Tag: Judaism

February 25, 2014

Safed / Tzefat

Today’s tour was a very nostalgic one as I returned to the northern city of Tzefat (also known as Safed), where I lived for three months while on my gap year in Israel. I had a great time in Tzefat where I lived with a group of friends and volunteered in the local community. To a certain extent, my return felt like I was coming home.

View from Akhbara Lookout

However, as always on the guiding course, I was surprised by how many of the local sites I was completely unaware of while living here. We began our day at the Akhbara viewpoint, a lookout over the modern day Arab village which was a Jewish settlement in the 2nd temple period. We heard how Napoleon’s soldiers reached here during is 18th century campaign, in a fruitless search for the treasures of the Jewish temple in the nearby cliff face. We also gazed with awe upon the highest bridge in the middle east, over the Amud river bed, which has been engineered especially to withstand even major earthquakes (which do happen in our region).

View over Tzefat and Mt Meiron from Mt Canaan

We continued up to the city of Tzefat, passing through and arriving at Mt Canaan. Here, from a vantage point over Tzefat itself, we heard the story of the city during the 1948 Arab Israeli War. It is a very dramatic tale and I shall not attempt to do it justice here; I look forward to retelling it to tourists in the future!

From here we headed into the city of Tzefat itself, and after brief stops in the more modern town we entered the area of the Old City. For Jews, Tzefat is one of the four holy cities of Israel (together with Jerusalem, Hebron and Tiberias). Beginning in the 16th century, here developed many of the ideas that make up the Kabbalah, or Jewish mysticism; on the other hand (and even in contrast) it was here that the Shulchan Aruch, the definitive codification of Jewish Law, was written.

Inside the Ashkenazi Synagogue of the Ari

We began our visit at the Ashkenaz Synagogue of the Ari. Known as a leading kabbalist (mystic) despite his brief time in Tzefat, he is credited with creating the kabbalat shabbat service which to this day is recited in synagogues around the world on Friday evenings. Tradition says that at the site of the synagogue, he would go out into the fields around Tzefat on Friday nights to welcome the Sabbath Queen, together with his followers. We learned about the history of the synagogue and some of the miracles believed to have taken place within it.

Ruins of a 16th century communal building in Tzefat

Moving on, we descended into recent excavations of parts of the city covered under rubble in an 18th century earthquake. We found a 17th century mikve (ritual bath) and then descended further into a large, probably communal, structure from the 16th century. Perhaps this was frequented by some of the leading kabbalists of the time?

Our next stop was at the Synagogue of Rabbi Yitzchak Abuhav. He was a leading rabbi and mystic in Spain in the 15th century, although he was never in Tzefat in person. In one of the arks in the synagogue is a torah scroll written by Rabbi Abuhav, who dipped himself in a mikve 26 times each time he had to write the name of God. It is considered so special that it is only used three times a year.

Inside the Josef Caro Synagogue

As we continued through the alleyways of the Old City, our guide entertained us with a myriad of stories about various miracles that have happened in Tzefat over the centuries. Eventually we reached our final synagogue for the day, that of Rabbi Josef Caro, the great scholar who wrote the Shulchan Aruch.

After a brief look-out over the Tzefat cemetery (which contains the tombs of many of these famous rabbis), we concluded our day on the peak of the hill on which Tzefat is based, dealing with an entirely different topic. Here are the ruins of what was once the largest Crusader citadel in the Middle East, constructed in the 13th century. Later, after the fortress was taken by the Mamluks in their conquest of the area, their leader, Baibars, constructed a huge tower on the site – it was possible to see its ruins and even to wander into its cistern.

Mamluk and Crusader ruins in the Tzefat Citadel

The citadel is now part of a park, and I’m not sure the various couples who were spread out among the area to enjoy the sunset particularly appreciated our group passing through. As interesting as the history was, I’m not sure it added to the romantic mood. I’m pleased to say that after the explanations finished, there was just time for us to also enjoy the sunset over Mount Meiron, and the tomb of Shimon Bar Yochai (the original mystic, considered author of the Zohar), before beginning our journey back to Tel Aviv.

December 19, 2013

Beit Shearim and Zippori

Today’s tour was another catch-up from when I was taken ill back in February, as we headed north to explore the national parks at Beit Shearim and Zippori.

Although the majority of the day was to be focused on the late Roman period, we took advantage of our location near the Beit Shearim park to hear the story of the Israeli hero Alexander Zaid.

Zaid was born in Siberia, as his family had been exiled there by the Russian government. On making aliyah in the early 19th century he identified the fact that many of the new Jewish villages that were being established had security problems, particularly in the north of the country.

He founded the Bar Giora Jewish self-defence organisation, which later evolved into the Shomer [guard] organisation. The Shomer itself later evolved into the Haganah [defence] which was the precursor to the Israeli Defence Forces. So it could be said that Zaid was one of the founders of the modern Israeli army.

Grave of Alexander Zaid

He spent the end of his life in the area close to Beit Shearim where he helped manage the protection of Jewish villages in the Jezreel Valley and was on good terms with the local Arabs. In 1938, during the Arab Revolt, he rode out to answer a call for help from a nearby settlement and never returned – he was ambushed on route and shot dead. We visited the site where his body was discovered, and then his grave in the Shomrim [guards] cemetery – the shomrim being a sub-group he founded of the Shomer, to operate in this area.

At the top of the nearby hill stands a memorial statue of Alexander Zaid riding his horse, his eyes gazing out over the landscape that he used to patrol.

Heading down the hill, we visited the first part of the Beit Shearim site, the living area of the town. This area is actually free to visit and it is possible to see the remains of a synagogue, homes, ritual baths and a grand basilica structure.

