Israel Studienreise 22.08-04.09.2015

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Israel Studienreise 22.08.-04.09.2015 Bildbericht Adj. Prof. Dr. Erik Eynikel Universität Regensburg Israelische Reiseleiterin: Ramzia Sabbanagh Tag 1: Reisetag 13:45 Treff Hbf Regensburg 14:19 Zug Regensburg - Prag 19:00 Bus zum Flughafen 23:45 Flug Prag - Tel Aviv Tag 2: Entlang der Küste nach Norden Ankunft Tel Aviv 4:35 Uhr Caesarea Maritima Stella Maris Eliahs Grotte Haifa: Bahai Garten Akko Übernachtung in Nazareth Tag 3: See Genezareth Ost Kursi Gamla Golan Höhen: Qatzrin Tel Hazor Übernachtung Berg der Seligpreisungen Tag 4: Im Norden Seligpreisungen Tel Dan Banyas Nimrod Golanhöhen: Syrien Aussichtspunkt Svat, Ari Synagoge Übernachtung in Nazareth Banyas, Nimrod Svat, Ari Synagoge Tag 5: See Genezareth West Zippori Tabga Kafarnaum Schwimmen im See Primatskirche Nazareth: Verkündigungsbasilika Übernachtung in Nazareth Brotvermehrungskirche, Primatskirche Tag 6: Israel Ebene - Samaria Megido Beth Alpha Synagoge Beth Shean Sebastia-Samaria Übernachtung in Nablus Tag 7: Samaria, Jericho Quelle Jakob Samaritaner Museum: Begegnung mit Samaritanischem Priester Berg Gerizzim Johannes Taufstelle Jericho Übernachtung in Jerusalem Taufstelle Johannes Tag 8: Altes Jerusalem 1 Ölberg: Himmelfahrtskirche, Paternosterkirche, Dominus Flevit Kapelle, Kirche Maria Magdalena, Garten Gethsemane, Kirche der Nationen Marias Geburtskirche, Löwentor, St. Annakirche, Heilig-Grab-Kirche, Jüdisches Viertel, Grab Davids, Zionsberg Dormitio Abtei Übernachtung in Jerusalem Tag 9: Altes Jerusalem 2 Messe in der Grabeskirche Tempelberg Klagemauer Davidson Ausgrabungen Jüdisches Viertel, Cardo Siloah Teich ` Übernachtung in Jerusalem Tag 10: Museen Israel Museum Totes-Meer-Rollen-Museum Yad Vashem Übernachtung in Jerusalem Tag 11: Südlich von Jerusalem Herodion Bethlehem: Geburtskirche, St. Katherina, Hieronimus Grotte, Hirtenfelder Begegnung: Ido Garfinkel Khirbet Qeiyafahausgrabungen Begegnung: Omar von Saabil (Palästinensischer Befreiungstheologe) Übernachtung in Jerusalem Tag 12: Totes Meer Kloster St. Georg Qumram Bad im Toten Meer Massada Übernachtung in Massada Qumran, Masada Tag 13: Negev Ein Gedi Tel Be'er Sheva Avdat Ramon Krater Jaffa Zum Flughafen Tag 14: Ankunft Regensburg 08:45 Ankunft Prag 13:14 Zug 17:35 Ankunft in Regensburg .

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Archaeology in the Holy Land IRON AGE I
AR 342/742: Archaeology in the Holy Land IRON AGE I: Manifest Identities READING: Elizabeth Bloch-Smith and Beth Alpert Nahkhai, "A Landscape Comes to Life: The Iron Age I, " Near Eastern Archaeology 62.2 (1999), pp. 62-92, 101-27; Elizabeth Bloch-Smith, "Israelite Ethnicity in Iron I: Archaeology Preserves What is Remembered and What is Forgotten in Israel's History," Journal of Biblical Literature 122/3 (2003), pp. 401-25. Wed. Sept. 7th Background: The Territory and the Neighborhood Fri. Sept. 9th The Egyptian New Kingdom Mon. Sept. 12th The Canaanites: Dan, Megiddo, & Lachish Wed. Sept. 14th The Philistines, part 1: Tel Miqne/Ekron & Ashkelon Fri. Sept. 16th The Philistines, part 2: Tel Qasile and Dor Mon. Sept. 19th The Israelites, part 1: 'Izbet Sartah Wed. Sept. 21st The Israelites, part 2: Mt. Ebal and the Bull Site Fri. Sept. 23rd Discussion day & short paper #1 due IRON AGE II: Nations and Narratives READING: Larry Herr, "The Iron Age II Period: Emerging Nations," Biblical Archaeologist 60.3 (1997), pp. 114-83; Seymour Gitin, "The Philistines: Neighbors of the Canaanites, Phoenicians, and Israelites," 100 Years of American Archaeology in the Middle East, D. R. Clark and V. H. Matthews, eds. (American Schools of Oriental Research, Boston: 2004), pp. 57-85; Judges 13:24-16:31; Steven Weitzman, "The Samson Story as Border Fiction," Biblical Interpretation 10,2 (2002), pp. 158-74; Azzan Yadin, "Goliath's Armor and Israelite Collective Memory," Vetus Testamentum 54.3 (2004), pp. 373-95. Mon. Sept. 26th The 10th century, part 1: Hazor and Gezer Wed.
