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Andrew R. Krause - One of the best experts on this subject based on the ideXlab platform.
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Synagogues in the works of flavius josephus
2017Co-Authors: Andrew R. KrauseAbstract:In Synagogues in the Works of Flavius Josephus, Andrew Krause examines the historiographical tendenz and spatial rhetoric of Flavius Josephus, in order to clarify how his writings may be used responsibly in the reconstruction of first-century Synagogues.
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Synagogues in the Works of Flavius Josephus - Synagogue as (Contrived) Holy Place in Bellum Judaicum
Synagogues in the Works of Flavius Josephus, 2017Co-Authors: Andrew R. KrauseAbstract:In Synagogues in the Works of Flavius Josephus, Andrew Krause examines the historiographical tendenz and spatial rhetoric of Flavius Josephus, in order to clarify how his writings may be used responsibly in the reconstruction of first-century Synagogues.
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Synagogues in the Works of Flavius Josephus - The Ideal Synagogue and Ancestral Customs in Antiquitates judaicae
Synagogues in the Works of Flavius Josephus, 2017Co-Authors: Andrew R. KrauseAbstract:In Synagogues in the Works of Flavius Josephus, Andrew Krause examines the historiographical tendenz and spatial rhetoric of Flavius Josephus, in order to clarify how his writings may be used responsibly in the reconstruction of first-century Synagogues.
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Synagogues in the Works of Flavius Josephus - Synagogue as an Ideal Educational Institution in Contra Apionem
Synagogues in the Works of Flavius Josephus, 2017Co-Authors: Andrew R. KrauseAbstract:In Synagogues in the Works of Flavius Josephus, Andrew Krause examines the historiographical tendenz and spatial rhetoric of Flavius Josephus, in order to clarify how his writings may be used responsibly in the reconstruction of first-century Synagogues.
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Synagogues in the Works of Flavius Josephus - Conclusion: Synagogues in Josephus and His World
Synagogues in the Works of Flavius Josephus, 2017Co-Authors: Andrew R. KrauseAbstract:In Synagogues in the Works of Flavius Josephus, Andrew Krause examines the historiographical tendenz and spatial rhetoric of Flavius Josephus, in order to clarify how his writings may be used responsibly in the reconstruction of first-century Synagogues.
Abraham Ofir Shemesh - One of the best experts on this subject based on the ideXlab platform.
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those who require the burning of incense in Synagogues are the rabbinic jews burning incense in Synagogues in commemoration of the temple
Hts Teologiese Studies-theological Studies, 2017Co-Authors: Abraham Ofir ShemeshAbstract:This article focuses on the burning of incense in Synagogues subsequent to the destruction of the temple, in commemoration of the incense formerly used in the temple rites. We hear about the implementation of this custom in Samaritan and Rabbinic Synagogues only several centuries after the destruction of the Samaritan and Jewish Temples. The Samaritans still burn incense in their Synagogues at certain times, but among Rabbinic Jews the custom came to an end, probably in the Middle Ages. Burning incense in the synagogue was a point of controversy between the Karaites and the Rabbinic Jews. The Karaites argued that acts involving burning incense and lighting candles are only appropriate for the Temple and their status is like that of sacrifices or offerings that are limited to this complex. It may have been that the rabbinic custom discontinued as a result of the strict Karaite objections to this custom for concern of idolatry. In fact, burning incense in commemoration of the Temple indeed ceased, but this practice remained in evidence until the 19th century for purposes of conveying respect or on festive occasions.