According to the Talmud, Beit Shearim was one of the seats of the Sanhedrin, the Jewish leadership body, and indeed at one point the seat of one of the greatest leaders of the Jewish people, Rabbi Yehuda (or Judah) HaNasi, also known just as Rabbi, such was the extent of his greatness. Perhaps the Sanhedrin met in one of these structures? Perhaps Rabbi sat here?

Decorated sarcophagus at Beit Shearim

We continued down to the area of the Beit Shearim national park, which is outside of the ancient city. It is however much more interesting, as this is the area of the huge necropolis. It is recorded in Jewish sources that Rabbi requested to be buried in Beit Shearim, even after moving away from the city to Zippori for his final years. As many people wanted to be buried near such a great sage, a vast necropolis developed here, with Jews being brought from around the world to be interred at the site.

Tomb of Rabbi Yehuda HaNasi (Judah the Prince), Beit Shearim

We visited the tomb considered to be the final resting place of Rabbi Yehuda Hanasi and then explored other tombs, dug in vast catacombs in the soft chalk rock, filled with beautifully decorated sarcophagi. It was a bit eerie, but a remarkable site nonetheless.

Leaving Beit Shearim, we journeyed a short distance in the footsteps of Rabbi Yehuda Hanasi, and the Sanhedrin, to Zippori. I think Zippori is a fantastic site; a great mixture of antiquity, lovely views and ancient art.

Scholars believe that around 20 000 – 30 000 people, the vast majority Jews, lived in Zippori at its peak in the late Roman and Byzantine periods. We discussed here the migration of the Jewish community from the region of Judea to the Galil following the destruction of the temple and the failure of the Bar Kochba revolt. Sitting in the 5th century synagogue with its stunning mosaic floor, we learned about the development of Judaism around the synagogue as an institution in the absence of the temple.

View from the top of the Zippori Fortress

Ascending the hill, we explored the ruins of an ancient Jewish neighbourhood and then climbed up to the top of the ruined fortress, an amazing structure in that it is made up of stones and construction from the Iron Age to the Ottoman period with almost everything in between – the view at the top was the reward and you can understand why it was of strategic interest throughout history to have a lookout up here.

Mosaic at the grand villa at Zippori. At the bottom, note the highlighted ‘Mona Lisa of the Galilee’

After visiting the remains of a grand Roman villa (containing a floor mosaic with the famous ‘Mona Lisa of the Galilee’ image, we descended to the lower town, and strolled along the Roman cardo. The most interesting building on this street contains a huge amount of different mosaics, including a grand depiction of the Festival of the Nile. Our guide suggested that it may have been a mosaic showroom.

Roman reservoir at Zippori

On our way out, we popped into the ancient reservoir of the city. We learned how the Roman engineers ingeniously managed to bring large amounts of water to the city from nearby springs. In order to prevent waste, a certain amount of the water was diverted from the city into this huge reservoir for times of greater need (for example, in the summer).

This acts as a nice precursor for my (final!) catch-up trip next week – the grand Roman capital of Caesarea. Looking forward!

November 12, 2013

The Jewish Quarter of the Old City of Jerusalem

We have visited sites in the Jewish Quarter before, as part of our tours of Jerusalem in the First Temple Period, the Second Temple Period, even the Crusader Period. Today, however, was focused on the more recent history of the quarter, from when Jews returned to live in the area in around 1400 after being expelled from the area surrounding Mt Zion.

Letter from the Ramban outside the Ramban Synagogue

Historically, Jewish communities have been centred around synagogues, and these formed a large part of our morning tour. We began at the Ramban Synagogue where we learned about the great Torah scholar and thinker, Rabbi Moshe ben Nachman after whom it is named. Arriving in Jerusalem in the 13th century, shortly after it had been devastated by Mongol marauders, he helped re-establish the Jewish community here and we heard from letters he wrote on the subject. It is probably the oldest synagogue in continuous use in Jerusalem.

Yochanan ben Zakai Synagogue (part of the ‘Four Sephardi Synagogues’ complex)

The other contender for that crown is the Synagogue of Rabbi Yochanan ben Zakai, located in the complex known as the ‘Four Sephardi Synagogues’. Originally all separate structures, they were united into one in the mid 19th century, when an Egyptian invasion relaxed many of the restrictions imposed by the Ottomans on Jewish building. Also in the complex are the Central, Istanbul and Elijah the Prophet synagogues. From 1948-67, when the Jewish Quarter was under Jordanian control, these buildings were used as storehouses, warehouses, and fell into disrepair. They have now been restored and are impressive structures; they remain in regular use by the local and visiting Sephardi communities as their main hub in Jerusalem.

We continued to the ruins of the Tiferet Yisrael synagogue, which is currently being restored. As one of the tallest buildings in the Jewish Quarter, it is quickly blown up by the Jordanian army as they advanced in 1948, to prevent any potential height advantage for Israeli fighters. It should be open in a few years for visitors to marvel at its renewed glory.

13th century Karaite Torah scroll

Opposite Tiferet Yisrael was the small Karaite Centre of Jerusalem. We descended underground to visit their synagogue which they believe has been at that site since the 9th century. The Karaites are an interesting group of Jews who follow only the Bible and not the following commentaries or exegesis in the Oral Law. They are now few in number and the Jerusalem synagogue only functions as a place for prayer on special request; the majority of the community is currently based in Ramla (avid blog followers will recall that we paid them a visit a few months ago).

The ‘Hurva’ Synagogue

Our final synagogue visit was also to the most magnificent of those in the Jewish Quarter, the ‘Hurva’. Originally built by Ashkenazi Jews arriving from Europe in the 1700s, it was destroyed when they could not pay the large loans taken to fund the construction; in fact this led to the formal expulsion of all Ashkenazi Jews from Jerusalem (although several found ingenious ways of sticking around). Rebuilt around 100 years later, it was again destroyed in 1948, this time by the Jordanians who as with Tiferet Yisrael decided to destroy the large buildings in the area. It was eventually rebuilt and restored at great expense, reopening just a few years ago in 2007. Its interior is quite stunning as are the views possible from the dome’s exterior balcony.

