Subject: JUICE: Biblical Geography 1 - Hebron
Date: Wed, 11 Mar 1998 23:29:35 +0000
To: "Hebraic Heritage Newsgroup"<heb_roots_chr@geocities.com>
From: JUICE Administration <juice@virtual.co.il>
To: geography@virtual.co.il
Subject: JUICE Biblical Geography 1
==============================================================
World Zionist Organization
Jewish University in CyberspacE
juice@wzo.org.il birnbaum@wzo.org.il
http://www.wzo.org.il
==============================================================
Course: Biblical Geography
Lecture: 1/12
Lecturer: Eli Birnbaum and Robin Treistman
Welcome All.
We are about to embark on an effort to bring Biblical Israel into
perspective. Each week we will explore a different area of the country and
its relationship to the Bible, while tracing its history until recent times.
Ten sites (cities or regions) plus Jerusalem were chosen for their
historical scope as well as for their classical interest. It must be noted
at the start that there is so much history and study involved in these sites
that many of them can form the basis of an entire course. As you all know,
there are many more such sites in Israel, but due to time constraints we
must limit ourselves. As a result, we have had to condense some of the
material so as to present an overview of each location with enough source
material to allow you to discover far more with a bit of self study.
Let us introduce ourselves:
* My name is Eli Birnbaum, by profession I am a counseling psychologist,
educator and Internet person (whatever that means). My real love is Jewish
History, on which I have written a book and a number of articles.
* I am Robin Treistman. Social worker by profession, I currently work as an
"informal" Jewish educator, specializing in the internet. In addition, the
subject of the Land of Israel and its place in Jewish life has been the
subject of articles I wrote and sessions I directed.
The Lectures
Each lecture will begin with a geographic survey of the area and then will
explore its importance in a geo-historical perspective. Although our
emphasis will be on the Biblical period, we will deal with post Biblical
history as it relates to the location. The exception is to do with
Jerusalem. Due to the plethora of material we have decided to divide that
lecture into two parts.
Reading materials
One of the difficulties in studying on the Internet is the lack of source
materials. We have tried to help this along by putting up pictures and maps
for each of the lectures. In order to get the most out of the lectures first
of all we recommend a few excellent books such as Zev Vilnay's "Legends"
series and Yannai Perlman's, Historical sites in Israel,. Another, which
can give you an excellent perception of what the land was like a century
ago, is Colonel Charles Wilson's The Land of Judea. If your Hebrew is good
enough we highly recommend the "Atlas Daat Mikrah." Each lecture will be
supplied with a bibliography and suggestions for further reading. We
included at the end of this first lecture a description of classical Jewish
sources which we refer to in every lecture. You may wish to keep it on
hand for a quick reference.
Biblical names
In order to be synchronized with other texts and resource material, we will
be using the anglicized versions of the biblical names (e.g. Hebron for
Chevron, Abner for Avner). The ideal format for such a course would be to
complete each lecture with an on-hand site visit. Although this is
impossible, we have as we previously pointed out put up pictures, maps and
diagrams which are accessible on our WEB site. Each lecture will have the
related URL for that particular location. Please don't hesitate to write us
regarding any technical problems.
Below is a list of the sites that will be covered in the twelve lectures.
The order of presentation will be as follows:
1. Hebron
2. Shechem (Nablus)
3. Golan
4. Etzion Gaver (Eilat) and Southern Negev
5. Judean Desert (including Herodian and Bethlehem)
6. Beit El
7. Ayalon Valley and its environs
8. Jerico
9. Lachish
10. BeerSheba
11. Jerusalem: Bible Times through the Maccabean dynasty
12. Jerusalem: Herod through the modern era
HEBRON
Have a glance at your average daily newspaper and you may find that
aside from Jerusalem, probably no city receives more attention then
Hebron Nothing lights the fires of contention within today's Israeli
political spheres more than the name Hebron. For many Jews it conveys
the essence of our claim to the land of Israel, for many Arabs it is the
symbol of nationalism - for both it is the Cave of the Patriarchs, one
of whom we share.
