The formation of the Jewish community with a religious center in Saint Petersburg progressed very slowly, since by decree of Catherine I Jews were forbidden to live not only in the capital but anywhere in Russia. However, if it concerned particularly important persons of the Jewish faith, they were allowed to stay temporarily in the capital. Thus, among the Jews who came to Petersburg at that time were financiers, merchants, and doctors. Mostly, these were wealthy people who had not only family members but also servants. Therefore, almost every house where a Jewish family lived had a minyan — 10 adult men required for communal prayer. Thus, although there were no official synagogues or prayer houses in Petersburg, Jews held prayers at home.

Empress Elizabeth Petrovna in 1742 issued a decree on the "expulsion of all Jews from both Great Russian and Little Russian cities, villages, and hamlets, along with their property." Catherine II was quite a diplomat and understood that Jews were beneficial, so although Jews were officially forbidden to visit Petersburg, Catherine allowed some of them to reside in the capital in the state's interest. After the three partitions of Poland at the end of the 18th century, when large western territories populated partly by Jews became part of Russia, Jews began to visit the capital more often. For example, they came here to take exams at the Medical Collegium to earn the title of doctor.

The Jewish community began to form only from the late 1770s, centered around the family of entrepreneur Abram Peretz, who settled in the house of General Police Chief Chicherin on Nevsky Prospect. This community consisted of Jewish deputies and lived legally.

On September 1, 1869, Emperor Alexander II approved the resolution of the Committee of Ministers permitting the Jews of Petersburg to build a synagogue to replace the existing prayer houses. Fundraising for construction began: the largest donation was made by Evzel Ginzburg (70,000 rubles), Polyakov and Wawelberg each contributed 25,000, and the other contributions were smaller. However, all the sites chosen for the synagogue construction, which satisfied the community, were rejected by the Petersburg authorities for various reasons. Only after almost 10 years, in 1879, the community acquired a plot on Rostovsky on Bolshaya Masterskaya Street for 65,000 rubles.

In July 1879, a competition for architectural designs of the future synagogue was announced; the project by Bachman and Shaposhnikov won, but Alexander II refused to approve it, ordering: "Redesign the project in more modest dimensions." The architects created a new version free of charge. Finally, on May 16, 1883, Alexander III approved the preliminary design of the synagogue. The project curator became Nikolai Benois, chairman of the Petersburg Society of Architects and a close associate of the emperor; the chairman of the Construction Committee was appointed to be the synagogue donor Polyakov.

In 1888, construction was completed, the dome of the Great Synagogue building was decorated with ornamentation, but interior finishing continued for another five years. The synagogue hall was designed to seat 1,200 people. The synagogue vestibule is famous for its unique acoustics. In the center of the vestibule, the voice is greatly amplified. In the eastern part is the "Aron Kodesh" — the place where the Torah scrolls are kept. They are handwritten and, according to tradition, were given to Moses on Mount Sinai. Inside is a bright hall with white columns and stained glass windows.

The original chandelier in the main hall, covered with gilded silver leaf, was initially gas-powered and later converted to electric. In the center are oak benches for important guests. On the backs of the seats are metal plaques with the names of especially honored community members. There are memorial places for Baron Ginzburg, Polyakov, and other philanthropists. On December 8, 1893, the Great Synagogue was consecrated; community leaders opened the central door with a silver key and brought seven Torah scrolls into the hall. At the opening, the rabbi expressed hope that the new temple "would become the beginning of the temple of the future, a temple of universal love and peace on earth." Simultaneously with the opening of the synagogue, all old prayer houses were closed.

The finishing of the synagogue continued even after the consecration. For the Wedding Hall, named Alexandrovsky in memory of Alexander II, a chandelier was purchased, electricity was installed, and in 1909 a stone fence was built with crystal lanterns installed.

While in the early post-revolutionary years the authorities tolerated the existence of Jewish cultural and educational organizations, they took an uncompromising stance toward the religious community from the start, as it was impossible to subordinate its leadership. The commissar of the Jewish Department, S.Ya. Rappoport, proposed simply closing it "due to its harmful composition and name, and its useless and superfluous activity." In the summer of 1918, the People's Bank commissar was instructed: "All Jewish institutions, including charitable ones, cannot cash their checks without the sanction of the Commissariat for Jewish Affairs." In December 1918, communities at district prayer houses were liquidated. On December 12 of the same year, a proposal to close the Jewish community was sent to the Cheka. A week later, a decree signed by G.E. Zinoviev was issued to close the community.

Under these conditions, the primary task for Jews was to obtain registration of the synagogue from the authorities to be able to resume religious activities after some time. A synagogue board called the "twenty" was created. The first contract with the District Executive Committee for the use of the synagogue building and property was concluded in mid-1920.
The synagogue continued to operate largely thanks to the activities of the Jewish community, but on January 17, 1930, by decision of the Presidium of the Leningrad Regional Executive Committee, it was closed. The pretext was the accusation that the synagogue served the interests of the Jewish aristocracy and bourgeoisie, while working Jews did not attend. However, after complaints by Jews to the highest legislative body of the country at that time — the All-Russian Central Executive Committee (VTsIK) — the synagogue was reopened on June 1, 1930. Nevertheless, during the time the synagogue was closed, its most valuable property was removed, mainly for the benefit of the Anti-Religious Museum (opened in St. Isaac's Cathedral), for the section dedicated to Judaism.

However, thoughts of closing the synagogue did not leave the city government; for example, at one time it was planned to convert it into a theater for young spectators. On March 6, 1941, a "Conclusion on the possibility of using the building of the Choral Synagogue" was drawn up, stating that the premises were unsuitable for a theater but suitable for film screenings or concerts. The closure of the Leningrad Choral Synagogue was prevented by the war.

During the blockade, the synagogue courtyard was piled with the bodies of Jews who were buried in mass graves at the Jewish Preobrazhensky Cemetery.

After the revolution, the synagogue was not thoroughly repaired, but on the eve of the Olympic Games in Moscow and Leningrad, it became one of the main excursion sites, and in 1978 funds were allocated for its renovation: additional beams were installed in the synagogue building, and some rooms were divided into two floors.

Sources:

https://www.culture.ru/institutes/12026/bolshaya-khoralnaya-sinagoga-sankt-peterburga

https://ru.wikipedia.org/wiki/Большая_хоральная_синагога_(Санкт-Петербург)

https://www.citywalls.ru/house679.html

https://sinagoga.jeps.ru/sinagoga/istoriya.html#stroitelstvo_sin