View from the top of the ‘Hurva’ Synagogue

After some respite for refreshments we paid a quick visit to the site of Jerusalem’s first hospital (you can’t enter it anymore but we saw the building) and then popped into the very interesting Old Yishuv Courtyard museum. This small but carefully maintained museum tells the story of the life of the inhabitants of the Jewish Quarter under Ottoman and British rule with artefacts from their lives and rooms mocked up in traditional styles.

View over the Temple Mount & Western Wall

After a brief stop at a stunning viewpoint over the Temple Mount and the Western Wall, we concluded the day at the memorial for those who fell in the battle for the Jewish Quarter in the 1948 War of Independence. As the area was at the time under siege, it was impossible to bury the dead in the tradition location of the Mount of Olives cemetery; therefore special dispensation was given to bury them in a mass grave, which is now the memorial. After Israel took back the area in 1967, they moved the bones to the Mount of Olives. We heard here about the heroic struggle to survive and hold the Jewish Quarter in the war, which ultimately failed in the face of superior numbers and experience on the part of the Jordanian army. Although a huge dent in morale, the loss of this area made the reunification of Jerusalem in 1967 that much more euphoric.

Independence War Memorial of the Jewish Quarter

September 27, 2013

Campus Upper Galilee Day Two: Central Upper Galilee

Day two of our campus begun with a predictable early start, made all the worthwhile by one of the best (if not the best) youth hostel breakfast I have ever had. A particularly impressive array of delicious cheeses on offer!

Today was dedicated to the Central Upper Galilee and we begun our tour with a walk around Pekiin, the Druze village in which we were staying. Beginning with a look out near the top of the ridge on which the village is built, we descended to the cave which tradition says hosted Rabbi Shimon Bar Yochai (the Rashbi) when he was hiding from the Romans, a story which is related in the Talmud. Here, it is said, he wrote the Zohar, one of the main books of the Kabbalah, the Jewish mystic tradition.

Pekiin Synagogue

We continued down the slope to the main town square, and then to the small synagogue. The Jewish community of Pekiin has been there since at least the 16th century (and according to local legend, since the destruction of the Second Temple) but fled during the Independence War. Afterwards, one family returned, and their daughter is now the last Jew in the village. The small synagogue is cute, and there is also a small visitors’ centre depicting life in the village in the 19th century.

View east from Nebi Sabalan

We continued on the Druze theme, heading east to their second most holy site in Israel, Nebi Sabalan. He was one of the early emissaries of the Druze faith and this is considered to be the site in which he lived. Our guide also used our visit to the site as an opportunity to tell us about the history of the Druze faith while we enjoyed the spectacular view over the rolling hills.

View from the summit of Mt Meron

Further east we continued, reaching the highest peak in the Galilee, and the second highest peak in all of Israel: Mt Meron. We enjoyed a short hike around its summit (reaching the summit is not recommended – it houses a military intelligence base) where there are wonderful views; we also learned about the local botany which is slightly different at this height to some of the other regions of Israel.

Paar Cave

From Meron, we descended into the nearby Paar Cave Reserve. It was time for a geological interlude as we learned about the karst processes that built the valley and then formed this cave as an escape for the draining water. The valley was dry but our guide assured us that after rains it is an impressive sight to see the water powering into this small opening. There was of course an appropriate local legend to accompany the geology!

Inside the tomb of Rabbi Shimon Bar Yochai (the Rashbi)

Following this brief interlude, we ascended to Meron again, from the other side, into the small moshav named for the mountain which houses the tomb of the Rashbi (whose cave we had seen earlier). The tomb is considered a very important holy site in Israel, and it is particularly fun to visit on the festival of Lag BaOmer when thousands of people make a pilgrimage here; there is general accompanying chaos and when I came here several years ago there was even a chassidic trance party off to the side.

Traditional Circassian dress in Rihaniya

From the tomb, we travelled further north to the small village of Rehaniya, home to a large amount of Israel’s Circassian minority. They have a small visitors’ centre were we received a highly entertaining presentation from our Circassian host explaining his culture and the history of the Circassians in Israel, since they came here under the Ottoman Empire. They have a good relationship with the state and in fact their sons all serve in the Israeli army.

Our final stop of the day was at the Baram Synagogue. Tinged with controversy, this was the site of an Arab village (Biram) until 1948. The Arabs were advised to leave for a few weeks to protect themselves from an upcoming Israeli army operation in the Independence War, but since then have not been allowed back. The original inhabitants now are dispersed around the north of Israel and since the 50s have been petitioning the courts for the return of their land. The courts have actually approved their return pending the final sign off from the Defence Minister; successive Defence Ministers have not done this, citing security concerns. A few years ago a compromise was reached where the former inhabitants received financial compensation, but some refused to take it, still demanding their land rights. While the dispute continues, they camp in the site each summer.

Ancient synagogue at Baram

Amidst this is the Baram Synagogue, dating from the Byzantine period (probably in the 5th century), which was actually used as living quarters by some of the village residents. It is now an archaeological site, but our enjoyment of its former splendour was somewhat dampened by the nearby controversy. Credit to our guide who did not shy away from these issues; the role of the guide is to relate and explain, while trying to remain as impartial as possible. It is for the visitor to decide what to make of all the complexities of this country!

With this, our time in the Central Upper Galilee was concluded; we returned to Pekiin for a well-earned dinner!

