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Thomas C. Hubka, an architectural historian known for his work on American vernacular architecture, immersed himself in medieval and early-modern Jewish history, religion, and culture to prepare for this remarkable study of the eighteenth-century Polish synagogue in the town of Gwozdziec, now in present Ukraine. Hubka selected the Gwozdziec Synagogue--one of the finest examples of a small-town wooden synagogue from the former Polish-Lithuanian Commonwealth--because of the completeness of its photographic and historical records. This truly resplendent synagogue exemplified a high point in Jewish architectural art and religious painting, a tradition that was later abandoned by Eastern-European Jewish communities in the nineteenth and twentieth centuries. Because the Gwozdziec Synagogue, like so many others, was destroyed by the Nazis, this book revives a spiritual community lost to history. Graced with nearly 200 historical photographs, architectural drawings, maps, diagrams, and color illustrations, Resplendent Synagogue vividly recreates the spiritual heart of a once-vibrant Jewish community. Hubka "reads" the synagogue both as a historical document and as a cultural artifact. His interpretation of its art and architecture--and its liturgy--enables him to recreate a pre-modern Jewish community seen in relation to both its internal traditions of worship and its external relations with Gentile neighbors. Hubka demonstrates that while the architectural exterior of the synagogue was largely the product of non-Jewish, regional influences, the interior design and elaborate wall-paintings signified a distinctly Jewish art form. The collaboration of Jewish and Gentile builders, craftsmen, and artists in the creation of this magnificent wooden structure attests to an eighteenth century period of relative prosperity and community well-being for the Jews of Gwozdziec. This unique exploration of a lost religious and cultural artifact breathes new life into a forgotten but fascinating aspect of eighteenth-century Polish Jewry and is certain to incite discussion and debate among modern readers.
A provocative interpretation of the art and architecture of a pre-modern wooden synagogue illuminates the social, historical, and religious context of an Eastern-European Jewish community.
This unique exploration of a lost religious and cultural artifact breathes new life into a forgotten but fascinating aspect of eighteenth-century Polish Jewry. Thomas C. Hubka, an architectural historian, immersed himself in medieval and early modern Jewish history, religion, and culture to prepare for this remarkable study of the eighteenth-century Polish synagogue in the town of Gwozdziec, now in present-day Ukraine. Because the Gwozdziec Synagogue, like so many others, was destroyed by the Nazis, this book revives a spiritual community lost to history. Hubka selected the Gwozdziec Synagogue because of the completeness of its photographic and historical records. Graced with nearly two hundred historical photographs, architectural drawings, maps, diagrams, and color illustrations, Resplendent Synagogue vividly recreates the spiritual heart of a once-vibrant Jewish population. Hubka demonstrates that while the architectural exterior of the synagogue was largely the product of non-Jewish, regional influences, the interior design and elaborate wall-paintings signified a distinctly Jewish art form. The collaboration of Jewish and Gentile builders, craftsmen, and artists in the creation of this magnificent wooden structure attests to an eighteenth-century period of relative prosperity and communal well-being for the Jews of Gwozdziec. Part of a tradition that was later abandoned by Eastern European Jewish communities in the nineteenth and twentieth centuries, this truly resplendent synagogue exemplified a high point in Jewish architectural art and religious painting.
Before the mid-fifteenth century, the Christian and Islamic governments of Europe had restricted the architecture and design of synagogues and often prevented Jews from becoming architects. Stiefel presents a study of the material culture and religious architecture that this era produced.
Minhag (custom) played a far greater and far more important role in medieval Ashkenazic society than in any other Jewish community. In upholding the authority of a custom, halakhic authorities frequently asserted that "custom prevails over halakhah." Furthermore, Ashkenazic authorities asserted that Ashkenazic custom is more authentic than the customs of other Jewish communities, including those of Sepharad (Spain). Given the importance attributed to minhag and the influence of the siddur commentaries of the circle of Hassidei Ashkenaz, which emphasize the precise formulation of liturgical texts, one might assume that Ashkenazic Jewry was committed to preserving ancestral custom and opposed to liturgical change. However, the reality is that the liturgy of Ashkenaz was never static. From a very early time, new liturgies and liturgical practices were incorporated into the service, the inclusion of various prayers was challenged, and variant readings of prayers became standard. Tradition, Interpretation, and Change focuses on developments in the Ashkenazic rite, the liturgical rite of most of central and eastern European Jewry, from the eleventh century through the seventeenth. Kenneth Berger argues that how a prayer or practice was understood, or the rationale for its recitation or performance, often had a profound effect on whether and when it was to be recited, as well as on the specific wording of the prayer. In some cases, the formulation of new interpretations served a conservative function, as when rabbinic authorities sought to find new, alternative explanations which would justify the continued performance of practices whose original rationale no longer applied. In other cases, new understandings of a liturgical practice led to changes in that practice, and even to the development of new liturgies expressive of those interpretations. In Tradition, Interpretation, and Change, Berger draws upon a wide body of primary sources, including classical rabbinic and geonic works, liturgical documents found in the Cairo genizah, medieval codes, responsa, and siddur commentaries, minhag books, medieval siddur manuscripts, and early printed siddurim, as well as a wealth of secondary sources, to provide the reader with an in-depth account of the history and history of interpretation of many familiar and not-so-familiar prayers and liturgical practices. While emphasizing the role that the interpretation ascribed to various prayers and practices had in shaping the liturgy of medieval and early modern Ashkenaz, Berger illustrates the degree to which Sephardic and kabbalistic influences, concern for the fate of the dead, the fear of demons, and the desire for healing and divine protection from a variety of dangers shaped both liturgical practice and the way in which those practices were understood.
The most significant volume on synagogue architecture and design to date—brought to life by a stunning array of newly commissioned and archival photographs. This visually striking compendium illustrates the architectural and historical evolution of over 60 iconic synagogues worldwide. Beginning with the foremost archaeological sites in the Holy Land, it extends to the Jewish sanctuaries of Europe, North Africa, Russia, the Caucasus, Israel, and the New World, from the most ancient to the most innovative creations around the globe. Masterpieces such as Frank Lloyd Wright’s Beth Sholom Synagogue in Pennsylvania, the Grand Synagogue in Paris, New York’s Temple Emanu-El, and Dresden’s Neue Synagogue are all featured in magnificent detail. In a series of compelling essays, prominent scholars Lidia Chakovskaya, Steven Fine, Max Fineblum, Mohammad Gharipour, Samuel D. Gruber, Sergey R. Kravtsov, Michael Levin, and Edward van Voolen explore the diverse architectural styles that reflect the synagogue’s rich, complex, and often tragic history. Noted Judaic studies authority Aaron Hughes provides the introduction, highlighting the synagogue’s history and liturgical furnishings from silver menorahs and textiles to carved wooden cabinets and lanterns of eternal light. This gorgeously illustrated volume will appeal to those with an appreciation for art and architecture as well as lovers of Jewish history.
Superbly illustrated views from antiquity to modern times accompany concise profiles of synagogues across the continent, including Cracow's Old Synagogue, the Great Synagogue of Vilnius, and Vienna's Tempelgasse. 253 illustrations.
"Sydney’s Great Synagogue (aka the Big Shule), constructed in 1878, is a significant heritage building and its congregation, which is 50 years older than the building itself, has made a major contribution to Australian life. This book, by its emeritus rabbi, traces the vital role of the Great Synagogue in the life of its congregation and the history of Australia." -- Publisher.
The classic book on the Lower East Side's synagogues and their congregations, past and present-now back in print in a completely revised and expanded edition