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International Islamic University

Islamabad - Pakistan
‫اجلامعة اإلسالمية العاملية‬
Faculty of Usuluddin (Islamic ‫إسالم آابد – ابكستان‬
Studies) )‫كلية أصول الدين (الدراسات اإلسالمية‬
(Department of Comparative Religions)
)‫(قسم مقارنة األداين‬

“Jewish Communities in Asia Minor” by Paul R. Treblico

(Analytical study)

Submitted By: Romi Kurniawan Rizky

Registration No.:6807-FU/BS/S20

Teacher of the Course: Mr. Khursheed Ahmad Saeedi

Department of Comparative Religion,

Faculty of Usuluddin (Islamic Studies)

International Islamic University, Islamabad

Pakistan

1445 AH/2023 CE
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‫بسم هللا الرمحن الرحيم‬

1. Introduction to the Topic:

Asia is a diverse and vast continent with various regions,cultures,and histories. Understanding the
specific context of “Jewish communities in asia minor” requires examining the Jewish communities
and individual at Sardic,Piema,Acmonia,Apamea and their unique experience and contribution.
Analysis of this topic is about jewish in asia minor by Paul R Treblico we can know that jewish
people so less than non jewish and it based on investigation that jews in the world There are
about 14 million around the world, representing 0,2% of the global population Geographically,
Jews are concentrated primarily in North America (44%) and the Middle East-
North Africa region (41%). The remainder of the global Jewish population is found in Europe
(10%), Latin America and the Caribbean (3%), Asia and the Pacific (between 1% and 2%) and
sub-Saharan Africa (less than 1%).
Jews are found in Turkey with 17.4 thousand adherents. Jewish communities are also formed in the
countries of Azerbaijan (9.1 thousand people),Iran (8,756 thousand people),India (5 thousand
people) and Uzbekistan (4 thousand people)
In this way i want to benefit greatly from the sciences related to the religion of judaism.
2. Importance of the Topic
Judaism is a monotheistic, and ethnic religion that originated in the Middle East during the Bronze
Age,and that some relations between jews and muslim.
Jews and Muslims have had a close but tense relationship since Islam's earliest days, when Jewish
tribes in seventh-century Arabia, principally in the city of Medina, rejected the Prophet
Muhammad's from a Jewish perspective, two main issues divide contemporary Jews and Muslims.
The first was widespread Muslim rejection of Jewish political control over land–in this instance, the
State of Israel–considered part of dar al-islam, an Arabic term denoting territory that Muslims
consider rightfully theirs because of it having once been under their rule muslims approach Jewish
groups that oversaw kashrut standards for advice on how to establish legal standards for halal,
Islam's religious dietary laws that in some regards mirror Judaism's Jews and Muslims also come
together on such domestic political issues as religious freedom and immigration policy
These jews have their unique histories, traditions, and practices, which reflect the complex
interactions between Jews and their non-Jewish
The Jewish communities in Asia are part of the global Jewish community, and they provide a unique
perspective on Jewish life and culture, These communities have connections with Jews from all over
the world.
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1. Reasons to Select the Topic

My teacher suggest me and guide me to pick this topic and after reading a little part of this book i

interested to analysist and read more this book to increas my knowladge about jews in asia,how

their realation with people of asian,how their political movement,is jews here are same in

america,i want to know all the things about jews in asia based on this book.

2. Review of Literature
i. ”Jewish Asian American Stories": This collection of stories, edited by Helen Kim and Noah
Leavitt, explores the experiences of Jewish individuals with Asian heritage in America
It offers a unique perspective on the intersection of Jewish and Asian identities
ii. "The Jews of Asia": Published in 1920, this book by Sidney Mendelssohn provides a
historical account of Jewish communities in Asia, with a focus on the 16th and 17th
centuries,this book offers valuable insights into the early presence of Jews in Asia.
iii. "JewAsian: Race, Religion, and Identity for America's Newest Jews": Written by Helen
Kiyong Kim and Noah Samuel Leavitt, this book explores the experiences of mixed-race
Jewish families, particularly those with Asian and Jewish heritage, in America its
examines the complexities of race,religion,and identity in thecontext of asian judaism
iv. "Jewish Communities in Modern Asia": This book, edited by Jonathan Goldstein and Amy
Shapiro, provides a comprehensive overview of Jewish communities in modern Asia It
covers various aspects of Asian Judaism, including history, culture, and religious
practices, making it an essential resource for scholars of Asian Studies and Jewish
Studies.
v. Sustaining faith traditions : race, ethnicity, and religion among the Latino and Asian
American second generation,edited by Carolyn chen and Ruselle jeung,
Introduction: Religious, racial, and ethnic identities of the new second generation /
Russell Jeung, Carolyn Chen, Jerry Z. Park
vi. “Dance and Authenticity in Israel and Palestine” performing of nation,by Elke Kaschl
Dance and Authenticity is an ethnography of dance performance and cultural form. It
describes how dabkeh, a type of dance performed at Palestinian weddings, became a
model for the Israeli Jewish debkah as a means of affirming Israeli Jewish belonging
and common society
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3. Statement of the Problem & Basic Questions of Research

1. What is opinion of Paul R treblico about jewish communities of asia minor in
literature sources?
2. What is Paul’s view on jewish communities at sardis and priene?
3. What had Paul thought about jewish at acmonia?
4. What are Paul’s thoughts about jews in apemia?
5. How was the prominence of women in asia minor accrording to Paul R Teblico?
6. How has Paul presented of theos hypsistos sabazios-syncretism in judaism in asia
minor?
7. How the ritual and god worshipper in asia minor accrording to Paul R Teblico?
8. What is relation between jews communities and greek city according to Paul R
Treblico?

