Grigorescu, Felicia: Forme de artă în cimitire evreieşti din nord-vestul Romaniei (Satu Mare, 2013)
Glosar de termeni
Inspiration and tracking of biblical recommendations have generated perpetuating forms unanimously accepted in Judaism. In order to keep the biblical canon, it was essential to have the consent of each Jewl174. Community members striving to have equal treatment in the synagogue, in the life and death of each believer, as well as cultivating charity as a fundamental virtue, were the pillars of the unity of the lost people. This preservation of the commandments has been possible in the first place thanks to thorough knowledge of biblical writings, by regular study, the reading and the communication of the Law being a priority of the Jewish head of family. In the Old Testament, the biblical indications relating to the house of God and everything related to it, objects and clothing, are common. The Jews knowing these rules have complied with them to the best of their understanding best, so increasing ethnic and religious cohesion. In times of the most stringent prohibitions, when religious ceremonies were internalized, the communication of the Jewish canon was a mental one; led in both the synagogue and in silence, in the privacy of the home, by the head of the family. In addition to the Biblical commandments, the scholars and leaders of the Jews have managed to also enforce rules regarding tradition, which in time have set up rules that have been perpetuated. The other causes that have imposed on elements of renewal in art of the synagogue but also of the cemetery are linked to the European architectural context influences. Such influences were perceived differently by the spiritual leaders of the Jews. Some of them, conservatives, opposed deviation from tradition, while others, reformers, have been permissive to borrowings, but only after emancipation and unhitching from conservatives, will they manage to express fully new ideas. The permission of expressing the new forms of the synagogue acted from two directions. On the one hand, an exterior one of the people who sheltered and allowed these forms unusual for locals, but also an inner dual one, that part of the Jews accepted, while many of the rabbis were worried about the extent of ease of advance in the Biblical architecture canon foreign to the elements of the Jewish people. This new Judaism of emancipation meant for Jewish architecture a reward, the wishes of artistic expression inhibited by generations; therefore, emulation was uncurbed, generating competition. In patterns, European styles have been developed especially in connection with ecclesiastic architecture, lacking a unique canon perpetuated over time. The forms in their sequence have always been different. Renewal included other constructions such as: palaces, castles, walls, abbeys, other inhabitable residences, hospitals, schools and administrative buildings. In the Judaism of emancipation, with all architectonic contextual influences and forms taken over, which sometimes seem dominating, the pattern of Solomon’s Temple as described in the old Testament is never abandoned. Jewish eclecticism is developed only by the religious expressions of the Jews, those that they have preserved in what was permitted: synagogue and cemetery. Because they were only tolerated, the state institutions did not belong to them. Their own institutions were mostly concentrated in 179 179 M. Radosav, Livada..., There is the custom that the most important representatives of the rabbi schools to meet and to agree on the regulations and the answers for the present questions of extraordinary situations, in the well known rabbi response, so as that there is a uniformity in solving them and the religion can maintain its uniformity. 152