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The Wofford Israel Trip Leaves on Friday, January 6, on a 15 Hour Flight from GSP, Through New York, and to Tel Aviv
Wofford's Israel Trip JANUARY 01, 2006 ISRAEL BOUND on JANUARY 6! The Wofford Israel trip leaves on Friday, January 6, on a 15 hour flight from GSP, through New York, and to Tel Aviv. With the 7 hour time difference, it will "seem" like a 22 hour flight. If you thought sitting through an 80' lecture from Dr. Moss was tough; wait til you try a 15 hour flight! [Of course, that includes a 3 hour lay-over in NY]. JANUARY 07, 2006 First Day In Israel Hi from Nazareth! We made it to Israel safely and with almost all of our things. It is great to be here, but we are looking forward to a good night's rest. We left the airport around lunchtime today and spent the afternoon in Caesarea and Megiddo. We had our first taste of Israeli food at lunch in a local restaurant. It was a lot different from our typical American restaurants, but I think we all enjoyed it. Caesarea is a Roman city built on the Mediterranean by Herod a few years before Jesus was born. The city contains a theatre, bathhouse, aqueduct, and palace among other things. The theatre was large and had a beautiful view of the Mediterranean. There was an aqueduct (about 12 miles of which are still in tact) which provided water to the city. The palace, which sits on the edge of the water, was home to Pontius Pilot after Herod s death. We then went to Megiddo, which is a city, much of which was built by King Solomon over 3000 years ago.
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Theological Monthly
Concoll~i(] Theological Monthly DECEMBER • 1959 The Theology of Synagog Architecture (As Reflected in the Excavation ReportS) By MARTIN H. SCHARLEMANN ~I-iE origins of the synagog are lost in the obscurity of the past. There seem to be adequate reasons for believing that this ~ religious institution did not exist in pre-Exilic times. Whether, however, the synagog came into being during the dark years of the Babylonian Captivity, or whether it dates back only to the early centuries after the return of the Jews to Palestine, is a matter of uncertainty. The oldest dated evidence we have for the existence of a synagog was found in Egypt in 1902 and consists of a marble slab which records the dedication of such a building at Schedia, near Alexandria. The inscription reads as follows: In honor of King Ptolemy and Queen Berenice, his sister and wife, and their children, the Jews (dedicate) this synagogue.1 Apparently the Ptolemy referred to is the one known as the Third, who ruled from 247 to 221 B. C. If this is true, it is not unreasonable to assume that the synagog existed as a religious institution in Egypt by the middle of the third century B. C. Interestingly enough, the inscription calls the edifice a :JtQOOE'UXY!, which is the word used in Acts 16 for something less than a per manent structure outside the city of Philippi. This was the standard Hellenistic term for what in Hebrew was (and is) normally known as no.pi'1 n~, the house of assembly, although there are contexts where it is referred to as i1~!:l~i'1 n::1, the house of prayer, possibly echoing Is.
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Ancient Synagogues in the Holy Land - What Synagogues?