GEOGRAPHIC LOCATION
( see inserted map) http://wzo.org.il/juice/map/hebron/index.html
Hebron is perched on a hill 960 meters above sea level, approximately 25
kilometers south of Jerusalem making it the highest ancient city in the
land. The actual site of the ancient city is on a hill today known as
Tel Rumeida, which is actually on the side of the mountain rather then
on top. Hebron is situated at the very end of the Jerusalem hill
country. On its southern border begins the Negev desert, to the east
stretches the Judean desert. The mountains of Jerusalem rise in the
north and the west falls away to the low hills of Judea (Shephela) and
the coastal plains. As such it sits strategically on the main
north-south axis from Beer Sheba to Jerusalem.
http://wzo.org.il/juice/map/map5.htm
To reach Hebron from the north you must pass by Rachel's Tomb outside
Bethlehem. Rachel is the only one of the matriarchs not buried in
Hebron. (See Genesis 35; 19) . Continue due south past Solomon's pools,
and the valley of Bracha where Jehoshaphat and his army gave thanks for
their victory over - Ammon , Moab and Edom (II Chronicles 20:26)
The surrounding terraced hills are planted with olive and almond trees,
fig groves, and vineyards. In the early summer you can see the
"Fallahin" (local farmers) scything the winter wheat by hand, and then
separating the grain from its stalks by tossing it in the air with
wooden pitchfork.
According to tradition, the burial places of Noah, Cain, Nathan the
prophet, Gad the seer and Jonah's father lie on these rugged hills.
BIBLICAL HISTORY
Hebron is inextricably linked to one name - Abraham. The Arabs call it
Kahlil, named for Abraham who is also called el-Khalil- er-Rachman (the
friend of God). The site of his tomb is known in Arabic as Haram el-khalil.
There is a hill approximately two miles north of Hebron which is the
probable location of the village where Abraham spent some of his last
years. Abraham moved his tents there and built an altar. In Hebrew this
place is known as Alonei Mamreh, the Terebinths (oaks) of Mamre (Genesis
13:18). In 1927 the archeologist Father A.E. Mader found stones of an
ancient altar and the traces of a huge tree that had once grown there,
with much of the root system still visible. There is another "tourist "
oak of Abraham which can bee seen slightly south of the city. Although
the tree is certainly quite a few hundred years old it is not really an
terebinth but rather a holm oak.
We read about Hebron again in Genesis when Abraham (c. 1675 BCE) is
looking for a place to bury his wife Sarah (Genesis 23). Abraham
approaches Efron ben Zohar of the children of Heth and asks to buy a
burial ground. Abraham is offered it for free but refuses, insisting on
paying "full price" for the land.
One of the great historical/biblical ironies is beginning to be played
out here. Rabbi Yudan (3rd C.)( Bereshit Rabba 79) states "Three places,
although part of God's promise to the Jewish people, were bought for
money. Why? "Because one day the nations are going accuse you of
stealing their land. These three places are destined to be contentious
between the Jews and other nations. But we will answer that we bought
them and paid in full". They are Hebron, Jerusalem and Joseph's tomb in
Shechem (Nablus). The first Jewish purchase in Israel was Hebron.
The heart of Hebron is without doubt the Cave of the Patriarchs. (See
general view of Hebron and the Tomb)
http://wzo.org.il/juice/map/hebron/index.html
In Hebrew it is known as the Double Cave - Ma'arat Hamachpelah. There are many explanations of
this term: some refer to their architectural designs, that of a double
cave (Babylonian Talmud aka Talmud Bavli Eruvin 53a). Some say because
of the couples buried there - Adam and Eve, Abraham and Sarah, Isaac and
Rebecca, Jacob and Leah (Pirkei D'rabbi Eliezer chapter 20). Still
others say it refers to four giants who may be buried there. On a more
philosophical note the Zohar in numerous places calls it the opening of
the Garden of Eden (Gan Eden). Rabbi Moses Cordovero, a student of the
Ari in Safed (16th C.), writes in his book Or Hachama (Light of the Sun)
"Don't think it really means a physical opening but rather the focal
point where the physical and the spiritual can meet". The term "double
cave" means the two worlds, this world and the world to come - these
meet in Hebron.