August 13, 2013

Tiberias

Another trip northwards, but this time to the east of the country, by the shores of the Kinneret, or the Sea of Galilee, to the city of Tiberias. This was a catch up trip with a course from the Jerusalem branch; my course sensibly visited Tiberias in February – visiting it in the last week of July when the heat and humidity are at their peak is not particularly wise, but still it is good practise for the future!

Our day actually began north of Tiberias, at the Sapir Station of the national water carrier. It is an extremely secure site (Israel is worried about possible attacks on the water supply) so I’m afraid there are no pictures to show you. The visit was actually extremely interesting – water is a big issue in Israel and through the presentation we received we were able to understand how the country has historically dealt, and continues to deal, with a shortage of rain fall and natural water sources.

We also learned about the construction of the national water carrier back in the 1960s, a daring and pioneering engineering project to bring water from the Kinneret to the centre and south of the country to help the farming industry. I have to be honest, I wasn’t expecting too much from the visit but was pleasantly surprised by how interesting it was (perhaps it was also because our guide there was particularly animated!). To visit, you need to be in a group, but they will let you join existing bookings if you are too few in number – contact them to arrange.

Ottoman period fortress, Tiberias

It was now time to head to Tiberias, together with Jerusalem, Hebron and Safed (Tzefat), one of the four holy cities of Israel. We began in the centre of the modern city, learning about its second lease of life, under the Bedouin ruler Daher el-Omar. Our guide regaled us with the story of this powerful man who gradually conquered huge chunks of Israel in the 18th century, making himself very popular with the locals but unfortunately less popular with the Ottomans. He made the deserted Tiberias his capital but eventually relocated in the face of numerous attacks from the nearby ruler of Damascus.

Al-Amari Mosque, Tiberias

We explored some of the ruins from the Ottoman period, a fortress; government buildings, a beautiful mosque sadly in disrepair – built by Daher el Omar, this was once the main mosque of the city. We also learned about the Jewish community brought here from Turkey by Daher el-Omar under the leadership of Rabbi Haim Abulafia. Relations were good between the Jews and the Muslims during this period; the Jews of Tiberias were even able to help warn about an impending attack because of letters from Jews based in Damascus.

Roman city gate, Tiberias

We continued south to the area of Roman & Byzantine Tiberias. This was really the city at its most grand. Most scholars agree that it was founded in the 1st century by Herod Antipas (son of Herod the Great) as his capital (he ruled the area of the Galilee). Although much has been excavated and prepared for visitors, for some reason the area of the digs is not yet open for tourists. Still, as students on the tour guide course there are certain perks afforded, so the gates were opened for us to explore the city gate, the theatre and bathhouse; even the possible site of the famous Jasmin mosque built many centuries later by the Ummayid rulers of Israel.

Slightly further south and we arrived at Hammat Tiberias. The town of Hammat is actually mentioned in the bible and after Tiberias was founded the Jews in the area continued to live there; Tiberias was built on their burial site and so was impure. Fortunately, in the 2nd century the famous mystic, Rabbi Shimon bar Yochai, passed through, and purified Tiberias (we’re not sure how). So the Jews began to move in and eventually the two towns effectively joined.

Mosaic at Hammat Tiberias Synagogue

At Hammat Tiberias are the hot springs which give it its name (ham is Hebrew for ‘hot’), and in the national park it is possible to cautiously dip a finger into the water (it is rather too hot for submersion!). More importantly, the site contains an ancient synagogue, or rather three ancient synagogues built on top of each other following the destruction of the previous building from earthquakes. Thus, it is possible to stand in one place and see remnants of a synagogue from the 3rd, 5th and 6th centuries!

As with many synagogues from the period there are beautiful mosaics on the floor. Our guide explained the imagery and also regaled us with the tale of Tiberias as a centre of Judaism; indeed the centre of Judaism for 750 years. Here was written the Tosefta, the Jerusalem Talmud (confusingly); here the Masoretes finalised the punctuation and vowels of the Torah which we still use today. As we gazed into the synagogue we imagined that perhaps here came some of the great scholars whose names we still recall and whose opinions we still cite in matters of Jewish law. A remarkable thought with which to conclude the day.

August 7, 2013

Akko (Acre)

Bay of Akko from the Old City

This week we were headed north again to the coastal town of Akko, or Acre. Although the area has been settled since the prehistoric period, the town really blossomed once the Romans were in charge, although little remains to testify to their presence. It rose again to be a city of major importance during the Crusader period, particularly during the time of the ‘Second Kingdom of Jerusalem’, when Akko was actually the capital (the Crusaders did not rule Jeruasalem at the time!). Today’s old town of Akko is largely from the Ottoman period (16th-20th century) with some excavations dating back to the Crusaders in the middle ages.

Museum of the Underground Prisoners, Akko

We began our visit, however, reliving events from the 20th century, and the time of the British Mandate. Akko was the site of a major prison, which today is the Museum of the Underground Prisoners. Among the prisoners here over the years were several important figures from the Haganah (the precursor to the IDF of today) as well as the more confrontational Etzel and Lechi splinter groups. Perhaps the most famous prisoner is Zeev Jabotinsky, about whom there is a special exhibition in one of the towers.

The museum sheds light on life in the prison but also, through the use of different video clips, tells the story of the break out led by the Etzel in 1947. It was very well done, I thought, and a fascinating tale for anyone interested in Zionist history. The break out made big waves at the time and was seen as embarrassing the British rulers. Whether or not it made much difference to anything is debatable; still, it’s a great story!

The Sea Walls – Akko

From the museum we began a walking tour along the outer city walls (lovely views of the sea) and then into the old city itself, noting some typical Ottoman architecture en route together with the location of some Crusader ruins. Our guide explained to us that in the middle ages the city was actually divided into several walled quarters. There was a quarter for each of the rich European merchant cities of Genoa, Pisa & Venice, who had received the land in return for helping fund the Crusades. The major knights’ orders of the Templars and Hospitallers also had territory. And then some land belonged to the crown – after all it was at one point the capital!

