Helen Cohn, Israeli Tour Guide, IsraelDaysOut.com

It recently occurred to me that many of the locations mentioned in the Old Testament have become popular tourist sites. However, one place that is very accessible and is mentioned no less than thirty four times both in the bible and later writings, just doesn’t manage to draw in the crowds. I am talking about Be’er Sheva.  I hope to convince you that there is actually plenty to do and see in the city and its environs, which today assumes the title capital of the Negev.

Be’er Sheva served as the southern limit of ancient Israel. “From Dan to Be’er Sheva” is quoted numerous times throughout the narrative of the Jewish people (Judges 20:1; 1 Samuel 3:20; etc.). As a number of different borders are given for the country, biblical historians posit that this was the actual physical area in which the tribes of Israel settled. The name of the city has two sources which are related in the book of Genesis. The first account (in Genesis 21:31) tells of the pact that was made there between Abraham and Avimelech, the king of nearby Gerar. The Hebrew word for “oath” is “sheva” and the treaty had been made after a dispute over the ownership of a well (“be’er” in Hebrew). Abraham plants a tamarisk tree on the spot to commemorate G-d’s name. In a later episode, his son Isaac has a similar experience and after another dispute over water rights makes a new covenant with Avimelech. On that same day Isaac’s servants discover water and he names the new well “Shiva”, “therefore the name of the city is Be’er Sheva to this day.” (Genesis 26:33)

You can visit the traditional spot of Abraham’s well which is about three metres wide and twenty six metres deep, the lower part of which is cut into the bedrock.

The site of the biblical city is not accessible and is considered to be located beneath the middle of the busy Be’er Sheva market area. However, four kilometers east of the modern city is Tel Sheva, a location which was settled from Canaanite times, through the Israelite, Roman, Byzantine, Crusader and Turkish periods. As you would expect, there are several layers to this much excavated site and some exciting discoveries.

As you enter the courtyard, one of the first items you see is a horned altar. Unlike the one that stood in the Temple in Jerusalem and against biblical instructions, it is made out of hewn stones, with the image of a snake engraved on one of them. It was likely used for burning incense, an idea which appears to be supported by the blackened top layer. The altar was actually found in pieces and was reconstructed by Ze’ev Herzog who excavated the site in 1976. Archeologists conclude it was probably destroyed during the reforms of King Hezekiah (mentioned in 2 Kings 18:22).

During the First Temple Period, Be’er Sheva developed into an important pilgrimage site; it seems the ceremonies conducted there didn’t always conform to biblical traditions. The worshippers were influenced by foreign customs and that may well be why the prophets cautioned about what went on there: “Do not seek Bet El, nor go to Gilgal, nor cross over to Be’er Sheva…” (Amos 5:5). The Be’er Sheva altar is of great archeological significance as it gives us a rare insight into religious rituals carried out in a Judean city other than Jerusalem.

The tel is thoroughly fortified, extremely well organized and has an impressive water system. However it is small, which suggests it was probably built for strategic purposes. Some historians propose it was the headquarters for the governor of Israelite southern Judea. It also has a very strange feature, a well outside the city gate, in addition to the internal water system. As we are talking about a desert location it is important to remember the huge significance of water. We saw earlier just how much trouble Abraham and Isaac had in asserting rights of ownership to their wells. It was only natural that fights between local tribes would continue throughout the ages. By positioning an accessible water source outside the city gates the Israelites managed to appease thirsty travellers and prevent them from entering the city to commandeer their water supply. 

After exploring the tel it is worthwhile visiting some of the other attractions in the area too. One of them is located almost opposite the tel and that is the Lakiya Negev weaving project. Here you can meet local Bedouin women weaving traditional rugs, pillows and wall hangings. Their creations are spun on authentic spindles and looms which they make themselves. The cooperative, established about fifteen years ago, was set up in order to empower local Bedouin women and give them a chance to improve their socio-economic position. You can also enjoy some local culinary delicacies or go on a tour to visit the surrounding Bedouin villages and see what life is like there. This is currently a very hot topic, as the government is trying to come to an agreement with the Bedouin over land issues and persuade them to live in legally recognized villages and towns. Heated discussions are underway regarding land rights, as the Bedouin lived in the Negev and the area surrounding Be’er Sheva long before the state of Israel came into being. However, in most cases they do not have any record of ownership of the land and as tribal conflicts are rife, do not want to be pushed into living on lands that they claim belong to other clans. Conversely, the government is trying to stop the Bedouin from encroaching on greater amounts of land and is attempting to reach a mutually acceptable agreement. The process is anything but uncomplicated.

A short drive brings you to moshav Nevatim, home to a community of Jews originally from the Indian city of Kerala or Cochin. A visit to their heritage center and synagogue is a very rewarding experience. The Cochin Jews claim to be one of the oldest communities in the world, traditionally having reached the shores of India as traders during the reign of King Solomon. They have painstakingly recreated an exact copy of the beautiful synagogue they left behind in India when the whole community came on aliya in 1954. It serves as a regular functioning synagogue for the moshav.  If arrangements are made in advance, one of the local families will host you for a genuine Cochin meal.

Southwest of the city, in the Hatzerim air base is the Israeli air force museum. Standing on the tarmac are over 140 aeroplanes and helicopters. These include Israeli planes and missile launchers as well as enemy aeroplanes captured during battles, including Soviet Migs. There are displays of combat equipment and emergency gear and explanations about all of the aircraft, including useful instructions how to use the ejector seat. Both older and younger generations will find plenty of interest in this very exciting museum.

Getting back to the main city, Thursday is when the market comes to town. In the past it was a genuine Bedouin market, whereas today it is more of a general open air market with a few authentic stalls with nargila pipes, darbuka drums and other traditional items. It is fun to wander around and soak up the atmosphere.

