Judaism 101: Synagogues, Shuls and Temples Synagogues, Shuls and Temples  A Jewish "church" is called a synagogue, shul or temple  A synagogue is a place of worship and study, and a "town hall"  Synagogues are run by laypeople and financed by membership dues  There are several important ritual items found in the synagogue  Non-Jews may visit a synagogue, but dress and should behave appropriately  The Temple is the ancient center of Jewish worship where sacrifices were performed The synagogue is the Jewish equivalent of a church, more or less. It is the center of the Jewish religious community: a place of prayer, study and education, social and charitable work, as well as a social center. What's in a Name? Throughout this site, I have used the word "synagogue," but there are actually several different terms for a Jewish "church," and you can tell a lot about people by the terms they use. The Hebrew term is beit k'nesset (literally, House of Assembly), although you will rarely hear this term used in conversation in English.

The Orthodox and Chasidim typically use the word "shul," which is Yiddish . The word is derived from a German word meaning "school," and emphasizes the synagogue's role as a place of study. Conservative Jews usually use the word "synagogue," which is actually a Greek translation of Beit K'nesset and means "place of assembly" (it's related to the word "synod"). Reform Jews use the word "temple," because they consider every one of their meeting places to be equivalent to, or a replacement for, The Temple in Jerusalem. The use of the word "temple" to describe modern houses of prayer offends some traditional Jews, because it trivializes the importance of The Temple. The word "shul," on the other hand, is unfamiliar to many modern Jews. When in doubt, the word "synagogue" is the best bet, because everyone knows what it means, and I've never known anyone to be offended by it. Functions of a Synagogue At a minimum, a synagogue is a beit tefilah, a house of prayer . It is the place where Jews come together for community prayer services .

Jews can satisfy the obligations of daily prayer by praying anywhere; however, there are certain prayers that can only be said in the presence of a minyan (a quorum of 10 adult men), and tradition teaches that there is more merit to praying with a group than there is in praying alone. The sanctity of the synagogue for this purpose is second only to The Temple . In fact, in rabbinical literature, the synagogue is sometimes referred to as the "little Temple." A synagogue is usually also a beit midrash, a house of study. Contrary to popular belief, Jewish education does not end at the age of bar mitzvah . For the observant Jew, the study of sacred texts is a life-long task. Thus, a synagogue normally has a well-stocked library of sacred Jewish texts for members of the community to study. It is also the place where children receive their basic religious education. Most synagogues also have a social hall for religious and non-religious activities. The synagogue often functions as a sort of town hall where matters of importance to the community can be discussed.

In addition, the synagogue functions as a social welfare agency, collecting and dispensing money and other items for the aid of the poor and needy within the community. Organizational Structure Synagogues are, for the most part, independent community organizations. In the United States, at least, individual synagogues do not answer to any central authority. There are central organizations for the various movements of Judaism, and synagogues are often affiliated with these organizations, but these organizations have no real power over individual synagogues. Synagogues are generally run by a board of directors composed of lay people. They manage and maintain the synagogue and its activities, and hire a rabbi and chazzan (cantor) for the community. Yes, you read that right: Jewish clergy are employees of the synagogue, hired and fired by the lay members of the synagogue. Clergy are not provided by any central organization, as they are in some denominations of Christianity. However, if a synagogue hires a rabbi or chazzan that is not acceptable to the central organization, they may lose membership in that central organization. For example, if an Orthodox synagogue hires a Reform rabbi, the synagogue will lose membership in the Orthodox Union .

If a Conservative synagogue wishes to hire a Reconstructionist rabbi, it must first get permission from the USCJ . The rabbi usually works with a ritual committee made up of lay members of the synagogue to set standards and procedures for the synagogue. Not surprisingly, there can be tension between the rabbi and the membership (his employers) if they do not have the same standards, for example if the membership wants to serve pepperoni pizza (not kosher ) at a synagogue event. It is worth noting that a synagogue can exist without a rabbi or a chazzan: religious services can be, and often are, conducted by lay people in whole or in part. It is not unusual for a synagogue to be without a rabbi, at least temporarily, and many synagogues, particularly smaller ones, have no chazzan. However, the rabbi and chazzan are valuable members of the community, providing leadership, guidance and education. Synagogues do not pass around collection plates during services, as many churches do. This is largely because Jewish law prohibits carrying money on holidays and Shabbat .

Tzedakah (charitable donation) is routinely collected at weekday morning services, usually through a centrally-located pushke , but this money is usually given to charity, and not used for synagogue expenses. Instead, synagogues are financed through membership dues paid annually, through voluntary donations, through the purchase of reserved seats for services on Rosh Hashanah and Yom Kippur (the holidays when the synagogue is most crowded), and through the purchase of various types of memorial plaques. It is important to note, however, that you do not have to be a member of a synagogue in order to worship there. If you plan to worship at a synagogue regularly and you have the financial means, you should certainly pay your dues to cover your fair share of the synagogue's costs, but no synagogue checks membership cards at the door (except possibly on the High Holidays mentioned above, if there aren't enough seats for everyone). Ritual Items in the Synagogue The portion of the synagogue where prayer services are performed is commonly called the sanctuary. Synagogues in the United States are generally designed so that the front of the sanctuary is on the side towards Jerusalem, which is the direction that we are supposed to face when reciting certain prayers.

Probably the most important feature of the sanctuary is the Ark, a cabinet or recession in the wall that holds the Torah scrolls . The Ark is also called the Aron Kodesh ("holy cabinet"), and I was once told that the term "ark" is an acrostic of "aron kodesh," although someone else told me that "ark" is just an old word for a chest. In any case, the word has no relation to Noah's Ark, which is the word "teyvat" in Hebrew. The Ark is generally placed in the front of the room; that is, on the side towards Jerusalem. The Ark has doors as well as an inner curtain called a parokhet. This curtain is in imitation of the curtain in the Sanctuary in The Temple, and is named for it. During certain prayers, the doors and/or curtain of the Ark may be opened or closed. Opening or closing the doors or curtain is performed by a member of the congregation, and is considered an honor. All congregants stand when the Ark is open. In front of and slightly above the Ark, you will find the ner tamid, the Eternal Lamp.

This lamp symbolizes the commandment to keep a light burning in the Tabernacle outside of the curtain surrounding the Ark of the Covenant. (Ex. 27:20-21). In addition to the ner tamid, you may find a menorah (candelabrum) in many synagogues, symbolizing the menorah in the Temple. The menorah in the synagogue will generally have six or eight branches instead of the Temple menorah's seven, because exact duplication of the Temple's ritual items is improper. In the center of the room or in the front you will find a pedestal called the bimah. The Torah scrolls are placed on the bimah when they are read. The bimah is also sometimes used as a podium for leading services. There is an additional, lower lectern in some synagogues called an amud. In Orthodox synagogues, you will also find a separate section where the women sit. This may be on an upper floor balcony, or in the back of the room, or on the side of the room, separated from the men's section by a wall or curtain called a mechitzah.

