Images and Strict Jewish Sects, Ancient and Modern

[MysticMissMisty]

Salvete, omnes!

As I understand it, particularly according to the writings of Josephus, there were those (if not a majority) at Jerusalem who rejected the presence of any images, or at least of images of living things, whether they be inherently idolatrous or not.

Does anyone know why, precisely, some (if not many) Jews rejected imagery to varying degrees?

Is there any evidence that it was because at least some thought that, simply even by viewing images, whether inherently idolatrous or not, they might be led into idolatrous worship? I thought I had heard about this somewhere but I can’t put my finger on where? Then again, maybe I simply misheard?

Are there Jews today who are of similar opinion?

Gratias.

 

[Duane1966]

Salvete, omnes!

As I understand it, particularly according to the writings of Josephus, there were those (if not a majority) at Jerusalem who rejected the presence of any images, or at least of images of living things, whether they be inherently idolatrous or not.

Does anyone know why, precisely, some (if not many) Jews rejected imagery to varying degrees?

Is there any evidence that it was because at least some thought that, simply even by viewing images, whether inherently idolatrous or not, they might be led into idolatrous worship? I thought I had heard about this somewhere but I can’t put my finger on where? Then again, maybe I simply misheard?

Are there Jews today who are of similar opinion?

Gratias.

You might find this interesting, from something I posted a couple of years ago.

Make yourself no graven image”: The Second Commandment and Judaism by Carl Ehrlich

According to the description of the construction of the First (Solomonic) Temple in Jerusalem in 1 Kings 7, the Temple was decorated with a plethora of figurative images: columns topped with pomegranates; a large basin that was supported by twelve oxen; depictions of lions, oxen, cherubs, and palms; and in the Holy of Holies the Ark of the Covenant rested between two large cherubs. Solomon is criticized at least twice in the Hebrew Bible: the first time somewhat obliquely in the so-called Law of the King (Deut 17:14-20), and the second time openly on account of his foreign or exogamous marriages (1 Kgs 11:1-8). The first criticism is political, the second religious in nature. In order to accommodate his wives and their religious practices, he let shrines to their various deities be erected in Jerusalem. At no point is he criticized on account of the iconography of the temple that he built in honor of Israel’s God.** The only cultic crime of which he was accused is the introduction of foreign cults into Israel.

When, however, the representational arts are no longer viewed as a religious threat, Jewish interpretations of the Second Commandment have tended to be much more liberal and accommodating. In addition, the attitudes of the general societal environment in which the Jews have found themselves have also played an oftentimes determinative role in formulating Jewish responses to representational art.

Thus, the threatened erection of a statue of the Roman emperor Caligula in the Jerusalem Temple in the first century C.E. was a cause of great concern to the Jewish leadership of the time, while the placement of a statue of the Parthian king in a third century synagogue in Nahardea was not. The reason for this difference in attitude is to be found in the fact that the statue of Caligula was meant to serve as an object of worship within the context of the imperial Roman cult. The Zoroastrian Parthians had no royal cult. The statue of the king in Nahardea was simply there to serve as a symbol of the state, in the same manner in which contemporary synagogues more often than not display the national flag in addition to the Israeli one.

Stripped of their mythological contexts, one could now walk upon the most beautiful mosaic floors in certain synagogues, which were decorated with scenes and objects of Jewish origin, as well as motifs taken from the Hellenistic-Roman world, such as zodiac signs, anthropomorphic representations of the seasons, and even the sun god Helios in his chariot. The walls of the synagogue at Dura-Europos on the Euphrates River were lavishly covered with scenes taken from the Bible. It needs to be emphasized that these were the synagogues in which the rabbis who PRODUCED the Talmud prayed

The story is told about Rav, the founder of the illustrious Talmud academy in Sura in Babylonia, that he was once a guest in a synagogue in which there was a beautifully decorated mosaic floor. Rav participated actively in the synagogue service and even read out of the Torah. Yet, when the congregation bowed down in worship, Rav remained standing. His erect attitude was attributable to the figural representations on the mosaic floor. The fact that such pictures were to be found in a synagogue DID NOT DISTURB HIM. After all, they did not keep him from praying there. Were he, however, to bow down in prayer, it could appear as if he were bowing down to the figures depicted on the floor, instead of before the invisible God. It was in order to avoid even the possible semblance of idolatry that Rav chose to remain standing. The context of his actions determined his attitude in prayer and toward the interpretation of the Second Commandment.

I would add, in the discovery of ruins of ancient synagogues, artwork on the walls has been found. Jesus probably taught in synagogues that were adorned with artwork.

 

[steve53]

Josephus is clear that any representation of the human form was thought to be sacrilegious- man was attempting to improve upon God’s perfection. Think the same held for animals, but I am not sure.

This belief would have held true through to the destruction of the Jerusalem in A.D. 70.

Recent discoveries are almost certainly after that time- when the High Priesthood and second temple Jewish ritual was outlawed by the Romans.

 

[MysticMissMisty]

Excellent information and much appreciated.

But, again, is there any evidence of the belief, during the time of Josephus or otherwise, that simply beholding an image was enough to make one bow down to it or did they believe themselves stronger than that. Was this a belief among any Jewish sect at all? What about today?