Body: | Jerusalem (Palestinian) Talmud
Ancient Synagogue Literary Sources
Non-Biblical, Non-Mosaic Jewish Law
400 AD
"It was for freedom that Christ set us free; therefore keep standing firm
[as Christians] and do not be subject again to a yoke of slavery."
(Galatians 5:1)
"thus invalidating the word of God by your tradition which you have
handed down; and you do many things such as that." (Mark 7:13)
""Why do Your disciples break the tradition of the elders? For they do
not wash their hands when they eat bread." And He answered and said to
them, "Why do you yourselves transgress the commandment of God for the
sake of your tradition?" (Matthew 15:2-3)
"Then the disciples came and said to Jesus, "Do You know that the
Pharisees were offended when they heard this statement?" But He answered
and said, "Every plant which My heavenly Father did not plant shall be
uprooted. "Let them alone; they are blind guides of the blind. And if a
blind man guides a blind man, both will fall into a pit."" (Matthew
15:12-14)
The first and greatest synagogue in the world at Alexandria Egypt destroyed
by Trajan:
"It has been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah,
"Whoever has never seen the double colonnade [the basilica-synagogue] of
Alexandria in Egypt has never seen Israel's glory in his entire life. [B]
"It was a kind of large basilica, with one colonnade inside another. [C]
"Sometimes there were [55b] twice as many people there as those who went
forth from Egypt. [D] "Now there were seventy-one [Y.: seventy] golden
thrones set up there, one for each of the seventy-one elders, each one
worth twenty-five talents of gold, with a wooden platform in the middle.
[E] "The minister of the synagogue stands on it, with flags in his hand.
When one began to read, the other would wave the flags so the people would
answer, 'Amen,' for each and every blessing. Then that one would wave
the flags, and they would answer, 'Amen.' [F] "They did not sit in a
jumble, but the goldsmiths sat by themselves, the silversmiths by
themselves, the weavers by themselves, the bronze-workers by themselves,
and the blacksmiths by themselves. [G] "All this why? So that when a
traveller came along, [he could find his fellow craftsmen,] and on that
basis he could gain a living" [T. Suk. 4:6]. [H] And who destroyed it
all? It was the evil Trajan." (Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H,
describing the second temple synagogue in Alexandria, 400 AD)
480 synagogues in Jerusalem at the time of Jesus:
"'The house of the Lord' refers to the Temple. 'And the king's
house' refers to the palace of Zedekiah. 'And all the houses of
Jerusalem' refers to the 480 synagogues that were in Jerusalem. For R.
Phineas in the name of R. Hoshaiah: "There were 480 synagogues in
Jerusalem and every one of them had a schoolhouse and a house for learning,
a schoolhouse for Scripture and a house of learning for Mishnah."
(Jerusalem Talmud, y. Meg. 3:1, II.2.D-E)
I. History and content of the Jerusalem Talmud:
1. "The Talmud (lit. "learning," or what is to be "learned," from
lāmad, "to learn") is a compendium of rabbinic law and lore that
combines Mishnah and gemara ("completion"), as well as portions of the
Tosefta (see Rabbinic Literature: Mishnah and Tosefta). The mishnaic
material derives from the tannaitic rabbis and sages (c. 50 b.c. to a.d.
200), while the gemara derives mostly from the amoraic rabbis of a later
period (c. a.d. 200-500). Included in the gemara are tannaitic sayings
not included in the Mishnah. These traditions are called baraitoth
("external [sayings]"), in that they reach back to the tannaitic period
but are external to the Mishnah. Although the Talmud postdates the NT by
several centuries, it offers potentially useful background material."
(Dictionary of New Testament Background, Rabbinic Literature: Talmud, p897,
2000 AD)
2. "The Palestinian [Jerusalem}] Talmud does not provide us with any
information concerning its editing (Rabinowitz EncJud 15: 772); however, we
can deduce from the events included and omitted from the text as well as
from the names of the sages quoted in the document that the Gemara was
edited sometime shortly after the end of the 4th century c.e. (Bokser 1979:
192). Rabbi Moses ben Maimon (Maimonides, 1135-1204 c.e.) claimed that
Rabbi Yohanan (died last quarter of the 3d century c.e.) [275 BC] edited
the Palestinian Talmud. Moses ben Jacob of Coucy (13th century) emended
Maimonides' text to read "Yohanan and his disciples" (Rabinowitz
EncJud 15: 772). Given Yohanan's central place among the Palestinian
rabbis, this statement is probably true; however, it is so general as to be
meaningless. The Palestinian text seems to come from the three major
Palestinian amoraic academies-Tiberias, Caesarea, and Sepphoris. The
sages from the fourth center of Palestinian amoraim, Lydda, did not leave
much material (Rabinowitz EncJud 15: 772). The consensus of modern
scholarship is that the bulk of the Palestinian Gemara was compiled finally
at Tiberias (Bokser 1979: 193). Lewy had argued that the Gemara to Neziqin
was different from the rest of the Palestinian Gemara, and Lieberman argued
that Neziqin's distinctive traits derive from its being composed in
Caesarea earlier than the other portions of the Talmud. Most scholars
believe that the anonymous parts of Neziqin derive from Caesarea, while
those elsewhere in Palestinian Talmud ostensibly derive from Tiberias (in
Bokser 1979: 193). The material in Neziqin consists of short comments, of
almost exclusively halakhic (legal) content. It differs in brevity, style,
and terminology from the rest of the Talmud. The first three Orders, the
remaining tractates of Neziqin, and the tractate Niddah were edited at
Tiberias. Although, the Yerushalmi is not the work of one school
(Rabinowitz EncJud 15: 313-14). Many scholars have argued that the
Palestinian Talmud was committed to writing during the 4th and 5th
centuries because of the oppression experienced by the Palestinian Jewish
community at that time. Recently these arguments have been demonstrated to
be flawed, and they can now be dismissed (Bokser 1979: 197-79). (ABD,
Talmud, Volume 6, Pages 312, 1992 AD)
3. "Talmud Yerushalmi. The oldest recension is the one prepared in the
land of Israel. The name "Talmud of the Land of Israel" is actually
found on one of the oldest surviving manuscripts. However, this recension
has been linked with Jerusalem and so traditionally has been called
Yerushalmi. Much of this recension probably dates to a.d. 400, or just a
generation or two after the time of the compilation of the Tosefta. The
later parts of Yerushalmi probably date closer to a.d. 450. As the name of
this recension suggests, most of the cited rabbinic authorities lived in
Palestine. Yerushalmi comments on the first, second, third and fourth
divisions of the Mishnah. The compilers and editors of Yerushalmi are
interested in the reading of the Mishnah (textual criticism), in the
meaning of the Mishnah, in augmenting the Mishnah's arguments with
scriptural proof texts and in harmonizing mishnaic traditions."