Al-Jazzar Mosque, Akko

We returned to the Ottoman period with a visit to the most impressive Al-Jazzar mosque. Named after the ruler of Akko who had it built in the late 18th century, it is the third biggest mosque in Israel. The interior is beautiful; our guide pointed out some of the architectural features. Under the mosque is a large underground reservoir which some believe helped the city withstand the siege of Napoleon in 1799; next to the mosque is the tomb of Al-Jazzar himself.

Treasures in the Walls Museum, Akko

A short stroll found us at the delightfully cute ‘Treasures in the Wall’ museum. Founded and funded by two private collectors of all sorts of items (perhaps one might unkindly call some of it ‘junk’!) from the 19th and into the early 20th century, it actually is a very nice little museum; curated and laid out well. There is some beautiful old furniture from the Ottoman period and all sorts of everyday household items from the lead up to the establishment of the state which it is remarkably interesting to see. Worth the detour.

The Hospitallers’ Fortress, Akko

After a quick lunch courtesy of the renowned Hummus Said, we descended into the depths of the Hospitaller Fortress; the base of the Order of the Hospitaller Knights in Akko in the Crusader period. Our guide explained the theories about the use of the different rooms, as well as more about the lifestyle of these very powerful knights in the ancient city. These crusaders certainly knew how to build!

On a sweltering hot day at the end of the July the last thing we had in mind was to visit a hammam (Turkish hot baths) but in the end it turned out to be a blessing in disguise – the Hammam al-Basha is no longer functioning and is in fact beautifully air-conditioned – one of the only air-conditioned moments of the day! I was really impressed with this site – it has been refurbished to give an idea of what it was like originally. However, more cleverly, it uses the pretext of short films depicting conversations in the hammam to tell the story of Akko from the time it was re-established as a major city by Daher el-Omar, the powerful Bedouin ruler in the north of Israel, in the 18th century. An unexpected delight, and great for all the family.

Inside the Tunnel of the Knights Templar, Akko

We continued on a bit of a walking tour, stopping at the Ramchal synagogue (named after Rabbi Haim Luzzato, a kabbalist and mystic who lived in Akko) and at the former home of the Bahaullah, the founder of the Bahai religion. From here our last stop in the Old City was to wander through the restored tunnel of the Templar Knights, which led from their quarter straight to the port – avoiding any potential confrontations by having to cross other quarters and potentially providing them with a handy escape route if needed.

Mosaic at Or Torah Synagogue, Akko

Our day was almost done but we had two stops outside the walls of the Old City before we would head home. The first was at the quite amazing Or Torah Synagogue. The project of one man, the synagogue’s founder and gabbai (beadle), Tzion Badash, the building is covered in stunning mosaics. And when I say covered, I mean all the floors, walls and ceilings; inside and out. It is quite astounding. Some are modern, original designs; others are replicas of ancient maps and motifs; all are connected with Judaism and Israel. It can be difficult to visit (you need to arrange in advance or arrive at the time for a service) but well worth the short diversion.

Home of the Bahaulla, Akko

To conclude our time in Akko, we made a brief stop at the Bahai Gardens known as the Bahji. Here the Bahaullah spent the last of his days, and here is his tomb. As a result, the site is actually more holy than the shrine in Haifa, although it seems it is less well known outside of the Bahai faith. As with the gardens in Haifa, it is remarkably beautiful and tranquil.

July 25, 2013

Haifa

Today’s trip was dedicated to Haifa, the third largest city in Israel and the largest city in the North of the country. Located on the Carmel Mountain, where its steep slopes meet the sea, it was a tiny settlement eclipsed by its northern neighbour Acre (Akko) until the British decided built a major port in the 1920s; it is now the largest port in Israel and an important gateway into the Mediterranean.

Celebrating our 40th field trip: half way through!

The day began with a small celebration; this was our 40th field trip out of 80 on the course; our half-way point. One of our class put a lot of effort into making a cake to celebrate which was served with wine for a l’chaim, putting everyone in a good mood at 8am in the morning!

View over Haifa from the Louis Promenade

After enjoying a look out over the city from the Louis Promenade high up atop the Carmel mountain, we visited the city’s main attraction, the Bahai Gardens. These beautifully designed and maintained gardens dominate the hillside from a distance; consisting of several terraces and a large shrine in the centre. Inside the shrine are buried two of the most important figures in the Bahai faith, the Bab and the Abdul Baha.

Bahai Gardens, Haifa

As we descended through the immaculately tended gardens we learned about the Bahai religion; its establishment in Iran and the persecution which led to its relocation in Israel. Adherents of the faith are now spread out across the world but these gardens in Haifa are the main holy site together with another location in Acre. Sculpted gardens are a very unusual site in Israel and also contrast starkly with the industrialised scenery of the port – it is a beautiful area of serenity within the hustle and bustle of a busy city.

Our kind host at the Centre for Ahmadiyya Islam in Israel

Having descended to the shrine, we left the area of the gardens and drove further up the mountain to the Centre for Ahmadiyya Islam in Israel. We visited the mosque and learned about this minority Muslim group, adherents of which were brought from India to Israel by the British to help construct the port. Their leader’s message of peaceful coexistence was well received although we were saddened to learn that they are persecuted within the Muslim world to the extent that going on the Haj (the pilgrimage to Mecca which every observant Muslim man should do once in his lifetime) is actually often too dangerous to attempt.

Stella Maris Church, Haifa

Continuing the theme of different religions, our next stop was at the Stella Maris church, belonging to the Carmelite Order, a group of monks and nuns who since Crusader times have been connected to the Carmel Mountain. Inside the church is a cave believed to have been frequented by the prophet Elijah; there is also a small display of artefacts excavated on Carmelite land on the Carmel.