4. Limits of Research on the Topic

Jews in asia encompasses a wide range of cultural, historical, and religious traditions, making
it a complex and diverse subject of study.but in this topic i do the research base on the
book”Jews communities in asia minor”By:Paul R Treblico.
i may face difficulties in capturing the full things of judaism in asia,leading to gaps in
knowledge and understanding

5. Objectives of Research

i. To develop critical awareness of the complexity of Jewish societies and cultures over the
ages specially in asia continent
ii. To research, write, and study about Jews, their cultures, and civilizations across time and
space
iii. To advance the systematic, scholarly, and social scientific study of Jews and Judaism, and
to provide a forum for the discussion of methodologies, theories, and conceptual
approaches across the many disciplines
iv. To create lifelong appreciations and connections to Judaism through knowledge and
skills
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v. To develop students' critical thinking skills by analyzing primary sources related to Jewish
history, literature, and philosophy
vi. To help us understand the origins, development, and evolution of Jewish communities
and civilizations across time and space
vii. To undertand,analyze and study about jews in asia according to Paul R Treblico’s
thinking

6. Research Methodology
(Analysis of the book.)
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Chapters and Parts

Chapter One: Introduction to jews communities in asia minor

Part one: jewish communities at sardis and priene

Part Two: jewish communities at acmonia

Part three:jewish communities at apemia

Chapter Two: religious phenomenon emerged in asia minor

Part one: the prominence of women in asia minor

Part two:the ritual of jews in asia minor

Chapter three: The citizens of jews

Part one: relation between jews communities and greek city

Part two:jewish involvement in city life

Conclusion:

1. Results of Research
2. Suggestions to implement the results to solve the problem
3. Recommendations for further research
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Chapter One: Introduction to jews communities in asia minor

