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In order to correctly imagine the emergence of Christian worship and its order, we must not forget that the apostles and the most significant members of the primal church were Jews, and if their faith and hope were no longer Old Testament, but new, then their prayer and worship could not have gone far beyond the then Jewish forms. Worship and ritual are essentially conservative; here holiness is measured by antiquity... The religious inspiration that gripped the apostles and other disciples of Christ after the resurrection of Christ is manifested in the fact that they spend whole days in the church (“byakhu vnunu in the church”) 3, which Christ came to abolish, where, of course, it was possible to praise and thank (“praising and thanking”) God in Jewish ritual forms. If we pay attention to these forms, it will become clear to us what influence they had on the subsequent development of Christian worship. Old Testament Church Worship Although the essence of Jewish church worship was sacrifices, it always included a musical and singing element to such an extent that church worship seemed to turn everything into music and singing 4 , and the latter was looked upon as a special type of votive sacrifice next to the material sacrifices 5 . The rite of sacrificial psalmody Established by Moses only for festive and especially solemn sacrifices 6, their accompaniment with the sound of trumpets 7 became part of the daily morning and evening sacrifices and developed into a complex rite of liturgical singing and music 8. At the altar stood a choir of Levites with musical instruments and two priests with trumpets. As soon as the sacrificial animal was placed on the firewood, the choir of Levites began singing a psalm accompanied by music, so that the sacrifice burned to the sound of this singing and music. The singing of the psalm during the daily sacrifice actually began with the pouring out of wine on the sacrifice, because singing is possible only in the joy of the heart, and wine, the rabbis said, “makes God and people glad.” When sung, the psalm was divided into three parts by rather long pauses; During these pauses, the singing and music fell silent and only the sound of the trumpet was heard. Finishing the third part of the psalm, the Levites raised their tone 10, and this was a sign for the priests to sound the trumpet. At these solemn intervals of the psalm the people fell on their faces in worship of the Lord. Those. The sound of the sacred trumpets was heard three times on ordinary days during the sacrifice. (On Saturday evening the trumpet was blown two more times: the first time to leave work; the second time to separate weekdays from holidays). After the psalm was sung, the people exclaimed “Amen.” Alleluia" 11. After the burning of the sacrifice and the end of the psalm, the serving priest from the stairs of the church porch (Ulam) taught a blessing to the people, who at the same time fell on their faces, especially if the sacrifice was made and the blessing was taught by the high priest 12. Daytime and holiday psalms. Songs of Saturday During the daily sacrifice, a special psalm was assigned for each day of the week: Saturday 91, Sunday 23, Monday 47, Tuesday 81, Wednesday 93, Thursday 80, Friday 92 13. On especially important occasions, special psalms were sung, and the psalm was sung not only by the Levites, but the whole people took part in its singing, picking up the ends of the verses. For this purpose, some psalms are composed in such a way that each verse or section ends with the same refrain (for example, Ps. 135, where each verse has the refrain “As His mercy endures forever”; for a number of psalms Ps. 105–106, Ps. 112–118, Ps. 134–135, “alleluia” served as such a refrain). The Bible indicates several cases when similar psalms were sung with the participation of the people, and in all these cases, apparently, the same psalms are indicated - 134 and 135 14 . These psalms were suitable for worship among Jews, as well as among the first Christians, because they are directly directed against idolatry 15. On Saturdays, at the time of bringing a special Sabbath sacrifice, the song of Moses was sung: “Sweep the heavens” (1/6th part of it on every Saturday in order) - during the morning sacrifice, and at the evening “Let us drink to the Lord.” (This explains the passage of the Apocalypse 16, where it is said that the saints, going into eternal sabbath, sing the song of Moses) 17. On the holidays of Passover and Pentecost, the small or Egyptian hallel was sung, that is, psalms 113–118, which were considered especially meaningful, since they glorify the exodus from Egypt. At Tabernacles a large hallel was sung, which, according to different rabbis' opinions, consisted of Ps.117–135, or Ps.119–133 (powerful psalms), or Ps.134–136 18 . The verses of one of these psalms, the 117th, were included in our charter “God is the Lord.” (According to the old statutes, God was the Lord only on holidays) 19. Based on the model of the power psalms, we composed the