Men are not permitted to pray in the presence of women, because they are supposed to have their minds on their prayers, not on pretty girls. See The Role of Women in the Synagogue for details. Finding a Synagogue If you are interested in finding an Orthodox synagogue or minyan (prayer group) in your area, check out Go Daven , a searchable worldwide database of Orthodox minyans. Just tell them where you want to daven (pray), and they'll find you an Orthodox minyan, complete with service times and even a link to a map! Chabad , a division of the Lubavitcher Chasidic movement, also has a good searchable directory of their prayer and learning centers. Although Chabad is strictly and uncompromisingly Orthodox, they are very open to those at a different level of observance who are interested in learning. If you would prefer a Conservative synagogue, try the USCJ's Find a Kehilla page. If you prefer Reform , try the URJ's Directory of Congregations . For Reconstructionist synagogues, try the JRF's directory of Reconstructionist Congregations and Havurot .

Non-Jews Visiting a Synagogue Non-Jews are always welcome to attend services in a synagogue, so long as they behave as proper guests. Proselytizing and "witnessing" to the congregation are not proper guest behavior. Would you walk into a stranger's house and criticize the decor? But we always welcome non-Jews who come to synagogue out of genuine curiosity, interest in the service or simply to join a friend in celebration of a Jewish event. When going to a synagogue, you should dress as you would for church: nicely, formally, and modestly. A man should wear a yarmulke (skullcap) if Jewish men in the congregation do so; yarmulkes are available at the entrance for those who do not have one. In some synagogues, married women should also wear a head covering. A piece of lace sometimes called a "chapel hat" is generally provided for this purpose in synagogues where this is required. Non-Jews should not, however, wear a tallit (prayer shawl) or tefillin , because these items are signs of our obligation to observe Jewish law .

If you are in an Orthodox synagogue, be careful to sit in the right section: men and women are seated separately in an Orthodox synagogue. See The Role of Women in the Synagogue for details. During services, non-Jews can follow along with the English, which is normally printed side-by-side with the Hebrew in the prayerbook. You may join in with as much or as little of the prayer service as you feel comfortable participating in. You may wish to review Jewish Liturgy before attending the service, to gain a better understanding of what is going on. Non-Jews should stand whenever the Ark is open and when the Torah is carried to or from the Ark, as a sign of respect for the Torah and for G-d . At any other time where worshippers stand, non-Jews may stand or sit. The Temple When we speak of The Temple, we speak of the place in Jerusalem that was the center of Jewish worship from the time of Solomon to its destruction by the Romans in 70 C.E. This was the one and only place where sacrifices and certain other religious rituals were performed. It was partially destroyed at the time of the Babylonian Exile and rebuilt. The rebuilt temple was known as the Second Temple.

The famous "Wailing Wall" (known to Jews as the Western Wall or in Hebrew, the Kotel) is the remains of the western retaining wall of the hill that the Temple was built on. It is as close to the site of the original Sanctuary as Jews can go today. You can see a live picture of the Kotel and learn about it at KotelCam . The Temple was located on a platform above and behind this wall. Today, the site of The Temple is occupied by the Dome of the Rock (a Muslim shrine for pilgrims) and the Al-Aqsa Mosque (a Muslim house of prayer). The Dome of the Rock is the gold-domed building that figures prominently in most pictures of Jerusalem. Traditional Jews believe that The Temple will be rebuilt when the Mashiach (Messiah) comes. They eagerly await that day and pray for it continually. Modern Jews, on the other hand, reject the idea of rebuilding the Temple and resuming sacrifices . They call their houses of prayer "temples," believing that such houses of worship are the only temples we need, the only temples we will ever have, and are equivalent to the Temple in Jerusalem.

This idea is very offensive to some traditional Jews, which is why you should be very careful when using the word Temple to describe a Jewish place of worship. © Copyright 5756-5772 (1995-2012), Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Jewish Culture Jewish Culture You are here: Home / Cultural Protocols / Jewish Culture Jewish Culture Introduction | Chinese Culture | The Culture of India | Japanese Culture | Jewish Culture | Muslim Culture | Russian Culture | American Culture Please check back in September, 2014 for our most recent update of these resources. Sharon is home to nine synagogues ranging from ultra-conservative to more liberal expressions of the Jewish faith. They share many customs in common while, at the same time, they vary greatly in other ways. Even those Jewish families who are more secular in practice retain many of their favorite customs as part of their family tradition. Most Orthodox and other Jews are born and raised in the United States.

Most are aware of general American culture and customs, though more traditional or Orthodox Jews may observe dIfferent customs connected to their religion. Jewish Culture Protocol Jewish Culture 1. Who is considered a Jew? Traditional Jewish Law holds that a Jew is anyone born of a Jewish mother or who converted to Judaism in accordance with Jewish Law. Judaism maintains that a Jew, whether by birth or conversion, is a Jew forever. Some American Reform synagogues accept the child of one Jewish parent (father or mother) as Jewish if the parents raise the child with a Jewish identity. Conversion to Judaism has traditionally been discouraged, and some Conservative and Orthodox groups may not recognize conversion. Today, while many mainstream forms of Judaism are open to sincere converts, Conservative and Reform Judaism may also not recognize conversion. 2. How many different denominations are there? The main denominations (outside Israel) are Orthodox, Conservative, and Reform. 3. How do the denominations differ? Orthodoxy is divided into Modern Orthodox Judaism and Haredi Judaism. The latter is less accommodating to modernity and is distinguished from Modern Orthodox by its style of dress and more stringent practice. Conservative Judaism and Reform Judaism have adopted many variations of the traditional practices while continuing to observe all holidays.

Conservatives and many Reform follow Shabbot customs. Conservative Judaism is committed to traditional Jewish laws and customs, a positive attitude toward modern culture, and to traditional and modern scholarship concerning religious texts. Reform Judaism (Liberal or Progressive Judaism) defines Judaism as a religion rather than as race or culture. It emphasizes the moral lessons of the Torah and the ethical call of the prophets through lessons that are taught. A Reform synagogue has mixed seating and equal participation of men and women. [For additional information, see ] In addition, Reconstructionist Judaism is a modern American movement based on the ideas of Mordecai Kaplan (1881–1983). The movement views Judaism as a progressively evolving civilization. It originated as a branch of Conservative Judaism, before it splintered. The movement developed in the late 1920s to 1940s, and it established a rabbinical college in 1968. There is considerable diversity within the movement. The second major American movement is the Humanistic Judaism movement founded in 1963 by Rabbi Sherwin Wine. 4a. What is Shabbot?

