By Rachel Hachlili
Historical Synagogues - Archaeology and paintings. New Discoveries and present learn offers archaeological facts - the structure, artwork, Jewish symbols, zodiac, biblical stories, inscriptions, and cash – which attest to the significance of the synagogue. while regarded as an entire, these kind of items of facts determine the centrality of the synagogue establishment within the lifetime of the Jewish groups throughout Israel and within the Diaspora. most significantly, the synagogue and its paintings and structure performed a robust position within the upkeep of the elemental ideals, customs, and traditions of the Jewish humans following the destruction of the second one Temple and the lack of Jewish sovereignty within the Land of Israel. The publication additionally contains a complement of the document at the Qazion excavation.
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Additional resources for Ancient Synagogues—Archaeology and Art: New Discoveries and Current Research (Handbook of Oriental Studies)
Who, being pledged to the customs of his country, erected proseuchai (prayer-houses) open to the air, in various precincts of the city”, which Binder (2003:119) suggests is either Heliopolis or Jerusalem. Proseuchai are mentioned by Josephus in various places:at Tiberias, three meetings are described—one in a large building, where Sabbath morning assemblies were conducted (Life 277), followed by a concluding meal (Life 279), and two others, without details (Life 280, 290–303); in Dor (Ant. 2 In the Diaspora, the term proseuche appears in inscriptions and papyri from Delos,3 Cyrene, and the Bosphorus region (Overman 1999), as well as on several later synagogue mosaic floors (such as the Elche synagogue).
Stern 1976b:918). • The Temple, according to tradition, was situated in Jerusalem, on Mount Moriah, the sacred site where the Sacrifice of Isaac took place: one Temple for the one God (Josephus, Ant. 4, 201; Against 6 chapter one Apion 2, 193). Synagogues, on the other hand, could be built anywhere throughout the Land of Israel and the Diaspora. Thus the synagogue, by becoming the centre of public life, was a very revolutionary development, and a new concept in the history of ancient Judaism. • A small group of priests practiced in the Temple, and entry into the Holy of Holies was allowed only to the High Priest.
Josephus in Ant. 19. 300, 305 refers to a synagogue building in Dor which was used by Jews for cultic purposes; in War 2. 285–289, he describes access to the Caesarea synagogue as being restricted, indicating that he is refering to a building, not to a congregation or assembly (Kloppenborg 2006:242–244). Josephus might have been anachronistic, as Kee argues. The only time Philo uses the term synagogue is in describing the Essenes gathering at this place on the Sabbath for readings. The New Testament reports Jesus’s and Paul’s visits to synagogues (Lk.