Page:Jewish Encyclopedia Volume 2.pdf/181

143 THE JEWISH ENCYCLOPEDIA

143 J'OMsclie MerkwUrdigkeiten.

1. 252 et seq.; A. Freimann, Die Abtheilung der Isr. Ritualgegenstdnde im StUdt. Histnr. Museum zu Frankfurt-am-Main (privately printed, 1900); S. J. Solomon, Art and Judaism, in Jew. Quart- Rev. xiii. 553-566 D. H. Muller, Die Hagada von Sera<jevo.

theLord'sname is to be praised,"on the ground that bowing to the Ark, on entering the synagogue, would be worshiping the sun ("Hatam So-

the people



K.

J.

Art in the Synagogue: This

is

restricted

thought of the worshiper at prayer. A prohibition against copying the forms of the cherubim of the sanctuary or the four animals of the Chariot for synagogue use was deduced from the words of the Decalogue, " Ye for the reason that

shall not

make

it

'with

distracts the

me

'

"

(Mek., Yitro, 10; 'Ab.

was held not to apply to the lion alone, when shown without the other animals of the Chariot group; hence this animal was extensively Zarah 43a), but

it

used as an ornament on the Ark and as the ensign of Judah. The synagogue of Ascoli in Italy had an Ark of gilt walnut with two life-size lions, carved out at the bottom, flanking the steps leading to the doors behind which the scrolls were deposited. After the expulsion of the Jews in 1569 the Ark was removed to Pesaro (D. Kauf mann, in " Jew. Quart. Rev." ix. 254-269). R. Moses Trani, in answer to an inquiry, decided that a bas-relief sculpture of a lion should not be permitted to remain within an Ark of the Lord (Responsa, i. 30, quoted in "Leket

ha-Kemah," p. 366). David ibn Zimra, in the case of one who built a synagogue in Crete and wished to place a crowned the design of his coat of lion on the top of the Ark arms decided against it (Responsa, No. 107). Judah Minz of Padua would not allow Hertz Werth, a rich member of his congregation, to place before the Ark an embroidered curtain with a bas-

—

—

a deer set in pearls, being his coat of arms, while other rabbis permitted it. Finally, a compromise was reached by Rabbi Isaac Castiglione, who allowed the figure of the deer to be embroidered on the curtain without forming a bas-relief (J. Caro, "Abkat Rokel," Responsa, No. 65). Joseph Caro, in reply to a question, permitted figures of birds to be embroidered on the curtain (ib. No. While R. Eliakim ordered paintings of lions 66). and snakes to be erased from the walls of the synagogue at Cologne, R. Ephraim permitted the painting of horses and birds on the walls of the synagogue (Mordecai, 'Ab. Zarah hi. "Bet Joseph" to Tur Yoreh De'ah, § 141). Indeed, curtains embroidered with figures are in use in almost every country where the Jews are scattered, without any fear of disturbing the thought of worshipers in the synagogue, for the reason that artistic decoration in honor of the Torah is regarded as appropriate, and the worshiper, if he be disturbed by it, needs not observe the figures, as he can shut his eyes during prayer ("Abkat Rokel," Responsa, No. 66). On the other hand, Elijah Capsali decided against any decoration in the synagogue which employed figures of animals as part of the design. R. Samuel Archevolti objected to the decorations, of the Safed synagogue, and his opinion received the approbation of Moses Alsheik and R. Jacob BeRab ("Jew. Quart. Rev." ib.). Moses Sofer ruled against a stained-glass window above the Ark bearing the figure of the sun with rays and inscribed " From the rising of the sun even to the going down of the same relief of





Art Arta

Responsa, No.

fer,"

129).

A case occurred where a representation of a " meno" (Hanukkah lamp) had been painted on the Ark, with a different verse of the Seventy-seventh Psalm for each of the seven branches, and on the occasion

rah

of

renovation the ambitious artist signed his it. R. David ibn Zimra (Responsa, No. 107) said he had no objection to the replacement of the old design by a more artistic painting; but he ordered the signature to be erased, as that innovaits

name

to

was likely to attract attention, and was disrespectful in a synagogue. The same decision is tion

rendered by Mendel Krochmal ("Zemah Zedek," Responsa, No. 50). k.

J.

ARTA

D. E.

LARTA:

or Chief city of the nomarehy of Arthamania, Greece situated on the Arta, about 7 miles from its mouth. It is the ancient Ambracia, called by the casuists of the sixteenth century Acarnania, and assigned to the Morea. In 1890 it contained 4,328 inhabitants, of whom about 200 were Jews. Little is known of the early history of The casuists of the sixteenth centhe community. tury speak of an old synagogue "of the Corfiotes" (called also "of the natives," D'OE'in hilp), which leads to the supposition that Jews from Corfu settled at Arta when Roger I. of Sicily took possession Moreover, Benjamin of Tuof that Ionian island. dela (about 1170, under Manuel I. Comnenus) mentions 100 Jews (or Jewish families?), whose leaders were R. Solomon and R. Heracles. At the time of Scanderbeg (1404-67), Arta was already under Turkish rule. Upon their expulsion from the Spanish dominions, the Jews, Fifteenth, coming from Calabria, Apulia, and Century. Sicily, formed congregations and established a college. The earliest leaders of the latter were Rabbi Caleb (a name which frequently occurs among both Rabbinites and Karaites, and was later used by the Sephardim as a family name), Solomon Hamy, and Benjamin b. Shemariah, and, later, Abraham Obadiah Sephardi (died at an advanced age before 1529), who bequeathed his whole fortune to the poor of the Cor;

fiote

and Apulian synagogues; and

finally

Benjamin

Mattathias (died before 1539), the author of " Binyan Ze'eb. " The last-named, a loyal and modest character, was engaged in commerce in addition to He corresponded with the rabbis of his studies. Venice, of Constantinople (Elijah Mizrabi), and of Salonica (Joseph Taytazak), and engaged in disputes with David Cohen of Corfu. His son-in-law, Samuel b. Moses Calai (still living in 1574), author of "Mishpete Shemuel" (Venice, 1599), was the contemporary and rival of Isaac (b. Shabbethai?) Cohen, Solomon b. Baruch, Abraham b. Moses, and Somewhat earlier lived the notary Shabbeothers. About that time (bethai b. Moses Russo (1525). fore 1534) certain new ordinances were instituted. It appears that the Jewish youth of both sexes had somewhat scandalized the community of Arta by holding dancing parties. The heads of the commub.