chapter 16 Some Observations on the “Bema” Platforms in the Ancient of Beth Alpha, , and Susiya

David Milson*

Bema platforms, some similar to those found in early Christian churches, have been discovered in numerous late antique synagogues both in and in cit- ies throughout the Mediterranean. These have been found in synagogues that have an apse, as well as those that do not. Their shape and form is not consis- tent, nor is their use and liturgical function well understood. This chapter dis- cusses three such secondary platforms, including the one at Chorazin, a newly identified feature of a of the Galilean type. Lastly, we turn to a short discussion of possible liturgical functions before exploring similar platforms in early churches known as the ambo.

The Function of the Bema in Synagogues

Scholars have suggested several functions for small platforms in synagogues, in contrast to large platforms (cf. Milson 2007, 162–88). It has been proposed that at fourth-century Nabratein the western platform accommodated the Torah Shrine, whereas the eastern platform might have been used for the priestly blessing (Meyers, Strange, and Meyers 1981, 238–42), or perhaps as the location for a menorah (Meyers 1996, 14). Zvi Ilan follows this interpretation with his reconstruction of the sixth-century synagogue at Meroth, where the western platform, he suggests, served as the base for a wooden Torah Shrine, while the eastern platform was used for reading the Torah (1995, 258). Considering the late-fourth-century synagogue at Chorazin, the excavator concurs that the western platform provided the basis for a Torah Shrine, but suggests that the “Seat of Moses,” found upturned and loose in the eastern aisle, was set on the eastern platform (Yeivin 1985, 285). Rachel Hachlili, too,

* Editor of Strata—Bulletin of the Anglo-Israel Archaeological Society, United Kingdom, [email protected].

© koninklijke brill nv, leiden, ���6 | doi ��.��63/9789004306592_017 402 Milson interprets the western platform as a base for the shrine; however, she disagrees with Zeev Yeivin, suggesting that a menorah stood on the eastern platform not only at Chorazin, but also at other sites such as and Nabratein (1988, 197; 2001, 180). Outside of Israel, at Sardis, Andrew Seager and Thomas Kraabel suggested that both the eastern and western platforms were used for Torah Shrines, perhaps to “maintain symmetry” (1983, 170). It is possible, how- ever, that different communities followed different codes of practice. At Beth Alpha, Eliezer Sukenik compared the single example known at that time of a platform in an excavated synagogue to a carved basalt platform from Aleppo (Fig. 16.1). Here, although found in a present-day mosque, this platform may have been part of a Jewish synagogue originally, which was later converted into a mosque, since a bilingual and Arabic inscription (now on the wall of the building) mentions a certain Halil the Cohen (priest), son of Natan. According to Moritz Sobernheim, it is possible that the inscription as well as the platform date to the late sixth century CE, because both the building and platform were made of basalt (1915, 312). Since we cannot be absolutely certain of the platform’s original provenance or position within the building owing to its later use as a mosque, nor affirm Sukenik’s assumptions regarding the date of this platform, it is difficult to use this particular example decisively for comparison.

Beth Alpha

When Sukenik excavated the synagogue at Beth Alpha in 1929, he found a small raised area in the nave, which he called a bema (Fig. 16.2):

Near the east end of the platform [i.e., apse] a little to the north of it, was built a small bema against the second pillar in this row . . ., 1.55 m. long, 0.90 wide and 0.45 high. The step leading to it was 24 cm. high and 27 wide. Beside it was another built-up bench, occupying all the space between two pillars; and this also was led up to by a step (1932, 13–14).

Sukenik noted that this kind of particular feature was unknown in ancient synagogues in Palestine and assumed that others made of wood probably had not survived (1934, 57–58; 1932, 53). Since this bema at Beth Alpha was set on top of the mosaic with its sixth-century inscription, it was certainly added to the synagogue afterwards, perhaps sometime in the late sixth or early seventh centuries. Analyzing its size does provide a clue as to a possible use. Certainly only one individual could ascend the platform at any time. Furthermore, we