(Dictionary of New Testament Background, Rabbinic Literature: Talmud, p898,
2000 AD)
II. Comments:
1. The specific passage of Meg. 3:1, states there were 480
synagogues and schools in the first century AD in the second temple period.
2. The Jerusalem Talmud is a further invention of non-Mosaic laws
that Messiah, Jesus Christ condemned:
a. Some contradicted Mosiac law while others, like washing of
hands, was the creation of new sin laws where God was OK with the practice.
b. "The Pharisees and some of the scribes gathered around Him
when they had come from Jerusalem, and had seen that some of His disciples
were eating their bread with impure hands, that is, unwashed. (For the
Pharisees and all the Jews do not eat unless they carefully wash their
hands, thus observing the traditions of the elders; and when they come from
the market place, they do not eat unless they cleanse themselves; and there
are many other things which they have received in order to observe, such as
the washing of cups and pitchers and copper pots.) The Pharisees and the
scribes asked Him, "Why do Your disciples not walk according to the
tradition of the elders, but eat their bread with impure hands?" And He
said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is
written: 'This people honors Me with their lips, But their heart is far
away from Me. 'But in vain do they worship Me, Teaching as doctrines the
precepts of men.' "Neglecting the commandment of God, you hold to the
tradition of men." He was also saying to them, "You are experts at
setting aside the commandment of God in order to keep your tradition.
"For Moses said, 'Honor your father and your mother'; and, 'He who
speaks evil of father or mother, is to be put to death'; but you say,
'If a man says to his father or his mother, whatever I have that would
help you is Corban (that is to say, given to God),' you no longer permit
him to do anything for his father or his mother; thus invalidating the word
of God by your tradition which you have handed down; and you do many things
such as that."" (Mark 7:1-13)
c. "R. Eliezer says, "They unloose a vow for a person by
[reference to] the honor of his father or mother." B. And sages prohibit.
C. Said R. Sadoq, "Before they unloose a vow for him by [reference to]
the honor of his father or mother, let them unloose his vow by reference to
the honor of the Omnipresent. D. "If so, there will be no vows!" E. But
sages concede to R. Eliezer that, in a matter which is between him and his
mother or father, they unloose his vow by [reference to] the honor of his
father or mother." (Babylonian Talmud m. Nedarim 9:1)
d. In fact, in the Babylonian Talmud, The word "qorban" is
used over 100 times. So a person would vow to give all their money to the
Temple when they die, meaning that none of the money could be used for
helping their parents, but of course, they get to use the money until they
die. Selfish and invalidating the Word of God.
e. The first century Jews took a verbal beating from Jesus
because he said they were breaking the 5th commandment (honour father and
mother) to keep Nedarim 5. Which #5 law was better to keep? Nedarim or the
5th commandment of Moses? The answer it obvious.
3. Many non-Mosaic rules like handwashing continues to this day
in spite of Jesus' criticism of it on a ritual purity basis:
a. "It was for freedom that Christ set us free; therefore keep
standing firm and do not be subject again to a yoke of slavery." (Galatians
5:1)
b. "Then some Pharisees and scribes came to Jesus from
Jerusalem and said, "Why do Your disciples break the tradition of the
elders? For they do not wash their hands when they eat bread." And He
answered and said to them, "Why do you yourselves transgress the
commandment of God for the sake of your tradition? "For God said,
'Honor your father and mother,' and, 'He who speaks evil of father or
mother is to be put to death.' "But you say, 'Whoever says to his
father or mother, "Whatever I have that would help you has been given to
God," he is not to honor his father or his mother.' And by this you
invalidated the word of God for the sake of your tradition. "You
hypocrites, rightly did Isaiah prophesy of you: 'This people honors Me
with their lips, But their heart is far away from Me. 'But in vain do
they worship Me, Teaching as doctrines the precepts of men.' " After
Jesus called the crowd to Him, He said to them, "Hear and understand.
"It is not what enters into the mouth that defiles the man, but what
proceeds out of the mouth, this defiles the man." Then the disciples came
and said to Him, "Do You know that the Pharisees were offended when they
heard this statement?" But He answered and said, "Every plant which My
heavenly Father did not plant shall be uprooted. "Let them alone; they
are blind guides of the blind. And if a blind man guides a blind man, both
will fall into a pit."" (Matthew 15:1-14)
c. "The Pharisees and some of the scribes gathered around Him
when they had come from Jerusalem, and had seen that some of His disciples
were eating their bread with impure hands, that is, unwashed. (For the
Pharisees and all the Jews do not eat unless they carefully wash their
hands, thus observing the traditions of the elders; and when they come from
the market place, they do not eat unless they cleanse themselves; and there
are many other things which they have received in order to observe, such as
the washing of cups and pitchers and copper pots.) The Pharisees and the
scribes asked Him, "Why do Your disciples not walk according to the
tradition of the elders, but eat their bread with impure hands?" And He
said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is
written: 'This people honors Me with their lips, But their heart is far
away from Me. 'But in vain do they worship Me, Teaching as doctrines the
precepts of men.' "Neglecting the commandment of God, you hold to the
tradition of men." He was also saying to them, "You are experts at
setting aside the commandment of God in order to keep your tradition.
"For Moses said, 'Honor your father and your mother'; and, 'He who
speaks evil of father or mother, is to be put to death'; but you say,
'If a man says to his father or his mother, whatever I have that would
help you is Corban (that is to say, given to God),' you no longer permit
him to do anything for his father or his mother; thus invalidating the word
of God by your tradition which you have handed down; and you do many things
such as that."" (Mark 7:1-13)
d. "The "tradition of the elders" is simply the oral,
scribal interpretation of the written, Mosaic law. This tradition was later
(ca. a.d. 220) collected and reduced to writing in the Mishna. The
"elders" were scribes, Pharisees, leaders of synagogues, and revered
persons in general." (The New American Commentary, Mark 7:3)
e. "2:3 A The hands are susceptible to uncleanness and are
rendered clean up to the wrist. B How so? C [If] one poured the first
[water] up to the wrist, and the second beyond the wrist and it went back
to the hand-it is clean. D [If] he poured out the first and the second
[pouring of water] beyond the wrist and it went back to the hand, it is
unclean. E [If] he poured out the first water onto one hand, and was
reminded and poured out the second [water] on to both hands, they are
unclean. F [If] he poured out the first water on to both hands and was
reminded and poured out the second [water] on to one hand, his hand [which
has been washed twice] is clean. G [If] he poured out water on to one hand
and rubbed it on the other, it is unclean. H [If he rubbed his hand] on his
head or on the wall, it is clean. I They pour out [water on the hands of]
four or five people side by side, or above one another, J on condition that
they [the hands] lie loosely so that the water will flow among them."
