THE SYNAGOGUE For hundreds of years, the center of the spiritual life of the Jewish people was the Holy Temple in Jerusalem (known in Hebrew as the Bais Hamikdash). Three times a year, the entire Jewish people gathered at the Temple to pray and serve G-d. The Temple was destroyed two thousand years ago, and in the gaping spiritual void left in the wake of its destruction, it became necessary to develop a "house of prayer" that could serve as a central location for people to gather, to pray, and to study together. The synagogue came to serve this purpose. Also commonly known as a "shul," the synagogue is called "beit knesset" in Hebrew, a term derived from the Hebrew root word meaning "to gather or congregate." In the Talmud and in Jewish tradition, the synagogue is also known as the "mikdash me'at minor sanctuary" because it is considered to be infused with sanctity and, in a sense, equivalent to the Temple itself. Due to the importance and special status of the synagogue in Jewish life, it is a common custom to adorn it with various forms of decoration in order to beautify it as much as possible. Many synagogues feature exquisite murals or engraved images of various Jewish symbols, such as the Star of David, the menorah of the Temple, the Two Tablets, or illustrations representing the Twelve Tribes. In many synagogues, the 9
décor is enhanced by eye-catching stained glass windows and elegant chandeliers suspended from the ceiling. Getting to Know the Synagogue The Holy Ark Upon entering a synagogue, the first item you will notice, in all likelihood, will be the "Aron Kodesh" the Holy Ark. The Ark represents the heart of the synagogue and is the central focus of its sanctity. It is invariably located on the eastern wall and houses the Torah scrolls that belong to the synagogue. In most synagogues, the Ark sits on a slightly elevated platform that sometimes resembles a stage. A few stairs leading up to the platform provide access to the Ark. This platform is also where the kohanim stand to bless the congregation on Festivals. (In Israel, this takes place on a daily basis.) It is customary to surround the Ark, as well, with various forms of ornamentation, as an acknowledgment of its special status. In general, ornate wooden or marble pillars frame the Ark, bearing symbolic images and other forms of decoration. The "Parochet" In front of the doors of the Ark hangs an ornate curtain made of silk or velour and known as the "parochet," an allusion to the curtain that separated the two sections of the Holy Temple and was known by the same name. It is customary to beautify the parochet, just as the synagogue and the Ark are decorated. In general, gold and silver threads are woven into the parochet and it is adorned with embroidered images including the Tablets of the Covenant, the Star of David, a crown representing the "crown of the Torah," or the text of various verses drawn from the Torah. The parochet can come in a variety of colors, but every synagogue has a special white parochet that replaces the usual one during the period between Rosh Hashanah and Yom Kippur. The Torah Scrolls Inside the Ark are the Torah scrolls. A Torah scroll ("sefer Torah" in Hebrew) is the most sacred object in Judaism. Each scroll contains the entire text of the Five Books of Moses, painstakingly handwritten on sheets of parchment made from the hide of a kosher animal. Every Torah scroll is handwritten by a specially trained scribe known as a "sofer stam." "Sofer" is the Hebrew word for a scribe, and the word "stam" is an acronym for "sefer Torah, tefillin, mezuzah" the three items that such a scribe produces. The tools of the scribe's trade are a feather quill and a special black ink produced in exacting accordance with an ancient formula. The writing of a Torah scroll is governed by a complex set of rules, and it is essential for the scribe to maintain absolute allegiance to those rules. Every letter must be formed with the utmost precision. Even the divisions between the various sections of the Torah, as well as the spaces 10 11
between letters, words, and lines, must be kept in accordance with the predetermined formula codified in Jewish law. The Torah scroll consists of a series of parchment sheets sewn together with thread made from the sinews of a kosher animal. After the Torah scroll is completed, its two ends are attached to two wooden poles known as the atzei chayim (literally, "trees of life"). The scroll is rolled from right to left. In Ashkenazic circles, it is customary to tie a special strap around a closed Torah scroll and then to cover the scroll with an ornate "garment" made of silk or velour. The Sephardic custom is to keep the scroll in a special case made of silver, gold, or quality wood. It is also customary to honor the Torah scroll with various adornments. In many communities, an elegant gold or silver crown, decorated with engravings and small bells, is placed atop the Torah scroll. Many also have the custom of hanging on the Torah a silver plate with inscriptions or other forms of decoration, as well as a silver pointer in the shape of an arm ending in a hand with a pointing finger. The reader uses this silver pointer to point to the place during the public reading of the Torah scroll. A Torah scroll must be treated with the utmost respect. It is forbidden to place any objects on top of the scroll. One may not touch the parchment with one's bare hands; when it is necessary to touch the parchment, it is customary to cover one's hand with the corner of a tallit or the like. It is also prohibited to leave a Torah scroll open when it is not in use. The Bimah The Reader's Platform At the center