Be’er Sheva is definitely on the way to becoming a more popular tourist destination. It has a thriving university with the best student life in the country, the recently opened Negev museum of Art in an old Turkish building from Ottoman times, the Ilan Ramon Centre planetarium and stargazing experiences and a recent 30 million dollar donation to establish a science museum. So, if you find yourself wanting to explore somewhere off the traditional tourist track, you could do a lot worse than head south.

The country is currently a hive of activity. It doesn’t matter where you are geographically there is some excitement going on. From music, dance and food festivals, to wine, beer, art and theatre extravaganzas, Israel is buzzing with energy. Even nature is attuned to all the action with juicy clusters of grapes dangling from the vines and succulent passion fruit, pomegranates and mangoes at their peak. The streets are filled with holiday-makers and restaurants and cafes are overflowing onto the pavements.

This is Israel at its best, vibrant and colourful, passionate and noisy, focused on relaxation and fun. In fact, throughout its history this land has never been a dull place, there has always been action of some kind going on. Sometimes it has not been of our choosing and many times it has involved blood and guts and gore, but it was never boring. Often, when taking tourists around the country, I have to impress upon them that they should not view the remains of our history in the monochrome colours they see today.

The earliest references to colour come in the book of Exodus when G-d enumerates to Moses the donations he should receive from the people in order to build the tabernacle in the desert and make the priestly garments: “And these are the gifts you shall accept from them: gold, silver and copper; blue, purple and crimson yarns, fine linen, goats’ hair; tanned ram skins…lapis lazuli and other stones..” Exodus 25 (iii-vii).

Later on, in the book of Kings, we read about King Solomon’s temple in Jerusalem and the marble and gold and colourful materials he used to make this glorious structure. The Second Temple was apparently also an exquisite edifice, so much so, that the sages of Israel recorded in tractate Sukka 51b of the Babylonian Talmud: “Whoever has not seen the Holy Temple built by King Herod, has never in his entire life seen a beautiful building”.

As different cultures occupied the land they brought with them their own unique artistic contribution, and, with a little bit of imagination it is not too difficult to reconstruct what might have been. If, for example, we take the well known sites of Masada, Caesarea and Jerusalem’s Old City, present day visitors are wowed by the views and archeological remains. But when wandering through those remains of times long gone, it is important to remember that life was no less colourful then than it is now.

Each civilization that passed through this land painted its own palette on our landscape. The Romans, flamboyant as they were, had a tremendous sense of aesthetics. Whilst for the most part we are left with brown or grey stones as testament to their architectural prowess, every so often we come across a hint of more. Whether it is in the skillful and colourful mosaics, the few remaining frescoes, or the opus sectile floor tiling, their life was lived in glorious technicolour, using the latest fashionable shades imported from Rome.

In his book “The Jewish War”, the historian Josephus talks about the marble pillars on Masada. Modern archeologists think he was mistaken; there were no real marble columns there. However, there were columns which were plastered and painstakingly decorated to look like the real thing.

Scattered throughout the mountain-top fortress are the remains of wall paintings which have survived largely due to the dry desert climate. These are the best examples in all the country, although we also have evidence of similar decorations in Caesarea on the walls of the hippodrome and in the Herodian Mansions in Jerusalem’s Jewish Quarter, to name but a few.  These artworks probably owe their longevity to a technique the Romans used to create these paintings. Known as frescoes, the colours were painted onto the still wet plaster so that they would be better absorbed into the wall and last for longer. We know the Romans who inhabited this land were well acquainted with the trends in Rome and imported them to the Levant. The newest pigments were shipped over so that the local nobility could decorate their homes in the contemporary style like their compatriots in Europe. In Jerusalem we see one particular room was repainted three times in order to keep up with the latest fashion!

The early Moslems brought with them their own colour scheme which endured throughout the different periods they ruled over the land. It incorporated a lot of greens and blues and largely non-representational imagery and intricate calligraphy. The beauty of this art is evident even from the most cursory look at the exterior of the Dome of the Rock today. During a later period (1260-1517), the Mameluks contributed the attractive red and white ablaq pattern of alternating colours, that is a striking characteristic on the outside of their structures. It has even been incorporated as a feature in many of the country’s modern buildings.

Crusader influence can be seen all over Israel. The years of their rule (1099-1271 in the Holy Land) span two major architectural periods. At first they built in the heavy solid Romanesque tradition, which later gave way to the much more delicate Gothic style. They too plastered the walls of their structures and created paintings and mosaics which have endured. Unfortunately the colourful stained glass for which they are well known for making into an art form has not survived.

One Crusader decoration which we can still view today is in the impressive Crusader complex in Acre. Some believe it is the original depiction of the fleur-de-lis, which went on to become the symbol of the French royal family. In 1148, Louis VII of France visited the city and many preparations were made in advance of his arrival. The refectory of the Knights Hospitaller compound is built with heavy thick Romanesque pillars and walls. However, the king was a fan of the new lighter Gothic style and in honour of his visit the building was converted. That is why when we go there today we see a mixture of light Gothic rib vaulting sitting on heavy three metre thick walls. Perhaps in an attempt to make the walls more attractive they were decorated with carved lilies of the Sharon, a local flower. It seems the French king was so taken with the design he went on to incorporate them in his royal coat of arms.

So next time you find yourself visiting one of the many tels or national heritage sites in Israel, try a new approach. As well as marveling at what you can see, take a few moments to reconstruct what ancient life might have been like. Enjoy the colours, the textures, the noise and smells, of what could have been. Allow the nuances of the distant past to soak in and then let your imagination run riot.

According to the latest figures produced by the Central Bureau of Statistics, Israel’s population stands at just over 8 million people. Of those, 75% percent of them are Jewish, 20% are Moslem Arabs and 4.6% are Christians, leaving just over 4% of the population classified as “other”.  I would like to take this opportunity to introduce you to one of these religious minorities.