jewish communities at sardis and priene

i. Sardis
Sardis was an ancient city and the capital of the Lydian Empire, located near modern-day Sart,
Turkey. It was founded by the Heraclid Dynasty and was famous for its wealth, culture, and strategic
position on the trade route from the Aegean Sea to the interior of Asia Minor. Sardis was the first
city in the world to mint coins under King Alyattes and was home to Croesus, considered the richest
man of his time. The city's prosperity was attributed to its ideal location for trade and its position
at the western terminus of the Persian Royal Road. Sardis was a significant center for religious,
intellectual, and cultural activities until it was abandoned in the early 15th century. The ruins of
Sardis include the ancient Lydian citadel and about 1,000 Lydian graves, and excavations have
uncovered more remains of the Hellenistic and Byzantine city than of the earlier periods. Sardis was
a city of great significance in ancient history for several reasons. It was the capital of the Lydian
Empire and one of the most prosperous and influential cities of the ancient world. Sardis was
renowned for its wealth, culture, and strategic location on the trade route from the Aegean Sea to
the interior of Asia Minor. The city was the first in the world to mint coins under King Alyattes, and
it was home to Croesus, who was considered the richest man of his time. Sardis was also a major
center for religious, intellectual, and cultural activities. Additionally, it was an important hub for
trade and commerce, thanks to its favorable position on the trade route. The city's historical
significance is further underscored by its association with the early development of Christianity and
its large Jewish community. Sardis was also known for its architectural and artistic achievements,
as evidenced by the remains of structures such as the temple to the goddess Artemis and the stone
shrine to Cybele, which are important examples of ancient art and architecture. The city's rich
history, from its legendary foundation to its eventual decline and abandonment, makes it a key site
for understanding the ancient world.
The Jewish community in Sardis is believed to have originated in the 3rd century BCE when
the Seleucid king Antiochus III encouraged Jews from various countries, including Babylonia, to
Page 8 of 18
move to Sardis.The Jewish community in Sardis was prominent, and Jews held seats on the city
council and important offices in the Roman civil administration.The Sardis Synagogue, the largest
known synagogue from antiquity, was the center of Jewish religious life during the Late Roman
period.The synagogue underwent a series of renovations over its 665-year occupation history.The
synagogue was abandoned along with much of the rest of the city in the early seventh century,
reflecting a general trend in Western Anatolia.The Sardis Synagogue has been partly restored, and
its architectural features, such as the mosaic floors, have been preserved.1 Sardis, a city in Manisa
Province, Turkey, is home to the Sardis Synagogue, which is believed to have gained its Jewish
community in the 3rd century BCE when the Seleucid king Antiochus III encouraged Jews from
various countries, including Babylonia, to move to Sardis.The synagogue is the largest known
synagogue from antiquity and was the center of Jewish religious life during the Late Roman period.
The monumental synagogue was entered from the east into a colonnaded forecourt, which
was roofed around the sides but open to the sky in the center.The main hall of assembly was over
50 meters long and could hold nearly a thousand people.The synagogue occupied the corner of the
Roman bath-gymnasium, converting part of this public building into a Jewish house of worship.The
mosaic floors, furnishings, and marble wall decorations were installed at different times, with most
of those remaining from the 4th and 5th centuries.The synagogue was abandoned along with much
of the rest of the city in the early seventh century, reflecting a general trend in Western Anatolia.
The history of the synagogue at Sardis is significant due to its status as the largest known
synagogue of the ancient world and its role as the center of Jewish religious life during the Late
Roman period. The synagogue is believed to have gained its Jewish community in the 3rd century
BCE, and it was continuously occupied for 665 years, from 49 BC to the early 7th century. The
building and its decorations were partly restored after its discovery in 1962. The synagogue was
entered from the east into a colonnaded forecourt and had a main hall of assembly over 50 meters
long, large enough to hold nearly a thousand people. The structure's architectural features and
decorations, including mosaic floors, furnishings, and marble wall decorations, provide valuable
insights into the religious and cultural life of the Jewish community in Sardis. The synagogue's
discovery and study have contributed to a better understanding of religious pluralism and cross-
cultural influences in the Late Roman Empire, reflecting the coexistence and interaction between
Gentiles and Jews. The synagogue's historical and architectural significance underscores its
enduring importance as a religious and communal center, reflecting the rich historical and cultural
heritage of the ancient city of Sardis and its Jewish community.2
The Jewish community in ancient Sardis was significant due to its size, influence, and
architectural achievements. The Sardis Synagogue, discovered in 1962, is the largest known
synagogue of the ancient world and served as the center of Jewish religious life during the Late
Roman period.The aspects of the Jewish community in Sardis include:
i. Origins: Sardis is believed to have gained its Jewish community in the 3rd century BCE,
when the Seleucid king Antiochus III encouraged Jews from various countries, including
Babylonia, to move to Sardis.
ii. Architectural Features: The synagogue's architecture and decorations, including mosaic
floors, furnishings, and marble wall decorations, provide valuable insights into the
religious and cultural life of the Jewish community in Sardis.
iii. Religious and Cultural Life: The synagogue was the center of Jewish religious life at Sardis
during the Late Roman period, and its continuous occupation for 665 years (from 49 BC
to the early 7th century) underscores its enduring significance as a religious and
communal center.

1 Marianne P. Bonz, “The Jewish Community of Ancient Sardis: A Reassessment of Its Rise to Prominence”
93 (1990): 18.
2 Seager, Andrew R. (1972-10-01). "The Building History of the Sardis Synagogue". American Journal of

Archaeology
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iv. Cross-Cultural Influences: The synagogue's architecture and interrelation to other
synagogues showcase the coexistence and interaction between Gentiles and Jews,
reflecting cross-cultural influences in art, language, and politics during the Late Roman
Empire.
v. Legacy: The Sardis Synagogue has been studied extensively, and its findings have
contributed to a better understanding of religious pluralism and cross-cultural influences
in the Late Roman Empire.

ii. Priene
Priene was an ancient Greek city located in Ionia, at the base of an escarpment of Mycale in
modern-day Turkey.It was a small city-state with a population of around 6,000 people, living in a
constrained space of only 15 hectares.The city's original position on Mount Mycale has never been
discovered, but it is believed to have been on a peninsula with two harbors.Priene is known for its
high-quality Hellenistic art and architecture. The city's history can be traced back to its founding by
Athenian settlers in the 11th or 10th centuries BC.It was a member of the Ionian League and
experienced several changes in rule,including being conquered by the Lydians,Persians,and
Romans.Priene's well-preserved remains provide valuable information about ancient Greek town
planning. Priene was sacked by Ardys of Lydia in the 7th century BC but regained its prosperity in
the 8th.The city fought in the ill-fated Ionian Revolt against Darius, which would eventually lead to
the city's devastation. The city was moved to its actual location in the 4th century BC and was under
construction when Alexander the Great conquered the region in around 334 BC. The city's main
temple, the Temple of Athena Polias, was dedicated by Alexander the Great in 334 BC. Priene is
known for its high-quality Hellenistic art and architecture. The city is laid out on a grid plan, with
smaller streets crossing the main ones at right angles, all being evenly spaced. The population
density of its residential district has been estimated at 166 persons per hectare, living in about 33
homes per hectare arranged in compact city blocks.
There is evidence of a Jewish community in Priene, but the exact date of its establishment is
unknown.The city's synagogue, which was originally mistakenly described as a church, dates back
to the 4th or 5th century CE.The synagogue is now a museum that showcases the history of the
Jewish community in Priene.
The synagogue was in use from the 4th to the early 7th century AD.The building has a rich
history and provides insights into the life of the Jewish community in ancient Priene.3
The history of the Jewish community in Priene is not well-documented, and the exact date of
its establishment is unknown. However, there is evidence of a Jewish presence in Priene dating back
to the 4th or 5th century CE. The town's synagogue, originally mistaken for a church, was in use
from the 4th to the early 7th century AD. The synagogue, discovered during excavations between
1895 and 1898, is now a museum that provides insights into the life of the Jewish community in
ancient Priene. The synagogue's architecture and features, such as its orientation towards
Jerusalem and the presence of a niche for the Torah and a marble basin, reflect its significance to
the Jewish community. While the specific details of the Jewish community's history in Priene are
limited, the existence of the synagogue and its artifacts attests to the presence of a Jewish
community in the city during the Late Antique period. The ancient synagogue in Priene, which dates
from the 4th or 5th century CE, is now a museum that provides insights into the life of the Jewish
community in ancient Priene. The synagogue was discovered during excavations carried out
between 1895 and 1898 by German archaeologists Theodor Wiegand and Hans Schrader.The
synagogue is still standing and is an archaeological site located in Priene,Turkey.The synagogue's
architecture and features, such as its orientation towards Jerusalem and the presence of a niche for
the Torah and a marble basin, reflect its significance to the Jewish community.The synagogue was

