The Synagogue and Public Worship

A place that brings the community together

A synagogue is a Jewish place of worship, education and community gathering. Its name means ‘assembly’ or ‘bringing together’. This helps explain why its importance extends beyond the services held inside it: it brings people together to practise their faith, learn and support one another.

The prayer hall provides a shared space for worship. Certain communal prayers require a minyan, a group of at least ten Jewish worshippers. Gathering together therefore makes possible acts of worship that an individual cannot perform alone. It also gives worshippers a sense of belonging to a community with a shared faith.

Religious education is another important role. Classes, including Hebrew lessons, help people participate in Jewish religious life. Orthodox Jews often call the synagogue a shul, meaning ‘school’, reflecting this educational purpose. Reform Jews sometimes use the name ‘temple’.

The synagogue also hosts meetings, social gatherings, charity events and activities such as youth clubs. These connect religious commitment with community life: people can develop friendships, support charitable work and help younger members remain involved.

Religious features and their use

The aron hakodesh, or ark, is the enclosed space where Torah scrolls are kept. The Torah comprises the first five books of the Hebrew Bible. Keeping its scrolls in a special place, and treating them respectfully during worship, expresses their importance as sacred teaching.

The bimah is the reading platform from which the Torah is read to the congregation. Reading aloud makes sacred teaching part of shared worship rather than something studied only by individuals. The arrangement of the prayer hall can differ between traditions: in an Orthodox synagogue, the bimah is often in the centre; in a Reform synagogue, it is often close to the ark. These are common arrangements, rather than a rule that every building must follow.

The ner tamid, or ever-burning light, is usually above the ark and remains lit. It symbolises God’s enduring relationship with humanity. It can also recall the fire associated with worship in the ancient Temple. Its continued light connects the worship taking place now with the lasting relationship between God and the Jewish people.

Seating also expresses differences in religious practice. Men and women sit in separate sections in Orthodox synagogues. In Reform synagogues, people of different genders sit together to worship. Both settings bring a congregation together, but organise that gathering differently.

Public worship in Orthodox and Reform synagogues

Public worship means worship carried out together as a congregation. Orthodox and Reform services share communal prayer and the importance of sacred teaching, while differing in language, leadership and some practices.

Worshippers follow prayers using a siddur, a Jewish prayer book. Orthodox prayers are often longer and read in Hebrew. Reform prayers are often shorter, and some may be read in English in Britain. Using English can help English-speaking worshippers understand the words they are saying. Reform worship also uses Hebrew: the contrast is not between Hebrew-only and English-only services.

A cantor, also called a chazzan, leads sung or chanted prayer. A rabbi is a Jewish religious teacher and leader and may offer a sermon or explain a Torah passage. In Reform congregations, a rabbi, cantor or lay member may lead the service. Orthodox traditions do not ordain women as rabbis, whereas Reform Judaism allows women to become rabbis. This reflects Reform Judaism’s emphasis on equal participation by women and men.

Torah reading takes place during particular services, traditionally on Mondays, Thursdays and Saturdays; some Reform congregations also read the Torah on Friday evenings. During a Torah service, the scroll is taken from the ark, brought to the bimah, uncovered and opened for reading. Afterwards, it is rolled, covered and returned to the ark. Worshippers stand when the ark is opened and the Torah is brought out or returned, expressing respect for its sacred status.

A yad, a pointer, can be used to follow the Hebrew text without touching the parchment. This protects the scroll from damage caused by oils on the reader’s hands. In Reform services, the scroll may be carried through the congregation, with worshippers touching it with a prayer book or the end of a prayer shawl and then kissing that object as a gesture of love and respect. Customs vary between congregations.

The Amidah: standing before God

The Amidah is the central prayer of Jewish services. Its name means ‘standing’, describing the posture traditionally used when saying it. It forms part of morning, afternoon and evening prayer, giving regular opportunities to turn towards God throughout the day.

In traditional practice, worshippers stand with their feet together and face towards Jerusalem. Standing expresses respect, while facing Jerusalem connects worshippers with the place of the ancient Temple and with the wider Jewish community. Bowing at particular points expresses humility before God. Worshippers who cannot stand can participate seated.

The Amidah is traditionally recited quietly, with the words audible to the person praying but not disturbing others. This allows personal concentration within a shared service: communal worship can include an individual’s direct approach to God. In traditional morning and afternoon services, the cantor then repeats it aloud, allowing the congregation to respond ‘Amen’. Reform practice varies: some congregations say the opening together and continue individually, while others recite it together throughout.

The traditional weekday Amidah contains nineteen blessings, arranged in three sections:

• Praise: the first three blessings honour God’s protection, power and holiness.
• Requests: thirteen blessings ask for personal and communal needs, including understanding, forgiveness, healing and justice.
• Thanksgiving: the final three blessings include thanks to God, hope for restored worship and a prayer for peace.

These sections express different aspects of a relationship with God: recognising God’s greatness, trusting God with human needs and showing gratitude. For example, a worshipper can include the name of someone who is ill in the prayer for healing. Prayer therefore connects religious belief with concern for real people.

The content changes for Shabbat: the thirteen weekday requests are replaced by one blessing about the holiness of the day, making seven blessings altogether. This shifts attention away from everyday needs towards rest and holiness.

Reform versions may also adapt the wording to reflect Reform beliefs. For example, some include Sarah, Rebecca, Rachel and Leah alongside Abraham, Isaac and Jacob, recognising the importance of the matriarchs as well as the patriarchs. The Amidah remains central, but its wording shows how shared worship can express different interpretations within Judaism.

How important is the synagogue?

There is a strong argument that the synagogue is central to Jewish community life. It supports communal prayer, religious education and social relationships in one place. Its activities can influence individuals by deepening their involvement in Judaism and influence the wider community through charity and mutual support. Hearing the Torah and praying together also help pass religious traditions between generations.

However, ‘central’ does not mean that all Jewish religious life happens there. Worship in the home and private prayer also belong to Jewish practice. A person’s relationship with God is not restricted to attendance at a particular building.

A justified judgement is that the synagogue is a major centre of shared Jewish religious life, especially for communal worship and education, but it is not the only setting in which Jews practise their faith.