Outside the church, our guide discussed the history of the sanctity of the Carmel, which seems to go back to an association with Helios, the sun god of the Greeks and Romans, from the second century BCE. Helios has a close association with Elijah (the name; the fact that they both ride in fiery chariots) and it seems that Elijah’s association with the Carmel may have been inherited from Helios as a result.

We also learned about Napoleon’s campaign in the 18th century, which passed through the area of modern day Haifa, and indeed the church was used as a hospital for his wounded following defeat at Acre.

Cave of Elijah, Haifa

We hiked a short trail down the hill to arrive at the Cave of the prophet Elijah. A holy site for Jews, Christians, Muslims and Druze (as opposed to the Stella Maris, which is holy for Christians), it is believed that Elijah spent time praying here before challenging the prophets of Baal (referred to in 1 Kings 18) at the Mukhraka. We discussed the life of Elijah, a (literally) fiery character, and noted the ancient pilgrim graffiti inside the cave.

Biblical quotation on the lintel of a building in the German Colony, Haifa

After a spot of lunch we turned to the topic of modern Haifa and had a walking tour in the area of the German Colony. Founded in 1868 by a group called the Templers, consisting of German Christians, it largely consists of a beautiful wide avenue straddled by buildings that were clearly not built by local architects. All the buildings have a biblical quotation above the doorway, and the German member of our class kindly obliged with translations! We learned about the history of the Temple Society, some of the key figures, and its influence on the technological innovation in Israel, particularly with regard to the early Zionist pioneers.

Water pool at Ein Meshotetim in Nachal / Wadi Siach

We concluded the day in Nachal (or Wadi) Siach, a small valley that lies between two spurs of the Carmel Mountain on which the city is built. After a steep climb we were able to see the remains of a British Mandate period bathhouse and garden, based on channeling the springs further up the slope. As we continued further we found the remains of a Crusader church, believed to be the one in which the Carmelite order was founded. The area is currently not in a very good state but apparently the municipality has plans to refurbish and develop the area which could make it a very pleasant stop on future Haifa tours. Still, it does not stop the locals from coming here to cool off in the springs and pools during the hot months of the summer.

A day of multiple religions, modern and ancient history, and even a little hiking. Next week we will travel slightly further north to the ancient port city which Haifa usurped in importance: Akko (Acre).

June 21, 2013

Muslim Jerusalem

We have been studying Islam in class of late and so it was time to spend some time in Jerusalem exploring some of the holy sites and the history of Muslim rule over the city.

We began our day in the area commonly known as the Temple Mount, referred to by Muslims as al-Haram ash-Sharif. This plateau is considered to be the place referred to in the Qur’an as al-Aqsa, or the farthest mosque. In this famous passage Mohammed travels from Mecca to this far away place in an episode known as the Night Journey. He then tethers his horse and ascends to heaven.

Although the Qur’an does not specifically mention Jerusalem in this episode, early commentaries already identify al-Aqsa as being synonymous with the city, and for this reason it is the 3rd holiest city in Islam after Mecca & Medina. The two large mosques on the site are the grey-domed al-Aqsa, marking the site where Mohammed arrived with his horse, and the famously striking Dome of the Rock (Masjid Qubbat As-Sakhrah), with its stunning gold dome, which marks the site where Mohammed ascended to heaven.

Dome of the Rock (Masjid Qubbat As-Sakhrah)

Unfortunately it is no longer possible for non-Muslims to enter the mosques, but I recall visiting the Dome of the Rock as a child on a family trip and remember seeing inside it the rock from which it takes its name. There is an indentation on the rock identified as being Mohammed’s footprint; the rock is also considered to be the site of the story of the binding of Isaac.

Access to the area which I will for convenience’s sake refer to as the Temple Mount is complicated. There is one entrance for non-Muslims – the Mugrabi Gate which is just to the right of the Western Wall. There you are checked thoroughly for weapons or any Christian or Jewish prayer books/bibles – the area is very sensitive and non-Muslim prayer is forbidden. The Israeli authorities who control access to the site are very concerned to avoid any potential provocation, hence the strong controls over who can access the site; where, when and with what.

Once through the security it is possible to enjoy the impressive expanse of the Herodian podium and the two remarkable mosques based upon it. The original mosques were built in the 7th century when the original Church of the Holy Sepulchre was still standing. Our guide illustrated to us that in fact the structure was almost an exact copy of the Church – a rotunda (marking the site of the miracle); a basilica for members of the public to pray and also a garden in between.

Although our focus was on the Muslim sites we took advantage of our visit to also look out for and learn about areas of the Jewish Temple and the Crusader church known as the Templum Domini. We also saw where the Templar knights were housed in this period.

Mamluk architecture: note the alternating dark and light stone in the ablaq style

We continued around the site as our guide pointed out examples of 14th century Mamluk architecture and also the mausoleum for leaders of the Palestinian liberation movement.

We exited the plateau and began a tour of the Muslim Quarter. As this was largely constructed by the Mamluks, we focused on further understanding their architecture and also noting the various madrasas (schools) that they constructed. Through the use of maps from different periods our guide explained to us how the streets of Jerusalem changed over the centuries and by whom the alterations were made.

The Little Western Wall (kotel hakatan)

After enjoying a good bowl of hummus in the famous Abu Shukri restaurant we made a short stop at Jewish site, although one located in the Muslim quarter. Known as the Little Western Wall, this is a continuation of the Western Wall, north of what is currently exposed in the plaza. The plaza is a relatively new phenomenon, and what is nice about his section is that it is at the height and width of the wall until the Israelis created the plaza in 1967 when they captured the old city of Jerusalem. It is possible to relive the experience of being at the wall in the centuries before the state, and interestingly it is not separated between men and women unlike in the main plaza. I had no idea it existed so it was a very interesting discovery; some Jews even say it is holier than the Western Wall which most people visit as it is closer to where the Holy of Holies would have been situated.

