Association for Jewish studies 2010- 34(2) by Robert Goldenberg

By Robert Goldenberg

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B. Mohr, 1995), 114. E. E. (Princeton, NJ: Princeton University Press, 2001), esp. 177–289. Richard Kalmin has argued that rabbinic scholars in the Babylonian sphere were even less integrated into the larger Jewish community than their Palestinian contemporaries. See his Jewish Babylonia between Persia and Roman Palestine (New York: Oxford University Press, 2006), 8. 8. For the dedication inscription, see Kraeling, The Synagogue (1956), 264, Aramaic text on Tile B. 9 In contrast, no rabbi is named in the Dura dedication text.

See, for example, Jodi Magness, “Heaven on Earth: Helios and the Zodiac Cycle in Ancient Palestinian Synagogues,” Dumbarton Oaks Papers 59 (2005), 1–52. 11. Fine, Art and Judaism, 172–83. 12. Steven Fraade, “The Temple as a Marker of Jewish Identity before and after 70 CE,” in Jewish Identities in Antiquity, ed. Lee I. Levine and Daniel R. Schwartz (Tübingen, Germany: Mohr/Siebeck, 2009), 262. Seth Schwartz concludes that “It is obvious that neither the synagogue nor the community were rabbinic inventions, and unlikely that the rabbis played a role in their diffusion,” Imperialism and Jewish Society, 238.

Schenk I… made the beit (“house”) [for the] arona (“ark”). …29 The biblical antecedent for the phrase “house for the ark” is crucial for the text’s meaning. Like the biblical Hebrew aron, arona means “chest” or “ark,” as in the aron ha-berit or Ark of the Covenant. As described in Exodus 25:10–22, the Ark was an oblong box covered in gold, fitted with rings in which to insert carrying poles, and surmounted by a cover with an inward-facing cherub carved at each end. ” At the Temple’s consecration, he declared that he had “built the house for the name of the Lord, the God of Israel.

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