As we begin to look at
synagogue, we can learn a lot by studying the physical structure itself. Certainly one will need to realize that the components of this post are not universally found in each and every situation. Each synagogue that the world of archaeology uncovers seems to be unique and challenges different assumptions that we make about synagogue as a whole, but we can take a look at what we’ve found and draw relatively safe general conclusions. In other words, to say that EVERY synagogue matches the description below would be incorrect; but to say that the following description gives us an understanding of the world of first-century synagogue would be far more accurate.
When I teach my students about synagogue in the first century, I always teach them that synagogue has
seven main parts:
1. Mikveh: Before entering the space of worship, it was important for the worshipper to make sure that they were spiritually prepared. This meant a ceremonial washing that would invite God to cleanse their minds (thoughts), hearts (desires), hands (actions), and feet (walk). Outside of most synagogues, you would find a Jewish baptismal — otherwise known as
mikveh.
2. Basilica: As you enter the synagogue, you would notice the pillars that run along the inside of the structure, supporting a raised central roof. This arrangement of pillars makes up the basilica. Not possessing the technology to span large distances in their architecture, the people were often forced to support the roof internally. An opening in the roof also allowed you to “read the Light (Torah) with God’s light (the sun).”
3. Chief Seats: Reserved for the elderly of the community, the chief seats were the place of honor. (Everyone else sat on the stone/dirt floor.) Jesus told his disciples never to seek out the chief seats, but always practice service and humility.
4. Bema: There was a slightly raised platform in the center of the synagogue where the Text was read from known as the
bema. It is important to note that the
bema stood in the center of the room; this made a statement about the Text in the life of the community. The community comes and gathers around the Text and it is central to their worship. As the world is westernized, the
bema will move closer and closer to the “front” of the room and act more like a stage with an audience. No longer is it a community gathered around, but an audience coming to watch.
5. Moses Seat: The Torah reader for that morning would sit in the Moses Seat. Notice, as well, that there are no clergy in synagogue. A rabbi plays no special role in worship. Synagogue is about the community and the Text; everybody takes a turn reading from Torah. Furthermore, there is very little by way of a “sermon.” There is what’s called a
derashah, but that is a 60- to 90-second statement of what the Text means to you. In our culture, we read the text for two minutes and talk about it for thirty minutes. In their world, you read the Text for thirty minutes and talk about it for two.
6. Torah Closet: The scrolls are kept in the Torah Closet. Very rarely would a village own the entire Torah, and definitely not the whole Tanakh, but your village might have the scrolls of Exodus, Jeremiah, and Esther, plus a portion of Isaiah. The neighboring village might have Deuteronomy, Judges, and Daniel. You get the idea. So how in the world did you know your Text? We’ll cover that in a moment.
7. Study Room: There was often a room adjoining the main synagogue where the community’s education would take place, known as the Study Room.
Before we move on, it’s worth noting that even in the construction of the building, the message is clear:
The people of the Galilee returned from Babylon with a renewed passion and vigor for the Text. They had decided that if God punished them for not following His ways, then one of the main problems was that they hadn’t KNOWN His ways (remember, there was no printing press). They committed themselves to making sure that they would never again be found ignorant of God’s Word.
And so they came back with
synagogue.
But that synagogue also came with an education system that the world of Judaism had never seen.
** To be sure, history is hard to decipher and the records are slim and spotty at best. How the “system” operated and the dates surrounding when everything took place are hotly debated topics. If I’m allowed to use the writings of the New Testament as evidence, it becomes much easier to piece history together; please realize that most scholarship does not allow the use of New Testament writings as evidence, so much of what I am drawing together will be debated. This is the “minimalist/maximalist” debate in history. I have pulled much of my information from the teachings of Ray Vander Laan and Rob Bell and continue to seek information from other sources. I have much work to do in this department.BET SEFER: Ancient Jewish schooling started around the age of five, when children began attending bet sefer. During what we would call “elementary years,” the students were taught basic education through the lens of the Text. For example, math would be taught through elements of the Text: “The Tablets of Moses, plus the Books of Moses, equals the days of creation.” However, the main task of these young students was to commit the Books of Moses to memory. When I say “to memory” you may be wondering how serious I am about this claim. Realize that without the printing press, and without a copy of the Tanakh in your village, a remnant committed to knowing their Text will need to have that Text memorized.
BET TALMUD: The meager historical reports do not allow us to draw distinct lines around exactly how the next two stages work. There is much debate about which stage came first, what it entailed, and whether they were two separate stages or not. The process, however, seems to be relatively clear. The next stage of Jewish learning was reserved for only the best of those coming out of
bet sefer. Most estimates I’ve heard of put less than 10% of the student population moving on, somewhere around the age of 10. Only the best students were invited to progress to this stage. Again, education would progress through the lens of Text, but this stage was even more strenuous, with the expectation being the student would memorize the entirety of the Tanakh. That is, the entire Old Testament, committed to memory.
BET MIDRASH: Finally, the best of the best would apply to follow a rabbi (which, before the destruction of the Temple, was an unofficial term that simply meant “teacher”). If the rabbi thought that the student had what it took to become just like himself in his walk with God, he would utter the rabbinical call:
Lech achari (“Come, follow me”). We are now talking about less than 1% of the student population and most scholars estimate there were no more than 100
talmidim (or disciples) in the first century. We do not know of more than five rabbis in the first century, most of whom had no more than two or three disciples. Assuming that there were more we do not know of, it still doesn’t leave room for many more
talmidim.
Take a moment to realize the level of commitment that was held by this Jewish remnant to learning and knowing their Text. Not only this, but the rabbinical method was central to teaching the people of God how to LIVE the Text out. The call to follow the rabbi was a call to mimic his every move. It was a way of training up leaders that would guide the people of God — as shepherds lead a flock — in the paths of righteousness.
You see, without an understanding of this post-captivity Judaism with its unbelievable commitment to Text, we miss so much about the world Jesus is born into. It’s not just the Judaism of the Old Testament; quite to the contrary, it’s a new Judaism with a profound commitment to walking in obedience.
They have become a people of the Text.