“Shabbot,” the Hebrew word for Sabbath, begins at sundown on Friday afternoon/evening and ends at sundown on Saturday. Orthodox Jews traditionally eschew any form of “work.” For example, they do not drive or ride in cars nor do they use the telephone. They leave lights on or use timers (because turning lights on and off is considered work). They often prepare food in advance since cooking is prohibited. Activities prohibited as “work” are seen as interfering with respectful observation of the Sabbath. 4b. How do Jews celebrate the Sabbath? Prior to the beginning of the Sabbath hour, there are candle-lighting ceremonies and specific prayer readings which many Jews perform (no matter which denomination). On Saturday mornings, the more Orthodox members of the community may be seen walking to their synagogues. While Conservative and Reform Jews also observe Shabbot with prayers, candles, challah (a traditional braided bread), and other family traditions, they do not engage in the stricter prohibitions of the Orthodox. [See ] 5. What is ‘kosher’? The kosher symbols below are widely-accepted and are commonly found on food products in the United States.

The word “kosher” means literally “fit, proper or correct.” It describes food that is permissible to eat under Jewish dietary laws. Like many other cultures, Jews who “keep kosher” do not eat pork/pig meat or shellfish. Their dietary laws (called kashrut laws) also prohibit the mixing of “dairy foods” with meat. However, fish and dairy foods may be eaten together. Kosher food must be certified by an Inspector; this means that chicken and other animals are slaughtered in a more humane way (and all the blood is then drained). In the Orthodox tradition, separate cookware, dishes, and utensils must be maintained for dairy vs. meat. Some Conservative and Reform Jews (as well as the Orthodox) follow some or all of the kosher traditions although there is a great variability in practice. Most Orthodox Jews would not eat in a house that is not kosher. With Conservative and Reform Jews, it would be considerate to ask if they would come to your home for dinner and to learn what restrictions, if any, they have concerning what they eat.

It would be thoughtful not to offer candy or other food to an Orthodox child (for example, at the playground), since they too must follow the dietary rules and do not eat non-kosher food. [An American slang expression, ‘it’s not kosher,’ is an idiom meaning “It’s not acceptable” or “You can’t do that.” Similar to the English expression “It’s not cricket.”] 6. What is an “Eruv?” An Eruv is an enclosure around a home or community. It enables the carrying of objects out of doors for Jews on Jewish Sabbath that would otherwise be forbidden by Torah law. Without an Eruv, Torah-observant Jews would be unable to carry keys or tissues in their pockets or push baby carriages on the Jewish Sabbath, thus making it difficult for many to leave home. Sharon does have an Eruv near the center of town. That is the reason so many Hassidic Jews and other Orthodox groups live near the center and not on the outskirts of Sharon. (Also, houses in the Eruv usually sell faster and are more expensive as there is a high demand by observant Jews to live there.) 7.

What is the role of men and women in Jewish society? In traditional Judaism, women are for the most part seen as separate but equal. Women’s obligations and responsibilities are different from men’s, but no less important. In orthodox synagogues, there is a wall or curtain separating men from women during religious services, and women are not allowed to go up to the Torah and pray with the men. The role of men is to pray and study Torah. The women take care of the children and the home. In many Conservative and Reform groups, women and men sit together and women are encouraged to take an active part in the service. 8. What is a “mitzvah?” The Jewish religion, in all its forms, places a great emphasis on doing good works, that is, on helping others and helping the community.

A “mitzvah” is a divine commandment or “a good deed.” When a child comes of age and is accepted into the synagogue’s community of adults, as part of the initiation he/she must perform a “mitzvah.” “Bat or Bas Mitzvah” is the coming of age ceremony for girls; “Bar Mitzvah” is the ceremony for boys, recognizing that they are taking on the responsibilities of being an adult Jew. “Mazel tov” is a very common expression of congratulations for the birth of a child, a wedding, and a Bar or Bat Mitzvah. 9. How can I demonstrate respect for Jewish members of our community? Interacting with Orthodox Jews who are not known to you is sometimes difficult. If you attempt to speak with some casually, you may well be ignored. It is important not to take this as a personal slight; it is simply that their tradition holds them to be protective of their faith and, therefore, does not encourage interaction with other traditions which might distract them from their own. Also, it would be inappropriate for a man to try to shake hands with an Orthodox woman or for a woman of another culture to touch an Orthodox man.

They believe in modesty and modest dress. The women do not show their hair, arms, or legs. These proscriptions apply to most in the Orthodox denominations. On Saturdays and important Jewish holidays, Orthodox members of the community may walk three to six abreast in the roadway (street) on their way to synagogue. While this may be annoying to others who are in a hurry to drive down the street, it is generally necessary out of courtesy and kindness to accommodate this occasional inconvenience. Jews in Orthodox congregation lift boundaries for women - Houston Chronicle Jews in Orthodox congregation lift boundaries for women Steeped in tradition but not bound by it Jewish congregation chiseling at wall between Orthodox Judaism, feminism IRENE SEGE, Boston Globe Published 5:30 am, Saturday, April 30, 2005 CAMBRIDGE, MASS. - Sunlight pours into the sanctuary of the rented synagogue and through the gray semisheer curtain that separates the men's seating from the women's.

The Sabbath morning service begins when Alanna Cooper , wearing a purple hat, long-sleeve black dress and black boots, stands on the women's side of the table in the front of the room and, chanting in rapid-fire Hebrew, leads introductory psalms. To anyone familiar with the demarcations in Orthodox Jewish life, this is an incongruous sight — a woman leading prayers at a service so traditional that men and women sit in distinct sections segregated by a mehitzah. Yet the independent Minyan Tehillah, modeled on a 3-year-old worship community in Jerusalem that draws almost 400 people to its weekly services, is part of a small — and controversial — movement to push the boundaries of women's participation in traditional Jewish worship. Founded as a nondenominational prayer group in late 2003 by a group of young adults, most of whom grew up Orthodox, Minyan Tehillah is part of the latest effort to address the tension between Jewish orthodoxy and feminism. Some modern Orthodox synagogues have for years sponsored women-only prayer groups where women read Torah, although that is still a controversial practice.

However, no established synagogue within either the modern Orthodox or ultra-Orthodox movements has accepted what Minyan Tehillah and like-minded groups do. This new approach permits women to lead preliminary prayers and the Torah service and to read from the holy scroll in a mixed setting but bars them from leading portions of the liturgy that require a quorum of 10 men. Three separate sessions were devoted to the subject at the recent conference of the modern Orthodox umbrella organization Edah. "We're taking a radical position on what is flexible. We're doing it self-consciously and in terms of looking within the system," says Cooper, a 37-year-old cultural anthropologist. "Then there's the weight of tradition," she says. "Even if we find a niggly section of the law that says this is permitted, who are we to go off and do it? That's the tension." Minyan Tehillah is a do-it-yourself community that meets one Saturday morning and one Friday night a month, not a conventional synagogue headed by a rabbi. Cooper, swaying from side to side, leads the congregation in singing Ki L'olam Hasdo from Psalm 136.