(Mishnah m. Yadayim 2:3)
4. Sabbath Day's Journey: 2000 cubits or 915 meters
a. "Then they returned to Jerusalem from the mount called
Olivet, which is near Jerusalem, a Sabbath day's journey away." (Acts
1:12)
b. "A He who went forth [beyond the Sabbath line] on a
permissible mission, B but they said to him, "The deed already has been
done," C has two thousand cubits in every direction [in which to walk
about]. D If he was within the Sabbath line, it is as if he never went
forth. E For all those who go forth to save [someone in danger] may go back
to their place." (Mishnah m. 'Erub. 4:3)
5. There are many of these rules today in modern Israel:
a. You cannot push a button to start a kitchen appliance, so
most modern appliances have "sabbath mode" which will override the
safety timer on stove so it will never shut off. This allows the Jew to
turn the stove on just before the sabbath and cook on the sabbath without
breaking the sabbath by turning on the stove. Fridges and stoves with
"sabbath mode" will not turn the lights on when you open the doors.
Compressors are randomly delayed since they usually turn on when the door
is opened.
b. It breaks the sabbath if you are at a hotel and you push the
elevator button. So elevators are programmed for "sabbath mode" so that
the continuously move from top to bottom, then bottom to top, stopping at
each floor and opening the doors. This allows a Jew to get on the elevator
without pushing any buttons. Since it is automatic, he is not responsible
for breaking the sabbath. The machine is breaking the sabbath for him.
c. This is why El Al Airlines will not book flights on the
Sabbath.
III. The Second Temple basilica-synagogue of Alexandria: 380 BC- 117 AD
(destroyed by Trajan)
A. Philo Dates the origin of synagogues to 262 BC through the Alexandrian
persecution of Jews in 38 AD:
1. Text of Philo, Embassy/Legat. 132-139, Alexandria, 41-45 AD:
"they set up in every one of them images of Gaius [Caligula], and in the
largest, and most famous, and most celebrated [The Great Alexandria
Synagogue] of them they erected a brazen statue of him borne on a
four-horse chariot. ... For, in the first place, one may derive them from
about ten kings or more who reigned in order, one after another, for three
hundred years [ie. Since 262 BC when they began in Alexandria], and who
never once had any images or statues of themselves erected in our
synagogues, though there were many of their relations and kinsmen whom they
considered, and registered as, and spoke of as gods." (Philo,
Embassy/Legat. 132-139, Alexandria, 41-45 AD)
a. This amazing statement from Philo shows that when statues of
Caligula were set up in all the Alexandrian synagogues, including the Great
Synagogue of Alexandria in 38 AD, that this violated the sanctuary off
limits refuge status that dates back 300 years to Ptolemy II/III in 262 BC.
2. The complaint of Philo of "for 300 years" echoes the
statement of Jephthah:
a. "'While Israel lived in Heshbon and its villages, and in
Aroer and its villages, and in all the cities that are on the banks of the
Arnon, three hundred years, why did you not recover them within that time?"
(Judges 11:26)
b. We use the Judges 11:26 passage to date the conquest because
Jephthah lived in 1100 BC + 300 years =1400 BC.
c. Likewise we can date the origin of synagogues with Philo's
"300 years" statement.
d. Philo said in 38 AD, not a single ruler in a succession of 10
or more back in time, even 300 years has ever set up a statue of himself in
a synagogue.
e. 38 AD - 300 years = 262 BC.
3. Synagogues began in 280 BC in Alexandria:
a. We know from inscriptions and the translating of the
Septuagint in 282 BC, that synagogues began in Alexandria as a direct cause
and effect outcome of the Septuagint.
b. For the first time, the Greek only speaking Alexandrian Jews
had the Torah in a "Jerusalem certified" translation of the Hebrew
Bible.
c. Synagogues followed the distribution of the Septuagint
throughout the diaspora Jewish community.
d. The earliest inscriptions are in Egypt.
e. The most number of inscriptions of any city is Alexandria.
Hadra 200 BC
Gabbary 37 BC
Alexandria 3 AD
f. The THREE OLDEST synagogue inscriptions ever found are all
dedicated to and thank Ptolemy III. The earliest synagogue inscriptions
give high praise to Ptolelmy III for granting the Jews "sanctuary"
rights and allowed them to build synagogues.
Cairo 246 BC
Crocodilopolis 240 BC
Schedia 240 BC
B. Four ancient sources of documentation for the second temple (40 AD)
basilica-synagogue of Alexandria:
1. Text of Philo, Embassy/Legat. 132-139, Alexandria, 41-45 AD:
"(132) But as the governor of the country [Flaccus], who by himself
could, if he had chosen to do so, have put down the violence of the
multitude in a single hour, pretended not to see what he did see, and not
to hear what he did hear, but allowed the mob to carry on the war against
our people without any restraint, and threw our former state of
tranquillity into confusion, the populace being excited still more,
proceeded onwards to still more shameless and more audacious designs and
treachery, and, arraying very numerous companies, cut down some of the
synagogues (and there are a great many in every section of the city), and
some they razed to the very foundations, and into some they threw fire and
burnt them, in their insane madness and frenzy, without caring for the
neighbouring houses; for there is nothing more rapid than fire, when it
lays hold of fuel. (133) I omit to mention the ornaments in honour of the
emperor, which were destroyed and burnt with these synagogues, such as
gilded shields, and gilded crowns, and pillars, and inscriptions, for the
sake of which they ought even to have abstained from and spared the other
things; but they were full of confidence, inasmuch as they did not fear any
chastisement at the hand of Gaius, as they well knew that he cherished an
indescribable hatred against the Jews, so that their opinion was that no
one could do him a more acceptable service than by inflicting every
description of injury on the nation which he hated; (134) and, as they
wished to curry favour with him by a novel kind of flattery, so as to
allow, and for the future to give the rein to, every sort of ill treatment
of us without ever being called to account, what did they proceed to do?
All the synagogues that they were unable to destroy by burning and razing
them to the ground, because a great number of Jews lived in a dense mass in
the neighbourhood, they injured and defaced in another manner,
simultaneously with a total overthrow of their laws and customs; for they
set up in every one of them images of Gaius [Caligula], and in the largest,
and most famous, and most celebrated [The Great Alexandria Synagogue] of
them they erected a brazen statue of him borne on a four-horse chariot.
(135) And so excessive and impetuous was the rapidity of their zeal, that,
as they had not a new chariot for four horses ready, they got a very old
one out of the gymnasium, full of poison, mutilated in its ears, and in the
hinder part, and in its pedestal, and in many other points, and as some
say, one which had already been dedicated in honour of a woman, the eminent
Cleopatra, who was the great grandmother of the last. (136) Now what amount
of accusation he brought against those who had dedicated this chariot on
this very account is notorious to every one; for what did it signify if it
was a new one and belonging to a woman? Or what if it was an old one and
belonging to a man? And what, in short, if it was wholly dedicated to the
name of some one else? Was it not natural that those who were offering up a
chariot of this sort on behalf of the emperor should be full of cautious
fear, lest some one might lay an information against them before our
emperor, who took such especial care that every thing which at all affected
or related to himself should be done in the most dignified manner possible?
