Most recently Robert Schick, The Christian Communities of Palestine from Byzantine to Islamic Rule: A Historical and Archaeological Study (Princeton: Darwin, 1995), pp. 180–224. The bibliography on iconoclasm is huge. See the following basic studies and the bibliographies cited by each: Peter Brown, “A Dark-Age Crisis: Aspects of the Iconographic Controversy,” English Historical Review 88 (1973), pp. 1–34; Daniel J. Sahas, Icon and Logos: Sources in Eighth-Century Iconoclasm (Toronto: University of Toronto, 1986), pp. 16–18; Sidney H. Griffith, Theodore Abu Qurrah, A Treatise on the Veneration of the Holy Icons (Leuven: Peeters, 1997), pp. 1–27.
See Keppel Archibald Cameron Creswell, Early Muslim Architecture (Oxford: Clarendon, 1932), pp. 269–271; Oleg Grabar, The Formation of Islamic Art (New Haven: Yale Univ. Press, 1987), esp. pp. 43–98.
Samuel Klein, The History of the Jewish Settlement in Palestine (Jerusalem: Mitzpeh, 1935), pp. 36–37 (Hebrew). I discuss evidence for the Christian destruction of synagogues in my “Non-Jews in the Synagogues of Palestine: Rabbinic and Archaeological Perspectives,” in Jews, Christians and Polytheists in the Ancient Synagogue: Cultural Interaction During the Greco-Roman Period, ed. Steven Fine (London: Routledge, 1999), pp. 233–236.
Samuel Yeivin, “Excavations in the Land of Israel 1925 Season),” Zion: Yedyiot ha-Hevra ha-Eretz-Yisraelit le-Historia ve-Etnographia 2 (1930), p. 15.
Carl Watzinger, “Die Antiken Synagogen Galiläas: Neue Ausgrabungen und Forschungen,” Der Morgen 6 (1930), pp. 362–363.
Carl Watzinger, following H.H. Kitchener, theorized that the synagogues in Galilee had been constructed on behalf of the Jews by Roman authorities during the Severan dynasty. When this dynasty fell into political turmoil in the mid-third century, the Jews took this opportunity to remove offensive Roman images from their synagogues. The notion of Roman imperial sponsorship of synagogues reflects the misconception, common in the 19th and early 20th centuries, that art and Judaism are incompatible.
The best discussion of rabbinic attitudes toward art is still Joseph Baumgarten, “Art in the Synagogue: Some Talmudic Views,” Judaism 6 (1970), pp. 196–206.
y. Meg. 1:11, 72b; y. Sanh. 10:5, 29c; y. Abod. Zar. 3:1, 42c; b. Pesah. 104a; b. Abod. Zar. 50a; Eccl. Rab. 9:10. Arthur Marmorstein, The Doctrine of Merits in Old Rabbinic Literature and the Old Rabbinic Doctrine of God (New York: Ktav, 1968), pp. 215–216.
Jerusalem Talmud, Abod. Zar. 42b.
The problem with reading miqdasheikhon as “your synagogues” is that the term “temple” or “small temple” is never used in rabbinic literature to refer to synagogues without being paired explicitly with the word “synagogue.”
See Lee I. Levine, “The Finds from Beth-Shearim and Their Importance for the Study of Talmudic History,” Eretz Israel 18 (1985), p. 275 (Hebrew).
Nahman Avigad, Beth She’arim (New Brunswick: Rutgers Univ. Press, 1976), vol. 3, pp. 42–65. See Tessa Rajak’s excellent and strongly revisionist reassessment of scholarly interpretation of Beth She’arim, “The Rabbinic Dead and the Diaspora Dead at Beth She’arim,” in The Talmud Yerushalmi and Graeco-Roman Culture I, ed. Peter Schäfer (Tübingen: Mohr Siebeck, 1998), pp. 349–366.
See Michael Avi-Yonah, Oriental Art in Roman Palestine (Rome: Centro di studi semitici, Istituto di studi del vicino Oriente, 1961), p. 42, reprinted in Art in Ancient Palestine, ed. Hannah Katzenstein and Yoram Tsafrir (Jerusalem: Magnes, 1981), p. 159; Schick, Christian Communities of Palestine, p. 193.
The Liturgical Poetry of Rabbi Yannai, ed. Zvi M. Rabinovitz (Jerusalem: Bialik Institute, 1985–1987), vol. 2, pp. 221–222.