Most commentators agree that Hebron was the probable location of the
first "Jewish" army of 318 volunteers who went after the 4 kings who
kidnapped Lot (Genesis 14). According to the Midrash Tanchuma, after the
death and burial of Isaac (c. 1531 BCE), his son Jacob who had already
bought the birthright, offered his twin brother Esau either a portion in
the cave or gold. "What do I need a cave for? I'll take the cash".
Hebron is also the site from where Joseph began his journey to meet his
brothers, a journey which ended in his being sold into slavery. He
traveled straight up the Hebron-Nablus road, passing through what is now
Jerusalem (Genesis 37;14) see inserted map if you need the perspective.
http://wzo.org.il/juice/map/hebron/index.html
Later (Genesis 50) when Esau heard of Jacob's death, (c. 1504 BCE), he
arrived with troops and tried to prevent his burial. "Where is your
proof that he bought this burial ground from me?" Esau demanded. "In
Egypt" was the reply. "You must have proof or I will not let you bury
him". Jacob's son Naftali ran back to Egypt to retrieve it. In the
meantime everyone was waiting. Chusin the son of Dan, Jacob's grandson
asked "Hey, what's happening?" "We are waiting for Naftali to return" he
was told. "What? And in the meantime Jacob's body will lie in the sun
without burial?" He (another source says it was actually Judah - Talmud
Bavli Gittin 55) immediately took a sword and lopped off Esau's head.
The head began to roll until it fell into the cave. Esau's troops,
totally demoralized, buried him in the fields nearby and Jacob's funeral
continued unimpeded (Talmud Bavli Sota 13b).
The Cave of the Patriarchs was destined to become the foremost place of
pilgrimage for prayer (aside from the temple itself). Today it is a
common sight to see people praying at the ancient gravesite. The Zohar
in various contexts talks at length (Zohar Genesis 225, Leviticus 70) of
the power of the site, referring to the forefathers as the Sleepers of
Hebron. "Each time the world needs mercy...the Sleepers of Hebron awaken
and rise to Gan Eden. There the spirits of the righteous are cloaked in
light ... who petition the great soul who petitions the Lord, and all
ask for mercy for the living, and God for their sake forgives the world"
(Zohar Genesis 39a). The actual cave sits well below the present day
area and the layout of the cenotaphs is based on Talmudic sources. See
pictures of the inside layout and tomb of Isaac.
http://wzo.org.il/juice/map/hebron/index.html
Caleb ben Yefuneh, one of the twelve men sent by Moses to "spy out the
land", (Numbers 13) was more and more certain that all was not going as
planned. He decided to go out of his way to Hebron in order to pray for
guidance (Zohar Shelach 158b). This act strengthened his resolve and
allowed him and Joshua to form their own opinion and not be swayed by
the others who feared entering the country. Much of the land around
Hebron was later given to Caleb's descendants.
See map on Conquest of the land http://wzo.org.il/juice/map/map4.htm
In the year C. 1240 BCE Joshua began the conquest of the land. After
conquering Jerico and Ai the Children of Israel proceeded to their next
conquest: To Gibeon whose inhabitants rather than fight agreed to a
truce. Five "kings" from Jebus (Jerusalem), Jarmuth, Lachish, Eglon and
Hebron joined forces to stop the Israelites and also to punish the
Gibeonites for submitting to Joshua. In a major battle in the Valley of
Ayalon they were defeated, enabling Joshua to proceed south where he and
Caleb captured Hebron (c. 1250), making it the district capital of
Judea. Hebron was also declared a Levitical town and as a refuge (Ir
Miklat) for anyone who was guilty of involuntary manslaughter.
In the Year 1007 BCE Hebron comes into its own as the most important
city in Israel. Saul and his three sons (see Samuel I:31) are slain in
the Gilboa. Soon afterwards David asked God "Where should I go now?" and
the Lord replied "To Hebron" (see Samuel II 2;1). It is important to
remember that David came from Bethlehem, which is only about 18
kilometers to the north. He had strong family alliances in many of the
villages between Hebron and Jerusalem.