power antiphons that previously replaced the current polyeleos (according to the old regulations, the latter were sung with the verses of these psalms) 20 . The meaning and nature of Old Testament church singing For the singing of psalms during worship, David separated 4,000 singers and musicians from 38,000 of all Levites 21; from that time on, a kind of hereditary caste of singers formed among the Jews, which survived even after the captivity 22. Strict specialization was introduced into it: the descendants of Idithum and Asaph played stringed instruments, the choir of Hamath played percussion, and the sons of Korah, apparently, were singers 23 . Although the psalms were sung to the accompaniment of music, judging by the inscriptions of the psalms, some psalms were exclusively or primarily intended for singing - namely those inscribed schir, ὠ δή, song, others - for music - inscribed mizmor, μέλος, ψαλμός, psalm. Sometimes these inscriptions are combined, with the first being placed first, then the second; such psalms must have been intended to be sung first with the voice and then with music, or vice versa. But in general, singing in the Old Testament church was considered more important than music. According to the Talmud, the glorification of God in the church was to be expressed mainly in a loud voice, and music was allowed only when necessary 24, “since the instruments facilitated the voices and singing of the Levites” 25. Belonging to the society of the Levites was necessary only for singers; every Israelite, if he was known as a connoisseur of music, could come to the church with his instrument and join the choir of musicians, but no relationship with the priests gave the right to sing in voice with the singers; this was the sacred duty of the Levites alone. The musicians were called “Levitical troublemakers” because (according to Maimonides’ interpretation) they drowned out the beauty of the Levitical song with their playing 26 . In what relation music stood to singing, so did trumpet playing stand to music: it was the exclusive property of the priests and was forbidden to the Levites. Levitical women also participated in church music and singing 27 . The singing of psalms during Old Testament worship was distinguished by the simplicity that was characteristic of all antiquity; it was, of course, unison (like our Old Russian and the current Old Believer), which is indicated in the Bible (“and they were trumpeting and singing as one, uttering one voice”) 28 . Thus, Jewish music, designed not for variety, but for the power of sound, had a thunderous and piercing character. The Talmud says that when they played in the church, it could be heard as far as Samaria 29 . Clement of Alexandria compares Jewish music with Greek, namely with the Doric tune 30, which formed the basis of our 1st voice. In any case, the singing was diatonic, but not enharmonic or chromatic 31. High voices may have been called halomoth, “girlish” (soprano), as some psalms are inscribed (glor. “about secret ones”), low ones - “eighth” (octave, glor. "Oh, osmey"); the first tones expressed joy, and the second sadness: for the most part, psalms with the first inscription of a joyful nature (for example, Ps. 45), and the second - mournful (for example, Ps. 6 “Lord, let me not be angry” and Ps. 12 “Until the Lord”). The psalms of ascension must have combined all the tones, starting from the lowest and ending with the loud forte 32. Simultaneously with the daily morning and evening sacrifices in the first part of the church, in its courtyard, the other two parts of the church were not left without worship - the sanctuary and the holy of holies, only the worship here was reverently silent. In the sanctuary in the morning, the high priest or priest prepared (Hebrew hetiv. proper decoration, slav. “arranges”) the lamps 33 for the evening lighting of them, and in the evening the actual lighting of them for the whole night 34 . It is possible that from here Christian Vespers received the name of the “lamp” service, λυχνικòν (a name adopted by it already in the monuments of the 4th century) 35. At the same time, incense was burned on the incense altar, which stood in front of the very veil of the Holy of Holies and therefore belonged to this latter rather than to the sanctuary 36 . Thus taking place in the holiest part of the church, this incense was considered the same sacrifice as a bloody sacrifice 37. Hence, perhaps, our Matins and Vespers received incense at the beginning. We do not dwell on Jewish holidays, which are well known to everyone. Let us note only some of the rituals of the Feast of Tabernacles. On this holiday, the entire altar was decorated with greenery, and the ritual of drawing water took place. The church was not locked in the evening, as always, but people remained in it for the whole night, and to the music of the Levites, singing and with burning torches in their hands, 4 people performed sacred dances. Moreover, the courtyard of the church was illuminated by high-placed light bulbs in such a quantity that they allegedly