By Steven Fine
Talmuda de-Eretz Israel: Archaeology and the Rabbis in past due vintage Palestine brings jointly a global neighborhood of historians, literature students and archaeologists to explorehow the built-in research of rabbinic texts and archaeology raises our realizing of either sorts of proof, and of the complicated tradition which they jointly replicate. This quantity displays a turning out to be consensus that rabbinic tradition used to be an “embodied” tradition, featuring a sequence of case experiences that show the price of archaeology for the contextualization of rabbinic literature. It steers clear of later twentieth-century tendencies, relatively in North the US, that under pressure disjunction among archaeology and rabbinic literature, and seeks a extra holistic method.
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Additional info for Talmuda de-Eretz Israel: Archaeology and the Rabbis in Late Antique Palestine
37 or colored tesserae were inserted into the lacunae in the mosaic carpet. 19 This synagogue exhibits iconoclastic activity in additional works of art, in four marble chancel screens embellished with engraving and relief. 20 It is in stone reliefs, however, that defacement of Jewish works of art is overwhelmingly expressed. 24 Another work of art reveals that the interior furnishings, in addition to the structure of the building, were also subjected to defacement. 26 Renewed examination of the findings has corroborated 19 Amit posits that the remnants of the earlier floor were spared damage due to their being covered by a stone slab: Amit, The Synagogues, 81.
V. al piv, then according to amoraic law there is no requirement for an act of acquisition. Since no specific mention is made in the mishnah, I interpret it as referring to gifting in general. On the methodological problem caused by the fact that tannaitic texts do not always specify the forms of gifts to which they refer, see Reuven Yaron, Gifts in Contemplation of Death in Jewish and Roman Law (Oxford, 1960), 21–28. On the two methods for disposition of assets see, Yaron, Gifts, 32–36 and Milgram, “Prolegomenon”, 185–186.
Tsafrir, Eretz Israel from the Destruction of the Second Temple to the Muslim Conquest, II: Archeology and Art (Jerusalem, 1984), 113, 180, 230, 389, 431 (Hebrew); Y. Tsafrir, “The Classical Heritage in Late Antique Palestine”, The Sculptural Environment of the Roman Near East: Reflections on Culture, Ideology and Power, eds. Y. Z Eliav, E. A. Friedland, S. Herbert (Leuven, 2008), 129–140. Yet the dominant scholarly view posits that the destruction was inflicted by Jewish groups: E. L. Sukenik, The Ancient Synagogue of Beth Alpha (Jerusalem, 1932), 54–55; J.