Although Saul was dead, his commander Abner still swore fealty to his
house and championed Saul's surviving son, Ish Boshet, as the king of
Israel. Abner was a brilliant general who succeeded in 4 years in ridding
most of the country of the Philistines. The two armies, one led by Abner
the other led by Joab, David's general, clashed again and again over a
period of two years (1051-1049), during which time David consistently won
more support.
Read Samuel II chapter 3 for the tragic and dramatic story of Abner,
David and Joab. Remember that Joab was furious at Abner, holding him
responsible for the death of his brother Ashael (Samuel II 3;27). David
buried Abner ben Ner in Hebron, just outside the Cave of the Patriarchs
(c 1003 BCE) where his grave can be seen to this day.
With the news of Abner's death Ish Boshet ended his quest for the
throne, and all the tribes of Israel gathered in Hebron. David was 30
years old when he became King of Israel. He reigned for 40 years. For
the first seven and a half he reigned in Hebron over all of Israel and
Judah.
Ish Boshet himself was soon assassinated and David livid at the deed,
cut off the assassins' hands and hung their bodies at the "Pool of
Hebron" (II Samuel 4; 12). There are many historians that place the pool
near the main Street. Today it is known as Birkat es-Sultan the Pool of
the Sultan.
The rebellion of Ish Boshet was the harbinger of things to come. The
kingdom of David lasted from 1004 BCE to 586 BCE when most of the
inhabitants of Judea were deported. Those of the separatist Kingdom of
Israel (which will be dealt with in another lesson) were deported in 720
BCE. Some historians estimate that approximately one million Jews were
taken into exile. In their place came the Idumeans, a tribe from the
south, who settled in the city (c 587 BCE).
According to most commentators only 45,000 people returned between 538
and 458 BCE when the Persian King, Cyrus, allowed the Jews to return
after the Babylonian exile. The actual reckoning of the
exile is until the Temple was built in 515 BCE. In all probability the
Jews returned to Hebron only with the second group in approximately 445
BCE.
POST BIBLICAL HISTORY
Jews evidently did return to Hebron after the first exile, but not in
large numbers. Nor did they participate in rebuilding the walls of
Jerusalem and the temple. Hebron was relegated to a backwater town which
people would visit to honor the patriarchs. Judah Hamacabi, leader of
the Hasmonean Revolt, attacked the city, which was mostly inhabited by
Idumeans, and destroyed the wall in 164 BCE after the defeat of Lysias
in the battle of Bet Zur. His nephew Jonathan Hyrkanus completed the
work and forced the Idumeans to either leave or convert.
Herod (4 BCE- 39 CE), appointed King of the Jews by the Romans, was of
Idumean descent. He built a thick wall (2.25 meters) 12 meters high
around the Tomb in order to provide some measure of safety and comfort.
One of the stones on the northern wall is 7.5 meters long.
It is only in the year 69 CE that Hebron regained strategic importance.
This was the year before the final destruction of the Temple. Rome was
at the peak of its strength and tried to enforce its rule and way of
life on the Jews. Encouraged by a few leaders, the people revolted
against the harsh decrees of Rome.
They fought with a great deal of courage, but disunity led to their
downfall. Actually that is a mild term for the internal fighting and
civil was that rent the people. One of its leaders was John of Gischala
who controlled the Zealots in Jerusalem. Another was Simon Bar Giora,
who although not a brilliant strategist was courageous and physically
powerful.
Simon led an attack on Hebron, which was held at the time by the
Idumeans. Although he initially didn't defeat them he did succeed in
capturing the town, which had large stores of corn and supplies
(Josephus, The war of the Jews Book 4 Chapter 9). This helped him in his
further conquests of Judea and led him eventually to Massada. His holding
of the town was short-lived, for in April of that year Cerelius the Roman
general destroyed the town massacring many of its inhabitants. The only
strongholds left were Jerusalem, Herodion, Machaerus and Massada. These
too fell soon afterwards. In the year 70 CE the Romans gathered all
surviving Jews by the "Oak of Hebron" and sold them.