The reason I have chosen to concentrate on the Bahai, even though there are very few of them in Israel, is because the Bahai gardens and shrine, stretching approximately one kilometre up the slope of Mount Carmel, are one of the better known tourist sites in the Haifa area. Although far less is known about the Bahai themselves. Modern Bahai claim they have nothing to do with Islam and consider themselves a twenty-first century religion still in the process of developing and open to new ideas. Its roots nevertheless stem from the nineteenth century when they were considered a heretic off-shoot from Shiite Islam. Today it is considered the second fastest growing religion in the world with over 7 million followers.

The break happened in 1844 in Persia (today’s Iran) when Mirza Ali Muhammad declared himself the “Bab” or “Gateway”. He proclaimed that he had been sent by G-d to pave the way for someone even greater to follow and he was the gate through which this person would come. The “Bab” also declared that his teachings would supersede those of the Quran, and he considered “pure” many things that the Quran declared to be “impure”. This was a severe break from mainstream Islam and predictably the local Shiites were none too happy about this turn of events. The Bab was imprisoned in total darkness and was eventually executed in Shiraz in 1850.  He was only 31 years old. The 2,200 lamps in the gardens, each of them with a 7 watt bulb like a candle are turned on at nightfall each day. This light is to counter the 6 years the Bab was imprisoned in the dark. He had asked for candles and was refused. It is to make sure he will never be in the dark again. 

In 1863, nineteen years after the Bab’s original declaration, Mirza Hussein proclaimed himself the “Baha’ulla” or “Glory of G-d”. As expected, he was also not embraced by the religious leadership. Possibly because he came from a wealthy family he was not executed on the spot, but was exiled from Iran, eventually finding himself incarcerated in the Ottoman prison in Akko (Acre) in 1868. Through his prison window he could see Mount Carmel and he had a vision of gardens on the slopes of the mountain. His followers wanted to fulfill his prophecy and that is how the gardens were conceived.

The Baha’ullah’s son, exiled together with his father, accompanied him to Akko. From there he carried out his father’s wish to transfer the bones of the Bab to Haifa. They arrived on March 21^st 1909 and since then the Bahai celebrate that date as their new year. The golden shrine in the Bahai gardens contains his tomb. The Baha’ullah is buried in the lesser known Bahai gardens in Akko, but his son (Abdul Baha) is buried next to the Bab.

The land in Haifa was already purchased in the time of the Baha’ulla, but work on building the gardens did not start until 1987 and they were opened to the public in 2001. They cost $250 million to construct, all of which came from Bahai donations. A gift of $1 million offered by Amram Mitzna, then mayor of Haifa, was rejected because the Bahai do not accept donations from non-Bahai. For that reason, the gardens are open to the public free of charge. However, they did request a change to enhance the view from the gardens. In 2001 a street in the German Colony of Haifa was moved 168 cm to the left, to maintain a symmetrical line between the golden shrine and Akko where the Baha’ulla is buried.

Neither the Quran or the Bible are included in Bahai scriptures and the religion is based on books written by the Bab and the Baha’ullah. They are a monotheistic faith and believe G-d sent new prophets or messengers to earth. They believe in all of the prophets including Moses and Jesus, Buddah and Krishna, but maintain that the Baha’ullah was the last one. The Bahai took their name from him as “Baha” means “glory”. Men and women are considered equal and acceptance of the Bahai religion is a voluntary act carried out in one’s teens. There is a tremendous emphasis on unity with a belief that the globe is one city and one day it will be united and speak a universal language. Once a day every Bahai is required to pray and faces towards Akko to do so.

The Bahai year consists of 19 months, each of which is 19 days, which makes a total of 361 days with 4 left for holidays. At least once in a lifetime a Bahai must make a pilgrimage to Akko and to Haifa. Both alcohol and drugs are forbidden, although cigarettes and medications are permitted. Charity is obligatory and the whole movement is supported by these donations.

Every year there are elections where voting is carried out over the internet. Out of up to 200 candidates only 9 leaders are chosen. These leaders choose 9 counselors and they in turn choose 180 counselors for the whole world. The 9 leaders and 9 first counselors work and live in the Universal House of Justice which is one of the buildings in the gardens. In addition, 800 volunteers come for two years to work in the gardens and the complex. They are assisted by a small number of paid gardeners. Apart from this population there are no Bahai in Israel.

In the gardens there are 18 terraces which equal the number of leaders and first level counselors. The number 18 is significant because it commemorates the original group of followers of the Bab. Recycled rainwater circulates underneath the terraces. Visitors are allowed to descend the steps, climbing up is only for Bahai. As the Bahai pilgrims ascend, the running water is supposed to relax them and provide a meditative mood so that they can contemplate the pain and agony that was the path of the Bab until he was executed. It is interesting to note that all the colours are shades of green and orange.

One of the buildings in the gardens is the library which has seven  floors, including several below ground, which contain Bahai writings and teachings. The Baha’ullah’s book has been translated into 700 languages.

However, despite the beauty, aesthetics and symmetry of all of the grounds, one’s eye is inevitably drawn to the Shrine of the Bab which is decorated with 12,000 gold plated tiles. It can only be visited by Bahai and on the wall of the shrine is inscribed “The Tablet of the Visitation” which every visitor reads.  Next to it is the shrine of Abdul Baha.

The gardens were designed by Fariburz Sahba, a Bahai architect born in Iran, now living in the US and Canada. He also designed the Bahai LotusTemple in New Delhi. He said “The Shrine of the Bab is envisaged as a precious gem, for which the terraces provide the setting, like a golden ring for a precious diamond”. Tours of the gardens are given in various languages throughout the week. Reservations are not required. The Bahai gardens in Akko are also open to visitors.