Reproduced from the Library of the Editor of www.theSamaritanUpdate.com Copyright 2008 We support Scholars and individuals that have an opinion or viewpoint relating to the Samaritan-Israelites. These views are not necessarily the views of the Samaritan-Israelites. We post the articles from Scholars and individuals for their significance in relation to Samaritan studies.) Ancient Synagogues in the Holy Land - What Synagogues? By David Landau 1. To believe archaeologists, the history of the Holy Land in the first few centuries of the Christian Era goes like this: After many year of staunch opposition to foreign influence the Jews finally adopted pagan symbols; they decorated their synagogues with naked Greek idols (Hammat Tiberias) or clothed ones (Beth Alpha), carved images of Zeus on their grave (Beth Shearim), depicted Hercules (Chorazin) and added a large swastika turning to the left (En Gedi) to their repertoire, etc. Incredible. I maintain that the so-called synagogues were actually Roman temples built during the reign of Maximin (the end of the 3rd century and beginning of the 4th) as a desperate means to fight what the roman considered the Christian menace. I base my conclusion on my study of the orientations of these buildings, their decorations and a testimony of the Christian historian Eusebius of Caesaria. 2. In 1928, foundations of an ancient synagogue were discovered near kibbutz Beth Alpha in the eastern Jezreel Valley at the foot of Mt. Gilboa. Eleazar Sukenik, the archaeologist who excavated the site wrote (1932: 11): Like most of the synagogues north of Jerusalem and west of the Jordan, the building is oriented in an approximately southerly direction.
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Did the Synagogue Replace the Temple?
Bible Review 12, no. 2 (1996). Did the Synagogue Replace the Temple? By Steven Fine In 70 C.E. Roman legions destroyed the Jerusalem Temple, Judaism’s holiest structure and the “dwelling place of God’s name.” Despite this loss, Judaism was to survive and prosper. In the following centuries, the synagogue itself came to be seen as a “holy place.” Does this mean, as some people suppose, that the synagogue as we know it developed after the destruction of the Temple and was, in fact, its replacement? Not exactly. Communal meeting places that we can recognize as synagogues existed while the Temple still stood, at least by the midfirst century B.C.E. The second part of the question—Did the synagogue replace the Temple?—is not so easily answered. The origins of the synagogue are shrouded in mystery, and scholarly opinions as to its beginnings vary. Some scholars trace its development to the First Temple period, others to the Exile in Babylonia, and still others (including the author) to the latter Second Temple period in Palestine. Virtually all scholars recognize that the synagogue was a welldeveloped institution at least a century before the Romans destroyed the Temple. Synagogues in the Land of Israel are mentioned by the Jewish philosopher, exegete and communal leader Philo of Alexandria (c. 20 B.C.E.40 C.E.); by the firstcentury C.E. Jewish historian Flavius Josephus; in the New Testament; and in rabbinic literature. Archaeology provides additional evidence for the early dating of the origins of the synagogue.
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Jewish Women in Antiquity
Jewish Women in Ancient Synagogues: Archeological Reality vs. Rabbinical Legislation Jewish Women in Ancient Synagogues: Archeological Reality vs. Rabbinical Legislation Hannah Wortzman1, Hebrew University, Jerusalem Israel Abstract Several ancient synagogues, active from the fourth to the sixth century of the Common Era, contained images of women with exposed body parts, against which the Talmudic sages legislated and deemed licentious. This paper suggests that despite the rabbinic legislation requiring women to cover certain parts of their body, segments of the Jewish society held different views as to what was considered indecent. Moreover, the fact that these images were discovered in synagogues proposes an even bolder assumption, that is, that these women’s images were tolerated during the services. Introduction In the field of ancient Jewish history, textual and archeological evidence are often the only sources of information that historians can access to describe the past. When these two sources differ in their presentation of the past, one needs to re-examine the literary evidence and question the historical accuracy and intention of the texts. In treating the Babylonian Talmud as textual evidence, one could question why the authors or editors of the texts decided to ignore the reality of the environment in which they lived. What can we learn from the differences, if they are apparent, between the texts and the archeological findings? To what extent was the rabbinical rulings actually implemented by ancient Jewish communities in Israel and the Diaspora? Erwin Goodenough, followed by Jacob Neusner, appropriately answer some of these questions by noting that in fact "rabbinic control had lapsed" by the third century CE.2 This is evident when comparing the images of women in ancient synagogues to the dress code imposed on Jewish women.
