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Was the Western Diaspora Cut Off from Israel? a Case Study of Sardis and Hamath Tiberias

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Was the Western Diaspora Cut Off from Israel? a Case Study of Sardis and Hamath Tiberias W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 6-2011 Was the Western Diaspora Cut Off from Israel? A Case Study of Sardis and Hamath Tiberias Brent Frederick Bickings College of William and Mary Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Recommended Citation Bickings, Brent Frederick, "Was the Western Diaspora Cut Off from Israel? A Case Study of Sardis and Hamath Tiberias" (2011). Undergraduate Honors Theses. Paper 437. https://scholarworks.wm.edu/honorstheses/437 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. ! Was the Western Diaspora Cut Off from Israel? A Case Study of Sardis and Hamath Tiberias Brent Bickings ! Illustrations on previous page: Removed ! Abbreviations AJ Antiquities of the Jews Dig. Just. Digest of Justinian Pan. Panerion Quest. Ex. Questions from Exodus ! "! ! Acknowledgments There are many people that have lead me to this day, when I stand before you to defend almost two years worth of research. First I thank Professor Michael Daise for his advice, help, encouragement and editing. Thanks to Professor John Donahue and Professor Julie Galambush for agreeing to be on my panel and for always being available when I had a question. Thanks to Professor Naama Zahavi-Ely and Professor Marc Raphael for helping me with the Hebrew and Aramaic sections of this research. Thanks to Professor Martin Goodman of Oxford University for taking the time to meet with me to discuss my project and my future plans of studying Judaism during the Greco-Roman Period. A special thanks to Professor Lee Levine of Hebrew University for meeting with me twice, once in Jerusalem and once at the SBL Conference in Atlanta. Professor Levine redirected my research on more than one occasion. Lastly, thanks to my wife for supporting me and while here and abroad and for editing this study. ! ""! !"#$%&'$!'#%'()$*+"#,-("$./%$011$1(-2$3#("'45$$ 6$."#'$7%/89$-1$7"(8+#$")8$:"2"%&$;+<'(+"#$ ! Introduction In 2007, Israeli scholars Arye Edrei and Doron Mendels co-authored an article entitled “A Split Jewish Diaspora: Its Dramatic Consequences.”1 Their thesis is that two distinct diasporas arose during the Second Temple Period, a western diaspora, Greek in outlook and language and an eastern diaspora more closely tied to Israel due to their common reliance on Hebrew and Aramaic. The Jerusalem temple had provided the main artery of communication between the two until its destruction in 70 C.E. With the administrative center no longer in existence, the two diasporas went through a substantive split, creating two separate Judaisms. In support of their argument, Edrei and Mendels point out that two radically different literatures arose from the East and the West: an oral corpus comprised of the Mishnah, Midrash and the Talmuds in the East and a written corpus of the Apocrypha and Pseudepigrapha in the West. The Rabbis summarily rejected the western corpus and there was no attempt to translate the eastern corpus into Greek or Latin.2 To Edrei and Mendels, this was evidence of a language barrier that was already in place even during second temple times. The Palestinian sages seem to have known Greek to varying degrees, but it cannot be concluded that Jews in the Greek diaspora understood Hebrew. Edrei and Mendels write that all the western diaspora synagogue !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! #!$%&'!()%'"!*+)!,-%-+!.'+)'/01!2A Split Jewish Diaspora: Its Dramatic Consequences.” JSP 16.2 (2007): 97-137.! 3!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!9:1! ! #! !"#$%&'$!'#%'()$*+"#,-("$./%$011$1(-2$3#("'45$$ 6$."#'$7%/89$-1$7"(8+#$")8$:"2"%&$;+<'(+"#$ ! inscriptions are written in Greek in contrast to the Palestinian synagogue inscriptions, which are in Greek, Aramaic and Hebrew.3 The Greek inscriptions of the western diaspora further illustrate this supposed split. They emphasize a Hellenistic focus on the individual donor while the Aramaic and Hebrew inscriptions reflect a rabbinic worldview that places the community at the center. The Greek inscriptions in Israel are direct translations of Hebrew and Aramaic terminology.4 To Edrei and Mendels, the difference in the epigraphy illustrates three things: First, there existed a difference between the character of the synagogues in Israel and in Greek-speaking diaspora. Secondly, Israel was under a strong rabbinic influence while the western diaspora was under a Hellenistic influence. Third, Greek and Hebrew culture influenced the synagogues in the Land of Israel while the western synagogue did not draw at all from the eastern synagogue model.5 Edrei and Mendels assert that no Jewish spiritual centers were developed in the West because there are no laws or sayings attributed to western rabbis in the entire corpus of rabbinic literature and there are very few references to the western diaspora in general. Further, when the Romans sent spies to infiltrate a Jewish center of learning, they had to send them all the way to Usha, in Galilee, to do so.6 Thus religious innovations such as the haggadah and the liturgy which came from the Palestinian academies and yeshivot !