Synagogue Construction: Symbolism and Meaning

Since the destruction of the Beit Hamikdash, the synagogue has become the focal point for all public worship and service of God. Indeed, the synagogue is often referred to as a “mikdash me’at,” a minor Beit Hamikdash.[1] Much of the synagogue ornaments, design, architecture, and arrangement are intended to be reminiscent of the Mishkan (which was essentially the first Beit Hamikdash) and, to a lesser extent, of the Beit Hamikdash itself.

For example, the Bima in the synagogue represents and corresponds to the Mizbe’ach, the altar of the Mishkan. Just as the Mizbe’ach was in the center of the Mishkan, so too, the Bima is placed in the center of the synagogue.[2] Indeed, it is taught that when we read the Torah from the Bima, especially the sections dealing with the sacrifices, it is as if we are offering a sacrifice on the altar in the Beit Hamikdash.[3] Placing the Bima in the center of the sanctuary also makes it easier for everyone in the congregation to hear the Torah reading.[4] Finally, just as the people would circle the Mizbe’ach as part of the Sukkot prayers in the Beit Hamikdash, we circle the Bima in the synagogue.

There are various customs as to how many steps there should be leading up to the Bima. The more prominent customs are to have one, two, three,[5] four, or six stairs.[6] The most widespread custom, however, is to have three. These three stairs correspond to the three stairs of the duchan in the Beit Hamikdash upon which the Kohanim would ascend to bless the people.[7] According to kabbala, there should not be more than six stairs leading to the Bima.[8] The Bima should always be elevated somewhat in order to recall that the Mizbe’ach in the Mishkan and Beit Hamikdash were elevated, as well. It is also noted that one of the reasons that it is not permitted to use the Bima area as a shortcut to get from one side of the sanctuary to the other is that the elevated area is considered a more sanctified domain, separated from the rest of the sanctuary.[9]

The amud, the podium where the chazzan stands to lead the prayers, is intended to symbolize the mizbe'ach haketoret, the incense altar. This is based on the scriptural connection between prayer and incense, as it says “My prayer shall be established before You like incense”.[10] In the absence of the incense offering nowadays, our prayers take its place. The amud is generally placed to the right of the Aron Kodesh.[11]

The Aron Kodesh should always be placed at the front of the sanctuary on the wall that the congregation faces while praying.[12] One of the reasons for this is in order to remind the congregation that our prayers must always be directed towards the kodesh hakodashim, the holiest place possible, which the aron kodesh represents, and indeed fulfills, being the most sacred synagogue fixture.[13] The parochet, the covering upon the aron kodesh, serves to recall the parochet that was upon the original aron kodesh that was in the mishkan and the Beit Hamikdash.[14]

Even the seating arrangements in the synagogue sanctuary are replete with meaning and symbolism. It is explained that the reason the rabbi usually sits to the right of the Aron Kodesh –- closer to the southern wall -- is to recall that the Menora was placed on the southern side of the Mishkan. Just as the Menora represented Torah and holiness in the Mishkan, so too, the rabbi represents Torah and holiness in the synagogue. Similarly, in most congregations, the president of the congregation sits to the left of the Aron Kodesh. This arrangement is said to recall that the Shulchan was located on the northern side of the Mishkan. Just as the Shulchan represented material sustenance, the president of the congregation is generally responsible for the material sustenance and management of the congregation.[15]

In order to recall that the Beit Hamikdash was the highest building in Jerusalem, it is ideal for synagogues to be the highest buildings in the city.[16] It is noted, however, that this is rarely possible nowadays, in both Israel and the Diaspora, for a variety of reasons.[17] Although there are no true shape requirements for the synagogue building, it is preferable to maintain the general square shape in which synagogues have traditionally been constructed.[18] Indeed, the square, or any four sided shape, is intended to recall that the Mishkan and Beit Hamikdash were four sided, as well.[19] A synagogue must have windows. Ideally there should be twelve windows, representing the twelve tribes. Some of the windows should face Jerusalem.[20]

The Ner Tamid, the continually burning flame or light that is usually found above the Aron kodesh, represents a number of different things. Most sources seem to indicate that it represents the Menorah, or more precisely, the western lamp of the menora that never burned out.[21] Others say it represents the continual fire upon the altar that never burned out.[22] There are also those who say that it is intended to remind us of God’s continual presence in our lives and that He is everywhere at all times.[23]