illuminated all the courtyards of Jerusalem 38 . We have outlined the order of Old Testament church worship, paying attention to those parts of it that, in our opinion, could have an impact on our worship. From the presentation presented, the extent of this influence is quite obvious. After the dispersion of Christians from Jerusalem and after the destruction of the church, the majestic sacred music of the church and Levitical choirs had to sound in the ears of believers for too long, so that this would not affect the development of Christian worship. Synagogue worship It could not but have some influence on the development of Christian worship and synagogue worship. The synagogue service was close to the temple service. In the temple itself, in its outer courtyard, there was a synagogue, in which the services performed in the temple were only supplemented. Deprived of bloody sacrifices and all the complex rituals of the Mosaic Law, synagogue worship was distinguished by a more spiritual, verbal character than the temple, and therefore stood closer to the Christian 39 . Divine services in the synagogue, as now, were not performed daily, but only on Saturdays, on great holidays (like Easter, Pentecost, Tabernacles and Purim), on the day of purification and other fasts. Very early Monday and Thursday 40 were added to these days, simply, perhaps, like market days in ancient Jerusalem. In addition to the morning and evening services, which corresponded to the morning and evening sacrifices, the synagogue early on also introduced daytime and midday services. At the same time, they could have been referring to the ancient custom of the Jews to pray three times a day, mentioned by David and observed by Daniel and his friends in captivity 41. The synagogue, initially and in its concept, was more of a religious educational institution than a liturgical one. But since in cities remote from Jerusalem (and in Babylonian captivity, where one can look for its germ) it was the only place where one could receive religious consolation, then almost from its very origins, prayer began to be added to the reading and explanation of Scripture, and already in the time of the Maccabees the synagogue had a very complex liturgical ritual 42 . During the lifetime of the Savior and the apostles, this ritual should have had a form quite close to the current synagogue service. Based on research on this issue (starting with the 12th century rabbi Maimonides) 43 in ancient and modern synagogue worship, it is possible to outline approximately those parts that should go back to the 1st century. to Christmas Synagogue worship consists of 1) introductory verses, psalms and 2 prayers; 2) reading the Shema (confession) with prayers surrounding it; 3) a series (from 7 to 18) of “Blessings” or prayers to Shemonehesra; 4) reading the law (except for daytime services); 5) readings from the prophets (at Saturday morning and holiday services); 6) final blessing. Opening Psalms and Prayers Worship in the synagogue now begins with introductory verses from the psalms, entire psalms (like our opening psalms) and prayers (one contains the words: “I will bow and fall and kneel”). Alleluia psalms are predominantly used (perhaps this is why the very word alleluia can be considered as the reader’s appeal to the people with an invitation to praise the Lord). The verses of the psalm are supposed to be read or sung in recitative by one person, and the people repeat either the same verse, or the first verse of the psalm, or respond to it with the refrain “Alleluia” and others 44 . All this is considered only as preparation for worship. In different eras, the introductory part of the synagogue service had a different form, and nothing can be said about its extent. The actual service begins with the celebrant of the service (scheliach zibbour, cantor) approaching the book ark and reading the prayers Kaddisch and Bareҫu, concluding with the glorification of the name of God and beginning with the words: “May your name be magnified and hallowed” 45, “Bless the blessed Lord” 46. The people answer these prayers: “Amen. Blessed be His great name forever and ever.” Then follows the reading of the so-called “Shema”, in the form of our Creed 47, consisting of the following 3 sections of Scripture: Deut.6:4-9, 11:13-21 and Num.15, extended mercy 37-41 (the first section begins “listen”, Hebrew schema, hence the name). The Shema is preceded and ended with special prayers 48 . The prayers of the Shema glorify God for the creation of light and angels and for the election of Israel, and ask that God extend His mercy to the descendants of St. forefathers and turned them to fulfill the commandments 49. Shema and her prayers are now read by one reader, and the people answer their prayers with “Amen.” Outside the synagogue, every Jew, with the exception of women, children and slaves, is obliged to read the Shema with its prayers, in the morning and evening 50, but without the prayer in which the seraphim’s doxology is found: “Holy, holy”... The Shema is one of the most ancient