Cooper's husband, Moshe Shapiro , a 39-year-old software engineer, sits among men wrapped in prayer shawls, and on the other side of the mehitzah a woman holds their 7-month-old daughter, Rebecca. When Cooper finishes chanting the psalms, Will Lennon takes over for the morning prayers that women do not lead. He stands on the men's side of the table that serves as a makeshift bimah, from which the service is conducted. The room has gradually filled with more than 60 men and women, most in their 20s and 30s, and a few children. In the congregation are members who come from a more liberal background and find in Minyan Tehillah a spiritual component missing from the intellectual and community-oriented Judaism of their childhood. "What I care about is a community committed to observance without being consumed by close-minded ideologies," says co-founder Sacha Litman , a 31-year-old management consultant. Among them are highly educated women, both religiously and secularly, buffeted between their fierce attachment to the Orthodox tradition in which they were raised and an increasing alienation from it.

Their grandmothers, who probably never had the opportunities these women had to study the oral law compiled in the Talmud or to earn advanced university degrees, may have been comfortable praying from a balcony or the back of the sanctuary, but here the women's and men's sections stand side by side. Their mothers' generation — "They paved the way," Gillers says — may have founded women's prayer groups, but that's no longer enough for these women. To the law requiring a quorum, or minyan, of 10 men before starting some parts of the service, Minyan Tehillah adds the custom of also needing 10 women. "I feel like the world today is a free-for-all. You could do anything and be anything," Cooper says. "Maybe one area of my life I want circumscribed. I want a right way and a wrong way. It gives some order in my life. It makes me feel I'm not out there alone figuring out how to make a life and how to have a family.

I'm part of a centuries-old community that's giving me rules about how I live my life." It is in this context that Cooper, who has a doctorate from Boston University along with a Jewish day-school education and a semester studying at a women's yeshiva in Israel, wrestled with the contradictions of being modern, Orthodox and female. Where other Jewish denominations have long allowed equal participation by men and women, in orthodoxy those spheres remain distinct. The minyan Cooper helped found is modeled after similar groups in Jerusalem and New York City that are practical applications of ideas presented in a controversial 2001 article that questioned the legal basis for prohibiting women from leading parts of the synagogue service or being called to the Torah. Orthodox women seek role | The San Diego Union-Tribune Orthodox women seek role Movement pushes boundary for strict Jews' participation By Irene Sege BOSTON GLOBE April 21, 2005 CAMBRIDGE, Mass. – Sunlight pours into the sanctuary of the rented synagogue and through the gray, semi-sheer curtain that separates the men's seating from the women's.

The Sabbath morning service begins when Alanna Cooper, wearing a purple hat and long-sleeved black dress and black boots, stands on the women's side of the table in the front of the room and, chanting in rapid-fire Hebrew, leads introductory psalms. To anyone familiar with the demarcations in Orthodox Jewish life, this is an incongruous sight – a woman leading prayers at a service so traditional that men and women sit in distinct sections segregated by a "mehitzah." Yet the independent Minyan Tehillah, modeled on a 3-year-old worship community in Jerusalem that draws almost 400 people to its weekly services, is part of a small – and controversial – movement to push the boundaries of women's participation in traditional Jewish worship. Founded as a nondenominational prayer group in late 2003 by a group of young adults, most of whom grew up Orthodox, Minyan Tehillah is part of the latest effort to address the decades-long tension between Jewish orthodoxy and feminism. Some modern Orthodox synagogues have for years sponsored women-only prayer groups where women read Torah, although that is still a controversial practice.

However, no established synagogue within either the modern Orthodox or ultra-Orthodox movements has accepted what Minyan Tehillah and like-minded groups do. This new approach permits women to lead preliminary prayers and the Torah service and to read from the holy scroll in a mixed setting, but bars them from leading portions of the liturgy that require a quorum of 10 men. The issue is the subject of such intense debate that three separate sessions were devoted to it at the recent conference of the modern Orthodox umbrella organization Edah. "We're taking a radical position on what is flexible. We're doing it self-consciously and in terms of looking within the system," says Cooper, a 37-year-old cultural anthropologist. "Then there's the weight of tradition," she says. "Even if we find a niggly section of the law that says this is permitted, who are we to go off and do it? That's the tension." Minyan Tehillah is a do-it-yourself community that meets one Saturday morning and one Friday night a month, not a conventional synagogue headed by a rabbi.

Cooper, swaying from side to side, leads the congregation in singing "Ki L'olam Hasdo" from Psalm 136. Cooper's husband, Moshe Shapiro, a 39-year-old software engineer, sits among men wrapped in prayer shawls, and, on the other side of the mehitzah, a woman holds their 7-month-old daughter, Rebecca. When Cooper finishes chanting the psalms, Will Lennon takes over for the morning prayers that women do not lead. He stands on the men's side of the table that serves as a makeshift "bimah," from which the service is conducted. The room has gradually filled with more than 60 men and women, most in their 20s and 30s, and a handful of young children. Among them are members who come from a more liberal background and find in Minyan Tehillah a spiritual component missing from the intellectual and community-oriented Judaism of their childhoods. "What I care about is a community committed to observance without being consumed by closed-minded ideologies," says co-founder Sacha Litman, a 31-year-old management consultant.

Among them are highly educated women, both religiously and secularly, buffeted between their fierce attachment to the Orthodox tradition in which they were raised and an increasing alienation from it. "I was not ready to leave orthodoxy, but I was ready to stop going to services," says co-founder Rachel Milner Gillers, a 28-year-old graduate student. Their grandmothers, who probably never had the opportunities these women had to study the oral law compiled in the Talmud or to earn advanced university degrees, may have been comfortable praying from a balcony or the back of the sanctuary, but here the women's and men's sections stand side by side. Their mothers' generation – "They paved the way," Gillers says – may have founded women's prayer groups, but that's no longer enough for these women. To the law requiring a quorum, or minyan, of 10 men before starting some parts of the service, Minyan Tehillah adds the custom of also needing 10 women. A grass-roots effort Cooper and Shapiro, pushing Rebecca in a stroller, walked 50 minutes from their apartment to Congregation Eitz Chaim in Cambridgeport, where Minyan Tehillah holds its Saturday service.

As observant Jews, they create a weekly day of rest by not driving on the Sabbath or writing or using electricity or shopping or doing work of any kind. They eat only kosher food, all part of following detailed religious rules designed to imbue the mundane with the sacred. "I feel like the world today is a free-for-all. You could do anything and be anything," Cooper says. "Maybe one area of my life I want circumscribed. I want a right way and a wrong way. It gives some order in my life. It makes me feel I'm not out there alone figuring out how to make a life and how to have a family. I'm part of a centuries-old community that's giving me rules about how I live my life." It is in this context that Cooper, who has a Ph.D. from Boston University along with a Jewish day school education and a semester studying at a women's yeshiva in Israel, wrestled with the contradictions of being modern, Orthodox, and female. Where other Jewish denominations have long allowed equal participation of men and women, in orthodoxy those spheres remain distinct.