In many congregations, the Ezrat Nashim, the women’s section, is to the side of the men’s section, or behind it. This is actually somewhat of a new development. Historically, the Ezrat Nashim was in the form of a balcony overlooking the synagogue sanctuary. This arrangement was intended to recall that the Ezrat Nashim in the Beit Hamikdash was a balcony, as well.[24] The entrance to the sanctuary should be opposite the Aron Kodesh in order to recall that, in the Beit Hamikdash, one entered the sanctuary opposite the Holy of Holies.[25]

Halachic authorities strongly oppose making any changes to the traditional arrangement of the synagogue sanctuary. This is especially true if it is being done in order to imitate the dominant non-Jewish culture. An all too frequent example of this are congregations that place the Bima at the very front of the sanctuary, similar to the arrangement in a church where the altar is placed at the front on the sanctuary. Some authorities even forbid one to enter such a synagogue.[26] The Kesef Mishna writes that, in his community, it was common for the Bima to be placed at the front of the sanctuary. He says that placing the Bima in the center of the sanctuary is not necessarily for halachic considerations, but rather, for practical ones: so that everyone would be able to hear the Torah reading. In small congregations, however, it would be acceptable to place the Bima at the front of the sanctuary. Common custom, however, is not in accordance with this view, and any congregation that places the Bima at the front of the sanctuary is considered to have deviated from orthodox norms.

It might just be that the traditional seating arrangement in Ashkenazi synagogues, horizontal seating facing the front, was adopted from the seating arrangements in churches, and the traditional seating arrangement in Sefardic synagogues, seating arranged around the perimeter of the sanctuary facing every direction, was adopted from the seating arrangements in mosques.

For an exhaustive overview on the laws and customs of synagogue construction over the centuries, see Minhagei Kehillot (Goldhaber) Vol. 1.

[1] Megilla 29a.

[2] Chatam Sofer, OC 28. See also Tosfot, Sukkah 52a s.v. V’keivan; Rambam, Hilchot Tefila 11:3; Rema, OC 150:5.

[3] Chatam Sofer, OC 28.

[4] Rambam, Hilchot Tefila11:3; Rema, OC 151:5; Igrot Moshe, OC 1:42.

[5] Teshuvot Maharitz Dushinksy 1:14 cited in Piskei Teshuvot 150 n. 66.

[6] See for example B’tzel Hachachma 2:69. See also Piskei Teshuvot 150:15, 16; Minhagei Kehillot (Goldhaber) Vol 1 p. 47.

[7] Mishnat Yosef 22 cited in Piskei Teshuvot 150 n. 67.

[8] Mishna Berura 150:12. See Piskei Teshuvot 150:16 for more on why.

[9] Mekor Chaim, OC 151:5.

[10] Tehillim 141:2.

[11] See Igrot Moshe, OC 2:28. In many Sephardic congregations the chazzan leads the prayers from the Bima. See Elya Rabba 131:2.

[12] OC 150:5.

[13] See Kitzur Shulchan Aruch 18:10.

[14] Shemot 40:21.

[15] See Rabbi Eliezer Eisenberg at: http://havolim.blogspot.co.il/2009/02/terumah-mishkan-and-beis-haknesses.html

[16] OC 150:2; Tzedaka Umishpat (Bloi) Chapter 11 n.12; Piskei Teshuvot 150:7.

[17] Mishna Berura 150:5.

[18] Noda B’yehuda, OC 2:18.

[19] Yefeh L’lev 151:2.

[20] OC 90:4; Piskei Teshuvot 150 n. 102.

[21] See Yoma 39a.

[22] Ex. 27:20-21

[23] See Piskei Teshuvot 151:19 and sources cited there. See also Minhagei Kehillot Vol. 1 p. 52-64.

[24] Sukka 51b. There is much discussion as to the exact purpose of the ezrat nashim. According to some authorities, it is intended to prevent men from gazing at the women. Thus, the mechitza must be constructed to ensure this, such as by means of a solid wall, and the like. According to other authorities, it is to prevent any lightheaded behavior that could occur if men and women were to mingle. According to this approach, as long as men and women are kept separate, there is no true need for a solid wall or overall inability to see the women. Most authorities rule in accord with the former approach and require the ezrat nashim to be constructed in a manner that prevents the men from being able to see the women. See: Igrot Moshe, OC 1:39-44 for more.

[25] OC 150:5.

[26] Biur Halacha 150; Chatam Sofer, OC 28; Minchat Yitzchak 3:4, 5:22.