parts of the synagogue worship. The content of its prayers is transmitted by Josephus, who dates them back to the time of Moses 51. An indication of the Shema with its prayers. with a high probability they are found in the Savior’s question to the scribe: “What do you read?” 52; the scribe answers this question with the words of Deuteronomy contained in the Shema; Perhaps the scribe’s question of Christ was understood not in relation to the entire content of the law, but in relation to that reading, which was called reading par excellence, i.e. to reading the Shema. Blessings, Shemonehesre The reading of the Shema is followed by prayers called “Blessings” (Tefilah) or “Shemonesre”, which means 18, because there are 18 of these prayers (now there are actually 19), although they are never read in such numbers. The first three of these prayers glorify the omnipotence and goodness of God, the last two conclude thanksgiving for the mercy of God and a general petition for the blessing of God; the rest of the prayers contain various private petitions: for the conversion of Israel to repentance, forgiveness, deliverance from evil, health, fertility of the land, for the gathering of scattered Israel, the restoration of the kingdom, the destruction of heretics (minims), the reward of the righteous, the restoration of Jerusalem, the sending of the Messiah, the hearing of prayers, the renewal of sacrifice 53. The "Blessings" are imprinted with a character of great antiquity 54 and are distinguished by deep religious feeling 55 . Every Jew, without the exceptions such as for the Shema, is obliged to recite Shemonehesra 3 times a day: morning, noon and evening 56. Among the 18, “Blessings” are supposed to be read during everyday worship; on Saturdays and holidays, out of 18 Blessings, only 7 are read: the first three, one middle one corresponding to the day, and the last three; for the new year, the smaller of the holidays, 9 blessings were read; and during fasting, 6 more Blessings are added to the 18, so that there are 24 57 in total. On holidays, a special “additional” prayer (misaf) 58 is added to the Blessings, and in addition, some changes and insertions (haudala) are made in the text of the Blessings, for example: “Blessed are you, Lord, who sanctifies such and such a holiday”; or for example, on the day of purification the usual appeal to God is replaced by the address “King of Justice”; in times of rain, “who sends down rain” is added to the name of God, and in summer, “who brings down the dew” 59. – After the Blessings comes the reading of Holy Scripture. Reading the Laws and Prophets As has been said, the main purpose of the synagogue, according to its original idea, was not prayer, but the reading of Holy Scripture. Thanks to the synagogue, Jewry, and after it Christianity, began to look at the reading of Holy Scripture as part of worship, a kind of prayer. From Scripture in the synagogue the Law of Moses, the Pentateuch, was always read, which was read all in a row (initially once every 3 or 3.5 years, in half of the Sabbath cycle of 60 years, and then every year all), for which the Pentateuch was divided into small sections called paraschah (department). As for the other two parts of the Hebrew Bible - the prophets and the hagiographs, the first were not all read, but in extracts, while the hagiographs were read occasionally. The reading from the prophets was selected each time by the reader himself 61, precisely such that it corresponded to the reading from the law 62, revealed and explained it, therefore, it related to the first reading, as with us the Apostle to the Gospel 63. The reading from the prophets was called haftarah “dismissal”, as it took place at the end of the service. The series of readings began on the Saturday after the Feast of Tabernacles. On holidays, not ordinary parashas and haftars were read, but corresponding to sacred memories, for example, on Passover from Lev.23, Pentecost Deut.16:9-13, on the New Year Lev.23:23-25, on the day of cleansing Lev.16, Tabernacles - Numbers 29:12-39, on the penultimate Saturday before Passover - about cleansing water, and on the last - about preparation Passover lamb 64. Major holidays also had readings from hagiographers: on Easter the Song of Songs was read, on Pentecost - Ruth, on Tabernacles - Ecclesiastes, on Purim - Esther, on the fast of 9 Av (June) in memory of the burning of Jerusalem - Lamentations. At everyday services, only the law was read. The reading of each verse and even expression was followed by a translation and interpretation, often turning into an entire sermon. Every man could read the Holy Scriptures in the synagogue, except for the slave and the one with a lisp. But it was required that the first section be read by a priest, and the second by a Levite, if they were in the synagogue. Before the reading began, the first reader exclaimed: “Bless the Lord,” to which the people responded with a general blessing from the Lord, and the reader added a blessing for the giving of the law, to which the people responded “Amen.” Before