Bible Review

George A. Reisner and William S. Smith, A History of the Giza Necropolis II: The Tomb of Hetep-heres (Cambridge, MA: Harvard Univ. Press, 1955).

Anne W. Lowenthal, in Joaneath A. Spicer and Lynn Federle Orr, eds., Masters of Light: Dutch Painters in Utrecht During the Golden Age (Baltimore: Walters Art Gallery; San Francisco: Fine Arts Museums of San Francisco, 1997), p. 222.

The repast is clearly not kosher.

My mother will flatly deny this.

The Liturgical Poetry of Rabbi Yannai, ed. Zvi M. Rabinovitz (Jerusalem: Bialik Institute, 1985–1987), vol. 2, pp. 221–222.

See Michael Avi-Yonah, Oriental Art in Roman Palestine (Rome: Centro di studi semitici, Istituto di studi del vicino Oriente, 1961), p. 42, reprinted in Art in Ancient Palestine, ed. Hannah Katzenstein and Yoram Tsafrir (Jerusalem: Magnes, 1981), p. 159; Schick, Christian Communities of Palestine, p. 193.

Nahman Avigad, Beth She’arim (New Brunswick: Rutgers Univ. Press, 1976), vol. 3, pp. 42–65. See Tessa Rajak’s excellent and strongly revisionist reassessment of scholarly interpretation of Beth She’arim, “The Rabbinic Dead and the Diaspora Dead at Beth She’arim,” in The Talmud Yerushalmi and Graeco-Roman Culture I, ed. Peter Schäfer (Tübingen: Mohr Siebeck, 1998), pp. 349–366.

See Lee I. Levine, “The Finds from Beth-Shearim and Their Importance for the Study of Talmudic History,” Eretz Israel 18 (1985), p. 275 (Hebrew).

The problem with reading miqdasheikhon as “your synagogues” is that the term “temple” or “small temple” is never used in rabbinic literature to refer to synagogues without being paired explicitly with the word “synagogue.”

Jerusalem Talmud, Abod. Zar. 42b.