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The Zodiac at Beth Alpha Follows 1 Enoch 82
1 The Zodiac at Beth Alpha Follows 1 Enoch 82 David landau 1. Introduction Several zodiacs have been found during archaeological excavations in the land of Israel and they seem to differ from each other. On the zodiac found at Beth Alpha Sukenik (1932: 38) wrote: In the four corners of the square enclosing the cycle of the Zodiac are shown the four seasons of the year. It is hard to understand the reason why the craftsmen did not show the seasons near their corresponding months. Spring is found near the summer months, Summer near the autumn months, and so on. We find the same in the Na'aran mosaic. There the symbol of Spring is shown near the Zodiac signs Libra and Virgo, and Autumn opposite Aries and Pisces, and so on. Wiesenberg (1972: 50) wrote: Convincing illustration of palpable ignorance in matters of calendar, on the part of people otherwise highly gifted, may be seen in the famous sixth-century mosaic floor of the zodiac with the tekufah of Nisan at the beginning of Virgo , that of Tammuz at the beginning of Sagittarius , that of Tishri at the beginning of Pisces and that Tevet at the beginning of Gemini (sic!). (Emphasis original) In other words, the craftsmen and those who commissioned their work were ignorant. In this paper I endeavor to demonstrate that the zodiac found at Beth Alpha follows 1 Enoch 82. 2. Ancient Zodiacs in the Land of Israel The zodiac was first developed by the Chaldean astronomers and spread to the ancient world and was adopted as such by the Jews, hence the Jewish zodiac.
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Artistic Influences in Synagogue Mosaics: to the “Place of Prayer” Over the Course Putting the Huqoq Synagogue in Context” of “Many Days,” Declaring, “These Men (P
HUQOQ MOSAICS continued from page 35 All these colorful, populated mosaics are cer- prophet, having fled aboard a ship from his divinely tainly precious in their own right—as unique works appointed mission of announcing the destruction of of art and a testimony to ancient craftsmanship. the city of Nineveh, is cast into the sea by his ship- But the historical significance of the Huqoq syna- mates (Jonah 1:1–2:1). The scene is surrounded by gogue extends beyond the narrow confines of art numerous marine and maritime images, including history. The Huqoq excavations provide evidence vignettes drawn from daily life: a small fishing boat of a rural Jewish community in Lower Eastern with a man casting a net on the right-hand (east) Galilee that constructed a monumental synagogue side and two men in loincloths wringing out a fish- building paved with magnificent mosaics. Our dis- ing net. Prominently represented in the center of coveries contradict the impression conveyed by Artistic the panel is a large sailing ship manned by five sail- textual sources that Jews suffered under Byzan- ors, two of whom are climbing the mast. A bearded, tine Christian rule. Apparently at least some Gali- partially balding, gray-haired man in the center of lean Jewish settlements flourished in the fifth the ship—perhaps the captain—lowers a rope with a and sixth centuries. The similarities between the loop at the end. Immediately below the rope, Jonah’s Huqoq mosaics and those in the nearby synagogue legs and feet can be seen dangling from the mouth at Khirbet Wadi Hamam—including depictions of of a large fish, which is being swallowed by two Samson, Pharaoh’s soldiers drowning in the Red successively larger fish.
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How Do Israelis and Palestinians Interpret Their Own Histories As Evidence That They Have Claim Over Israeli Held Territory?
Western Michigan University ScholarWorks at WMU Honors Theses Lee Honors College 12-3-2019 How do Israelis and Palestinians interpret their own histories as evidence that they have claim over Israeli held territory? Jacob Kubiak Western Michigan University, [email protected] Follow this and additional works at: https://scholarworks.wmich.edu/honors_theses Part of the International Relations Commons Recommended Citation Kubiak, Jacob, "How do Israelis and Palestinians interpret their own histories as evidence that they have claim over Israeli held territory?" (2019). Honors Theses. 3227. https://scholarworks.wmich.edu/honors_theses/3227 This Honors Thesis-Open Access is brought to you for free and open access by the Lee Honors College at ScholarWorks at WMU. It has been accepted for inclusion in Honors Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. Competing Narratives: How Israel and Palestine Interpret Their Own Histories Thesis Jake Kubiak PRIMARY QUESTION How do Israelis and Palestinians interpret their own histories as evidence that they have claim over Israeli held territory? ABSTRACT The Israeli-Palestinian War over Israeli-held territories has been a major controversy for many years. The modern conflict has been raging on since 1948. This conflict has caused the displacement of 1.4 million Palestinians, uprooting them from what they believe to be their ancestral home. Along with this displacement, the conflict has caused infrastructural collapse and the rise of terrorist organizations within Israel and Palestinian territories. Both groups have their own evidence in claiming the Israeli-held territory, including archaeological history and ancient texts to argue that they are the rightful owners of this land.