the reading of the prophets, the blessing was not so complicated - it consisted of one formula pronounced by the reader with the answer “Amen”. The reading also ended with a blessing and the kaddisch prayer. The service in the synagogue ended with a blessing, which was taught by all the priests together, if there were any, and if not, then the formula for the blessing was read by the synagogue minister. In synagogue worship, singing no longer takes up as much space as in temple worship. But still, the nature of synagogue singing could not help but influence ours. The current singing in the synagogue cannot judge the ancient singing there. When Christianity became the dominant religion, many restrictions were imposed on the Jewish cult everywhere; even where this cult was tolerated, for example, in Italy, the singing of psalms in synagogues was positively prohibited; this prohibition was confirmed at many councils of the Western Church. Its consequence was the introduction in synagogues of the so-called cantillation, which is something between reading and singing; This is a loud reading in which some syllables are more or less lengthened. However, there are some reasons to trace cantillation back to the time of the church. In any case, the current synagogue singing of psalms should have some traces of antiquity, which emanates from it. Cantillation in the synagogue resembles the singing of psalms in the Roman Church, with the difference that the latter has different voices, and cantillation is the same for Saturdays and holidays and resembles the fifth voice of the Roman Catholic Gregorian psalmody, which is why it was thought that the Catholic psalmody passed into the Christian church through the apostles from the Temple of Jerusalem. Traces of antiquity have also been preserved by another type of synagogue singing, even closer to reading, namely, the very reading of the law and the prophets with musical accentuation, the signs of which are common to grammatical punctuation marks (there are 27 of them in the Hebrew language); musical accentuation changes in accordance with the content of the books: The Pentateuch, according to the rabbis’ characteristics, should have soft but low sounds; prophets - high and menacing sounds; Parables are insinuating; Song of Songs - lively and cheerful; Ecclesiastes – serious and strict 65. External signs of prayer in the synagogue Among the external signs that accompanied worship and prayer, the synagogue used bowing of the head and bending the body from the waist. The posts stretched out crosswise on the floor. During the service they mostly sat, getting up only for “Blessings” 66 . Such was the worship in which the apostles and the first Christians were raised, and on the basis of which they created their new service to God in Spirit and Truth. The presented picture of synagogue worship shows that its influence on Christianity concerned various small details, partly the routine and material, but not the spirit and content. Christianity brought into worship such closeness to the Divine and such hope that the synagogue could not even imagine. There, one might say, there was a shadow, but here is the very image of communication with God 67. They find common ground between Christian worship and the worship of therapists. Therapists - according to the latest research 68 - are a circle of ascetically minded Alexandrian Jews - lawyers, touched by Plato's philosophy and striving (like Philo, who sympathized with them so much) to spiritualize Judaism. This could not help but bring them closer to Christianity, which explains that the church historian Eusebius saw them as disciples of Ev. Mark 69. All-night vigils and meals of therapists Philo enthusiastically describes both the lifestyle of the therapists and their liturgical meetings, “all-night vigils,” as Eusebius calls them, connected with a common meal. The liturgical meeting of the therapists began with a speech by the chairman regarding some passage of Holy Scripture or another issue. “Then the chairman rises and sings a hymn to the glory of God, 70 either just composed by himself, or borrowed from one of the ancient poets, from whom many hymns remain, intended for performance during libations and sacrifices on the altar (psalms?), for singing at tables and dances. After the chairman, hymns and others are sung in order, in due decorum with deep silence and general attention 71, except for those cases when it is necessary to sing the endings of verses (ακροτελεύτεια) 72 or choruses (ἐφύμνια) 73. When everyone finishes his hymn 74, “the young men bring a table on which is the most holy (παναγέστατον) food: leavened bread with salt and hyssop as an image of the showbread. After dinner, the sacred all-night vigil (παννυχίδα) is celebrated. The All-Night Vigil is celebrated as follows. Everyone gets up together and at the place of the feast they first form two choirs: male and female; The most respectable and best singer in each choir is chosen as the director and singer. So they sing hymns composed in honor of God in different