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Those who require ‘[…] the burning of incense in Synagogues are the Rabbinic Jews’: Burning incense in Synagogues in commemoration of the temple
Hts Teologiese Studies-theological Studies, 2017Co-Authors: Abraham Ofir ShemeshAbstract:This article focuses on the burning of incense in Synagogues subsequent to the destruction of the temple, in commemoration of the incense formerly used in the temple rites. We hear about the implementation of this custom in Samaritan and Rabbinic Synagogues only several centuries after the destruction of the Samaritan and Jewish Temples. The Samaritans still burn incense in their Synagogues at certain times, but among Rabbinic Jews the custom came to an end, probably in the Middle Ages. Burning incense in the synagogue was a point of controversy between the Karaites and the Rabbinic Jews. The Karaites argued that acts involving burning incense and lighting candles are only appropriate for the Temple and their status is like that of sacrifices or offerings that are limited to this complex. It may have been that the rabbinic custom discontinued as a result of the strict Karaite objections to this custom for concern of idolatry. In fact, burning incense in commemoration of the Temple indeed ceased, but this practice remained in evidence until the 19th century for purposes of conveying respect or on festive occasions.
Allison J Thomsen - One of the best experts on this subject based on the ideXlab platform.
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practices in Synagogues regarding jewish genetic disease education
Journal of Genetic Counseling, 2020Co-Authors: Allison J Thomsen, Anne L Matthews, Anna L Mitchell, Leslie CohenAbstract:: Approximately one in three Ashkenazi Jews are carriers for an autosomal recessive Jewish genetic disease (JGD). However, studies indicate that most Jews are uneducated on this topic and obstetricians do not routinely offer carrier screening to Jewish patients. Both the Reform and Conservative movements of Judaism call for JGD education to take place within the synagogue; however, little is known about the extent of this education occurring today. An online survey was created for Reform and Conservative rabbis to assess the types of JGD education taking place within the synagogue. Additionally, the survey included questions to assess JGD knowledge and possible factors that could predict counseling activity and knowledge level. Of the 94 participants, 91% had provided education about JGDs to congregants, with 98.8% providing this education during premarital counseling sessions. For most respondents, explaining recessive inheritance pattern and carrier screening was the extent of the discussion. Additionally, the majority of rabbis scored below 50% on the knowledge portion of the survey, with an average score of 1.9/4. There were no statistically significant differences between JGD education in Reform vs. Conservative Synagogues, and there were no statistically significant predictors of knowledge score or JGD education frequency. In conclusion, while the number of rabbis discussing this topic is encouraging, discussion topics were found to be limited and their knowledge of JGDs was found to be poor.
Rachel Hachlili - One of the best experts on this subject based on the ideXlab platform.
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ancient Synagogues archaeology and art new discoveries and current research
2013Co-Authors: Rachel HachliliAbstract:Introduction Chapter 1 The Synagogue Chapter 2 Second Temple Period Synagogues Chapter 3 Recently Excavated and Newly Published Synagogues Chapter 4 Synogogue Architecture and Ornamentation Chapter 5 Synagogue Art, Significance and Impact Chapter 6 Jewish Symbols Chapter 7 The Jewish Calendar Represented in the Zodiac Design Chapter 8 Illustrated Biblical Tales Chapter 9 Motifs of Jewish Synagogal Art Chapter 10 Artists, Workshops and Repertoire Chapter 11 Inscriptions Chapter 12 Coins and the Synagogue Chapter 13 Women Chapter 14 Dating Chapter 15 Conclusions Supplment Qazion List of Synagogue Excavations Abbreviations Bibliography Glossary Index
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List of Synagogue Excavations
Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research, 2013Co-Authors: Rachel HachliliAbstract:This is the nineteenth chapter of the book titled "Ancient Synagogues—Archaeology and Art: New Discoveries and Current Research." It provides a list of synagogue excavations with and without Published Final Scientific Reports. The book presents archaeological evidence - the architecture, art, Jewish symbols, zodiac, biblical tales, inscriptions, and coins - which attest to the importance of the synagogue.Keywords: ancient Synagogues; archaeology, art; synagogue excavations
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V Synagogue Art, Significance and Impact
Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research, 2013Co-Authors: Rachel HachliliAbstract:During the Late Antique period the Jews developed their own figurative and imagery art, acquired customs and decorative elements from the surrounding cultures, and also adopted pagan motifs - figures, birds, and animals - in synagogue and funerary art. The Galilean and Golan Synagogues, as well as a few others, are extensively adorned with ornate exterior fa?ade, in addition to impressive ornamentation and other architectural decorations within the prayer hall itself. Two Galilean Synagogues, Capernaum and Korazim, are distinguished by their outer and inner d?cor and merit a detailed discussion. Mosaic floors were the principal ornament of many Synagogues, mainly in those lacking architectural embellishment. The iconoclasm at Capernaum was executed distinctively on the exterior, where almost all the damage to the lintels and the gable reliefs was carefully carried out, indicating that it was probably done by Jews. Several synagogue mosaic pavements suffered from iconoclasm, probably in the mid-or late 6th century.Keywords:Capernaum; Golan Synagogues; iconoclasm; Korazim; mosaic floors; synagogue art
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III Recently Excavated and Newly Published Synagogues
Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research, 2013Co-Authors: Rachel HachliliAbstract:This chapter focuses on the monumental structure at Qazion, excavated in the 1990s. The structure is a Galilean structure associated with or utilized by Jews in the late 2nd-early 3rd centuries CE. It talks about the early Synagogues dated to the same period. The chapter then focuses on the Synagogues presented by region: Galilee, Golan, Qasrin, and south Judea. Characteristic of all the Synagogues are the Torah shrine (in the forms of aedicula, niche, or apse) and the benches, which prove the function of the buildings as assembly, prayer, and study edifices. In conclusion, Synagogues in the Land of Israel were constructed continuously throughout the Roman and Byzantine periods.Keywords:early synagogue; Galilean Synagogues; Golan Synagogues; Qasrin; South Judea Synagogues
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IV Synagogue Architecture and Ornamentation
Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research, 2013Co-Authors: Rachel HachliliAbstract:Avi-Yonah proposed three types of synagogue plans based on chronology: (1) the earliest - the Galilean and Golan type, dating from the second to the third centuries CE, with an ornamental facade and a portable wooden construction serving as the Torah Shrine; (2) the transitional type, from the fourth and fifth centuries CE, sometimes called 'broadhouse'. In this type three new principles appear: a fixed Torah Shrine in the Jerusalem-oriented wall; changes in the style of ornamentation - from relief to increased use of mosaic pavements; (3) the latest type, dated to the fifth to eighth centuries CE, with a basilical plan and mosaic pavements. This chapter provides characteristic features and a comparison of Galilean and Golan Synagogues.Keywords:facade; Galilean Synagogues; Golan Synagogues; synagogue architecture; synagogue ornamentation; Torah Shrine
Leslie Cohen - One of the best experts on this subject based on the ideXlab platform.
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practices in Synagogues regarding jewish genetic disease education
Journal of Genetic Counseling, 2020Co-Authors: Allison J Thomsen, Anne L Matthews, Anna L Mitchell, Leslie CohenAbstract:: Approximately one in three Ashkenazi Jews are carriers for an autosomal recessive Jewish genetic disease (JGD). However, studies indicate that most Jews are uneducated on this topic and obstetricians do not routinely offer carrier screening to Jewish patients. Both the Reform and Conservative movements of Judaism call for JGD education to take place within the synagogue; however, little is known about the extent of this education occurring today. An online survey was created for Reform and Conservative rabbis to assess the types of JGD education taking place within the synagogue. Additionally, the survey included questions to assess JGD knowledge and possible factors that could predict counseling activity and knowledge level. Of the 94 participants, 91% had provided education about JGDs to congregants, with 98.8% providing this education during premarital counseling sessions. For most respondents, explaining recessive inheritance pattern and carrier screening was the extent of the discussion. Additionally, the majority of rabbis scored below 50% on the knowledge portion of the survey, with an average score of 1.9/4. There were no statistically significant differences between JGD education in Reform vs. Conservative Synagogues, and there were no statistically significant predictors of knowledge score or JGD education frequency. In conclusion, while the number of rabbis discussing this topic is encouraging, discussion topics were found to be limited and their knowledge of JGDs was found to be poor.