We continued wandering the streets of the Muslim Quarter, witnessing more examples of Mamluk architecture such as the alternating light and dark style of the ablaq masonry, before the day drew to a close.

June 17, 2013

Jerusalem in the Second Temple Period

Time for another catch-up trip this time with the group from the university of Haifa. It was an important day as we explored the remains of the 2nd temple period in and around the Old City of Jerusalem.

The 2nd temple period was saw the peak of the monumental buildings in the land of Israel and the greatest of these was the Jewish temple and the temple mount which was the most impressive building in the Roman empire at that time. The historian Josephus gives us an account of the history of the Jews in this period which most historians consider reliable (except for when he exaggerates on numbers) so in many cases we were citing him on this field trip.

We began the day in the City of David, where we had previously been on the 1st Temple period trip, but this time were filling in a few gaps for the later period. We descended to the Shiloah pool (also known as the Pool of Siloam) which was used for drinking and also for ritual purification at the time. It was also site of a miracle where Jesus cured a blind man in the New Testament. We then went to sit on an original Herodian stepped street where we listened to an audio presentation about Jewish resistance fighters in the Great Revolt fighting against the Romans (and ultimately losing).

Walking up the Roman drainage channel in the Tyropoeon valley

We then ascended up the route of the Tyropoeon valley through a drainage channel which the Romans had dug underneath this paved road. As we walked through the passage, passing through an ancient cistern and mikve, we learned about some of the archaeological findings in it including a Roman sword preserved in its sheath, which is very unusual.

We exited the tunnels at the excavations by the south point of the Western Wall and went to the nearby Davidson Centre. The centre is a nice museum explaining a bit about the history of the construction of the temple and the pilgrimage to Jerusalem. We participated in a ‘virtual tour’ where they use a 3D computer model to take you around a reconstruction of the 2nd temple highlighting modern day archaeological finds and explaining the experience of a pilgrim. It was very interesting indeed but sadly is only available for groups on the whole, and not individual visitors.

Capital possibly from the second temple

We moved up to the Jewish Quarter of the Old City. We first visited a column found in excavations from the Nea Church with a capital that based on its unusual features and dating may well have formed part of the Second Temple structure.

The Burnt House of the Katros family, Jerusalem

We continued to the Burnt House museum, the site of a home from the Second Temple period. Of great interest is the fact that are signs of burning/destructing dating to the time of the destruction of the Second Temple. Furthermore they have found vessels that would be appropriate for Cohanim (priestly families) and an inscription referring to the House of Katros; we know from ancient Jewish sources that Katros was indeed one of the priestly families. The site is accompanied by a video where actors attempt to reconstruct the lead up to the temple’s destruction portrayed through the lives of those in the house.

The oldest mosaic in Israel in the Wohl Museum of Archaeology, Jerusalem

We then moved to the Wohl Museum of Archaeology, also known as the Herodian Quarter. This is another excavation site which has unearthed a great deal of remarkable finds; one of the oldest mosaics in Israel; a huge private home with very impressive wall frescos; a great deal of private mikvaot (ritual baths) indicating that in addition to clearly being an area for the wealthy families of Jerusalem, this may have been an area of priestly families. Of particular interest is a wall design showing a menorah. Given that it may have been commissioned by a priestly family who would have seen the menorah in the temple on a daily basis, it could well be the most accurate representation we have of the menorah; it notably differs in its base from the design on Titus’s Arch in Rome.

The museum is really well done and definitely worth a visit; it’s easy to pass by but really gives a great insight into life in the second temple period for the Jerusalem elites.

Mikve from the second temple period in the western wall excavations

To conclude the day we returned to the excavations by the outer walls of the temple mount to be able to enjoy them when it was slightly cooler and more shaded. We began by the western wall, walking along the original Herodian street and imagining the shops either side which would have sold animals for the temple sacrifice or other things to meet the needs of pilgrims. Looking at their ruins around us I imagined the thousands of people ascending to the temple mount on the foot festivals; tried to picture the chaos among the throngs, the noise of the animals, the shouting of the traders. We could also see the mikvaot where pilgrims would have purified themselves before ascending to the temple; the steps were divided so that the impure would descend on one side, the pure on the other, to avoid post-immersion contamination.

Herodian street from the second temple period

We noted where the Romans had destroyed the temple and sent huge stones crashing onto the paving slaps below, leaving indentations that were still visible today. You could also see the signs of the fire on the blackened rocks.

We moved around to the southern part of the wall. We walked up the 15 steps, each of which was probably representative of one of the 15 Psalms of Ascent; a theory exists that they would have recited the psalms as they ascended. We imagined where the gates would have been (all is now blocked up) as this was probably the main entrance to the temple mount. It really is remarkable to see how much is left of this 2000 year old structure, to think about how much it is played a role in the prayers and thoughts of the Jewish people since, and to consider the fact that today it is so accessible. It is a great privilege.

May 6, 2013

Benjamin and Samaria

Our trips to the West Bank are always particularly interesting. It is an area that is really right next to where I live (about 10 miles) but I hardly ever go there. For my previous job I would occasionally go to Ramallah or Nablus; I will sometimes cut through its edge to get to Jerusalem or the Dead Sea, but given the widely reported tension in the area, it is not a place which I would visit on my own initiative.

This is a great shame as the scenery is stunning and there are numerous sites of huge archaeological and historical importance; the West Bank is ironically the area first inhabited by the Israelites in the Bible and so much of the biblical narrative takes place there. For our guides and coordinator, this seems to override the political situation. It seems almost that it is irrelevant where the sites are located – they could be under Israeli control, Palestinian control, Jordanian control – what matters is the excavations themselves. I could almost imagine them wandering into Syria (if they could) despite the current troubles, even oblivious to them, in the pursuit of antiquity. It is as if archaeology is such a pure calling that it renders you invincible.