of the synagogue is an elevated platform made of wood or stone. This platform is known as the bimah among Ashkenazim, while Sephardim call it the teivah. In most synagogues, the bimah is encircled by a railing and can be accessed by a couple of steps on both the right and left sides. The front portion of the bimah contains a large table covered with an ornate silk or velvet tablecloth. The Torah scroll is placed on this table when it is read. The rabbi may also deliver his sermon from the bimah. Similarly, congregants occasionally make announcements of communal interest from the bimah. In Sephardic synagogues, the leader of the prayers, known as the chazzan or shaliach tzibbur (emissary of the congregation), also stands on this platform. The Eastern Wall The front of the synagogue and the location of the most significant seats in the synagogue is known as the "eastern wall." In actuality, all synagogues outside of the Land of Israel are positioned so that they face Israel. Thus, in the 12 13
United States and other countries that lie to the west of Israel, the front of every synagogue is, indeed, its eastern wall. In countries that are located to the north, east, or south of Israel, however, the front wall shifts accordingly. Within Israel itself, all synagogues outside of Jerusalem are built to face Jerusalem. Within the city of Jerusalem, the synagogues are built with their front walls facing the location of the Temple. The Ark is located on the eastern wall of the synagogue, as is the podium where the prayer leader stands (in Ashkenazic congregations). Prominent members of the community and distinguished guests are also seated there. The Ezrat Nashim--Women's Section The internal structure of the synagogue is patterned after the Temple in another way, as well: rigid separation is maintained between men and women. The courtyard of the Temple was divided into several sections known as azarot. Separate sections were designated for men and women (with the men's section being further divided into separate sections for kohanim and for other men). Today's synagogues continue to observe the ancient tradition of assigning separate seating areas to men and women during the services. The purpose of this separation is to maintain the level of sanctity and decorum that is appropriate for a synagogue. The mingling of men and women might create an atmosphere of frivolity that would not be befitting for the sacred confines of a synagogue. Thus, every synagogue contains a seating area for women, known in Hebrew as the "ezrat nashim." In some synagogues, the women's section is located at the rear, with a separate entrance and a partition separating it from the men's section. In other synagogues, the women's section is a gallery overlooking the men's section, affording the women a convenient vantage point from which they can view the proceedings in the sanctuary below. The Amud On the eastern wall of the synagogue, to the right of the Aron Kodesh, stands the amud, a tall lectern with a slightly inclined surface. The amud is used by the chazzan leading the congregation in prayer, who rests his siddur on its inclined surface. Synagogue Seats By its very nature, a synagogue serves as a sort of "second home" for every Jew. Consequently, most of the congregants in a synagogue have their own "regular" seats where they customarily sit every time they attend services. An interesting distinction between Ashkenazic and Sephardic synagogues lies in the seating arrangements of each. In Ashkenazic synagogues, the seats tend to be arranged in rows, all of them facing the eastern wall and the Aron Kodesh. In Sephardic synagogues, on the other hand, it is not unusual to find the seats arranged in the form of a U around the bimah. 14 15
The Bookcases Every synagogue must have an ample supply of prayer books, which are generally kept on bookshelves somewhere inside the synagogue. The Jewish prayer book is known as a siddur and generally contains a comprehensive list of the prayers printed in it, along with the page numbers where they can be found. Another staple of the synagogue's book collection is the chumash, a printed copy of one or all of the Five Books of the Torah, which congregants use to follow along during the reading of the Torah. Most synagogues also contain an assortment of other books with which the congregants can engage in Torah study. The Charity Box Every synagogue also contains a box where donations to charity can be deposited. This box is sometimes known by the Hebrew term kupat tzedakah. It is customary for congregants to place money in the charity box on weekdays before prayer services. The money that is collected can be put to various uses: defraying some of the many expenses of the synagogue itself, aiding needy families, or supporting various worthy organizations. The Rabbi PEOPLE IN THE SYNAGOGUE The rabbi is the guide and spiritual leader of the synagogue and its congregation. His task is to educate and instruct the congregation and guide them to lead proper Jewish lives in accordance with the Torah's dictates. In the context of the synagogue services, the rabbi often delivers a weekly sermon every Shabbat, which generally consists of insights into the week's Torah portion. He also teaches the laws that are relevant to every holiday, and is available to assist and advise the congregants on a daily basis in whatever matters may concern them. The rabbi's seat is generally located on the eastern wall of the synagogue. The Shaliach Tzibbur or Chazzan The prayer services are led by an individual known as a chazzan or shaliach tzibbur. The latter term literally means "the emissary of the congregation" and indicates that the chazzan is chosen to "represent" the people as they address their prayers and entreaties to the Master of the Universe. The chazzan stands either at the amud in the front of the synagogue or at the bimah in its center; the custom varies between different communities. In practice, the chazzan serves both as the director of the prayer services and their "conductor," similar to the conductor of an orchestra. In some communities, the chazzan recites the entire prayer service 16 17
