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[(The Ancient Synagogue : The First Thousand Years)] [By (author) Lee I. Levine] published on
In this comprehensive history of the synagogue from the Hellenistic period through Late Antiquity, Lee Levine traces the origins and development of this dynamic and revolutionary institution. He examines a wide spectrum of issues related to ancient synagogues in Israel and the Diaspora - their architecture, art, role in the community, leadership, and liturgy, as well as their integration of social and religious patterns from the surrounding non-Jewish society. This revised paperback edition reflects the latest information in the field, drawn from a wealth of recently published material, ranging from excavation reports and monographs to articles appearing in edited volumes and scholarly journals.
Paperback
First published October 1, 1999
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Displaying 1 - 3 of 3 reviews
December 5, 2014
This dry but comprehensive book addresses a variety of issues related to the first known synagogues, mostly between about 240 BCE and 500 CE. (Although Levine and other commentators believe that synagogues existed before the third century BCE, the first documentary evidence of a synagogue appears in late 3rd-century inscriptions from Egypt). Levine covers a variety of issues, include synagogue architecture, art and organization, as well as the roles of rabbinic sages, women, and priests. Generally, Levine emphasizes the diversity among early synagogues; Judaism was more decentralized than early Christianity. Some of the more interesting things I learned were:
*The extent to which synagogues honored pagan rulers in some places. Before the Roman takeover of Egypt, Egyptian Jews commonly dedicated synagogues to the ruling royal family. And Roman synagogues were named after Augustus and other political leaders (although such practices were unknown in many other places).
*It is clear, based on both the New Testament and other sources such as Philo, that early synagogues included readings from the Torah and from the prophets. However, the extent of prayer in early synagogues is unclear.
*Synagogues have been oriented towards Jerusalem since the 3rd century, but not so consistently in earlier centuries. Levine speculates that this fact indicates that the synagogue's religious functions became dominant by then (as opposed to its role as center of the Jewish community). But even after that, synagogues included Jewish courts, schools, and other functions not directly related to prayer.
*Synagogal art differed dramatically from place to place. Some synagogues had no images of man or beast (perhaps interpreting the Torah's restrictions on pagan imagery more strictly), while others continued a wide variety of art, including pictures of Biblical figures and the signs of the Zodiac.
*In the early 300s as today, Jews were often at least somewhat part of the broader community. In Greek-speaking cities, some synagogue remains list Jews holding public office of various types.
*What we don't know often outweighs what we know, given the fragmentary evidence available. For example, one synagogue in Asia Minor gave a woman the honor of sitting in the front row of the congregation, indicating that this synagogue (unlike synagogues over the past 1500 years or so) did not segregate men and women. Was this synagogue an aberration? Levine speculates not (given the absence of clear evidence of segregation) but there is no clear archaeological evidence either way.
*The extent to which synagogues honored pagan rulers in some places. Before the Roman takeover of Egypt, Egyptian Jews commonly dedicated synagogues to the ruling royal family. And Roman synagogues were named after Augustus and other political leaders (although such practices were unknown in many other places).
*It is clear, based on both the New Testament and other sources such as Philo, that early synagogues included readings from the Torah and from the prophets. However, the extent of prayer in early synagogues is unclear.
*Synagogues have been oriented towards Jerusalem since the 3rd century, but not so consistently in earlier centuries. Levine speculates that this fact indicates that the synagogue's religious functions became dominant by then (as opposed to its role as center of the Jewish community). But even after that, synagogues included Jewish courts, schools, and other functions not directly related to prayer.
*Synagogal art differed dramatically from place to place. Some synagogues had no images of man or beast (perhaps interpreting the Torah's restrictions on pagan imagery more strictly), while others continued a wide variety of art, including pictures of Biblical figures and the signs of the Zodiac.
*In the early 300s as today, Jews were often at least somewhat part of the broader community. In Greek-speaking cities, some synagogue remains list Jews holding public office of various types.
*What we don't know often outweighs what we know, given the fragmentary evidence available. For example, one synagogue in Asia Minor gave a woman the honor of sitting in the front row of the congregation, indicating that this synagogue (unlike synagogues over the past 1500 years or so) did not segregate men and women. Was this synagogue an aberration? Levine speculates not (given the absence of clear evidence of segregation) but there is no clear archaeological evidence either way.
February 23, 2012
This is a fascinating book. I read it initially because I teach 5th grade Hebrew school, and the curriculum covers the destruction of the Second Temple to the expulsion from Spain. I had a very rudimentary understanding of the development of the synagogue, it's relationship to rabbinic authority in the first through seventh centuries in Israel and the diaspora. This is wonderful summary, exposing many competing theories of development, I learned that my general lay understanding of the period is thirty. Years out of date.
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November 9, 2024A great reference work!
Maybe a bit hard to read straight through
Maybe a bit hard to read straight through
Displaying 1 - 3 of 3 reviews