The Movement for Reform Judaism

This week's question: Why do we use a Greek term -'synagogue' - for a Jewish institution ?

'Synagogue'derives from a combination of two green woirds:syn (together) and ago (to bring). In essence, it sums up the point of a synagogue - a place of communal gathering. Thus its primary purpose is not prayer but camaraderie. One can say one's own prayers at any time and in any place, but the synagogue acts as a focal point to meet other people.

What is even more significant is that it is a Greek word for a Hebrew institution. Usually items or concepts that are unique to a particular group are known by the name their practitioners use and is then adopted by others (ranging from oracle to baguette). Indeed, distinctive Hebrew concepts have retained their Hebrew names in languages such as English (Shabbat - Sabbath, Mashiach - Messiah, Yuval -Jubilee), but this has not applied to 'the synagogue'. The use of the Greek word synagogue hints that it developed particularly outside of Israel, in Greek-speaking lands, where Jews living abroad needed a central place to meet and fraternise.

Other examples of non-Hebrew words that give away the place and time where Jewish traditions developed are the Persian term Purim, the Greek Diaspora, and the Yiddish sheitel. Jews have been citizens of the world, and have always been influenced by events and trends in wider society. Thus for several decades it was unthinkable - perhaps even a matter for resignation - for a warden at a United Synagogue in England not to wear a top hat on Shabbat.

As for the Hebrew terms for a synagogue,it is notable that there is not one but three. They each express a different aspect of its roles: Bet Knesset -house of meeting, Bet Tefillah- house of prayer and Bet midrash - house of study. The term that has become the most common is Bet Knesset, reflecting the importance of the social and cultural functions of the synagogue for Jews living in a non-Jewish society.

This also explains why many Israelis who settle in other countries often shy away from contact with the synagogue, as in Israel they associate the synagogue purely as a Bet Tefillah and only for very religious Jews.They take a while to realise that in the Diaspora, the synagogue serves irreligious Jews as much as religious ones, because of all its non-prayer functions.

As for the expression Bet Midrash - although today we tend to think of the educational aspect of the synagogue as the Sunday morning Religion School and for the children, the term originally referred to education for the adults. It was assumed that children picked up at home basic day-to-day knowledge of how to be Jewish and do Jewish observances, whereas the real study was for adults to delve into Jewish texts, explore the chain of tradition and contemplate new issues.

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