"As I came into myself as an adult woman," she says, "I felt a cognitive dissonance between my place in the synagogue and my place in the rest of the world. The divisions stopped making sense to me." The time comes for Minyan Tehillah's Torah service, for Gillers to carry the scroll through the women's section, giving worshippers a chance to touch it as the congregation sings, then pass the Torah to a man who carries it through his section. Men and women alike chant from the Torah as Gillers and Meir Lakein, both raised Orthodox, monitor the reading from opposite ends of the bimah table. For them, creating a prayerful atmosphere and spirited participation is as important as providing opportunities for women. "I couldn't not be a religious Jew and still be who I am," says Lakein, a community organizer. "When I pray there, my concentration level is pretty high. I'm able to be the Jew I want to be and call out to my God the way I want to." "I feel really cheesy, but Shabbat is really a spiritual renewal," says Gillers.

"I want to be able to both be lifted and lift myself at the same time." In a congregation of young people in Cambridge, that critical mass constantly shifts as faculty positions or post-docs in other cities or houses in the suburbs beckon. "It's unfortunate that this doesn't have the backing of any real rabbinic authority. It makes it marginal in that sense in the Orthodox world. But people like me couldn't wait any longer for the 'hechsher,' the approval of rabbinic authorities," says Cooper. "Part of me feels like Jewishly there's a large possibility I'm not going to find myself fulfilled in a suburban community. I'm not going to find what I have here religiously. It's sad. I often think if I moved somewhere without a Minyan Tehillah, would I be able to start one?" The Hitchhiker's Guide to the Synagogue - InterfaithFamily The Hitchhiker's Guide to the Synagogue By Menachem Wecker Republished July 27, 2011 The bimah of the Sixth and I Historic Synagogue in Washington, D.C. has the flavor of a particular place and time.

Construction on the synagogue began in 1906 and the architect was Louis Levi. The holy ark is closed (the curtain is behind the doors). A stained-glass window behind the ark features a Star of David and a menorah . There are two menorahs on the sides of the bimah, a ner tamid (eternal light) hanging in front of it, the Ten Commandments above it, and the Hebrew phrase under the ner tamid means "Know before whom you stand." Photo reprinted with the congregation's permission. Are you nervous because you just received your first invitation to attend services at a synagogue and you have no idea what to expect? Or have you been to a few services over the years, but nobody took the time to explain to you why that Gothic-looking lamp was hanging from the ceiling or why those scary lions were featured so prominently on the wall in plain sight of all the children? This quick guide will give you the basics you need for deciphering the architecture and decorative art in synagogues. Though they are inanimate buildings, synagogues ("shuls" in Yiddish ) are essentially created in the image of their occupants.

This means that just as there are many types of Jews, there are also many types of synagogues. A mezuzah on the outer doorframe of a house or synagogue in London. Photo: Flickr/Daniel Lobo . A dedicated minority of Jews prays in synagogue three times a day and some Orthodox synagogues function mostly as houses of worship. Conservative synagogues and Reform temples (named after the biblical Temple) may host services only on holidays and on Friday evening and Saturday morning for Shabbat . Depending on whether they are full-time prayer spaces, and also on the size of the congregation and the building, some synagogue buildings double as community, educational and cultural centers. In addition to these denominational differences that affect how a congregation uses its building, you may see different kinds of art and architecture according to the age of the synagogue and what style was popular when it was built. Other factors in synagogue appearance are where the congregants' families came from and the architectural style of the city. This ner tamid or eternal light hangs at Havurat Shalom in Somerville, Mass. Photo: Jesse Edsell-Vetter, used by special permission. Whatever the Jewish denomination, you will find certain elements in almost every synagogue.

When you walk through the door, you may notice a mezuzah attached to the door frame. A mezuzah (Hebrew for "door post," as per Deuteronomy 11:20) generally looks like a rectangular, decorated case, which includes a scroll inside with two texts from Deuteronomy, including the foundational text, the Shema ("hear"). Jewish artists are always reinterpreting the mezuzah, and mezuzot (plural) can have very different colors, shapes, sizes and designs. There is a Jewish folk custom for people reach out and touch the mezuzah and then kiss their fingers. Feel free to do so if you are comfortable, but it is certainly not a mandatory prerequisite to synagogue entry. Many Jews also put mezuzot on the door frames of their own homes, so they are not exclusive to synagogues. If you have been invited to an Orthodox synagogue, expect to find an architectural feature that you won't see in other synagogues: a mechitzah , from the Hebrew "chetz," or "half", a barrier separating the men's and the women's sections. The barriers are typically made of cloth, wooden planks or glass.

In some older synagogues, women may sit up on a balcony, or behind a wall so high that the separation is very dramatic, but I have seen more creative interpretations like rows of small trees. The mechitzah, whatever the material, is meant to both allow worshippers to focus exclusively on their prayers without sexual distraction and to symbolize the different spheres men and women occupy in Orthodox communities. In some synagogues, men and women access the building through separate entrances, while others have only one entrance and men and women simply seat themselves in different parts of the room. The aron kodesh (holy ark) at a synagogue in Casablanca, Morocco with the curtain open and Torah scrolls displayed. Photo: Flickr/dlisbona . Reform and many Conservative houses of worship generally have mixed seating, so no mechitzot (plural) are necessary. This does not mean Conservative and Reform Jews would rather be distracted during prayer services, but that they value egalitarianism. Some older synagogue buildings reflect a historical shift in the congregation's ideas about family seating, so there may be a balcony where women used to sit separately where men and women now sit together.

Unlike churches, which often are designed according to certain styles (like Gothic), synagogues can look very different, but once inside, you will notice certain common motifs. The focal part of the room is the aron kodesh or holy ark, which is essentially a closet that holds the Torah scrolls. A large curtain, called the parochet (named for the curtains that hung in the Tabernacle and the biblical Temple), covers the ark and is often lavishly decorated. The aron stands on an elevated platform called a bimah (perhaps from the Hebrew bamah or "elevated altar"), which is often where the rabbi and synagogue leaders sit. Bimot (plural) might also support poles with the local country's flag and an Israeli flag. A ner tamid ("eternal flame,"), which symbolizes the eternal fire on the Tabernacle's altar per Leviticus 6:6, hangs down beside or in front of the ark. In many synagogues the bimah is like a stage, but in some, the bimah is in the middle of the room, which is where the chazzan or cantor reads the Torah.

Two lions of Judah holding the tablets of the Ten Commandments on the outside of Congregation Shaare Zion , a synagogue in Montreal. Photo: Flickr/Colin Rose. The Torah itself, as an object, is the focus of the synagogue services in which it is read. The scroll is still handwritten in Hebrew letters on parchment from a kosher animal as it has been for centuries. Many Torah scrolls are wrapped in heavily decorated mantles, which often contain the same sorts of design elements as the parochet. They also have silver crowns and other adornments, including the yad (Hebrew for "hand"), which is a pointer that the Torah reader uses to follow along while they read since the scroll itself is holy and should not be handled directly. Sephardic synagogues have an entirely different tradition of Torah design, and their Torah scrolls are contained in heavily decorated cases rather than mantles. Many first-time synagogue visitors might be surprised to see so much representational art in the synagogue, since popular misconception holds that Jews consider naturalistic forms to be idolatrous. This is not a new development; some of the earliest synagogues in existence have been found to have figural art.