3 https://religiana.com/ancient-synagogue-priene
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probably in use from the 4th to the early 7th century AD.However,there is no information available
regarding the existence of a contemporary Jewish community in Priene. The focus remains on the
historical and archaeological significance of the ancient synagogue as a testament to the presence
of a Jewish community in the city during the Late Antique period.
The significance of the synagogue in Priene for Jewish history lies in its architectural and
historical importance as a testament to the presence of a Jewish community in the region during
the Late Antique period. The synagogue, dating from the 4th or 5th century CE, was originally
mistaken for a church. Its orientation towards Jerusalem, the presence of a niche for the Torah, a
marble basin, and engravings depicting citron, menorot, and shofarim,all reflect its significance to
the Jewish community.The synagogue's architecture and features provide valuable insights into the
religious and cultural life of the Jewish community in ancient Priene. While the specific details of
the Jewish community's history in Priene are limited, the existence of the synagogue and its artifacts
attests to the presence of a Jewish community in the city during the Late Antique period. 4

Jewish communities at acmonia

Acmonia, also known as Akmonia or Ahat Köyü, is an ancient city located in the district of
Banaz, Uşak Province in Turkey.It is an ancient city of Phrygia Pacatiana in Asia Minor.The city is
mentioned by Cicero and was a point on the road between Dorylaeum and Philadelphia. Under the
Romans, it was within the conventus iuridicus of Apamea. Acmonia was the seat of a bishopric in
antiquity, and it appears in the Notitiae Episcopatuum from the 10th to the 12th or 13th
century.The first bishop whose name is known is Optimus, who was bishop of Colonia of the
province of Pacatiana.5
The following aspects of Jewish settlement in Acmonia City:
1. Inscriptions uncovered at the site suggest that Acmonia was an important Jewish settlement
during the 3rd century BC and 3rd century AD.
2. Jewish settlements were established in Phrygia as military colonies by the Romans.
3. At Acmonia (Ahat), funerary monuments of the third century AD reveal the presence of a
Jewish community.
4. Jews in Acmonia, Phrygia made donations to their city and referred to it as their patris,
"home city" or "native town"

These findings indicate that Acmonia had a significant Jewish presence during the 3rd century
BC and 3rd century AD.

Jewish communities at apamea

Apamea was an ancient city founded in the 3rd century BC by Antiochus I Soter, who named
it after his mother Apama.It was located in Hellenistic Phrygia and became part of the Roman
province of Pisidia.The city was strategically positioned on the great road to Cappadocia and was
the center of other roads.It was also the capital of Apamene under the Macedonians and later
became the capital of the Roman province of Syria.
The city was fortified and established as a city (polis) by Seleucus I Nicator, who named it after
his Apama, daughter of the Sogdian warlord Spitamenes. Apamea became one of the four cities of
Seleucus and was also made a military base with 500 elephants and an equestrian stud with 30,000
mares and 300 stallions After 142 BC, the pretender Diodotus Tryphon made Apamea the base of
his operations.