(137) But these men expected to be most extravagantly praised, and to
receive greater and more conspicuous advantages as rewards for their
conduct, in thus dedicating the synagogues to Gaius as new pieces of
consecrated ground, not because of the honour which was done to him by this
proceeding, but because in this way they exhausted every possible means of
insulting and injuring our nation. (138) And one may find undeniable and
notorious proofs of this having been the case. For, in the first place, one
may derive them from about ten kings or more who reigned in order, one
after another, for three hundred years [ie. Since 262 BC when they began in
Alexandria], and who never once had any images or statues of themselves
erected in our synagogues, though there were many of their relations and
kinsmen whom they considered, and registered as, and spoke of as gods.
(139) And what would they not have done in the case of those whom they
looked upon as men? a people who look upon dogs, and wolves, and lions, and
crocodiles, and numerous other beasts, both terrestrial and aquatic, and
numerous birds, as gods, and erect in their honour altars, and temples, and
shrines, and consecrated precincts, throughout the whole of Egypt?"
(Philo, Embassy/Legat. 132-139, Alexandria, 41 AD)
2. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says : Whoever
has not seen the basilica-synagogue of Alexandria has never seen the great
glory of Israel. It is something like a large colonnade with porches within
porches, and accommodating sometimes double the number of those that
followed Moses from Egypt. There were seventy-one golden chairs therein,
corresponding to the seventy-one elders, and each of the chairs was worth
twenty-five myriad talents of gold. In the centre was a wooden dais, and
the sexton stood upon it with a scarf (as a flag) in his hand. At the close
of each benediction he waved the scarf, and all the people answered Amen.
The people were not seated together anyhow, but the goldsmiths were by
themselves, the blacksmiths by themselves, the embroiderers by themselves ;
so that when a poor man came in he joined himself to his fellow tradesmen,
and in this way was enabled to obtain a means of livelihood. And the
Levites with their harps and lyres and cymbals and all manner of musical
instruments without number were there, saying, Behold, bless ye the Lord,
all ye servants of the Lord. Some were saying, Lift up your hands to the
sanctuary, and bless ye the Lord. When they parted they said to one
another, The Lord bless thee out of Sion, and see thou the good of
Jerusalem all the days of thy life ; yea, thou shalt see thy children's
children."" (Tosefta, Sukkah 4:6A-G, describing the second temple
synagogue in Alexandria, 250 AD)
3. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H: "It has
been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah, "Whoever
has never seen the double colonnade [the basilica-synagogue] of Alexandria
in Egypt has never seen Israel's glory in his entire life. [B] "It was
a kind of large basilica, with one colonnade inside another. [C]
"Sometimes there were [55b] twice as many people there as those who went
forth from Egypt. [D] "Now there were seventy-one [Y.: seventy] golden
thrones set up there, one for each of the seventy-one elders, each one
worth twenty-five talents of gold, with a wooden platform in the middle.
[E] "The minister of the synagogue stands on it, with flags in his hand.
When one began to read, the other would wave the flags so the people would
answer, 'Amen,' for each and every blessing. Then that one would wave
the flags, and they would answer, 'Amen.' [F] "They did not sit in a
jumble, but the goldsmiths sat by themselves, the silversmiths by
themselves, the weavers by themselves, the bronze-workers by themselves,
and the blacksmiths by themselves. [G] "All this why? So that when a
traveller came along, [he could find his fellow craftsmen,] and on that
basis he could gain a living" [T. Suk. 4:6]. [H] And who destroyed it
all? It was the evil Trajan." (Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H,
describing the second temple synagogue in Alexandria, 400 AD)
4. Text of Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H: "It
has been taught on Tannaite authority: B. Said R. Judah, "Whoever has
never seen the double colonnade [the basilica-synagogue] of Alexandria in
Egypt has never seen Israel's glory." C. They said it was a kind of
large basilica, with one colonnade inside another. D. Sometimes there were
twice as many people there as those who went forth from Egypt. Egypt. Now
there were seventy-one golden thrones set up there, one for each of the
seventy-one elders of the Great Sanhedrin, each one worth twenty-one
talents of gold, with a wooden platform in the middle. F. The minister of
the synagogue stands on it, with flags in his hand. When [one began to
read, and] it came time to answer, "Amen," the other would wave the
flags so the people would answer, "Amen," for each and every blessing.
Then that one would wave the flags, and they would answer, "Amen." G.
They did not sit in a jumble, but the goldsmiths sat by themselves, the
silversmiths by themselves, the weavers by themselves, the bronze-workers
by themselves, and the blacksmiths by themselves. H. All this why? So that
when a poor traveller came along, he could find his fellow craftsmen, and
on that basis he could gain a living for himself and his family" [T. Suk.
4:6A-G]. (Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H, describing the
second temple synagogue in Alexandria, 500 AD)
C. The second temple synagogue in Alexandria is described in 40 AD by Philo
and the Jerusalem Talmud says it was destroyed by Trajan in 117 AD:
1. Philo says that in 38 AD, that the pagan Egyptians in
Alexandria set up four living horses and a chariot at a symbol of Caligula
in "the largest, and most famous, and most celebrated" synagogue in
Alexandria: the Basilica Synagogue.
2. Text of Philo, Embassy/Legat. 132-139, Alexandria, 41-45 AD:
"All the synagogues that they were unable to destroy by burning and
razing them to the ground, because a great number of Jews lived in a dense
mass in the neighbourhood, they injured and defaced in another manner,
simultaneously with a total overthrow of their laws and customs; for they
set up in every one of them images of Gaius [Caligula], and in the largest,
and most famous, and most celebrated [The Great Alexandria Synagogue] of
them they erected a brazen statue of him borne on a four-horse chariot."
(Philo, Embassy/Legat. 132-139, Alexandria, 41-45 AD)
3. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H:
"Whoever has never seen the double colonnade [the basilica-synagogue] of
Alexandria in Egypt has never seen Israel's glory in his entire life. [B]
"It was a kind of large basilica, with one colonnade inside another. ...
And who destroyed it all? It was the evil Trajan." (Jerusalem Talmud, y.