sizes and tunes, sometimes in one voice, sometimes in antiphonal harmony (ἀντιφώνοις ἀρμονίαις), in the latter case, gesticulating and dancing (ἐπορχούμενοι), inspiredly performing (ἐπιθειάζοντες) melodies, either entrance (προσόδια) 75, or stopping (στάσιμα), making the necessary stanzas and antistrophes. Then, when a group of men and a group of women separately enjoy all this, they, drunk, as if at a bacchanalia, from this God-loving wine, unite and form one chorus 76 in imitation of the ancient one composed at the Red Sea in gratitude for the miracles that happened there... Having seen and experienced a miracle that surpassed all imagination and description and was accomplished for them beyond expectation, then the Jews, seized with animation, men and women, together forming one choir, sang songs of thanksgiving to the Savior God, with the men being led by Moses the prophet, and the women Miriam the prophetess 77 . It is from this choir that the choir of therapists and therapists constitutes the most exact copy, when the thick (βαρύν) 78 voice of men is answered by a thin (οξύς) female voice in echoing (ἀντήχοις) and antiphonal melodies, which creates a truly harmonic and musical symphony 79. Thus, the therapists greatly expanded and developed the musical element of synagogue worship, so insignificant there. Christian worship followed this path. The therapists added antiphonal 80 to the hypophonic and epiphonic singing of the synagogue. Ps.21:23,26; 49:14,23. Wed. Hebrews 13:15. Sacred trumpets also replaced our bells among the Jews: they called the people to the tabernacle, and subsequently, probably, to the church; for this purpose there were two silver trumpets at the tabernacle; when both were blown together, it was a call to the whole people; the sound of one trumpet is for some bosses; An alarm was sounded to remove the camp (Numbers 10:1–7). A passage about this from the book of Numbers is read in our and the Roman Catholic Church during the blessing of the bells. At the church the number of trumpets reached one hundred (1 Chron. 15:24; 2 Chron. 5:12. Cf. Josephus. Antiquitates. III, 12:6). Trumpets had only sacred uses. They resembled the horns with which muezzins now call Mohammedans to prayer. (Olesnitsky A. Hebrew music and singing // T.K.D.A., 1871, 11:117). Judges 9:13. Talmud: Erachin, Hemarah 11. Perhaps the places in the psalms where such a rise in tone and accompaniment of trumpets should have occurred are indicated by the mysterious term selah. This term is used in 39 psalms (for example, 7, 21:22) and the song of the prophet. Habakkuk; 16 psalms have it 1 time, 15 - 2 times, 7 psalms and the song of Hab. – 3 times, one psalm (88) – 4 times. The LXX translates this term διάψαλμα, the Slavic Bible omits it. The term, as well as its translation in the LXX, has been explained differently (the oldest explanation: “forever”), but most are inclined to believe that it means the beginning of stanzas or a change in the voice and tone of the music, and most likely raising the latter upward. Sommer J. Biblishe Abhandlungen, 1 B, Bonn, 1844, I. Erklärung des Sela. S. 1–84. They also think that selah means the place of the song where one choir had to stop and the other to repeat what was sung first, and that the word makes up the first letters of the words: sok lemahla haschar - return the singer to the beginning. (Olesnitsky A.. Hebrew music and singing // T.K.D.A. 1871, 12:371). 1 Chronicles 16:6,36, 2 Chronicles 29:27–29; Sir.50:15–23. Talmud: Tamid VII, 3; Succa V, 5. Herzfeld L., Geschichte des Volkes Israel von Vollendung des zweiten Tempels bis zur Einsetzung des Mackabäer Schimon zum hohem Priesber und Fürsben. Leipz. 1863, II, 108–109, 163–165. Schürer E., Geschichte des Iüdischen Volkes im Zeitalter Jesu Christi, 4 Aufl. Leipz., 1907, II, 350. Talmud: Tamid VII, 4. Cf. the inscription of these psalms in LXX. They are chosen as containing allusions to the corresponding days of creation. 2 Chronicles 5:13, 7:6; Ezra 3:11. Herzfeld. Gesch. d. V. I. II, 165 Wed. Binterim A., die Vorzüglichsten Denkwürdigkeiten der Christ-Katholischen Kirche, Mainz, 1827, IV, 1, 364 about ps. 113. Lightfoot I. Ministerium templi hierosol. Opera omnia, Franequerae, 1699, t. I, p. 699. Olesnitsky A. . Ancient Hebrew music and singing // T.K.D.A. 1871, 11, 131. See below about Chapter 9 of the Typikon. Moscow Charter Typogr. Bible No. 285/1306 l. 98–109 vol. 1Ez.2:41, 10:24; Nehemiah 7:44. 1 Chronicles 25:1–7, 26:1; 2 Chronicles 20:19. Quotes from Lightfoot. Minist. temp. Op. I, 695. 1 Chronicles 25:5 ; Ps.67:26. Olesnitsky A. . Ancient Jewish music and singing //T. K. D. A. 1871, 11, 126. Olesnitsky A. . Ancient Hebrew music and singing // T.K.D.A. 1871, 12, 376. Clement of Alexandria. Stromata VI, 11. Schilling, Encyklop. d. gesam. music. Wissenschaft. Stutg. 