4 The Late Antique Synagogue in Priene: Its History, Architecture, and Context. Volume: 10, 169 - 199, 2013
5 sophrone Pétridès, v. Acmonia, in Dictionnaire d'Histoire et de Géographie ecclésiastiques, vol. I, Paris 1909
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The city was later abandoned due to ongoing Arab raids, and in the 10th and 12th centuries,
a small Abbasid residence settled in Zeugma, which is located on the other side of the Euphrates
River.Today, the site of Apamea is partly occupied by the modern city of Afyonkarahisar in Turkey.6
The ancient city of Apamea, located in present-day Syria, had a significant Jewish population.
Apamea had the largest Jewish population outside of Judea (modern-day Egypt and Israel).The
presence of a Jewish community in Apamea is further evidenced by the mosaic of the synagogue of
Apamea, dated to 392 CE, which highlights the existence of a thriving Jewish community at that
time.Additionally, Apamea was a center for trade, largely carried on by resident Italians and Jews,
after the Mithridatic Wars.These historical references indicate the substantial and enduring
presence of a Jewish community in Apamea during late antiquity.
The significance of the Jewish population in Apamea can be summarized as follows:

1. Large Jewish population: According to Josephus, Apamea likely had a large Jewish
population, although there are no specific records extant.
2. Trade and commerce: Apamea was a center for trade, largely carried on by resident Italians
and Jews, after the Mithridatic Wars.This economic activity contributed to the growth and
sustenance of the Jewish community in the city.
3. Cultural and religious connections: The Jewish presence in Apamea allowed for the
establishment of a synagogue, as evidenced by the mosaic of the synagogue of Apamea,
dated to 392 CE.This indicates the thriving Jewish life and the importance of the city as a
cultural and religious center for the Jewish community.
4. Protection and support: During the Jewish War, the inhabitants of Apamea spared the Jews
who lived in their midst and would not suffer them to be murdered or led into captivity.This
act of protection and support demonstrated the significance of the Jewish population in
Apamea and their influence on the city's inhabitants.
5. Connection to Palestine: The rabbis considered Syria, and especially Apamea, as, in a
certain degree, belonging to Palestine.This connection to Palestine and the Jewish
homeland contributed to the importance of the Jewish population in Apamea.

Chapter Two: religious phenomenon emerged in asia minor

The prominence of women in asia minor

Women leaders in jewish communities in asia minor

1. Rufina from Smyrna,Ionia

Rufina of Smyrna was a Jewish woman who lived in the 2nd or 3rd century CE and was a
prominent figure in the Jewish community of Smyrna, an ancient city in Asia Minor. She was known
for being the ruler of the synagogue and for her significant wealth, as evidenced by an inscription
she commissioned for a family grave. The inscription, written in Greek, stated that she built the
tomb for her freedmen and slaves and that no one else had the right to bury a body there. The
penalty for violating this was a substantial fine, indicating her high social standing and influence in
the community.This inscription is the only known instance of a woman holding the office of ruler of
the synagogue in that period, highlighting the exceptional nature of her position.The evidence
suggests that Rufina was a wealthy and influential woman who played a significant role in the Jewish
community of Smyrna.The significance of Rufina's inscription lies in several aspects. She was

6 Encyclopedia Britannica, “Apamea Cibotus”

Page 12 of 18
designated as an "archisynagogos," the head or president of a synagogue 7,which is highly unusual
for a woman in that period.This inscription is the only known instance of a woman holding the office
of ruler of the synagogue, highlighting the exceptional nature of her position.The inscription also
indicates Rufina's substantial wealth, as she was able to commission such a costly inscription and
provide a tomb for her freedmen and slaves.Furthermore, the inscription reflects her autonomy
and public activity without reference to a male guardian, as well as her social proximity to the non-
Jewish community, as evidenced by the double penalty prescribed for violating the tomb.Therefore,
Rufina's inscription is significant for understanding the role of women and the Jewish culture of that
period, as well as for shedding light on the economic activity and social status of women in late
antiquity.

Several inscriptions have been found in Smyrna8, an ancient city in Asia Minor, which provide
insights into the social, economic, and religious life of the time. Some notable inscriptions include:

• Rufina's inscription: This Greek inscription, discovered in the 2nd or 3rd century CE, was
commissioned by a Jewish woman named Rufina, who was the ruler of the synagogue in
Smyrna. The inscription stated that she built the tomb for her freedmen and slaves and that
no one else had the right to bury a body there.

• Inscriptions on Sherds and Small Objects:These inscriptions were found in the Anglo-Turkish
excavations at Old Smyrna between 1948 and 1953. They are mostly fragments from the 2nd
and 3rd centuries CE, providing insights into the daily life and social interactions of the time.
• Ancient 'Logos' Inscription: This inscription, discovered on the walls of a basilica at the agora
of Smyrna, contains the word 'logos' and dates back to the ancient period.
• New Inscriptions from Smyrna: A collection of inscriptions discovered around the agora and
theatre, mainly at Kadifekale, but not belonging to the excavation area were also included in
a study. These inscriptions provide further insights into the social and economic life of Smyrna
during the ancient period.

These inscriptions offer valuable information about the various aspects of life in Smyrna,
including the roles of women in the Jewish community, economic activities, and the use of
inscriptions in daily life.

2. Theopempte from Myndos,Caria

Theopempte was a woman from Myndos in Caria, Asia Minor, during the same period as
Rufina of Smyrna. She is known from an inscription that designates her as the head or president of
a synagogue, indicating her significant role in the Jewish community. This inscription, dating to the
4th to 6th century CE, is one of the few instances of a woman holding such a position in that period.
The inscription from Myndos in Caria refers to Theopempte as a leader of the synagogue,
highlighting the presence of women in leadership roles within the Jewish community in the ancient
world. As the head of the synagogue, Theopempte would have been responsible for supervising the
services, deciding who should read the Bible, lead the prayers, and give the sermon She would have
held a similar role to that of a rabbi, with the title "archisynagogue" being somewhere between a
president and a rabbi.