Sukk. 5:1, I.5.A-H, describing the second temple synagogue in Alexandria,
400 AD)
D. Description of the Great Synagogue in Alexandria:
1. 40 AD: Second Temple "Basilica-style" Synagogue in
Alexandria (destroyed by Titus in 117 AD):
a. The basilica style synagogue dates to the early first
century AD (before 40AD) and this is a departure from the triclinium style
synagogues that date back to the very beginning in 280 BC. Even though we
have no excavated site top plans for any synagogue in Egypt, we do have
many in both and outside Judea that are all triclinium style.
b. Text of Philo, Embassy/Legat. 132-139, Alexandria, 41-45 AD:
All the synagogues [many in Alexandria] that they were unable to destroy by
burning and razing them to the ground, because a great number of Jews lived
in a dense mass in the neighbourhood, they injured and defaced in another
manner, simultaneously with a total overthrow of their laws and customs;
for they set up in every one of them images of Gaius [Caligula], and in the
largest, and most famous, and most celebrated [The Great Alexandria
Synagogue] of them they erected a brazen statue of him borne on a
four-horse chariot." (Philo, Embassy/Legat. 132-139, Alexandria, 41-45
AD)
c. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says : Whoever
has not seen the basilica-synagogue of Alexandria has never seen the great
glory of Israel. It is something like a large colonnade with porches within
porches, and accommodating sometimes double the number of those that
followed Moses from Egypt. There were seventy-one golden chairs therein,
corresponding to the seventy-one elders, and each of the chairs was worth
twenty-five myriad talents of gold." (Tosefta, Sukkah 4:6A-G, describing
the second temple synagogue in Alexandria, 250 AD)
d. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H: "It has
been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah, "Whoever
has never seen the double colonnade [the basilica-synagogue] of Alexandria
in Egypt has never seen Israel's glory in his entire life. [B] "It was
a kind of large basilica, with one colonnade inside another. [C]
"Sometimes there were [55b] twice as many people there as those who went
forth from Egypt. [D] "Now there were seventy-one [Y.: seventy] golden
thrones set up there, one for each of the seventy-one elders, each one
worth twenty-five talents of gold ... And who destroyed it all? It was the
evil Trajan." (Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H, describing the
second temple synagogue in Alexandria, 400 AD)
e. Text of Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H: "It has
been taught on Tannaite authority: B. Said R. Judah, "Whoever has never
seen the double colonnade [the basilica-synagogue] of Alexandria in Egypt
has never seen Israel's glory." C. They said it was a kind of large
basilica, with one colonnade inside another. D. Sometimes there were twice
as many people there as those who went forth from Egypt. E. Now there were
seventy-one golden thrones set up there, one for each of the seventy-one
elders of the Great Sanhedrin, each one worth twenty-one talents of gold].
(Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H, describing the second temple
synagogue in Alexandria, 500 AD)
2. 71 gold thrones for each of the Sanhedrin in Jerusalem and a
tribute to the 70 translators of the Septuagint in Alexandria Synagogue:
a. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says : Whoever
has not seen the basilica-synagogue of Alexandria ... There were
seventy-one golden chairs therein, corresponding to the seventy-one elders,
and each of the chairs was worth twenty-five myriad talents of gold."
(Tosefta, Sukkah 4:6A-G, describing the second temple synagogue in
Alexandria, 250 AD)
b. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H: "It has
been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah, "Whoever
has never seen the double colonnade [the basilica-synagogue] of Alexandria
in Egypt has never seen Israel's glory in his entire life. "Now there
were seventy-one [Y.: seventy] golden thrones set up there, one for each of
the seventy-one elders, each one worth twenty-five talents of gold,... And
who destroyed it all? It was the evil Trajan." (Jerusalem Talmud, y.
Sukk. 5:1, I.5.A-H, describing the second temple synagogue in Alexandria,
400 AD)
c. Text of Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H: "It
has been taught on Tannaite authority: B. Said R. Judah, "Whoever has
never seen the double colonnade [the basilica-synagogue] of Alexandria in
Egypt has never seen Israel's glory."... Now there were seventy-one
golden thrones set up there, one for each of the seventy-one elders of the
Great Sanhedrin, each one worth twenty-one talents of gold" (Babylonian
Talmud, b. Sukk. 5:1d, I.2.A-H, describing the second temple synagogue in
Alexandria, 500 AD)
3. Nehemiah's Bema platform for the reader to stand on in
Alexandria Synagogue:
a. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says : Whoever
has not seen the basilica-synagogue of Alexandria has never seen the great
glory of Israel... In the centre was a wooden dais, and the sexton stood
upon it with a scarf (as a flag) in his hand. At the close of each
benediction he waved the scarf, and all the people answered Amen.""
(Tosefta, Sukkah 4:6A-G, describing the second temple synagogue in
Alexandria, 250 AD)
b. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H: "It has
been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah, "Whoever
has never seen the double colonnade [the basilica-synagogue] of Alexandria
in Egypt has never seen Israel's glory in his entire life. "Now there
were seventy-one [Y.: seventy] golden thrones set up there, one for each of
the seventy-one elders, each one worth twenty-five talents of gold, with a
wooden platform in the middle. [E] "The minister of the synagogue stands
on it, with flags in his hand. When one began to read, the other would wave
the flags so the people would answer, 'Amen,' for each and every
blessing. Then that one would wave the flags, and they would answer,
'Amen.' And who destroyed it all? It was the evil Trajan." (Jerusalem
Talmud, y. Sukk. 5:1, I.5.A-H, describing the second temple synagogue in
Alexandria, 400 AD)
c. Text of Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H: "It
has been taught on Tannaite authority: B. Said R. Judah, "Whoever has
never seen the double colonnade [the basilica-synagogue] of Alexandria in
Egypt has never seen Israel's glory."... Now there were seventy-one
golden thrones set up there, one for each of the seventy-one elders of the
Great Sanhedrin, each one worth twenty-one talents of gold, with a wooden
platform in the middle. F. The minister of the synagogue stands on it, with
flags in his hand. When [one began to read, and] it came time to answer,
"Amen," the other would wave the flags so the people would answer,
"Amen," for each and every blessing. Then that one would wave the
flags, and they would answer, "Amen."" (Babylonian Talmud, b. Sukk.
5:1d, I.2.A-H, describing the second temple synagogue in Alexandria, 500
AD)
4. Seating hierarchy on synagogue Benches grouped by trade and
age:
a. Text of Philo: "Now these laws they are taught at other
times, indeed, but most especially on the seventh day, for the seventh day
is accounted sacred, on which they abstain from all other employments, and
frequent the sacred places which are called synagogues [house of prayer],
and there they sit according to their age in classes [ie. by trade], the
younger sitting under the elder, and listening with eager attention in
becoming order." (Philo, Good Man 81)
b. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says: Whoever
has not seen the basilica-synagogue of Alexandria ... The people were not
seated together anyhow, but the goldsmiths were by themselves, the
blacksmiths by themselves, the embroiderers by themselves ; so that when a
poor man came in he joined himself to his fellow tradesmen, and in this way
was enabled to obtain a means of livelihood. And the Levites with their
harps and lyres and cymbals and all manner of musical instruments without
number were there, saying, Behold, bless ye the Lord, all ye servants of
the Lord. Some were saying, Lift up your hands to the sanctuary, and bless
ye the Lord. When they parted they said to one another, The Lord bless thee
out of Sion, and see thou the good of Jerusalem all the days of thy life ;
yea, thou shalt see thy children's children."" (Tosefta, Sukkah 4:6A-G,
describing the second temple synagogue in Alexandria, 250 AD)
c. Text of Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H: "It has
been taught [in Tosefta Sukkah 4:6A-G, 250 AD]: Said R. Judah, "Whoever
has never seen the double colonnade [the basilica-synagogue] of Alexandria
in Egypt has never seen Israel's glory in his entire life. [B] "It was
a kind of large basilica, with one colonnade inside another. [C]
"Sometimes there were [55b] twice as many people there as those who went
forth from Egypt. [D] "Now there were seventy-one [Y.: seventy] golden
thrones set up there, one for each of the seventy-one elders, each one
worth twenty-five talents of gold, with a wooden platform in the middle.