One of the classical misconceptions people have is that after the revolt
and destruction of the Temple there were no longer Jews in Hebron. In
reality Jews returned soon after the revolt and since they did not for
the most part participate in the Revolt of Bar Kochaba (135 CE) they
were left alone. The Jewish
presence in Hebron was maintained even after the onset of Byzantine
rule in Judea. We know from Sosominus (5th C) and Antoninus
Mephlecentinus (6th C) of constant pilgrimages of Jews to the Tomb of
the Patriarchs.
After the Arab conquest (638 CE) the Jews were given permission to build
a cemetery and synagogue near the Tomb. In the 9th Century, a Karaite
scholar Zedakah b. Shomron writes about a permanent Jewish presence. He
is further qualified by R' Saadia the Hebroni, who was evidently the
"keeper of the Cave of the Patriarchs" and wrote soon after, "We pray
every day for our Rabbi (Rabbi Avyatar Hacohen) in the tomb".
The Arab historian, El Makdesi, described at the turn of the century, "a
synagogue and central kitchen which the Jews had set up for all the
pilgrims rich and poor." At the beginning of the twelfth century Godfrey
de Bullion, fresh from his capture of Jerusalem and his massacre of the
Jews, takes the city and calls it Castellion Saint Abraham. They changed
the mosque and the synagogue to a church and expelled the Jews.
Two important visitors arrived during the same century - Maimonidies in
1166 and Benjamin of Toledo in 1171. Neither of them mentions any Jewish
presence, although Benjamin talks at length about the hundreds of people
who sent bodies to be buried near the tomb.
In 1187 in Judea, Salah a Din briefly succeeded in exerting a Moslem
presence, but Richard the Lion Hearted soon ousted him. Finally in 1260
the Berber leader Ruchan a Din took the city and established Mameluke
rule which continued until 1517. There is strong evidence of a small
Jewish community, although the relationship with the Moslems depended on
the local ruler. Sir John Mondeville writes that the Jews and Christians
were "treated like dogs." Often they were not permitted to pray in the
tomb. At other times they had to pay high "taxes" for the right to pray,
but at least for the most part they were left alone. Many Jewish and
Christian visitors wrote about the community, among them a student of
Nachmanides (1270), Rabbi Ishtori Haparchi (1322), Stephen von
Gumfenberg (1449), Rabbi Meshulam from Voltara (1481) and Rabbi Ovadia
Bartenura, a famous biblical commentator (1489).
Despite the Ottoman conquest in which many Jews were killed, (1517)
their presence in Hebron continued, although for the most part they were
not allowed to pray in the tomb itself. In 1540 Rabbi Malkiel Ashkenazi
even bought a courtyard and established the Synagogue of Abraham Avinu.
>From time to time the population dwindled as the result of plagues
(1525, 1619, 1662, and 1865) but for the most part there were about
20-30 Jewish families which were heavily taxed. By the mid 18th century
the Jewish community numbered about 120 families. Although the community
itself was always in debt, it always attracted newcomers. Numerous
documents attest to the fact that every few years-another rabbinical
scholar moved to Hebron. Jews also took part in local industries. As
early as 1333 Rabbi Isaac Hilo from Greece reported that Jews were
working in the cotton trade and glassworks for which Hebron became
famous. One visitor described Jews as the mainstay of the local wine
industry (Edward Robinson 1836).
>From time to time there were persecutions, instigated either by the
Christians (1735) or by the Moslems (1765, 1775, 1814). There were
numerous battles between the Ottoman Empire and local upstarts, often
with the Jews in the middle (1773, 1827, 1834, 1841, 1851 etc.). One of
them even included a blood libel for allegedly killing the son of a
local Sheik (1775).
Yet the community was continually revitalized. Haim Baruch of Ostrave
(1814) established just when the community was at its lowest financial
ebb a fund and soon after Moses Montefiore visited (1835), bringing much
needed relief. One of the important modern influences was the Chabad
movement, which in 1819 sent the 15 families to live in Hebron; these
were the first of many. In 1852 the Sassoon family of Bombay donated
funds for the building of the Chabad Synagogue.
Probably the leading figure of the 19th century was Simon Menashe
Sokolov, who arrived in Hebron from Safed at the time of the Turkish
invasion in 1841. Under his leadership the community flourished. He died
in 1893 at the age of 116. In 1870, with the help of wealthy patrons
from Kushte and under the leadership of Haim Israel Romano, the Jews
purchased property outside the ghetto.