The seven week period that extends from Pesach (Passover) to Shavuot (Pentecost) involves a mixture of introspection and joy. We start by remembering our slavery in Egypt and end by rejoicing in our redemption when we celebrate the day on which we received the Torah. In the interim, we commemorate Yom HaShoah (Holocaust Memorial Day) and Yom HaZikaron (Israel’s Day of Remembrance for its fallen soldiers and victims of terror attacks) and we celebrate Independence Day. Whilst we count the Omer, the days between our exodus from Egypt until the time we received the Torah on Mount Sinai, most of this period is a time of mourning. The reason given is that during these weeks 24,000 of the students of Rabbi Akiva were killed. What happened to those students that they died? Some say they were wiped out by a plague which miraculously stopped on the 33^rd day of the Omer, whilst others attribute their death to the Romans who killed them during the course of the Bar Kochba Revolt (132-135 CE/AD).

The Bar Kochba Revolt broke out around 60 years after the Great Revolt, which ended in the Roman destruction of Jerusalem and the Temple. The new rebellion was caused by a Roman desire to stamp out Judaism entirely. Circumcision was forbidden, public torah readings were not allowed, and the spiritual leaders of the generation were hounded and eventually put to death.

One of the main differences in the fighting tactics of the two rebellions was that during the Great Revolt the Jews fought the Romans from fortified positions such as Jerusalem or Masada. To the detriment of the Jews the Romans had enough manpower to counter this approach. During the Bar Kochba Revolt the Jewish population adopted a different strategy, this time they decided to hide their civilian population underground. When necessary, extra fighters were sent as reinforcements. A number of these underground tunnels still exist and are a lot of fun for the more agile amongst us to explore.

If you travel south along road number 38 driving from the area of Bet Shemesh towards Bet Guvrin, near the turn off to Givat Yeshayahu is the entrance to Adullam Park. Within the park are the remains of three Jewish villages from that time period. The first one you come to is Hirbet Midras, or the Midras Ruin. You can follow a well marked trail around the site and your first stop will be a cave with a network of tunnels through which you can still crawl. If you don’t mind slithering along on all fours and sometimes on your stomach, this circular adventure is for you, it takes about twenty minutes and you should take a torch (flashlight) with you as it is dark. For the less adventurous, you can wait outside the cave entrance for the intrepid explorers to return.

Other highlights in the site are a five metre high pyramid which is the only one of its kind in the entire country. It probably served as some kind of mausoleum. In another part of the village there are also some underground burial caves and ossuaries.In the time of the Second Temple, burial customs were such that when somebody died their body would be laid out on a shelf in a cave which would be sealed with a heavy stone. A few months later, after the flesh had decayed the bones would be transferred to a special bone box, whose size was determined by the femur, the longest bone in the human body. Several of these boxes can still be seen in the recesses of the burial cave.

Another very impressive cave is the columbarium, or pigeon coop. The name comes from the Greek word “columba” which means pigeon. Hundreds of carved niches in the rock attest to the function of this area. Pigeons were kept for a variety of reasons; as well as being used for sacrifices, their dung was used as a firelighter and fertilizer and they may also have been used to deliver messages, or possibly as a source of food.

A few kilometers further into the park you come to the next village of Hirbet Itri. The name comes from a pottery shard found on the site with the name “Itri” on it. It could correspond to a village mentioned by the Jewish historian Josephus in “The Jewish War”. He accompanied the Romans around the country and wrote a detailed description of where they went and the battles they fought. This village is believed to have been in existence from the time the Jews returned from Babylon until the Great Revolt when it was destroyed and its inhabitants taken by the Romans as slaves. It was immediately rebuilt on a smaller scale by the survivors, and coins and lamps from the period of the Hasmoneans have been found there.

You can plainly see the living quarters of the community, built with the outer walls of the houses serving as a defensive wall to protect the village. Although they are all one level today it would seem that the houses were originally two storey dwellings. Tunnel systems from the Bar Kochba rebellion have been found underneath these houses.

Several mikvaot (pools for ritual immersion) and a large public building have also been uncovered. Archeologists suggest that the large building may well have been used as a synagogue as it is very central, faces towards Jerusalem and is built over several mikvaot. It may be one of the very few synagogues still in existence from this interim period and it provides an important architectural link. We have remains of synagogues such as those found in Gamla, Masada or Herodion from immediately after the destruction of the Second Temple, and then only from the second and third centuries such as those in Sussiya and Maon and others found in the Hebron Hills. This building’s significance stems from the fact that it spans the years between the two.

A little beyond the residential quarter a well preserved wine press has been discovered. Many presses have been found in these hills which gives us some idea of what agricultural life must have been like in Second Temple period times. The altitude, climate and soil conditions make it an ideal area for growing grapes.  It is therefore unsurprising that there is a resurgence of this ancient industry in the area and there are tens of wineries dotted around the vicinity today. If you would like to visit some of them please contact me as I am organizing a series of wine tours to the region.

The third village, Hirbet Burgin is still a few kilometers deeper into the park, but they are all well signposted on low wooden signs. Some suggest that this was the ancient Kfar Bish mentioned by Josephus, as surrendering to the Fifth Roman Legion, possibly as a result of seeing what happened to neighbouring Itri. It takes its present name from the Arab village Umm el Burj, which existed until the 19^th century when it was abandoned, for reasons we do not know. Bar Kochba crawling tunnels, ancient burial caves, Byzantine dwellings, a mosaic, a wine press and a wonderful hilltop view are all features which are part of the Burgin trail…and I haven’t even mentioned the wild flowers, the sheep and the stunning pastoral scenery which makes you understand why these places are as popular today as they were in days of yore.

For those of you who enjoyed my very first blog describing the annual rite welcoming the swifts back to the Western Wall, you are cordially invited to this year’s event on April 24^th at 18.30. The ceremony will be held under the aegis of the Green and Accessible Pilgrimage Symposium, slated to take place in Jerusalem from 21-26 April. For more information check it out on www.greenpilgrimjerusalem.org

I am delighted to tell you about two exciting tours to take place in May. The first one on Friday May 3^rd will be a wine tour to the area described in my blog above.

The second tour on Wednesday May 8^th is a special morning Jerusalem Day tour designed to introduce you to Jerusalemites you would not usually have a chance to come across. You will have an opportunity to learn about their customs and sample some of their traditional food.