[E] "The minister of the synagogue stands on it, with flags in his hand.
When one began to read, the other would wave the flags so the people would
answer, 'Amen,' for each and every blessing. Then that one would wave
the flags, and they would answer, 'Amen.' [F] "They did not sit in a
jumble, but the goldsmiths sat by themselves, the silversmiths by
themselves, the weavers by themselves, the bronze-workers by themselves,
and the blacksmiths by themselves. [G] "All this why? So that when a
traveller came along, [he could find his fellow craftsmen,] and on that
basis he could gain a living" [T. Suk. 4:6]. [H] And who destroyed it
all? It was the evil Trajan." (Jerusalem Talmud, y. Sukk. 5:1, I.5.A-H,
describing the second temple synagogue in Alexandria, 400 AD)
d. Text of Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H: "It has
been taught on Tannaite authority: B. Said R. Judah, "Whoever has never
seen the double colonnade [the basilica-synagogue] of Alexandria in Egypt
has never seen Israel's glory." C. They said it was a kind of large
basilica, with one colonnade inside another. D. Sometimes there were twice
as many people there as those who went forth from Egypt. E. Now there were
seventy-one golden thrones set up there, one for each of the seventy-one
elders of the Great Sanhedrin, each one worth twenty-one talents of gold,
with a wooden platform in the middle. F. The minister of the synagogue
stands on it, with flags in his hand. When [one began to read, and] it came
time to answer, "Amen," the other would wave the flags so the people
would answer, "Amen," for each and every blessing. Then that one would
wave the flags, and they would answer, "Amen." G. They did not sit in a
jumble, but the goldsmiths sat by themselves, the silversmiths by
themselves, the weavers by themselves, the bronze-workers by themselves,
and the blacksmiths by themselves. H. All this why? So that when a poor
traveller came along, he could find his fellow craftsmen, and on that basis
he could gain a living for himself and his family" [T. Suk. 4:6A-G].
(Babylonian Talmud, b. Sukk. 5:1d, I.2.A-H, describing the second temple
synagogue in Alexandria, 500 AD)
5. Synagogues enjoyed legislative formal protection as
refugee/asylum/sanctuary "off limits to non-Jews" status: 300 years
old!
a. Since 280 BC when they began in Alexandria, synagogues were
considered sanctuary's that were out of bounds for non-Jews based upon
formal proclamations by Ptolemy II, III, IV and Julias Caesar.
b. This three hundred year old sanctuary status that dates back
to the genesis of synagogues (280 BC) was violated for the first time
around 40 AD when Flaccus encouraged the pagan Egyptians to set up statues
of Caligula in the synagogues of Egypt, including an old bronze equestrian
display with four horses and a chariot being set up in the very first and
greatest [basilica] synagogue of Alexandra.
c. And one may find undeniable and notorious proofs of this
having been the case. For, in the first place, one may derive them from
about ten kings or more who reigned in order, one after another, for three
hundred years [ie. 262 BC], and who never once had any images or statues of
themselves erected in our synagogues, though there were many of their
relations and kinsmen whom they considered, and registered as, and spoke of
as gods. (139) And what would they not have done in the case of those whom
they looked upon as men? a people who look upon dogs, and wolves, and
lions, and crocodiles, and numerous other beasts, both terrestrial and
aquatic, and numerous birds, as gods, and erect in their honour altars, and
temples, and shrines, and consecrated precincts, throughout the whole of
Egypt?" (Philo, Embassy/Legat. 138-139, Alexandria, 41-45 AD)
6. Instrumental music in the Basilica synagogue in Alexandria:
a. What is fascinating about this is that Judean synagogues
never used instrumental music.
b. The basilica style synagogue dates to the early first century
AD (before 40AD) and this is a departure from the triclinium style
synagogues that date back to the very beginning in 280 BC. Even though we
have no excavated site top plans for any synagogue in Egypt, we do have
many in both and outside Judea that are all triclinium style. The change to
basilica probably ushered in the instrumental music, but this is
speculative.
c. Text of Tosefta, Sukkah 4:6A-G: "R. Jehudah says: Whoever
has not seen the basilica-synagogue of Alexandria ... And the Levites with
their harps and lyres and cymbals and all manner of musical instruments
without number were there, saying, Behold, bless ye the Lord, all ye
servants of the Lord. Some were saying, Lift up your hands to the
sanctuary, and bless ye the Lord. When they parted they said to one
another, The Lord bless thee out of Sion, and see thou the good of
Jerusalem all the days of thy life ; yea, thou shalt see thy children's
children."" (Tosefta, Sukkah 4:6A-G, describing the second temple
synagogue in Alexandria, 250 AD)
IV. General Synagogue exerts from the Jerusalem and Babylonian Talmud,
Mishnah and Tosefta:
1. 480 Synagogue schools and 394 Synagogues, courts and schools
in Jerusalem
a. "'The house of the Lord' refers to the Temple. 'And
the king's house' refers to the palace of Zedekiah. 'And all the
houses of Jerusalem' refers to the 480 synagogues that were in Jerusalem.
For R. Phineas in the name of R. Hoshaiah: "There were 480 synagogues in
Jerusalem and every one of them had a schoolhouse and a house for learning,
a schoolhouse for Scripture and a house of learning for Mishnah."
(Jerusalem Talmud, y. Meg. 3:1, II.2.D-E)
b. "Three judges of civil law were in Jerusalem, Admon, Hanan,
and Nahum. Said R. Pappa, "Who is the Tannaite authority who repeats,
'Nahum'? It is R. Nathan, in accord with that which has been taught on
Tannaite authority: R. Nathan says, 'Also Nahum the Mede was among those
who make decrees in Jerusalem,' but sages did not concur with him." And
were there no others? Didn't R. Phineas say R. Oshayya said, "There
were three hundred ninety-four courts in Jerusalem, corresponding to the
number of synagogues and the number of schoolhouses and the number of
schools for scribes"? There were many more, to be sure, but we make
reference in particular to judges of civil law. Said R. Judah said R. Assi,
"The civil judges who were in Jerusalem would collect their salary of
ninety-nine maneh from Temple funds. If they didn't find that suitable,
they would add to the salary." "If they didn't find that suitable"?