The third century synagogue Dura-Europos, located in present day Syria, and the sixth century synagogue Beit Alpha are heavily illuminated, even with depictions of the Zodiac symbols. Entering a Synagogue - My Jewish Learning Entering a Synagogue Is Bar/Bat Mitzvah a Communal or Personal Rite? In addition to the tips listed below, it is important also to remember that in Orthodox synagogues, men and women sit separately—and often enter the sanctuary through separate entrances—so visitors need to find the appropriate sections and entrances for each gender. Reprinted with permission from The Second Jewish Catalog , edited by Sharon Strassfeld and Michael Strassfeld (Jewish Publication Society). 1. When you enter a traditional synagogue, put on a kippah [yarmulke] if you are a male (supplies are kept in almost every shul), and keep it on—even during the Kiddush and/or meal that follows the service. [In some liberal congregations, women cover their hair as well, while Orthodox women generally cover their hair if they are married. See #6 below for more information.] 2.

In traditional synagogues it is forbidden, even after the service, to smoke on Shabbat (ask if you’re not aware of synagogue policy). 3. On some occasions, following the Kiddush there will be a lunch to which guests of the Bar/Bat Mitzvah are invited. [ Kiddush is the blessing of sanctification of Shabbat over a cup of wine, but in this context, it used more broadly to include also the snacks or light meal provided after the blessing is said.] Don’t automatically as­sume that if you’ve been to services, you are invited to the lunch. However, you are usually invited for Kiddush. 4. It is bad form to take a Bar/Bat Mitzvah gift with you when you go to a traditional synagogue on Shabbat. Carrying is prohibited on Shabbat, and most traditional synagogues treat this prohibition seriously. Taking a mone­tary gift with you even in envelopes is especially offensive, since this not only ignores the prohibition against carrying, it also ignores the prohibition against handling money (and things representing money, such as checks, bonds, etc.) on Shabbat. 5.

The no-carry principle in a traditional synagogue on Shabbat is also, by extension the don’t-bring-a-pocketbook (handbag, suitcase briefcase, etc.) dictum. By Sharon Strassfeld | October 21, 2003 In addition to the tips listed below, it is important also to remember that in Orthodox synagogues, men and women sit separately—and often enter the sanctuary through separate entrances—so visitors need to find the appropriate sections and entrances for each gender. Reprinted with permission from The Second Jewish Catalog , edited by Sharon Strassfeld and Michael Strassfeld (Jewish Publication Society). 1. When you enter a traditional synagogue, put on a kippah [yarmulke] if you are a male (supplies are kept in almost every shul), and keep it on—even during the Kiddush and/or meal that follows the service. [In some liberal congregations, women cover their hair as well, while Orthodox women generally cover their hair if they are married. See #6 below for more information.] 2. In traditional synagogues it is forbidden, even after the service, to smoke on Shabbat (ask if you’re not aware of synagogue policy). 3.

On some occasions, following the Kiddush there will be a lunch to which guests of the Bar/Bat Mitzvah are invited. [ Kiddush is the blessing of sanctification of Shabbat over a cup of wine, but in this context, it used more broadly to include also the snacks or light meal provided after the blessing is said.] Don’t automatically as­sume that if you’ve been to services, you are invited to the lunch. However, you are usually invited for Kiddush. 4. It is bad form to take a Bar/Bat Mitzvah gift with you when you go to a traditional synagogue on Shabbat. Carrying is prohibited on Shabbat, and most traditional synagogues treat this prohibition seriously. Taking a mone­tary gift with you even in envelopes is especially offensive, since this not only ignores the prohibition against carrying, it also ignores the prohibition against handling money (and things representing money, such as checks, bonds, etc.) on Shabbat. 5. The no-carry principle in a traditional synagogue on Shabbat is also, by extension the don’t-bring-a-pocketbook (handbag, suitcase briefcase, etc.) dictum. 6.

An extension of the no-money principle is the “don’t jangle the change in your pocket if you’re bored” rule. 7. In traditional synagogues, women commonly cover their hair during the service. Frequently, lace nets are provided for women who forget to wear a hat or scarf. 8. In traditional Judaism, writing is prohibited on Shabbat and holi­days, so needless to say, don’t go to synagogue with your Bic sticking out of your breast pocket (or with cigars sticking out either—see no. 2 above). 9. While there is no problem in the Reconstructionist, Conservative, and Reform movements about riding to synagogue in a car on Shabbat, Orthodox synagogues do not condone driving. Accordingly, try to be sensi­tive to such feelings when confronted with the situation. There is no reason to park your car in the synagogue parking lot or right in front of the building when you could park a block away and offend no one. 10. In many synagoguesmen [and women] wear tallitot [prayer shawls] during the morning service (both Shabbat and weekdays).

On weekdays, men [and in some communities, women also] wear tefillin for the Morn­ing Service. If you own these articles bring them to the appropriate servi­ces. If you don’t own a tallit, almost any synagogue will provide you with one; if you don’t own tefillin, some synagogues will be able to provide and some won’t. In any case, in some shuls it is not a social solecism to pray without tefillin. Women should use their own sensitivity and discretion to guide them in the matter of wearing tefillin and tallitot. [In Orthodox synagogues, most women do not wear them, though some individual women choose to do so. In liberal synagogues, women and men generally follow the same customs.] 11. For all occasions when you enter a synagogue you should dress appropriately. Perhaps it is not fitting to approach God when you are not carefully attired; certainly it shows no respect to a community to ignore its standards of dress. In traditional synagogues women should wear dresses with sleeves and men should wear clean, pressed slacks and shirts Most synagoguesprefer jacket and tie.

Some synagogues are tolerant of women in slack suits; others are not. Check the local policy before sallying forth. 12. Except for nos. 1, 3, 7, 10, and 11 above, these rules do not apply during a normal weekday service Entering the Synagogue As you enter the synagogue/sanctuary/prayer room, you should have the following (women are not required [by traditional Jewish law] to don the first three; some synagogues may even frown on a woman wearing these articles [while other synagogues actively encourage it], so let your own sen­sitivities decide): · kippah (except in many Reform temples) · tallit (ditto) · siddur [prayer book] · Humash [Bible] (only on Shabbat, holidays, Monday and Thursday) The last two items can usually be found in bookcases either right before you enter the room or right after. In some shuls the siddurim (plural of siddur) are placed on each seat, and the Bibles are given out by the usher just before the Torah service begins.

In some traditional shuls you don’t take a humash from the bookcase until the time for the Torah reading. In such shuls you simply amble over to the bookcase at that time (along with everyone else) and pick one up. The tallit (and/or tefillin) can be put on either before entering the room or when you get to your seat (the latter is usually the case with tefillin).The kippah is put on before entering the room. Where to Sit In most synagogues you can sit wherever you like. If you are there for a simha—joyous occasion—such as a bar/bat mitzvah, an usher may show you to the area where the family and relations are sitting. If it is an Or­thodox synagogue, remember that men and women sit in separate areas . In a few synagogues the regular members have customary seats. Sometimes there are seat plaques to indicate such seats; at other times you just have to step (sit) carefully.