If you are interested in either of these tours please send me an email and I will be happy to give you the details.

The second part of this blog continues the theme of inspirational women in Jerusalem who are somehow connected to the ten kilometre route of the Jerusalem marathon. I hope that when energy levels are flagging as you do battle with the hills, remembering the dedication and perseverance of these female residents of the city will encourage you to pick up the pace and make it to the finish line. I’m impressed that you’ve even made it out there to the start!

Your course now takes you inside the Old City Walls where you will enter via the Jaffa Gate and skirt the Armenian Quarter before exiting through the Zion Gate. A few metres beyond the Zion Gate is the beginning of the Jewish Quarter. I would like to focus on one valiant woman who briefly resided there. Her name was Esther Cailingold, and she came to Palestine at the end of 1946 from England. A first class honours student who had grown up in a Zionist household, she came to Palestine convinced this was the only place for a committed Jew to live. After learning about the atrocities of the holocaust and experiencing post war British anti-Semitism, she packed her bags and came to Jerusalem. She first took up a position as a teacher, however she eventually joined the Hagana and participated in the battle for the Jewish Quarter in the War of Independence. Her job was to manoeuver between the different outposts of the besieged quarter supplying the defenders with weapons, food, or whatever supplies were needed. She was initially wounded after the first Arab attack on the quarter immediately after the British withdrawal, but was soon back to work, often scurrying across the exposed rooftops to reach her destination. A few days later, when the Palmach successfully broke through Zion Gate and reached the exhausted defenders, Esther was there to meet them, but as no reinforcements arrived to bolster their numbers they withdrew. One can only wonder how the course of history might have changed had extra help arrived.

Once shelling began, Esther’s job on the move became too dangerous and she switched to a new role manning a Sten gun. Two and a half weeks after she first entered the Jewish Quarter a building exploded on her and her spine was shattered. She died three days later on Shabbat, aged 22. She left a letter which she had written a few days earlier in which she wrote:

 “I have no regrets. We have had a bitter fight…- but it has been worthwhile because I am convinced that the end will see a Jewish State and the realisation of all our longings. I shall only be one of many who fell (in) sacrifice… I have lived my life fully if briefly, and I think that is the best way – “short and sweet”, very sweet it has been here in our own land… I am thinking of you all, every single one of you in the family, and am full of pleasure at the thought that you will one day, very soon I hope, come and enjoy the fruits of that for which we are fighting.”

Another English woman is associated with an area a bit further along your trail. As you leave Mount Zion and make your way up towards the Hebron Road you will pass Mishkenot Sha’ananim on your right. This was the first neighbourhood built outside the Old City walls, in 1860. It was sponsored by the philanthropist Sir Moses Montefiore. He travelled to Palestine on seven occasions, five of them accompanied by his wife, Lady Judith. Their first stay stretched from February 1927 until May 1928. Travel at that time was by no means the simple affair that it is today and her willingness to participate in the journeys shows the depth of her dedication to the cause. Diaries from her first visit emphasise how deeply privileged she felt to be in the Holy Land, knowing that only six other European women had visited during the course of the century. Whilst their first voyage was more of a personal pilgrimage, later journeys were made in order to determine how they could play a role in the development of the country and  alleviate the situation of their fellow Jews. She must have been held in very high esteem in the capital as she was accepted by all the religious authorities of the day and even allowed to place the bells on the torah during the synagogue service! Lady Judith agreed to become patroness to various charities and was known for her kindness and generosity. Every year she commemorated her birthday by giving donations to the needy and was especially generous in her largesse when she celebrated in Jerusalem. In addition to her diaries she authored the first English Jewish kosher cook book, published in 1846. She died over twenty years before her husband, who always credited her with the part she played in helping him throughout his successful career.

As you complete that final uphill climb on Jabotinsky Street you pass the Van Leer Institute on your left. Established in the late 1950’s by Polly Van Leer, a Dutch immigrant and widow of a wealthy businessman, it was her vision that such a centre could contribute to making the world a better place. Polly believed that Israel should spearhead this effort and, the institute built on land granted by a special act of the Knesset, provides a forum for research in various fields such as philosophy, society, culture and education. She hoped the finest of minds could meet here to solve some of the world’s problems. In its desire to impact on Israeli democracy and justice for all its citizens the centre also offers a chance for Arabs and Jews to meet on neutral territory to discuss problems affecting society in Israel and overseas.

This was only the first of the Van Leer family’s contributions to the capital. Polly’s daughter-in-law Lia, married the late Wim Van Leer in the 1950’s and their joint passion of film led them to open the first film archive in Israel. At that time, films that had been subtitled in Hebrew by the major international film companies and studios were destroyed five years after the end of their commercial run. By persuading these institutions to let her keep the distribution prints of these films Lia Van Leer succeeded in preserving historically important documentation of the country from long before it became a state. Their private home screenings eventually led to the establishment of cinematheques in Haifa, Tel Aviv and Jerusalem. As well as screening quality films and documentaries, the Jerusalem Film Institute is a place where Jews, Christians and Moslems from all backgrounds can meet and work together. You actually ran past it on the steep uphill stretch after leaving the Old City.

Lia’s passion for film paved the way for the transition of cinema in this country from a  mere vehicle for publicity and propaganda to a form of art and culture. She inaugurated the Jerusalem Film Festival which attracts some of the world’s top filmmakers as guests and also introduced prestigious cinema awards which have had a major impact on the quality of films Israel is now creating. In her late eighties, Lia is still very involved in the development of Israeli cinema today.