1836, S. 536. The differences between these types of singing are discussed below. Olesnitsky A. . Ancient Hebrew music and singing // T.K.D.A. 1871, 12, 371. Exodus 30:7. According to Lightfoot - the rekindling of those that have gone out during the night (Op. I, 7:19). Apostolic Constitutions VIII, 35. Pilgrim. Sylvia is 24. Hebrews 9:3, 4. Here ap. Paul called this altar a “censer.” It really represented a later development, a transformation of the censer (Nowack W., Lehrbuch der hebräischen Archäologie, Freib. Leipz., 1894. 2, S. 40). Vitringa, De synagoga vetere. Leipz., 1726, p. 26. Wed. Zunz. Die gottedienstliche Vorträge der Juden, Frank. and M., 1892, S. 1–2. This could also have given Christians the idea of ​​establishing two days of worship and fasting during the week (dies stationis, as Wednesday and Friday were called in ancient times). Ps.54:18; Daniel 6:10, 9:21. Hersfeld. Gesch. d. V.I.II. 129–134, 183. Maimonides, Hilcoth Tephillah, V-VII. Deutsch. Ubersetzung. Petersb 1850–52, II, 276 ff. Talmud: Succa, III, 10, 11. Nikitin A. Jewish synagogues as places of public worship, Kyiv, 1891, p. 240 and d. Alekseev A. Divine services, holidays and religious rites of modern Jews, Novg., 1861, p. 14. More in Russian. language about synagogue worship with its history - Art. Zelyulinsky N. Jewish synagogue and its functions (mainly according to the teachings of the Mishnah). Journal of the Ministry of Public Education, 1887, p. 1–60. The Kaddisch Prayer is remarkable for the similarity of some expressions to the Lord's Prayer. It begins like this: “May His high name be magnified and hallowed in the world which He created of His own will, and may He reveal His kingdom.” The formula “Bless the Lord” is also mentioned in the Mishnah (part of the Talmud of the 3rd century) Berachoth VII, 3. Cf. our exclamation: “Blessed is our God,” not used during the liturgy, the service, mainly the New Testament. “Blessings” berachoth is a common name for prayer and the most common prayer formula among Jews. It is prescribed by the Talmud for all cases: “During the rains and hearing good news, they say: “Blessed is the Most Good Benefactor”; hearing bad news: “Blessed is the righteous Judge”; seeing a rainbow, they say: “Blessed is he who is faithful to his covenant”; when they see a black man, a red man, an albino, a giant and a dwarf they say: “Blessed is... He who diversifies His creations”; when they see a beautiful person or a beautiful tree, they say: “Blessed is... He who created beautiful creatures in His world”; at the sight of the idol they say: “Blessed is the Long-suffering” (Berachoth, IX, 1). Therefore, about the Shema it is not said to “pray with it,” but only “read it.” Schürer, Gesch. d. I. V. II, 529. Wed. our great doxology: “Blessed are you, Lord God of our fathers”; “teach me by Thy justification”, “show Thy mercy to those who lead Thee”; All these are biblical expressions, but their selection is characteristic. Wed. We have the reading of the Creed at Midnight Office and Compline. Josephus Flavius. Antiquites. IV, 8, 13. Schürer. Gesch. d. I. V. II, 541. Although some of the prayers of Shemonehesra, namely the initial and final ones, even the newest Jewish scholars (Herzfeld, Gesch. d. V. I. II, 5: 1, 13, 186; III, 200 ff. Zunz, Got. V. 367 f.) tend to date back to the time of Ezra, but mentions of them begin only with the rabbis of the late 1st century. after the Nativity of Christ and their current appearance, they must have received around 70–120, judging by the instructions in them (14th and 17th) about the destruction of Jerusalem and the cessation of the sacrificial cult. The latest of these prayers is the one that contains curses on the minims (heretics). It was added by Rabbi Samuel the Younger, a student of Gamaliel II, the grandson of Gamaliel I, the teacher of St. Pavel. According to the Talmud (Berach. f. 28), the minimim mean the Sadducees; according to the fathers of the church (St. Epiphanius. Prot. Er., 29, 9, Blessed Jerome on Is. 5:18:19) this prayer contained a curse on the Nazarenes, i.e. Christian; The recently discovered Cairo text of this prayer is called Nozrim i.e. Nazirites (Schürer, Gesch. d. I. V.II, 543–544). Naturally, in the first times of Christianity, a curse could be included in the prayers for Jews converting to Christianity, which was later probably excluded and replaced with a general curse for apostates and enemies of Judaism. They indicate similar expressions to the Lord's Prayer: “Forgive us, our Father, for we have sinned; forgive us, our Father, for we have transgressed.” The song of the prophet Zechariah at the birth of John the Baptist (Luke 1:68–79), beginning with the word “blessed,” also indicates similar expressions to these prayers. (Nikitin. Synagogues, 228; cf. Prof. Bogdashevsky, Exegetical notes. Issue 4, p. 29, etc.). Talmud: Berachoth, III, 3; IV, 1. Babylonian Talmud: Berachoth, IV, 3, f, 29 a / Trans. Pereferkovich, St. Petersburg, 1909. Wed. We have a different number of stichera on the Lord I cried. Talmud: Berachoth, IV, 7. Talmud: Berachoth, V, 2, Talmud: Mishna and Tosefta. Per. Pereferkovich. St. Petersburg, 1899. vol. I, p. 43–46. – Such slight changes for holidays in the text of ordinary prayers are common in Roman Catholic worship (cf. our dismissals), as well as the division of the church year according to climatic seasons: the Roman Catholic Breviarium (the liturgical book corresponding to our Monthly Menaion and Triodion) is divided into partes: hiemalis, verna, aestiva, antumnalis. Schürer, Gesch. d. I. V. II, 531., Zunz, G. v. 3 f. Talmud: Megillah, IV, 4. Cf. Luke 4:17. Maimonides, Hilcoth thephillah, VIII, 3. Schürer, Die religios. Altherthümlichk. Der Bibel, Münster, 1878. S. 157. Talmud: Megillah, IV, 5. 