Session 16|The Later Roman Period (II) – Social History
#59-64

#59. Introduction

The purpose of this lecture is to examine the social and religious developments within Judaism in the generation after the destruction of the 2nd Temple in 70 CE. A single institution can epitomize Judaism of the Late Roman era – the synagogue, for it is this entity that best represents the transformation experienced within Judaism at this time. Hence, it will stand at the core of the following readings.

#60. Synagogue Overview

Although synagogues have been discovered which date as early as the end of the 1st century BCE, such as at Hasmonean Jericho, they did not become the center of Jewish religiosity until after 70 CE. Indeed, many of the known synagogues from Israel date to the 2nd century CE or later. On the map given below, notice the main areas wherein synagogues were concentrated and think about what this implies about the distribution of Jewish society.

R. Jacoby, Ancient Synagogues: plans & illustrations, Jerusalem 1993, p. 5

#61. Synagogue Design

The floor plans given below represent the three main styles of ancient synagogue structures – the basilica type has a middle row or nave bordered by at least two aisles, whereas the broadhouse only has one main room. Ascertain at least one feature that is common to each of the three styles.

R. Jacoby and R. Talgam, Ancient Jewish Synagogues, Jerusalem 1988, p. 14.

62 Beth Alpha and Hamat Tiberias

Many synagogues were decorated with mosaic floors that contained Greco-Roman and Jewish motifs. A mosaic floor was made up of numerous tiny painted or colored stones called tesserae that were joined together into colorful patterns. Below are two mosaic floors from Galilean synagogues. Find the similarities between these two mosaics and note the major artistic themes utilized by the artists.

Beth Alpha Synagogue, 6th Century CE.

J. Murphy-O’Connor, The Holy Land, Oxford/New York 1998, p. 182

Hammath-Tiberias Synagogue, 4th Century CE

M. Dothan, Hammath Tiberias, Jerusalem 1983, pp. 29, 35.

Question

Distinguish between the Jewish and non-Jewish motifs in the two mosaic floors. The existence of non-Jewish motifs upon the floor of a synagogue suggests what about the culture in which the synagogue was used?

#63. Mishnah

Sacred space in Judaism is embodied by the term qadosh, which may be translated into English by the words holy or sacred – it literally means that which is set apart for a religious purpose. To illustrate the idea of qadosh and the synagogue, two texts have been provided below, both of which were taken from the Mishnah. The Mishnah is a compilation of the teachings of an intellectual Jewish group also known as the Rabbis.

The Mishnah, translated by H. Danby, London 1938, pp. 204-205.
063.-Danby-204-205aDownload

Question

What do these two passages teach us about the sanctity of a synagogue’s location?

#64 .Isaiah Gafni

Isaiah Gafni is an historian from the Hebrew University who specializes in Jewish history. His work given here concentrates on the major political, social, and religious developments within Palestine following the Bar Kokhba Revolt. Pay special attention to his discussion of the Patriarch, the Sages (another term for the rabbis), and the development of the major religious texts, for it was this period in Jewish history which set the tone for the practice of Judaism until today.

064. Gafni, 225-265Download

Question

In what ways did religiosity influence political affairs during the Late Roman era?