The final leg of the run takes you along Ben Zvi Boulevard, named after Israel’s second president. However, a small intersection along the busy road bearing the name Rahel Yannait Ben Zvi also pays tribute to his wife. Born in the Ukraine, her original name was Golda Lishansky. She came to Palestine in 1908 as part of the Second Aliya and, unusually for that time, decided to live in Jerusalem. She was one of the founding teachers at the Hebrew Gymnasium and was active in the early Labour movement. From the moment she set foot in the country she felt passionately connected to the land and its people. Because of her fascination with history and her admiration for the period of the Hasmoneans in particular, she took on the Hebrew name Rahel Yanait, after Alexander Yannai (husband of Queen Shlomtzion) who had enlarged the boundaries of Israel in the period of the second  temple. However she usually answered to the epithet “havera” or comrade.

She had very advanced beliefs for her time, believing that talented women could become great achievers and should demand equal work opportunities and pay and the option to study. She was a highly accomplished and talented role model. Apart from her work in the Labour movement she helped organize the Jewish watchman force “HaShomer”, she founded an educational farm for women teaching them agricultural skills, she was a commander in the Hagana and after the creation of the state was very involved in helping absorb the thousands of immigrants from Arab lands. The fact that she was very often the only woman in a particular organisation did not strike her as unusual.

She married Yitzhak Ben Zvi in 1918 and they had two sons, one of whom was killed in the War of Independence. When her husband became president she was a very active first lady, making sure their home was accessible to all strata of society. She wrote ten books and several hundred articles and after her husband’s death set up the Ben Zvi Institute dedicated to research and publications on the history of the land of Israel. In 1978, a year before she died, she was awarded the Israel Prize for her “special contribution to the state and society”.

Jerusalem is in the grip of marathon fever. Wherever you go in the city you are likely to encounter people of all ages puffing and panting up the steep hills in preparation for the event on March 1st. There are various different tracks depending on how far you want to run ranging from 800 metres for those participants with special difficulties, a 4.2 kilometre non- competitive public run, in which all proceeds go towards the Israel Cancer Organisation, the ten kilometre track, the half marathon and the full monty of just over 42 kilometres. I confess I will not be participating, although I will turn out on the day to cheer on those who are. However, in the next two blogs I will make my own modest contribution to raise the spirits of those who are running by giving them some inspiration. For those of you not in Jerusalem, you too can learn about the visionaries that have helped mold the city into what it is today.

Whilst looking over the routes the various runs follow through the city I was struck by how many of Jerusalem’s streets are named after male figures. As I have a number of female friends pounding the streets, I decided to follow the course of the ten kilometre track and concentrate on ten women who have made their mark on the city whose streets or homes are close to the route. I hope that this will offer encouragement when the going gets tough. Gentleman runners are also welcome to take heart from the following words.

Your route starts very close to the Israel Museum, which is perhaps the only museum in the world to have a private home in it. Born in Belgium, Charlotte Bergman was the wealthy widow of an English architect who had moved to the United States. After the Six Day War she immigrated to Jerusalem and became one of the benefactors of the newly opened museum. She came to an agreement with then Mayor Teddy Kollek, that she would donate her vast and important art collection to the museum, which included works by Picasso, Chagall and Henry Moore, on one condition: that she could live with them on the museum campus. Her strange request was honoured and a house modeled on her previous residence in New York was built. Charlotte was a gracious hostess who frequently entertained the literary, musical and artistic crowd and opened her home so that others could enjoy the beautiful objects she had collected. She lived in the house for over 30 years until her death in 2002 when she was in her late nineties. She stipulated in her will that her house should remain untouched for 10 years during which time it should be available for functions and intimate viewings.

A bit further along the route is Bezalel Street, named for the art school which is today located just around the corner. The first female student at Bezalel, who started learning there in 1912 at the age of seventeen, was Miriam (originally Marousia) Nissenholtz, more commonly referred to by her pseudonym “Had Gadya”. She was by no means welcomed with open arms, in fact the male students staged a protest when they heard she was going to be admitted. There are various theories as to her adopted name one of which comes from the artist Nahum Gutman, a fellow classmate. Gutman claims she was given the nickname “Had Gadya”,meaning “lone kid” in Aramaic and taken from the well-known song we sing on Seder night, because of her agility at climbing the mountains in Jerusalem, like a nimble mountain goat. Nissenholtz herself claimed she adopted it because she felt like a goat amongst the wolves when she started at Bezalel because all her male classmates picked on her. She sported a closely cropped haircut which in the early 1900’s was a first in the Middle East according to Gutman. An attractive woman, she appeared as the face of Bezalel in its early years featuring on a number of posters advertisng the art school. She was a bohemian figure who married three times and lived in various cities throughout the world, settling in Jerusalem’s Ein Karem for a while, before finally departing for Safed. In the 1920’s she lived in Vienna where she learned the art of batik and for a time managed the batik department of Bezalel. She never received the accolades she deserved for her paintings and mysteriously a lot of them have disappeared from the art world, with only a few still held by collectors.

You have now turned on to Ben Yehuda Street, named for Eliezer Ben Yehuda the reviver of the Hebrew language, who was greatly assisted in this monumental task by his wife Hemdah. Actually, she was the second of his wives. Eliezer had been married to her older sister Devora, who had settled with him in Eretz Israel in 1881 with the first pioneers. She bore him five children, but ten years after their arrival in the country she died of tuberculosis. Shortly afterwards, three of his five children died of diphtheria within a period of ten days. Eliezer proposed to his sister in law, telling her it was his wife’s wish that they marry. Her parents strongly opposed the match, not least because of the fifteen year age gap between them. Eventually they relented and the couple were wed in March 1892, when Eliezer gave her the Hebrew name Hemdah, meaning “delight” or “pleasure”. Hemdah’s role of wife and mother took on particular significance as theirs was the first (and for a long while the only) Hebrew speaking family, well before the language was rich enough to include all the words required. She once got into serious trouble with her husband for singing Russian nursery rhymes to their children. In addition to involving herself in her husband’s political and professional activities, she also published in her own right as a journalist and author, worked on the production of the newspaper which they ran from their home in Jerusalem and made their house into a salon where intellectuals of the day could gather. In her writings she did much to promote the emancipation and equality of women in Palestine. She died in 1951 having suffered poor health for many years as the result of a fall.