3. Jael from aphrodisias, Caria

7 https://www.jewishencyclopedia.com/articles/12929-rufina
8 The Annual of the British School at Athens , 1964, Vol. 59 (1964), pp. 39-49
Page 13 of 18
she light on the Jewish community in the area during the third century AD. The inscription is
related to a Jewish donative inscription from Roman Aphrodisias in Caria, and it mentions the name
"Jael." The significance of this inscription and the mention of the name "Jael" in the context of the
Jewish community in Aphrodisias is a subject of scholarly discussion and interpretation.However,
the specific role or significance of a woman named Jael from Aphrodisias in Caria, especially in
relation to a leadership role in a synagogue, name "Jael" in the context of the Jewish community in
Aphrodisias, Jael, also spelled Yael She is known for her actions in delivering the Israelites from the
hands of their enemies.Jael is often referred to as the most blessed of women in the Song of
Deborah.
There is a connection between Jael and the Aphrodisias inscription, which is a Greek
inscription from the city of Aphrodisias in Asia Minor.The inscription mentions a woman named
Jael, who is described as the wife of Joshua, and it is suggested that she might be the same Jael
from the Bible.However, the interpretation of the inscription is not entirely clear, and there are
different opinions on the identity of the Jael mentioned in the inscription.

4. Tation from Phocaea,Ioian

Tation is probably dated to the 3rd century AD. Tathon is unique in that she is a Jewish woman
who donated an entire synagogue building.
This is also the only evidence in our corpus of Jewish inscriptions that a woman was granted
the privilege of a golden crown, and Teishon was clearly a woman of independent means and quite
of wealth and was able to maintain a synagogue with an open courtyard.
She may be married, but her husband is not mentioned. Her father, Stratton, apparently had
no involvement in the donation and was treated with no respect. This shows Tation's independence.
This allowed the Jewish community of Phocaea to honor women who were able to act
independently of men and had considerable wealth, who used that wealth to build a synagogue
for the community. She was given the golden crown and the honor of the throne, an honorable
privilege in the Jewish and Gentile communities. Although this was an honorary position and not a
title, it clearly indicated that Tachon was an important and respected figure within the community.

The ritual of jews in asia minor

The Jewish community in Asia Minor was thriving and influential, with evidence of Jewish
settlements in various regions including Ionia, Mysia, Lydia, Caria, Lycia, Phrygia, Lycaonia,
Cappadocia, Galatia, Bithynia, Paphlagonia, Pisidia, and Cilicia. Jewish customs became popular
throughout the towns of Asia Minor, and many Gentiles even adopted the practice of kindling
Sabbath lights. The Jewish communities displayed remarkable vitality despite the surrounding
Hellenism, and both enlightened Gentiles and the masses were attracted to Judaism. However,
information concerning events later than the third century is scarce, and the origins of the Jewish
settlement in Asia Minor are uncertain.
The Jewish rituals in Asia Minor9 were influenced by the cultural and religious pressures of
the region. While specific details on the rituals are scarce, some general aspects of Jewish rituals in
Asia Minor can be inferred from the following aspects:

• 1.Synagogues:Jewish communities in Asia Minor established synagogues, which served as

the primary gathering places for worship and community activities.

9 Jewish Communities in Asia Minor , pp. 1 - 4

Page 14 of 18
• 2.Sabbat:Like other Jewish communities,the Jewish communities in Asia Minor celebrated
the Sabbath. However, it is unclear whether they followed the Jewish calendar or the local
calendar for Sabbath observance.
• 3.Initiation and secret books:Some sources mention an extensive angelology, a ritual of
initiation, and secret books, which may have been influenced by the religious practices of
the surrounding region.
• 4.Mourning practices:Jewish communities in Asia Minor had unique mourning practices,
which were distinct from those in other regions.
• 5.Honoring parents and patriarchs:While maintaining orthodox Jewish practices, the
Jewish communities in Asia Minor added rituals honoring their parents and the patriarchs,
in keeping with Chinese custom.
• 6.Syncretism:The Jewish communities in Asia Minor were exposed to various religious
influences, including Greek city-dwellers and the worship of the Phrygian Cybele and
Sabazios. This led to some syncretism in Jewish rituals and beliefs.

Overall,the Jewish rituals in Asia Minor were shaped by the unique cultural and religious
environment of the region, with some practices showing influences from both Jewish and non-
Jewish traditions.

