By Robert Goldenberg
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Schenk Figure 5. Dura-Europos Synagogue, The Miraculous Well, detail from the west wall, 244–45. (Yale University Art Gallery, Dura-Europos Collection) and and and and from the Wilderness to Mattanah [or “in the Wilderness, a gift”], from Mattanah to Nahaliel [“God is my inheritance”], from Nahaliel to Bamot [“high places”], from Bamot to the valley, in the country of Moab, to the top of Pisgah, looking out over Yeshimon [“wasteland”]. 70 69. An important point made by Michael Fishbane in “From Scribalism to Rabbinism: Perspectives on the Emergence of Classical Judaism,” in The Garments of Torah.
Mohr, 1995), 114. E. E. (Princeton, NJ: Princeton University Press, 2001), esp. 177–289. Richard Kalmin has argued that rabbinic scholars in the Babylonian sphere were even less integrated into the larger Jewish community than their Palestinian contemporaries. See his Jewish Babylonia between Persia and Roman Palestine (New York: Oxford University Press, 2006), 8. 8. For the dedication inscription, see Kraeling, The Synagogue (1956), 264, Aramaic text on Tile B. 9 In contrast, no rabbi is named in the Dura dedication text.
126, and Weitzmann, The Frescoes of the Dura Synagogue, 58. They are similar to the thymiatiria found in numerous scenes of incense-offering in Dura. For an example, see Rostovtzeff, Dura-Europos and Its Art, pl. VIII/I. 47. The precise reason for such apparent “confusion” in the depiction of the altars is unclear. Laderman argues that the incense burners are pedestals and that the altar is for incense; “A New Look at the Second Register,” 9–10. Her argument regarding the “pedestals” is not convincing, as they are smoking from the burning of incense.
Association for Jewish studies 2010- 34(2) by Robert Goldenberg
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