As you run along Jaffa Road, you will pass a turning to your left called “Heleni HaMalka” or Queen Helena Street. Helena was queen of Adiabene, in today’s Iraq. Together with her sons Monbaz and Izates she converted to Judaism in around 30 CE, after learning torah from Jews who travelled through her kingdom. She visited Jerusalem for the first time shortly afterwards and found the city experiencing a period of famine. She opened storehouses, fed the poor and performed many generous acts. She visited the city several times and brought expensive gifts on each occasion. Amongst other contributions, she is said to have donated the “nivreshet” to the temple. According to one interpretation in the Mishna, the “nivreshet” was a stylish mirror made from polished gold. It was strategically placed high above the tall entrance to catch and reflect the rays of the early morning sun and was used to calculate the correct time for saying the morning Shema prayer. We can still visit two sites which testify to Queen Helena’s devotion to Jerusalem. The first is on the outskirts of the City of David, where in the Givati parking lot you can see the remains of what is believed to have been her palace. The other is located just under a kilometer north of the Old City walls and is known as the Tomb of the Kings. Like many other places in the city this is actually a misnomer, as it is believed to be the final resting place of Queen Helena and her family. Although she died when she was in Adiabene, she left instructions that her body was to be buried in the mausoleum she had prepared in Jerusalem.

Continuing along your route you will soon meet another queen, Shlomzion, also known as Alexandra Salome. This queen was the wife of two Hasmonean kings (Aristobulus I and then his brother Alexander Yannai/Janneus) and she also ruled in her own right for nine years between 76-67 BCE. By all accounts she was a popular and fair queen winning the admiration and respect of her citizens, which in those tumultuous times of mistrust and intrigue was by no means a foregone conclusion. Some sources say she was the sister of Shimon ben Shetach, a noted Pharisee rabbi, which may explain her support of the group, even though they were persecuted by her husband Alexander. As queen, she skillfully negotiated with the different factions in society to gain acceptance for Hasmonean rule and she restored the Sanhedrin enabling it to administer justice and religious matters once more. She was also politically astute and fortified border strongholds to demonstrate to potential invaders that Judea was well defended. The rabbis relate that under Queen Shlomzion’s rule the country prospered as a reward for her piety. Rain fell only on Shabbat so the workers suffered no loss of pay because of rain falling during their work-time. The richness of the soil was such that the grains of wheat grew as large as kidney-beans; oats as large as olives; and lentils as large as gold coins.

Israel is full of archeological sites and often when we visit them it is very hard to remember that they were not originally as monochrome as we see them today, but in many cases were vibrant, colourful and highly decorated. In some places we have vestiges of frescoes that once appeared on the walls, but mostly the clearest hint we have of a building’s former beauty are the remnants of mosaic that still adorn the floors.

The art of mosaic evolved in the Greek world and was brought to this country for the first time during the Hellenistic period, which started in approximately 333 BCE with the arrival of Alexander the Great. During the Roman and Byzantine periods it developed and it became the main style of paving public buildings, private homes, bath houses, churches and synagogues. Most of the mosaics we have in the country date from the Roman or Byzantine era, but the fascination with mosaic art continues with many artists expressing themselves through this medium still today. By taking a good look at those little pieces of ancient coloured stone we can learn a lot about the communities that once lived here.

For a start, the size and quality of the tesserae can be compared to pixels. The smaller and better cut the stone, the more well defined the image and the costlier it was to produce. Larger tiles, fewer colours and less sophisticated workmanship indicate that the population did not have a huge amount of money to spend on creating their mosaic.

Different motifs give us an indication as to who lived in the local community. For example, in religious areas the mosaics do not generally depict people or animals and the tiles usually form geometric patterns. Often there is an inscription embedded in the mosaic which sheds light on specific donors or the period in which the mosaic was made. Even among non-representational artwork we can be in for a surprise, as in the case of the third century synagogue floor discovered in the ancient synagogue at Ein Gedi. It featured a black and white theme with a central focus that looked not dissimilar to the Nazi swastika. This “meander” pattern has been found in several other sites throughout the country.  Rather than indicating an early version of fascism, it was simply a popular shape used not only in our region, but also throughout the Far East. The floor is currently on display in the Rockefeller Museum in Jerusalem. 

A  mosaic floor from a later period at the Ein Gedi synagogue includes the zodiac. In this particular example there are no pictures, each symbol is written out in words, once again testifying to the religious nature of the community. However, at the synagogues of Bet Alpha and Zippori, as well as several others, images of the zodiac feature prominently in their mosaics. How can it be that a pagan tradition was incorporated into synagogue decoration? It would appear that the work was commissioned at a time when the Jews were on good terms with the ruling regime and did not feel their religion threatened. The division of the months according to the zodiac is based on the movement of the sun, moon and stars. The Jews understood that G-d plays a central role in nature and is responsible for the heavenly constellations. They saw no contradiction in including the popular image in their design as it dovetailed nicely with their own beliefs.

The major difference between Jewish and non-Jewish mosaics of the Roman period seems to be in their ultimate goal. We are fortunate to be left with some stunning examples from that time and in many cases their purpose seems merely to impress us with their beauty. This was very much in line with the building philosophy of the Romans and the Byzantines that followed them. What was most important to them was the façade and to create an atmosphere of grandeur and opulence. This is evidenced by the tall pillars and colonnades that usually surrounded the mosaics. The size, the splendour and the intricate patterns  were all intended to induce the wow factor. Ferocious or exotic animals, beautiful women and mythical gods were popular themes.