Central Asian Jewish communities celebrate Passover with unique traditions that have been
influenced by the local culture and environment. Some of the ways they celebrate Passover include:

• 1.Naming Passover "Nisonu":Passover is called "Nisonu" in Juhuri, the ancient and dying
Farsi-based Jewish language of Mountain Jews, after the Jewish month of Nisan when
Passover occurs.
• 2.Avoiding cemeteries:During Passover, Mountain Jews avoid cemeteries. Anniversaries of
a loved one's death that fall during Nisan are marked before or after the month of the
holiday[.
• 3.Seders with special dishes:Mountain Jews' Seders feature special dishes, too, including
one called kisani burochoi that's made from thorns.
• 4.Preserving traditions:Many of the customs survived because "in the times of the Soviet
Union, religious persecution was less severe in Central Asia than in the European part."
Azerbaijani and Uzbek Jews lost many sons as soldiers in the Red Army during World War
II, earning them further leniency.

These unique traditions showcase the rich cultural heritage of Central Asian Jewish
communities and their adaptation to the local environment.
The Jewish community in Asia celebrates their rituals in various ways,adapting to local
customs and traditions10.For example, the Jewish community in China has preserved the tradition
of Shabbat, resting on the seventh day and lighting candles to mark the beginning of the
Sabbath.The Bukharan Jews in Central Asia have preserved their traditional wedding rituals and
mourning practices while adapting to the local culture.The Jewish community in China also
celebrates Sukkot, importing etrogs for the celebration, even though the fruit is grown in the
country.The Jewish community in Asia celebrates Passover as well, with the Jewish community in
Korea celebrating the holiday since the Korean War.The Jewish community in Asia has a rich history
of adapting and integrating local customs into their religious practices, such as honoring their
parents and local patriarchs in accordance with Chinese customs.

10 https://www.jewishvirtuallibrary.org/asia-minor
Page 15 of 18
Chapter three: The citizens of jews

Relation between jews communities and greek city

The Jewish community in Greece has a long and storied history, dating back to at least the
fourth century BCE. The oldest and most characteristic Jewish group that has inhabited Greece are
the Romaniotes, also known as "Greek Jews." Greece had a large population of Sephardi Jews, and
is a historical center of Sephardic life. The city of Salonica or Thessaloniki, in Greek Macedonia, was
a center for commerce and learning, and Jews played an important role in intellectual and
commercial life. The Ottoman Empire welcomed the Jews because they improved the economy,
and Jews occupied administrative posts. The exile of other Jewish communities swelled the city's
Jewish population, until Jews were the majority population in 1519. During World War II, the Nazis
occupied Greece and deported Jews from Athens and other communities of the mainland, as well
as from the ancient Jewish communities on Greek islands. Of the estimated 71,600 Jews who lived
in Greece at the time of the 1941 Nazi invasion, at least 58,885 perished in the Holocaust. Today,
the Jewish population of Greece stands at approximately 4,100 people, with communities in
Athens11 and Thessaloniki12.
The current state of Jewish life in Greece is characterized by a small but vibrant community,
with strong ties to its history and the Jewish communities around the world. According to 2023
statistics, Greece is home to about 4,100 Jews, with communities in Athens and Thessaloniki.The
Greek Jewish community has a long and storied history, dating back to at least the fourth century
BCE, and has maintained ties with Jews in the Land of Israel.The community is integrated and
working in all fields of the Greek state, such as the fields of economy, science, and politics.
The Jewish community in Greece has faced challenges, such as the Greek government-debt
crisis, which led to a small decrease in the Jewish population13.However, the relations between the
Jewish community and the state are good, with the Greek Parliament deciding to give Greek
citizenship back to all Holocaust survivors who lost it.The Jewish community is also represented by
the Central Board of Jewish Communities in Greece.
In recent years, there has been a renewed interest in the ancient Jewish roots in Greece, with
a new exhibit in Athens revealing the presence of Jews in ancient Greek society.The Jewish
community is considered an integral part of Greek identity, and efforts are being made to combat
ignorance and prejudice by educating the public about the history of Jews in Greece.
According to the search results, the Jewish community in Greece largely lives side by side in
harmony with Christian Greeks.The Jewish community is considered an integral part of Greek
identity, and there are efforts to combat ignorance and prejudice by educating the public about the
history of Jews in Greece.The Jewish community in Greece is represented by the Central Board of
Jewish Communities in Greece.There are around 5,000 Jewish people living in Greece today14,a
small fraction of the Orthodox Christians who make up about 90 percent of the population.The
Jewish community is integrated and working in all fields of the Greek state, such as the fields of
economy, science, and politics.

Greece has a rich Jewish history, and there are several Jewish heritage places to visit. Some
of the most notable places:

11 Athens is a major coastal urban area in the Mediterranean and serves as the capital and largest city of
Greece
12
Thessaloniki is the second-largest city in Greece It is located in the region of Macedonia in northern Greece
13 "Chronika" Vol. 57, Periodical of the Central Board of Jewish Communities in Greece, Athens March 1983,
transl. from Goldschmidt, D. In sefunot, Vol. 13, Jerusalem, Ben Zvi Institute.
14https://www.france24.com/en/live-news/20220519-integral-new-show-reveals-ancient-jewish-roots-in-

greece
Page 16 of 18
• Acropolis and the Ancient Agora: Located in Athens, these ancient ruins are significant
sites in Greek history, including the Jewish community.
• Jewish Museum of Greece:This museum in Athens offers a comprehensive experience
for visitors, showcasing the history and culture of the Jewish community in Greece.
• Synagogue of Athens:The main synagogue in Athens is a stunning example of Greek
revival architecture and is an important site for the Jewish community.
• Kahal Shalom Synagogue: Located in Thessaloniki, this is the oldest functioning
synagogue in Greece.
• Yad Lezikaron:Another synagogue in Thessaloniki, Yad Lezikaron is an important site
for the local Jewish community.
• Avraam Salem:This synagogue in Thessaloniki is a testament to the city's rich Jewish
history.
• Monastirioton: A synagogue in Rhodes, Monastirioton is an example of the city's
Jewish heritage.
• Ioannina:The city of Ioannina has a rich Jewish history, with a synagogue that is
considered one of the best-preserved Jewish buildings in Europe.

These sites provide a glimpse into the rich Jewish history and culture of Greece, offering
visitors an opportunity to explore and learn about the country's diverse heritage.
jewish involvement in city life

Jewish involvement in Asia has been a significant and longstanding phenomenon, with Jewish
communities present in various parts of South, East, and Southeast Asia for as long as two
millennia.Jewish presence in Asia include:

• China:The history of Jews in China dates back centuries, with the presence of Sephardi Jews
and their descendants, as well as other Jewish ethnic divisions.The Kaifeng Jewish
community in China is one of the best-known and longest-lived Jewish communities in the
region.
• India:Jewish communities have been present in port cities such as Kochi, Mumbai, and
Calcutta for many centuries.The Jews of India have a rich and diverse history, with significant
contributions to the cultural and economic life of the region.
• Southeast Asia:Countries such as Singapore, Vietnam, Thailand, and Myanmar have also
been home to Jewish communities.The growth of Jewish families in the region has steadily
increased, and these communities have contributed to the cultural and social fabric of
Southeast Asia.
Overall, the presence of Jewish communities in Asia has been a testament to the diversity and
interconnectedness of the region's history and culture. The American Jewish Committee has also
highlighted the importance of Asia as a Jewish priority, emphasizing the need for engagement and
understanding between Jewish and Asian communities.
Jewish involvement in Greek city life has a long and complex history, with Jewish communities
present in various parts of Greece, particularly in Thessaloniki and Athens.
Greece has the earliest Jewish presence among European countries, with a Jewish population
dating back to at least the 4th century BCE.There have been Jewish communities in Greece since
the time of the Hellenistic period, and Greek Jewish communities have maintained ties with Jews in
the Land of Israel.
Jews occupied important administrative posts and played a significant role in intellectual and
commercial life throughout the Ottoman Empire.They established the city's first printing press, and
the city became known as a center for commerce and learning.
Page 17 of 18
The Jewish community in Greece has traditionally been pro-European and has been
integrated into various aspects of Greek state, economy, science, and politics.There are
communities in Athens and Thessalonik.
The Jewish community of Thessaloniki, in particular, was influenced by Hellenistic culture,
which led to the adoption of many Greek customs and practices.The Sephardic Jewish tradition and
practices of the newcomers came to overshadow the Romaniote Jewish traditions.
Greece was the first country in Europe to give back to its Jewish community that were killed
by the Nazis in the Holocaust and as resistance fighters, allowing the communities to consolidate.
the Jewish community in Greece is notably present in the socio-political life of the country
and maintains ties with Jewish communities around the world.

Conclusion

The Jewish presence in Asia Minor is a complex and longstanding aspect of the region's
history.Evidence suggests that Jews were settled in various regions of Asia Minor,including Ionia,
Mysia, Lydia, Caria, Lycia, Phrygia, and others.The Jewish communities in Asia Minor predate the
spread of Christianity, and they played a significant role in the region's cultural and social fabric.The
exact origin of Jews in Asia Minor is still a matter of conjecture, but their presence in the region
dates back to at least the 6th century BCE.The Jews in Asia Minor were known to have strong racial
feelings and were involved in trades, schools, and intellectual life.The Jewish communities in Asia
Minor were diverse and had an impact on the region's history and culture.
The role of women in religious leadership, including the rabbinate,has varied across different
Jewish communities and historical periods.While the contemporary presence of women rabbis is
well-documented,historical information about women rabbis in specific regions such as Asia Minor
may be less readily available.Further research through academic sources and historical records
specific to the region may provide more insights into the presence of women rabbis in Asia Minor.
The Jewish communities in Greece have made significant contributions to the cultural,
intellectual,and commercial life of the country.Archaeologists have discovered ancient synagogues
in Greece, including the Synagogue in the Agora of Athens and the Delos Synagogue, dating to the
2nd century BCE.Despite their long history in the country,Greek Jews have struggled for inclusion,
especially during periods of political and cultural change.The Jewish communities in ancient Greece
were diverse and played an important role in Greek history, from the Hellenistic period through the
Byzantine Empire and Ottoman Greece.The presence of Jews in ancient Greece is a testament to
the rich and interconnected history of the region.
Page 18 of 18
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