Having said that, they do remain sensitive to the political situation, but in order not to appear politicised they refrain largely from discussing it, merely pointing out the different Jewish and Arab towns as we go past and telling us a little about their history. Starting to get into politics would no doubt cause a riot in the class as there are a broad spectrum of views in the group and plenty of people not afraid to express them. So for the sake of peace we focus as much as we can on historical and geographical facts.

The day before our trip there was a terrorist incident at Tapuach junction, an important interchange in the West Bank near Nablus/Shechem which we knew we would have to cross three times the next day. We wondered if the trip might be cancelled on security grounds. Our coordinator reassured us that lightning was unlikely to strike the same place twice in 24 hours. Our fingers were firmly crossed!

View from Shiloh

Our day began at the archaeological site at Shiloh. It is actually one of a very small number of biblical locations of whose identification we are certain – an inscription was found on a mosaic in a Byzantine church at the site referring to this being the place of the community of Shiloh.

Shiloh was a very important city in ancient times; it was the religious capital of the Israelites for around 300 years from shortly after they entered the land. It housed the mishkan or tabernacle which was the non-permanent structure that pre-dated the Temple. It was also the birthplace of my namesake, the prophet Samuel, according to the biblical narrative. Having studied some of the Book of Samuel as a set text at university, it was quite exciting to be in the place where these stories unfolded, to imagine them in their setting.

There have been various finds of note at Shiloh. At the bottom of the Tel (an archaeological mound) are the remains of three Byzantine churches, one of which contains the inscription mentioned above. Going further up the hill are many more remains including a wall going back to the 16th century BCE (it seems there was a Canaanite settlement here before the Israelites arrived). Various clay jars were found containing what appear to be remnants from sacrifices and in fact remains of raisins from over 3000 years ago. These jars are now in the Israel museum.

Model of the Altar of the Mishkan (Tabernacle) at Shiloh

No evidence has been found of the mishkan, which is not surprising given that it was not a permanent structure. However we did visit the site where it is believed to have been situated – a wide flat space fitting the measurements described in the Bible.

Unfortunately we arrived at the site a little too early, next month they plan to open a brand new visitor centre with a very impressive audio visual presentation (we saw the trailer). From the site you can see modern day Shiloh further up the hill and its synagogue built in the style of the mishkan (at least based on the biblical description – we don’t really know what it would have looked like exactly). As we looked out on the beautiful scenery everything felt so quiet and peaceful, it was strange to think that in fact there is a lot of tension in the area.

We drove north to our next stop: Mt Kabir. On the way we looked out into the fields where we could see farmers harvesting the wheat crop. I reflected on the fact that we are in the lead up to Shavuot (Pentecost), which was considered the festival of the wheat harvest (two loaves of bread would be offered as sacrifice in the Temple). Having grown up in England where the Jewish festivals do not really match the seasonal calendar, there is something special in seeing that here in Israel they do actually make sense.

Sheikh Bilal at Mt Kabir

We reached the peak of Mt Kabir and looked out below into Nachal Tirtza (also known as Wadi Farah). Sadly, it was largely covered in fog; a great pity as it was clearly a potentially spectacular viewpoint. We heard about the theory that this valley was the entry route for the Israelites into the area after the Exodus, and the archaeological evidence supporting the view. Although many still hold that they entered further south crossing the Jordan near Jericho. We gazed out on Mt Ebal which is in the Palestinian Authority control, so we can’t visit it, but contains archaeological remains of what was almost certainly a resting point of the mishkan (prior to Shiloh). At the peak of the mountain is Sheikh Bilal, considered the resting place of Mohammed’s companion.

Our final stop was at Mt Gerizim, the holy site for the Samaritans. We used the visit to the site to learn about the Samaritan religion, one of the smallest in the world (there are around 2000 worldwide). Mt Gerizim is their holy site and is believed to be the site of their temple which was around at the same time as the Jewish temple in Jerusalem. They only follow the first five books of the Bible and consider themselves the true adherents of Jewish tradition.

Everlasting Hill at Mt Gerizim

The site was vast and fascinating although most of the excavations are off limits to visitors – the slopes are steep and the Parks Authority is concerned about people falling. It is also still in use as a holy site by the community, 400 of whom live nearby after moving up the mountain from Nablus after the first Intifada. Among the holy sites there is the location of the Binding of Isaac and also the Everlasting Hill, considered to be the foundation stone of the world.

Byzantine Church at Mt Gerizim

We continued through the ruins, most of which come from a very large settlement in the Hellenist period, probably Samaritans escaping the conquering Alexander the Great to live near their holy site. We arrived at the site identified as being the location of the temple, and wandered around the ruins of the impressive Byzantine period church which is now on the site. It seems that because of the frequent Samaritan rebellions against Christian Roman rule, their temple was razed and a church built in its stead.

View over Nablus / Shechem from Mt Gerizim

We headed away from the site back into the town whence we enjoyed a viewpoint over Nablus/Shechem, which was slightly better than at Mt Kabir as the mist had cleared a little. Our guide pointed out the location of ancient Shechem, which is one of the oldest settlements in the area because of its strategic position at the mouth of three fertile valleys and next to one of the main ancient roads known as the Way of the Patriarchs (as it is the route Abraham would have travelled from Dan down to Beer Sheva). He then pointed out Joseph’s Tomb which is also in the heart of the city and the location of the famous Casbah (where I had some wonderful knafeh when on a work visit a year ago!).

Sadly it was not feasible to pop into Nablus for some knafeh on this occasion so it was time to draw things to a close and return to Tel Aviv. Until next time!