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King's Research Portal
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by King's Research Portal King’s Research Portal Document Version Publisher's PDF, also known as Version of record Link to publication record in King's Research Portal Citation for published version (APA): Taylor, J. E. (2016). Review: Rachel Hachlili, Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research (Handbook of Oriental Studies. Section 1 The Near and Middle East, 105. Leiden: Brill, 2013. Strata: The Bulletin of the Anglo-Israel Archaeological Society, 34, 240-244. Citing this paper Please note that where the full-text provided on King's Research Portal is the Author Accepted Manuscript or Post-Print version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version for pagination, volume/issue, and date of publication details. And where the final published version is provided on the Research Portal, if citing you are again advised to check the publisher's website for any subsequent corrections. General rights Copyright and moral rights for the publications made accessible in the Research Portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognize and abide by the legal requirements associated with these rights. •Users may download and print one copy of any publication from the Research Portal for the purpose of private study or research. •You may not further distribute the material or use it for any profit-making activity or commercial gain •You may freely distribute the URL identifying the publication in the Research Portal Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim.
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Solid Metaphor and Sacred Space: Interpreting the Paradigmatic and Syntagmatic Relations Found at Beth Alpha Synagogue Evan Carter
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 3-17-2016 Solid Metaphor and Sacred Space: Interpreting the Paradigmatic and Syntagmatic Relations Found at Beth Alpha Synagogue Evan Carter Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the Religion Commons Scholar Commons Citation Carter, Evan, "Solid Metaphor and Sacred Space: Interpreting the Paradigmatic and Syntagmatic Relations Found at Beth Alpha Synagogue" (2016). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6071 This Thesis is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Solid Metaphor and Sacred Space: Interpreting the Paradigmatic and Syntagmatic Relations Found at the Beth Alpha Synagogue. by Evan Carter A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts Department of Religious Studies College of Arts and Sciences University of South Florida Major Professor: James Strange, Ph.D. Cass Fisher, Ph.D. Michael DeJonge, Ph.D. Date of Approval: March 14, 2016 Keywords: mosaics, zodiac, temple, Christopher Tilley Copyright © 2016, Evan Carter Table of Contents List of Figures ................................................................................................................... ii Abstract ..........................................................................................................................
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Appendices (1944-1945)
SUPPLEMENTS TO THE REVIEW OF THE YEAR ANNIVERSARIES AND OTHER CELEBRATIONS UNITED STATES April, 1943. Philadelphia, Pa.: Fiftieth anniversary of founding of JEWISH CHAUTAUQ.UA SOCIETY.* May, 1943. Philadelphia, Pa.: Celebration of fiftieth anniversary of found- ing of PHILADELPHIA SECTION, NATIONAL COUNCIL OF JEWISH WOMEN.* July 4,1943. Boston, Mass.: Celebration of seventieth birthday of FRANCES STERN, social worker, by founding of Frances Stern Chair in Nutrition at Tufts Medical School. July 24-25,1943. Cleveland, Ohio: Celebration of seventy-fifth anniversary of founding by B'nai B'rith of BELLEFAIRE, JEWISH ORPHAN HOME. September, 1943. Detroit, Mich.: Celebration of fiftieth anniversary of founding of DETROIT SECTION, NATIONAL COUNCIL OF JEWISH WOMEN. October 13, 1943. Washington, D. C: One hundredth anniversary of founding of B'NAI B'RITH. October 13, 1943. New York, N. Y.: Celebration of one hundredth anni- versary of founding of NEW YORK LODGE NO. 1, B'NAI B'RITH. October 18, 1943. New York, N. Y.: Celebration of opening of twenty-fifth season of YIDDISH ART THEATER. November 7-11, 1943. Chicago, 111.: Celebration of fiftieth anniversary of founding of NATIONAL COUNCIL OF JEWISH WOMEN. November 19-21, 1943. Baltimore, Md: Celebration of ninetieth anni- versary of founding of OHEB SHOLOM CONGREGATION. November 21, 1943. New York, N. Y.: Celebration of fiftieth anniversary of establishment of EDUCATIONAL ALLIANCE, largest community center in the country. November 28, 1943. New York, N. Y.: Celebration of seventieth birthday of Louis GINZBERG, Talmud authority and professor at Jewish Theological Seminary of America. December 10-18, 1943. Chicago, 111.: Celebration of seventieth anniversary of establishment of CONGREGATION ANSHE EMETH.
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