Often you will be told which areas are open territory The eastern wall (the wall with the ark) is a place of honor in old-style synagogues, and in general you shouldn’t just wander over and sit down there. Synagogue Background & Overview | Jewish Virtual Library What's in a Name? Throughout this site, I have used the word "synagogue," but there are actually several different terms for a Jewish "church," and you can tell a lot about people by the terms they use. The Hebrew term is beit k'nesset (literally, House of Assembly), although you will rarely hear this term used in conversation in English. The Orthodox and Chasidim typically use the word "shul," which is Yiddish . The word is derived from a German word meaning "school," and emphasizes the synagogue's role as a place of study. Conservative Jews usually use the word "synagogue," which is actually a Greek translation of Beit K'nesset and means "place of assembly" (it's related to the word "synod"). Reform Jews use the word "temple," because they consider every one of their meeting places to be equivalent to, or a replacement for, The Temple .

The use of the word "temple" to describe modern houses of prayer offends some traditional Jews, because it trivializes the importance of The Temple. The word "shul," on the other hand, is unfamiliar to many modern Jews. When in doubt, the word "synagogue" is the best bet, because everyone knows what it means, and I've never known anyone to be offended by it. Functions of a Synagogue At a minimum, a synagogue is a beit tefilah, a house of prayer . It is the place where Jews come together for community prayer services. Jews can satisfy the obligations of daily prayer by praying anywhere; however, there are certain prayers that can only be said in the presence of a minyan (a quorum of 10 adult men), and tradition teaches that there is more merit to praying with a group than there is in praying alone. The sanctity of the synagogue for this purpose is second only to The Temple . In fact, in rabbinical literature, the synagogue is sometimes referred to as the "little Temple." A synagogue is usually also a beit midrash, a house of study.

Contrary to popular belief, Jewish education does not end at the age of bar mitzvah . For the observant Jew, the study of sacred texts is a life-long task. Thus, a synagogue normally has a well-stocked library of sacred Jewish texts for members of the community to study. It is also the place where children receive their basic religious education. Most synagogues also have a social hall for religious and non-religious activities. The synagogue often functions as a sort of town hall where matters of importance to the community can be discussed. In addition, the synagogue functions as a social welfare agency, collecting and dispensing money and other items for the aid of the poor and needy within the community. Organizational Structure Synagogues are generally run by a board of directors composed of lay people. They manage and maintain the synagogue and its activities, and hire a rabbi for the community. It is worth noting that a synagogue can exist without a rabbi: religious services can be, and often are, conducted by lay people in whole or in part. It is not unusual for a synagogue to be without a rabbi, at least temporarily. However, the rabbi is a valuable member of the community, providing leadership, guidance and education.

Synagogues do not pass around collection plates during services, as many churches do. This is largely because Jews are not permitted to carry money on holidays and sabbaths . Instead, synagogues are financed through membership dues paid annually, through voluntary donations, and through the purchase of reserved seats for services on Rosh Hashanah and Yom Kippur (the holidays when the synagogue is most crowded). It is important to note, however, that you do not have to be a member of a synagogue in order to worship there. If you plan to worship at a synagogue regularly and you have the financial means, you should certainly pay your dues to cover your fair share of the synagogue's costs, but no synagogue checks membership cards at the door (except possibly on the High Holidays mentioned above, if there aren't enough seats for everyone). Synagogues are, for the most part, independent community organizations. In the United States, at least, individual synagogues do not answer to any central authority. There are central organizations for the various movements of Judaism, and synagogues are often affiliated with these organizations, but these organizations have no real power over individual synagogues.

Ritual Items in the Synagogue The portion of the synagogue where prayer services are performed is commonly called the sanctuary. Synagogues in the United States are generally designed so that the front of the sanctuary is on the side towards Jerusalem, which is the direction that we are supposed to face when reciting certain prayers. Probably the most important feature of the sanctuary is the Ark . The name "Ark" is an acrostic of the Hebrew words Aron Kodesh, which means "holy cabinet." The word has no relation to Noah's Ark, which is the word "teyvat" in Hebrew. The Ark is a cabinet or recession in the wall, which holds the Torah scrolls . The Ark is generally placed in the front of the room; that is, on the side towards Jerusalem. The Ark has doors as well as an inner curtain called a parokhet. This curtain is in imitation of the curtain in the Sanctuary in The Temple, and is named for it. During certain prayers, the doors and/or curtain of the Ark may be opened or closed. Opening or closing the doors or curtain is performed by a member of the congregation, and is considered an honor.

In front of and slightly above the Ark, you will find the ner tamid , the Eternal Lamp. This lamp symbolizes the commandment to keep a light burning in the Tabernacle outside of the curtain surrounding the Ark of the Covenant. ( Ex. 27:20-21 ). In addition to the ner tamid, you may find a menorah (candelabrum) in many synagogues, symbolizing the menorah in the Temple. The menorah in the synagogue will generally have six or eight branches instead of the Temple menorah's seven, because exact duplication of the Temple's ritual items is improper. In the center of the room or in the front you will find a pedestal called the bimah. The Torah scrolls are placed on the bimah when they are read. The bimah is also sometimes used as a podium for leading services. There is an additional, lower lectern in some synagogues called an amud. In Orthodox synagogues, you will also find a separate section where the women sit.

This may be on an upper floor balcony, or in the back of the room, or on the side of the room, separated from the men's section by a wall or curtain called a mechitzah. Men are not permitted to pray in the presence of women. Non-Jews Visiting a Synagogue Non-Jews are always welcome to attend services in a synagogue, so long as they behave as proper guests. Proselytizing and "witnessing" to the congregation are not proper guest behavior. Would you walk into a stranger's house and criticize the decor? But we always welcome non-Jews who come to synagogue out of genuine curiosity, interest in the service or simply to join a friend in celebration of a Jewish event. When going to a synagogue, you should dress as you would for church: nicely, formally, and modestly. A man should wear a yarmulke (skullcap) if Jewish men in the congregation do so; yarmulkes are available at the entrance for those who do not have one. In some synagogues, married women should also wear a head covering. A piece of lace sometimes called a "chapel hat" is generally provided for this purpose in synagogues where this is required.

Non-Jews should not, however, wear a tallit (prayer shawl) or tefillin , because these items are signs of our obligation to observe Jewish law . If you are in an Orthodox synagogue, be careful to sit in the right section: men and women are seated separately in an Orthodox synagogue. During services, non-Jews can follow along with the English, which is normally printed side-by-side with the Hebrew in the prayerbook. You may join in with as much or as little of the prayer service as you feel comfortable participating in. You may wish to review Jewish Liturgy before attending the service, to gain a better understanding of what is going on. Non-Jews should stand whenever the Ark is open and when the Torah is carried to or from the Ark, as a sign of respect for the Torah and for G-d . At any other time where worshippers stand, non-Jews may stand or sit. The Temple When we speak of The Temple , we speak of the place in Jerusalem that was the center of Jewish religion from the time of Solomon to its destruction by the Romans in 70 C.E. This was the one and only place where sacrifices and certain other religious rituals were performed.