So are we dealing with money grubbers? Rather: "If they didn't find
that sufficient," they would give them more, even though they didn't
want it." (Babylonian Talmud, b. Ketub. 13:1, I.2.A-3.C)
2. Public beatings, scourings: Synagogues were courts of Law and
places of punishment:
a. "A How do they flog him? B One ties his two hands on
either side of a pillar [ie synagogue pillars], C and the minister of the
community grabs his clothing- D if it is torn, it is torn, and if it is
ripped to pieces, it is ripped to pieces- E until he bares his chest. F A
stone is set down behind him, on which the minister of the community
stands. G And a strap of cowhide is in his hand, doubled and redoubled,
with two straps that rise and fall [fastened] to it. 3:13 A Its handle is a
handbreadth long and a handbreadth wide, B and its end must reach to his
belly button. C And he hits him with a third of the stripes in front and
two-thirds behind. D And he does not hit [the victim] while he is either
standing or sitting, but bending low, E as it is said, And the judge will
cause him to lie down (Dt. 25:2). F And he who hits him hits with one hand,
with all his might." (Mishnah Makot 3:12-13)
3. Public readings:
a. "[I:1 A] [73d], Said R. Yohanan, "[The rule of M. 3:1A]
represents the view of R. Menahem b. R. Yosé. For R. Menahem b. R. Yosé
said, 'The street of a town is subject to sanctification. For they take a
scroll of the Torah out into the street and read it publicly there.'"
(Jerusalem Talmud, y. Meg. 3:1, I.1.A)
b. "And Israelites who belong to that watch gather together in
their towns [ie. In the synagogues in each town is generally accepted] and
study the story of the works of creation." (Mishnah, m. Ta'an. 4:2 F)
4. Benevolence for poor:
a. "And said R. Eleazar, "They may pledge charity for the
poor on the Sabbath." And said R. Jacob said R. Yohanan, "They may go
to synagogues and study houses to supervise public business on the
Sabbath." (Babylonian Talmud, Ketubot 5A:E-F)
5. Hostel:
a. "And from the perspective of Samuel, why recite the
sanctification prayer in the synagogue? To carry out the obligation of
guests, who eat, drink, and sleep in the synagogue." (Babylonian Talmud,
b. Pesah. 10:1, I.5.F-G)
6. No common meals eaten in synagogues:
a. "The rabbis taught: [Regarding] synagogues: One may not
behave in a lightheaded manner in them; one may not eat in them; and one
may not drink in them; and may not dress up in them; and one may not stroll
in them; and one may not enter them in the [season of the] sun, because of
the sun, or in the [season of the] rain, because of rain; and one may not
conduct mourning in them for an individual. But one may read [i.e., the
Bible] in them; and one may study [i.e., the Mishnah] in them; and one may
conduct public mourning there." (Babylonian Talmud, 1b. Meg. 4:4,
I.1.A-C)
b. Strangely, when the synagogue was being used as a hostel, food
could be eaten outside religious practice: "And from the perspective of
Samuel, why recite the sanctification prayer in the synagogue? To carry out
the obligation of guests, who eat, drink, and sleep in the synagogue."
(Babylonian Talmud, b. Pesah. 10:1, I.5.F-G)
7. Holy Ark of the scripture scrolls:
a. The most likely place would be on the wall opposite the
door.
b. "He who makes an ark for a scroll and covering for a [hob]
scroll" (Jerusalem Talmud, y. Meg. 3:1, II.4.C)
c. "Townsfolk who sold a street of a town may buy with its
proceeds a synagogue. [If they sold] a synagogue, they may buy an ark. [If
they sold] an ark, they may buy wrappings. [If they sold] wrappings, they
may buy scrolls [of the prophets or writings]. [If they sold] scrolls, they
may buy a Torah scroll. But if they sold a Torah scroll, they should not
buy scrolls. [If they sold] scrolls, they should not buy wrappings. [If
they sold] wrappings, they should not buy an ark. If they sold] an ark,
they should not buy a synagogue. If they sold] a synagogue, they should not
buy a street. And so with the surplus [of the proceeds of any of] these."
(Jerusalem Talmud, y. Meg. 3:1)
d. "As to these [namely, the ark for a scroll or coverings for
a scroll]-if one had made them to begin with for secular purposes, and
then went and consecrated them, what is the law governing them?"
(Jerusalem Talmud, y. Meg. 3:1, II.4.K)
e. "A curtain which is on an ark has the status of the ark"
(Jerusalem Talmud, y. Meg. 3:1, II.7.B)
f. "They bring forth the ark into the street of the town
and put wood ashes on the ark, on the head of the patriarch, and on the
head of the head of the court." (Mishnah, m. Ta'an. 2:1 B)
8. Minors not permitted to read or touch the Ark of the Scrolls:
a. "He who concludes with the prophetic lection is the one
who recites the Shema [with its blessings fore and aft], and passes before
the ark, and raises his hands [in the priestly benediction]. But if he was
a minor, his father or his teacher pass [before the ark] in his behalf. It
was necessary to include the Mishnah's rule only to indicate that the one
who recites the Shema is the one who passes before the ark, and he is the
one who raises his hands [since these are all part of the liturgy]. R.
Yosé b. Haninah said, "It was so as to give encouragement [to the one
who did all these things, assigning them all as a form of recognition to
him]." But if he was a minor, his father or his teacher pass before the
ark in his behalf. And lo, we have learned: A minor does not recite the
Shema [M. 4:7B]. Said R. Yudan, "In this case [in which he may do so] it
is when he has produced two pubic hairs, and in that case, in which he may
not do so, he has not yet produced two pubic hairs." (Jerusalem Talmud,
y. Meg. 4:6)
9. Women will die young for these three sins:
a. "Our rabbis have taught on Tannaite authority: For three
sins women die in childbirth. R. Eleazar says, "Women die young." R.
Aha says, "For the sin of covering up their babies' shitty diapers on
the Sabbath." Others say, "Because they call the holy ark 'chest.'