6. Herzfeld, Gesch. d. V, I. II, 132. Olesnitsky A. . Ancient Jewish music and singing //T. K. D. A. 1871, 11, 389–391. Talmud: Berachoth, V, 1; Taanith, II, 2; Wed Berach. 1, 3 about Shema. Sitting during worship and prostrating on the floor in the shape of a cross was maintained by the Roman Catholic Church. According to Rev. John Cassian (5th century), the ancient ascetics did not approve of the second rite: “he who lies on the ground for a long time is attacked,” they say, “not only by thoughts, but also by sleep.” (De institutes coenobiorum. II, 7, Bishop Theophan. Ancient monastic charters, M., 1892:533). The influence of synagogue worship on Christian worship was exaggerated by Protestant scholars in the interests of polemics with Catholicism, with its high view of the origin and mysterious meaning of the liturgy. More famous studies in this direction: Lightfoot's Horae hebraicae. Franq., 1618 (it is proved that Christianity borrowed from the synagogue not only elements of worship, but also degrees of hierarchy) and Buxtorf’s Synagoga judaica. Basileae 1661 (where the synagogue service, with the deliberate rearrangement of its parts, was given the appearance of a Catholic mass). Conybeare, Philo about the contemplative life. Oxford 1895. Wiendland, Die Therapeuten und die Philonische Schrift von beschanlichen Leben // Jahrb. f. class. Philologie, 1896. Smirnov N. Therapists and the essay by Philo Judeus “On the Contemplative Life.” Kiev, 1909. Eusebius. Church history. II, 16–17. Wed. Our charter requires that the primate begin the opening psalm at the vigil and read the sixth psalm at Matins. The singing is epiphonic. Both were practiced during Old Testament church services. Wed. We have a plurality of stichera in their different sections. Wed. We have a convergence of faces. Philo repeatedly admires the picture of this ancient choir: also De vita Mosis, §§ 180, 256, 257. This is what the Greeks call the 7th church voice. Philo. De vita contemplativa, §§ 10, 11. Opera omnia, t. V, ed. stereot. Lips., 1901. Such singing in ancient church practice may be indicated by Ps. 147:7 “sing in turn” in Hebrew. “henu” - “answer”, but in Greek. ἐξάρξατε, slav. "begin"; the expression can also be understood about two other types of singing: epiphonic and hypophonic. And the term selah is understood in the sense of indicating antiphonal singing. They think that antiphonal singing was borrowed by the Jews from Egypt, where the song was shared between the priests and the people, between men and women, between children and adults. Such singing accompanied the worship of the golden calf: coming down from the mountain and hearing the noise, Moses said: “This is not the cry of those who conquer, nor the cry of those who are defeated; I hear the voice of those singing” (Exodus 32:18); more literally from the Hebrew: “these are not the alternating voices (anoth - answering) of the victorious, nor the alternating voices of the vanquished; but I hear alternating voices.” – Philo sees the first experience of antiphonal singing in the singing of Moses upon crossing the Red Sea. How true is this? The performance of this song is described in the following way in Exodus: “Then Moses and the children of Israel sang this song to the Lord and said: I sing to the Lord, for He is highly exalted”...; according to the exposition of the song it is added: “And Miriam the prophetess, Aaron’s sister, took a tambourine (tambourine, tambourine, dance musical instrument) in her hand, and all the women followed her with tambourines and rejoicing (Heb. mecholot, dancing, Greek χορων); and Miriam sang before them; for he was exalted high, and cast his horse and his rider into the sea” (Exodus 14:31, 15:1,20:21). I chanted each verse of the song, and then the women sang the same verse (as we sing the prokeimenon three times, the troparion, and the chanting of light); according to others, women sang one verse, men another, etc. alternately; but the understanding that follows much more directly from the context of speech is that after Moses, the verse he sang was repeated by men, and women constantly repeated the first verse, changing the first person “I sing” to “sing,” as if inviting their husbands to sing a hymn to Jehovah more friendly; this is especially true since only those standing closer to Moses could clearly hear the words of the song. (Olesnitsky A.. Hebrew music and singing // T.K.D.A. 1871, 11:115–116). Our rite of singing a song on Holy Saturday is based on this latter understanding. (Cf. and Keil. Handbook to the biblical archaeological. Russian transl. Kiev, 1879, II, § 136) You might be interested in: