This study presents the first comprehensive reconstruction of the 'New Jerusalem' Scroll from the Dead Sea, through integration of all the known fragments into a single entity. Secret ceremonies in the temple are discussed; an architectural reconstruction of the elements described in the scroll is presented, accompanied by computerized plans; a consideration of the tradition of planning the ideal city leads to an examination of the use of metrology, mathematics; and a number mysticism in the plan of the 'New Jerusalem'. A comparison is also made with the traditions of building orthogonal cities in Egypt, Greece, Rome and the Holy Land, as manifested in archaeological findings.>

Tendentious Historiographies surveys ten Jewish literary works composed in Hebrew, Aramaic, or Greek between the 8th and the mid-2nd century BCE, and shows that each deals with major problems of the Jewish populations in the Land of Israel or in the dispersions. Michael Chyutin provides insightful and at times surprising explorations of the purpose behind these texts. Jonah is viewed as a grotesque, a parody of prophetic writing. Ahiqar preaches the breaking of religious, national and familial frameworks and supports assimilation into the local society. Esther calls for Jewish national and familial solidarity and recommends concealment of religious identity. Daniel preaches individual observance of the religious precepts. Susannah also advocates national and religious solidarity. Tobit tells the story of the founders of the sect of the Therapeutes. Ruth supports the Jews who did not go into exile in Babylon. The play Exagoge and the romance Joseph and Aseneth support the Oniad temple in Egypt. Finally, Judith supports the moderate approach of the Jerusalem priests against the Hasmoneans' demand for violent struggle.

There are more than 450 Moshavim settlements and about 270 kibbutzim in Israel. While there is a range of communal and cooperative kibbutz movements, all with slight ideological differences, they are all collective rural communities, based on an ideal to create a social utopian settlement. Placing the kibbutz within the wider context of utopian social ideals and how they have historically been physically and architecturally constructed, this book discusses the form of the 'ideal settlement' as an integral part and means for realizing a utopian doctrine. It presents an analysis of physical planning in the kibbutz through the past eight decades and how changes in ideology are reflected in changes in layout and aesthetics. In doing so, this book shows how a utopian settlement organization behaves over time, from their first appearance in 1920 on, to an examination of the current spatial layouts and the directions of their expected future development.

There are more than 450 Moshavim settlements and about 270 kibbutzim in Israel. While there is a range of communal and cooperative kibbutz movements, all with slight ideological differences, they are all collective rural communities, based on an ideal to create a social utopian settlement. Placing the kibbutz within the wider context of utopian social ideals and how they have historically been physically and architecturally constructed, this book discusses the form of the 'ideal settlement' as an integral part and means for realizing a utopian doctrine. It presents an analysis of physical planning in the kibbutz through the past eight decades and how changes in ideology are reflected in changes in layout and aesthetics. In doing so, this book shows how a utopian settlement organization behaves over time, from their first appearance in 1920 on, to an examination of the current spatial layouts and the directions of their expected future development.

Tendentious Historiographies surveys ten Jewish literary works composed in Hebrew, Aramaic, or Greek between the 8th and the mid-2nd century BCE, and shows that each deals with major problems of the Jewish populations in the Land of Israel or in the dispersions. Michael Chyutin provides insightful and at times surprising explorations of the purpose behind these texts.
Jonah is viewed as a grotesque, a parody of prophetic writing. Ahiqar preaches the breaking of religious, national and familial frameworks and supports assimilation into the local society. Esther calls for Jewish national and familial solidarity and recommends concealment of religious identity. Daniel preaches individual observance of the religious precepts. Susannah also advocates national and religious solidarity. Tobit tells the story of the founders of the sect of the Therapeutes. Ruth supports the Jews who did not go into exile in Babylon. The play Exagoge and the romance Joseph and Aseneth support the Oniad temple in Egypt. Finally, Judith supports the moderate approach of the Jerusalem priests against the Hasmoneans' demand for violent struggle.

This book proposes a new reconstruction of the Temple, which differs from conventional descriptions in Jewish literary sources during the First and Second Temple eras. Individual descriptions of the Temple are examined independently and the influence of earlier descriptions on subsequent ones is considered. Detailed architectural diagrams and three-dimensional models accompany the different reconstructions of the temple. Michael Chyutin examines the descriptions of the Meeting-Tent Tabernacle Temple, the descriptions of Solomon's Temple according to "1 Kings and 2 Chronicles", descriptions of Ezekiel's temple and its courtyards, the Temple and courtyards described in the Temple Scroll, the Second Temple according to Josephus Flavius and other sources, and the Temple as described in the Midoth Tractate. Descriptions of regional planning and the Temple City according to Ezekiel and the New Jerusalem Scroll are also examined. The final chapter examines architectural characteristics common to all of the descriptions, with the aim of identifying a unique architectural theory.