The oldest depiction of the Book of Esther was discovered in the synagogue in Dura Europos, destroyed in 256 CE in the war between the Romans and the Sasanians.
The synagogue offers precious insight into the dynamics of Jewish communities on the Roman-Sasanian frontier.
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While the war led to the tragic abandonment of Dura, it also meant that the city laid untouched for millennia. The synagogue paintings were preserved precisely because the synagogue comprised part of the city wall, and it was reinforced with sand during the extended siege.
In this image of the painting program, you can see the height and position of the sand used to reinforce the wall based on what it preserved.
Given that the city was largely untouched, we have a pretty comprehensive sense of the layout of the urban landscape. Notice how the synagogue appears on the same path as the Temple of Zeus and of Aphiad, a Mithraeum, and a so-called "Christian building."
Some of the art in the Christian building was also preserved, and reflects the common artistic idiom of the time and place.
Compare, for instance, the image of Samuel selecting David from amongst his brothers with the image of Konon and his family at the Temple of Bel.
Back to the Esther panel: it depicts the events of Esther 6, where Haman must honor Mordechai at the behest of the king, who sits flanked by Esther. These characters are all identified with short inscriptions. Notice how Haman wears a short tunic with no trousers & is barefooted.
Fascinatingly, the synagogue paintings included six Middle Persian graffiti left by Persian scribes and officials that recorded their favorable impressions of the art, most of which appear on the Esther panel. It seems likely that they were told and enjoyed the story of Esther!
Dura offers a glimpse into the life of a city on the Roman-Sasanian frontier in the early CE. Jews appears to have been well-integrated, shared artistic conventions, constructed a synagogue on the same street as other temples, & welcomed Persian officials to admire their art.
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As a grad student, I heard stories about Jewish candidates facing antisemitism on the job market.
This was ancient history I thought, a sign of how far things had come.
Then I was a finalist for an ancient Judaism job at a Christian denominational university.
Strap in.
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I was picked up at the airport by a professor I knew who was a visiting scholar at the university.
As he drove me to campus, he explained that he had volunteered to pick me up so as to warn me that there was no way I was getting the job... because I am Jewish.
2
He explained that the "old guard" on campus would oppose my hire no matter what I did.
I was picked up by a new member of the faculty, who gave me a tour of the campus.
As we set off, she asked me: "so...did the professor who picked you up tell you anything about the job...?"
3
Hanukkah is most identified with the menorah, which of course commemorates the so-called miracle of oil. Or does it...? A thread. 1/15
The earliest account of Hanukkah is 1 Maccabees. It is highly chronographical, and pretty slim on miraculous details. 2
This all changes with 2 Maccabees. Here we find all sorts of miracles, most famously the story of Heliodorus. But there’s no miracle of oil! The book ends by explaining that the festival commemorates the rededication of the temple. 3
A short thread on the invocation of angels - especially Michael - in late antique incantation bowls and its afterlife in modern Jewish and Catholic liturgy. 1/7
The incantation bowls regularly invoke angels for protection. They act as both violent defenders of the client ('I will send against [you] Nuriel [and] Pagʿiel and Michael with fire') and as ratifiers of legal invocations ('Gabriel & Michael & Raphael sign this legal document').2
One of the common ways angels appear in the bowls is in the "angels all around you" motif: "Gabriel is on the right of Dudita, daughter of Duday, & her sons & her daughters, & Michael is on her left, & before her is Susiel, & behind her is Menuḥa, & above her is Šekinath-El." 3
Finished Dune, & just learned that Frank Herbert’s messianic like figure, the Kwisatz haderach, was inspired by the Jewish concept of Kefitzat haDerekh (קפיצת הדרך), "shortening the way," miraculously speedy travel between distant lands. A short thread. 1/8
The concept first appears in rabbinic literature. It typically explains biblical episodes of travel which appear to transpire too quickly for the distance covered (b. Sanhedrin 95a-b): "Our Rabbis taught: For three did the earth shrink..." 2/
In the medieval period, some Jews believed it was still possible for saintly figures to "shorten the way". In this context, a famous medieval anecdote about a miraculously traveling rabbi developed as a foundation myth for the rabbinic Jews in Spain. 3
Discussing Sasanian royal reliefs this week, and I have to say, Sasanians knew that the best way to convey the idea that they trample on their foes... was to literally depict themselves trampling on their fallen foes. 1/4
The motif appears in the 1st Sasanian king Ardashir's investiture relief, where not only does he trample on the last Parthian king, but the god Ohrmazd similarly tramples on the evil spirit Ahriman! King & god are symmetrical, as by implication are the earthly and divine realms.2
A few years later, in a number of reliefs, Shapur depicts the emperors Philip and Valerian kneeling before him, as his horse tramples on the fallen Gordian III. 3/4
New Publication Wednesday! Just received the printed version of a chapter I wrote entitled "A Long Overdue Farewell: The Purported Jewish Origins of Syriac Christianity." A thread. 1/35 (sorry for length!)
The chapter appears in the now published volume I coedited with Aaron Butts entitled "Jews and Syriac Christians: Intersections across the First Millennium," which attempts to showcase the burgeoning interest in various "intersections" between these communities. 2
As its title suggest, the article, my first major foray into history of scholarship, investigates the genealogy of scholarly interest in the Jewish origins of Syriac Christianity (= SC), a prevalent and persistent claim. 3