" It has been taught on Tannaite authority: R. Ishmael says, "For two
sins ignorant people die, because they call the holy ark 'chest,' and
because they call a synagogue 'a house of the people.' " (Babylonian
Talmud, b. Shabb. 2:6, I.8.A-9.B)
10. Praying towards Jerusalem:
a. The very first synagogues did not concern themselves with
facing Jerusalem. The reason is because they all sat in a circle making
orientation irrelevant to reading and praying. The first Jerusalem oriented
synagogues did not first appear until about 150 AD.
b. "Those who stand and pray outside the Land of Israel, turn
to face the Land of Israel [to pray]. And what is the basis [in Scripture
for this rule]? [8c] 'And pray to thee toward their land which thou
gavest their fathers' [1 Kings 8:48]. [C] Those who stand and pray in the
Land of Israel turn to face Jerusalem. And what is the basis [in Scripture
for this rule]? 'Toward the city which thou hast chosen' [ibid. cf. 2
Chron. 6:34] [T. 3:15]. [D] Those who stand and pray in Jerusalem, turn to
face the Temple mount. And what is the basis [in Scripture]? 'And the
house which I have built for thy name' [ibid. cf. 2 Chron 6:32]. [E] And
those who stand and pray on the Temple mount, turn to face the chamber of
the Holy of Holies. And what is the basis [in Scripture for this rule]?
'[And hearken to the supplication of thy servant and of thy people
Israel,] when they pray toward this place; yea, hear thou in heaven thy
dwelling place; and when thou hearest, forgive' [1 Kings 8:30]. [F] It
turns out that [when they pray] those who stand north [of the Temple], face
south, those who stand in the south, face north, those who stand in the
east, face west, those who stand in the west, face east. It turns out that
all of Israel prays towards one place [T. 3:16]. [G] That accords with [the
verse], 'For my house shall be called a House of Prayer for all
peoples' [Isa. 56:7]. [I:4 A] Said R. Joshua b. Levi, "[We find the
following phrase in a verse referring to the Temple,] 'The house, that
is, the nave in front of the inner sanctuary' [1 Kings 6:17]-[this
phrase suggests they stood during prayer in front of] the nave [of the
Temple-the place] to which all people faced." [B] This [rule that one
must pray facing the Temple] applies at a time when the Temple was
standing. How do we know [it applies] when the Temple is destroyed [i.e.
that all must still face the Temple mount when praying]?" (Jerusalem
Talmud, y. Ber. 4:6, I.3.B-4.B)
Ancient Jewish Literary Sources
Non-Biblical, Non-Mosaic first century oral tradition codified into modern Jewish law
Mishnah 200 AD
Tosefta 250 AD
Jerusalem Talmud 400 AD
Babylonian Talmud 500 AD
By Steve Rudd 2017: Contact the author for comments, input or corrections
Quick links
Ancient Synagogues
Go to: Main Start Page
By Steve Rudd 2017: Contact the author for comments, input or corrections
Quick links:
Master introduction: Summary overview is the place to start to tie it all together.
Providence: God's eternal plan: The providential transition from Temple to Synagogue to Church
Origin: Synagogues originated at Alexandria Egypt in 280 BC spawned by the Septuagint
Jesus the Messiah of the Tanakh:
1. First Century Jewish Messianic Expectation: As witnessed in the Dead Sea scrolls.
2. Looking for the wrong thing: Mistaken Jewish ideas of the Messiah in 30 AD.
3. Jesus fulfilled Prophecy: Master list of fulfilled messianic prophecies
4. Jesus fulfilled Prophecy: "He shall be called a Nazarene (branch)" Matthew 2:23
5. Jesus fulfilled Prophecy: "Jesus would rise the third day" 1 Corinthians 15:3-4
Synagogue Architectural Prototypes in the Church:
1. Standard architectural synagogue typology: Introduction, Master Chart
2. Mikveh for Ritual Purity: The Christian Maker
3. Ritual purity stone Vessels: Stoneware cups and wash basins
4. Freestanding Columns: Antitype of Christians
5. Artwork: Heart-Shaped Columns
6. The bema: Prototype of the Church Pulpit
7. Synagogue Benches: Metaphor of Equality in Christ
8. Women Seating in Synagogues: Not segregated from men
9. The Moses' Seat: Metaphor of Pride
10. Niches & Ark of The Scrolls: Prototype of Church Apse
11. Table of the Scrolls: Prototype of Communion Table
12. Byzantine Church Architecture: Octagonal and Basilica
13. Orientation: Early Synagogues did not Point to Jerusalem
14. The Church replaced the Temple: Replacement theology is pure Christianity
Synagogue Worship Prototypes in the Church:
15. Worship prototypes: Introduction and Master Summary Chart
16. Collective Names of Synagogues: House of Prayer, Temple, Church
17. Organization of Synagogues: Elders, officials, attendants, Independent, autonomous
18. Attendance: Weekly Sabbath Assemblies in Synagogues absent from Tanakh
19. Public Bible readings: Preaching and Teaching In Synagogues
20. Greek Septuagint: The Standard Tanakh of every ancient synagogue
21. Greek Septuagint scroll of the Twelve Minor Prophets written in 50 BC
22. Prayer in Synagogues: "House of prayer" Proseuche
23. Food: Sacred Passover Meals, No Common Meals In Synagogues
24. Sermon Topics in Synagogues: How Christians used the Tanakh to convert Jews
25. Singing in Synagogues: Non-Instrumental Acapella Responsive Singing
26. Benevolence Money: Freewill Weekly First fruits Collections for poor in Synagogues
27. Education: Schools and Literacy of Jews In Synagogues
28. Role of Women in Synagogues: Never leaders, preachers but never segregated
29. Sanctuary Status: Refugees seeking Asylum in Synagogues
30. Appendages: Hostels, Housing and Food Banks in Synagogues
31. Civil Court: Judgements, beatings and scourging in Synagogues
32. Civic Meetings: Political Town Hall assemblies in Synagogues
33. Christians replaced Jews: Replacement theology is pure Christianity
Synagogue Occupation Date (SOD)= Excavation date + Inscriptional date + Literary date
Allusions: Synagogue worship allusions and imagery in the New Testament
Master builder Stonemason Jesus: "Upon this Rock I will build My church"
Everyday life: Archeology of Everyday Life and Homes at the time of Jesus
Master List: Master list of First Temple Period, Pre-70 AD Synagogues
Attend a church you can read about in the Bible: Click here to find a church near you.
By Steve Rudd 2017: Contact the author for comments, input or corrections
Go to:
Master Synagogue List
Go to:
Jewish Messianic Expectations in DSS
Go to:
Map of Synagogue Sites
Excavations
Inscriptions
Literature
Go to:
Synagogue Excavations
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Synagogue Inscriptions
Go to:
Synagogue Literary Sources
Jesus Master Builder of the Church/Temple
Archeology of First Century Houses
By Steve Rudd 2017: Contact the author for comments, input or corrections
Jesus your messiah is waiting for you to come home!
Why not worship with a first century New Testament church near you, that has the same look and feel as the Jewish Synagogue in your own home town. As a Jew, you will find the transition as easy today as it was for the tens of thousands of your forefathers living in Jerusalem 2000 years ago when they believed in Jesus the Nazarene (the branch) as their messiah. It's time to come home!
Click here to find a church near you.
By Steve Rudd: Contact the author for comments, input or corrections.
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Go to: Main Ancient Synagogue Start Page
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