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! ;!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!#<#=!>?"0!"0!7?'!@-07!'%%-+'-A0!B/*"@!-C!()%'"! *+)!.'+)'/01!!5''!7?'!(6"D%*6?&!0'B7"-+!-C!7?"0!07A)&1! E!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!#<#1! :!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!#<31! F!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!#<3G#<;1! ! 3! !"#$%&'$!'#%'()$*+"#,-("$./%$011$1(-2$3#("'45$$ 6$."#'$7%/89$-1$7"(8+#$")8$:"2"%&$;+<'(+"#$ ! were lost to the West. This included the seminal prayer of Jewish liturgy, the amidah which was not mentioned once in the entire corpus of western Jewish literature.7 There would be many ways to test the theories of Edrei and Mendels. Since they relied so heavily on literary evidence, one way to do this would to be to compare and contrast archaeological sites in Israel and both diasporas. Unfortunately, the eastern diaspora, with its cultural center in Babylonia, exists solely in the literary record and there are no archaeological remains to date.8 Therefore this study will serve as a case study of two synagogue sites, one in the western diaspora and one in Israel to see whether the split that Edrei and Mendels see as so explicit in the literary record is as evident in the archaeological record. It should be noted that many archaeological sites exist in Israel and throughout the western diaspora and different combinations of synagogues from each may yield markedly different results. Ancient synagogues range from the quite small to the very large and their decoration and ornamentation range from the lavish to the spartan. The two synagogues chosen for this study, Hamath Tiberias in Galilee and Sardis in Anatolian Peninsula, were lavishly decorated. The rich nature of their material culture made them prime candidates for a contrast and comparison. Due to Edrei’s and Mendels’ extensive reliance on the literary record, much of their argument cannot be substantiated archaeologically. Instead, by comparing and contrasting the orientation of the two buildings, the decorations and ritual objects and the epigraphy found in each, this study will test whether continuity existed between Galilee !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! H!()%'"!*+)!.'+)'/04!256/"7!,"*06-%*48!#3;1! I!J''!J'K"+'1!The Ancient Synagogue, The First Thousand Years. (New Haven and London: Yale University Press 2000), 266.! ! ;! !"#$%&'$!'#%'()$*+"#,-("$./%$011$1(-2$3#("'45$$ 6$."#'$7%/89$-1$7"(8+#$")8$:"2"%&$;+<'(+"#$ ! and Anatolia. Continuity would run counter to Edre’s and Mendels’ claim that communication between the West and Israel ceased after 70 C.E. Both buildings reoriented toward Jerusalem around the third century C.E.9 This is significant because this seems to agree with the formation and implementation of the amidah prayer sequence. Edrei and Mendels claim that there is no evidence of the amidah prayer sequence reaching the West because it is never specifically mentioned in western Judaic literature.10 While that may be the case, the physical remains would seem to indicate otherwise. By reviewing the material culture and decoration found at both Hamath Tiberias and Sardis, we find the Judaic symbols of menorot, lions and ritual incense holders belie a common Jewish identity. Edrei and Mendels claim that Hellenistic influence pervaded western synagogues while Palestinian synagogues followed rabbinic norms.11 This is simply not the case in this study sample. Both sites contained evidence of Hellenistic influence: the Hamath Tiberias floor mosaics portray the Greek god Helios and the zodiac alongside menorot and shofarot and the Sardis synagogue contained cult objects of the goddess Cybele alongside typical Jewish symbols. Lastly, the epigraphy found at both sites fall into two categories: labels and dedications. The label inscriptions reveal a common perception of both buildings as places of worship. The dedicatory inscriptions add some credence to the theory of Edrei and Mendels since the formulaic inscriptions from Hamath Tiberias and the more !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 9!$+)%'L!Seager, “The Building History of the Sardis Synagogue.” AJA 76.4 (1972), 434;
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