It was partially destroyed at the time of the Babylonian Exile and rebuilt. The rebuilt temple was known as the Second Temple. The famous Wailing Wall is the western retaining wall of that Temple, and is as close to the site of the original Sanctuary as Jews can go today. The site of The Temple is currently occupied by a Muslim Mosque, the Dome of the Rock. Traditional Jews believe that The Temple will be rebuilt when the Moshiach (Messiah) comes. They eagerly await that day and pray for it continually. Modern Jews, on the other hand, reject the idea of rebuilding the Temple and resuming sacrifices . They call their houses of prayer "temples," believing that such houses of worship are the only temples we need, the only temples we will ever have, and are equivalent to the Temple in Jerusalem. This idea is very offensive to some traditional Jews, which is why you should be very careful when using the word Temple to describe a Jewish place of worship. Temple Beth Sholom: In the News Temple Beth Sholom Women cantors add their voices to local synagogues By Paul Sterman STAFF WRITER Linda Hirschhorn and Roslyn Barak spend their days singing the prayers of the Jewish faith.

However, when the two women cantors were growing up, neither even considered the possibility that they could one day hold this job. Both were raised in Jewish Orthodox families in New York. At the synagogues they attended, the cantors were always men. That's because in the Orthodox movement, only men are allowed to serve in that role. Hirschhorn and Barak never knew anything different. Also at an Orthodox service, men and women sit in separate sections of the temple - men are downstairs and women in the balcony. Hirschhorn remembers being in the balcony of her synagogue as a young girl, raptly listening to the cantor and sitting next to his seven daughters. Her brother got to sit downstairs and sometimes help lead services. She remembers how good she felt when she became the cantor for Temple Beth Sholom, a Conservative congregation in San Leandro. "It was like, after all these years, now I'm downstairs and I'm singing those melodies," says the Oakland resident, who has been at Beth Sholom since 1988. "It felt really great." Barak is the cantor at Congregation Emanu-El, a Reform synagogue in San Francisco.

She recalls, when she was young adult, that a woman friend said she was going to become a cantor. "I thought it was the worst thing I had ever heard," Barak says. "I was kind of shocked. I never thought of a woman as a cantor - it was just something that wasn't done." "Men did all that stuff." Barak eventually changed her mind. "I think (being a cantor) is a wonderful profession for a woman, and I think many women are finding great fulfillment in the profession," she says. "It involves the transmission of Jewish values, and I think women normally and naturally have done that throughout history," adds Barak, who has been at Emanu-El since 1987. "We've been transmitting to our children those values through our home rituals or whatever, and now we get to do it in a more global way." Even in the Reform and Conservative movements, it's only been in the last 25 years that women could officially become cantors. The Reform movement allowed women into the cantorate in 1975, while the Conservative movement made the move in 1986.

Cantors Ilene Keys and Channin Becker- had different experiences than Hirschhorn and Barak. Because both grew up attending Reform synagogues after women were allowed into the cantorate, they knew that being a cantor was something they could do. "It didn't even occur to me that women couldn't do it," says Becker, the cantor at Temple Isiah in Lafayette since 1998. When she was a young girl, Becker first considered a career in musical theater. But eventually she decided she wanted a job where she could combine her love of music with her love of Judaism. A big influence was her fourth-grade Hebrew school teacher. Learning that Becker played guitar, the teacher let the youngster lead services in her class. Later, the woman became the school principal and hired Becker as a music teacher - a part-time job that Becker held all through high school. "That was a particularly wonderful experience, and it was the first experience that made becoming a cantor possible for me," says the 28-year-old Oakland resident. Keys, the cantor at Temple Sinai in Oakland, grew up in Los Angeles and attended a Jewish day school from third through ninth grade.

Loving to sing and very involved in temple life, she participated in a Junior Cantors Camp, designed for kids interested in leading services. "From the time I had my bat mitzvah, I knew (being a cantor) is what I wanted to do," says the 31-year-old Emeryville resident. She attended the Stephen J. Wise synagogue in Los Angeles and the longtime cantor there, Nathan Lam, took Keys under his wing, giving her voice lessons and training her to enter the profession. "He's my mentor and the reason I'm a cantor today," says Keys. Barak was a successful opera singer before she became a cantor. She moved to Israel as a young woman and sang for the national opera company there. She returned to the United States a few years later. While she continued to do some opera singing, Barak also became a soprano in a quartet that backed up the cantor at a Reform synagogue in New York City. She enjoyed that singing so much, she decided to become a cantor. Becker, Keys and Barak all attended Hebrew Union College's cantorial school in New York City, where they earned master's degrees in Sacred Music.

It's a four-year program that includes a year of study in Jerusalem. Hirschhorn's path to the cantorate was different. She learned to speak Hebrew fluently, lived in Israel for a couple of years, came back to the United States and taught music at Jewish religious schools, and eventually won a job at Beth Sholom as a cantorial soloist. In 1996, she passed a test administered by the Cantors Assembly - the cantorial arm of the Conservative movement - which gave her official status as a cantor in the movement. Hirschhorn, 53, is also the founder of Vocolot, a women's a capella group that performs music rooted in Jewish traditions but that also includes elements of jazz, folk, improvisation and other musical forms. The six-member group performs throughout the country and will be performing Aug. 26 at the Jewish Community Center in San Francisco. The cantors all describe the experience of singing in synagogue as very powerful and poignant. They stress that such singing is not an individual performance, but rather a beautiful way of sharing the experience of prayer with the people in their congregations.

Aside from helping to lead services, cantors counsel congregants, train young boys and girls studying for their bar or bat mitzvahs, work with the temple choirs, teach music, visit congregants who are ill, and sing at various life cycle events, such as weddings and funerals. Hirschhorn had the thrill of singing at her daughter's bat mitzvah last year. Cantors are busiest during the High Holidays - Rosh Hashanah and Yom Kippur. Hirschhorn says the abundance of singing and prayer during the long holiday services is both demanding and deeply rewarding for cantors. "It's very intense. You empty yourself out - you just keep singing and singing and singing," says the cantor, who also helped to start Kehilla, a Jewish Renewal congregation in Berkeley. At the temples where Barak, Keys and Becker all work, there are both men and women rabbis. This means there are times where the services are being led by a woman rabbi and a woman cantor.

"One of the nice things (about that)," says Becker, "is it does let younger Jewish girls know that they can be leaders in the Jewish community - that it's open to them in lots of different ways." You can call Paul Sterman at (925) 416-4842 or e-mail psterman@angnewspapers.com . © 2000 by MediaNews Group, Inc. and ANG Newspapers

Question: In an orthodox Jewish service what group of people commonly sit in the balcony?
Answer: Women