aloud for the benefit of the congregants who are unfamiliar with the words. In other communities, he prays quietly along with the congregation, reciting aloud only select portions of the prayers during the course of the services. In either case, the chazzan recites aloud the Kaddish and the repetition of the Shemoneh Esrei prayer. In truth, the two terms used to describe the leader of the prayers are not necessarily interchangeable. The position of prayer leader is not necessarily held by a single individual; any male congregant aged thirteen or above can be called upon to serve as the shaliach tzibbur. The term shaliach tzibbur is understood to refer to anyone who leads the prayers, even a thirteen-year-old boy. The term chazzan, on the other hand, may be understood as a reference to a professional cantor. fully conversant with the proper method of reading from the Torah. The Gabbai The gabbai is an officer of the synagogue who is responsible for overseeing all logistical matters pertaining to the services. Among the gabbai's responsibilities are: setting the times for services, selecting the chazzanim who will lead the prayers and the baalei keriah (plural of baal koreh) who will be responsible for the Torah reading, and distributing the various honors that must be assigned to congregants during the course of the services. In some synagogues, a committee of gabbaim is selected from the ranks of the congregation. Throughout this publication, we have opted to use the term chazzan in reference to any individual who leads the prayer services, even if he is not a professional chazzan, in order to preserve the flow of the text. The Baal Koreh The baal koreh is another instrumental figure in the prayer services. His responsibility is to read aloud from the Torah scroll, pronouncing each word correctly and in accordance with the traditional tune for the Torah reading, known as trop. Since the Torah scroll is written without punctuation, vowel signs, or the signs signifying the notes of the trop, a baal koreh must be well-versed in the passages he reads and 18 19
SYNAGOGUE DECORUM As we have learned, today's synagogues serve as a substitute for the Temple that once stood in Jerusalem. It should come as no surprise, then, that every synagogue is considered to be imbued with sanctity. It is important to be aware of the basics of proper decorum in the synagogue in order to treat it with the appropriate level of respect. The following are the guidelines set forth in Jewish law for appropriate conduct in the synagogue. (These guidelines apply specifically to the sanctuary of the synagogue.) Before entering a synagogue, one should verify that his body and clothes are clean. A man should also wear a head covering such as a yarmulke (skullcap) or hat. Many synagogues provide yarmulkes for visitors who are not equipped with their own. One should not enter a synagogue without a clear purpose for his presence there. One should also not seek refuge in the synagogue from inclement weather such as rain or snow, or enter it solely in order to benefit from its air conditioning on a hot summer day. If it becomes necessary to enter a synagogue for some reason, such as to look for something, one should be sure to sit down and recite at least one verse (such as a verse from Psalms) or other Torah-related passage. A synagogue should always be kept neat and clean. One should pick up and dispose of any loose papers or other forms of refuse that may be found on its floor. Inside the synagogue, one should maintain a respectful, dignified demeanor at all times. It is not appropriate to sit with one's legs crossed, to smoke, or to run inside a synagogue. One should not bring a bicycle into a synagogue, even if it might be stolen if it is left outside. The interior of a synagogue also should not be used to sell or market merchandise. Eating and drinking within the confines of a synagogue is prohibited except during Torah lessons or on festive religious occasions. One may not sleep in a synagogue. Cellular phones should be turned off or placed on silent in order not to disturb others during their prayers. One should not engage in mundane conversation in a synagogue even when the prayer services are not in session. While inside a synagogue, conversation should deal only with matters related to the prayers or to Torah study. Parents who opt to bring their children to the synagogue should keep their children at their sides and monitor their children's behavior to ensure that it is appropriate for the synagogue. Small children who will wander to and fro should never be brought to the synagogue, because their behavior is liable to disturb congregants attempting to pray. Exiting the synagogue should also be done in a respectful manner, without running or otherwise moving hastily. One should emerge from the synagogue at a calm, measured pace. Treating the Synagogue's Books with Respect The books that are the mainstay of the synagogue services siddurim, chumashim, and the like are also considered by Jewish law to be sacred. There is a set of rules pertaining to the proper handling and care of such volumes, among them the following: 20 21