The first World War saw a weakening of the community, due to the
enforced draft of Jews for the Turkish army. Under British rule the
community returned but in fewer numbers than before. In 1923 there were
approximately 420 people and 5 yeshivot in Hebron.
Following the war the flickering of nationalist flames began to spread
encouraged by the British. August 23-24 1929, anti-Jewish riots broke
out. The British were asked to intervene but refused. Sixty-seven
people, mostly young students, were murdered. Sixty more were wounded.
See poster http://wzo.org.il/juice/map/hebron/index.html
Although there were cases of Arabs who defended their Jewish tenants,
many were either passive or took part in the massacre. Synagogues were
burned and the quarter ransacked. The riot stopped when a passing
British officer fearing for his life, fired a single shot into the air -
the crowd dispersed. This should be the end of the story but scant two
years later 35 families moved back into what remained of the Jewish
quarter. On April 23 1936, after further riots, the British Government
decided to move all Jews out of Hebron "to prevent another massacre".
One Jew, an expert cheese maker by the name of Yaakov Ezra, refused to
go. He remained in Hebron until Nov 30 1947, when the United Nations
partitioned the country.
Questions for further research and discussion:
1. How does the geographic location of a chosen capital affect the
political atmosphere of a region? Refer to King David and the eventual
split between the Kingdoms of Judah (South) and Israel (North).
2. What impact does the conversion of a Biblical Jewish location to a
Christian or Moslem sites have on the socio-political climate of the
area?
3. What is it about a gravesite (and specifically, this Tomb of the
Patriarchs) in Judaism that has the ability to attract an almost
continuous Jewish presence in Hebron since the time of the Patriarchs?
(The Jewish presence in Hebron surpasses that of any other city
including Jerusalem.)
References:
Bible and Biblical Commentaries
Classical Talmudic Sources and Commentaries
Avishar, Oded, The Book of Hebron(Hebrew) (1970) Keter Publishing,
Israel.
Baron, Salo, Social and Religious History of the Jews
Flavius, Josephus, The War of the Jews
Marcus, Amit The Mountains of Hebron (Hebrew) Maariv Publications,
Israel.
Orni and Efrat, Geography in Israel. IUP 1973
Wilson, Sir Charles The Land of Judea, Ariel Jerusalem
Description of Classical Jewish Sources:
The Bible: is divided into three parts - Torah (Pentateuch or five Books
of Moses); Nevi'im (Prophets) and Ketuvim (Hagiogripha). Most of the
story of David is taken from Samuel II, which is the fourth book of
Nevi'im.
Biblical Commentaries:
Rashi (Rabbi Solomon Bar Isaac) 11th century Troyes, France - Probably
the most celebrated commentator on the Bible and Talmud. His commentaries
are indispensable tools, known for their succinctness and clarity.
RADAK (Rabbi David Kimchi) 13th century Narbonne France - Biblical
commentator and grammarian. Philosophically he followed the rationalist
ideas of Maimonides.
Talmud - (Mishna and Gemarah) - A vast collection of legal, literary and
legendary discussion by hundreds of sages which was passed down from
generation to generation and thus is known as the Oral Law. It is divided
into various Tractates. Two versions of the Talmud are in existence, the
Babylonian and the Jerusalem.
The War of the Jews - by Josephus. (1st Century CE) This is a remarkable
historical record seen through the eyes of a former general of the
Galilee who decided to join with the Romans and who described the Great
revolt in all its agony and glory.
Midrash Rabba - a large conglomeration of ideas, quotations, legends and
homilies based on the Torah and the 5 megillot (Esther, Song of Songs,
Ecclesiastes, Ruth, Lamentations). Much of it was composed between the
fourth and the ninth Century.
Zohar - A collection of mystical writing attributed to Rabbi Shimon Bar
Yochai (2nd Century CE), although many modern scholars claim that it
was actually written in the 13th century by Rabbi Moses de Leon. The
Zohar (meaning "splendor") is the basis of the Kabalah - Jewish mysticism.
*************************************************************************