Jewish art forms of the same period were less interested in ephemerals and more focused on content. If we look at synagogue art, the mosaic usually included a picture of the temple, religious items that were used in the temple like the incense shovel, or the four species used at Sukkot, or maybe a more universal Jewish symbol like the shofar. In addition, the scene of the binding of Isaac was often included in the tableau. These images indicated a yearning for the rebuilding of the temple and return to Jerusalem, a sense of tradition and Jewish unity. The inclusion of the biblical scene in which Abraham must face the ultimate test, shows how faith was at the very core of their beliefs. The illustrations conjure up memories of a period before the Temple was destroyed and remind the community of the times when G-d helped His people in the past and give them hope that He will help them again in the future. In this period the synagogue became a replacement for the temple, a “mikdash me’at” or “lesser temple” that would keep the existence of the Jewish people going until the real temple would be rebuilt.

We are fortunate to have discovered a number of mosaics from Samaritan synagogues as well. According to Samaritan beliefs they were the original inhabitants of Samaria who were not exiled with the Jews to Babylon. Other opinions suggest the Assyrians brought them to settle in Samaria when they conquered the land. Today they number around 700 and about half of them live in Kiryat Luza, close to their holy mountain of Gerizim, just outside Shechem and the others live in their community in Holon. They speak a special dialect, which is closer to Arabic than Hebrew and they have a different alphabet too. They celebrate only the seven festivals mentioned in the torah and do not keep Purim and Chanuka. Their new year is celebrated fourteen days before Pesach and the eve of Passover is marked by a sacrifice of lambs and goats on Har Gerizim. They are led by a high priest who claims to be descended from Aaron and they are divided into four clans: the priestly clan, and three other clans that descend from Joseph, Menashe and Ephraim. They also circumcise their sons on the eighth day.

A recurring motif in their mosaic artwork is the temple façade, with its entrance covered by a curtain draped around one of the columns to allow a glimpse of the door. In addition, they depict images of items used in their prayer rituals, such as silver trumpets and the produce of the land.

Church mosaics also feature far less representational imagery and more geometric designs. In 2005, a mosaic was discovered inside Megiddo jail, which may yet prove to be one of the earliest church mosaics ever. One of several reasons archeologists make this claim is because the mosaic depicts a fish which was one of the first symbols of Christianity, long predating the cross.

The discovery of the mosaic is in itself an interesting story. Apparently the prison guards noticed the card games amongst the inmates had become somewhat more animated then usual. Upon closer observation they realized the players were competing for coloured chips. Gambling in prison, or playing for any prize is strictly against the rules and the wardens looked for the source of these tiles. It appeared the concrete floor of the recreation room was crumbling around the edges and the prisoners had found the coloured tiles lying around and used them to add a bit of spice to their card playing. When the concrete was removed, to everyone’s great surprise the mosaic floor was revealed.

In recent years much has been said about the health benefits of a Mediterranean diet. We tend to think of this as a modern discovery, but in fact the ancient Israelites knew this long ago. The bible relates in Deuteronomy 8:8 how they were lucky enough to inherit a land “of wheat and barley, of vines, figs and pomegranates, a land of olive trees and honey” and how they were instructed by G-d not to forget His divine part in the bounty of the land and to give appropriate thanks. We are also told, three chapters later, that the amount of rainfall we receive will be in direct accordance with our merit in the eyes of G-d.

As the heat of the long summer is dissipating and we begin the gradual slide into autumn, there is not a huge variety of fruit to be had locally, but this is the season for much of the seven species to ripen. In tandem, we also begin mentioning the phrase “He who makes the wind blow and causes the rain to descend”, in the daily Amidah prayer said three times a day.

The grape harvest has just finished and local wineries are hard at work creating this year’s vintage. Grapes used for making wine and those for eating as fruit are very different varieties. The wine grapes are much smaller with thicker skins and seeds, whilst those we like to put in our fruit bowls are plumper and sweeter. The grape and its products of wine, raisins and vinegar are mentioned more than any other fruit in the bible. In Numbers 13:23, we learn that the scouts sent by Moses to appraise the land cut down a cluster of grapes that was so heavy it required two people to carry it. The Israeli ministry of tourism was so taken with this image that it chose it as its emblem. So if ancient Israel was so full of grapes where are they all today? The reason for their disappearance can be traced to the era when the Moslems ruled over the land. Alcohol is forbidden in Islam and so most of the varieties of grape were uprooted to prevent the people from making wine.

Today, the health benefits of grapes and wine are becoming better known. Grapes contain vitamins A, B and C, they also fight tooth decay, halt several viruses and are imbued with many other properties that researchers believe may ward off cancer. Moderate wine consumption also appears to prevent heart disease. In ancient times grapes were mixed with myrrh and used for medicinal purposes as a form of anesthetic on the battlefield, for surgical operations and during childbirth.

Plump and purple figs are appearing in the stores, and these were a well known form of food in biblical times, apparently a favourite of King David. We hear in the book of Samuel 1 25:18 how he is provided with fig cakes by Avigail, who later becomes his wife, and, in turn, how he feeds others with this nutritional delicacy (Samuel 1 30:12 and Chronicles 1 12:41). Perhaps they were a food item that travelled well, as King David was forever on the move and the healthy fig cake was easy to carry. We also learn about its medicinal properties in the book of Isaiah (38:21) when the prophet administers fig cake to the dying King Hezekiah, who recovers to live another fifteen years. Today, figs are known to have tremendous health benefits from being a concentrated source of energy, to warding off high blood pressure and diabetes.

Succulent red pomegranates are hanging from two trees in my garden and are in plentiful supply all over the country. Traditionally, the fruit is a symbol of righteousness because it is said to have 613 seeds corresponding to the number of the commandments in the Torah. In Israel, we eat pomegranate on Rosh Hashana as one of the new fruits, with the hope it will be a portent of a good new year. In ancient times it was considered representative of abundance and fertility and was given a place of honour in biblical art. In the description of Solomon’s temple in Kings 1 we hear how the pillars of Boaz and Yachin, which stood at the entrance, were adorned with two rows of pomegranates. They are also mentioned as part of the clothing of the high priest (Exodus 28:33-34). Pomegranates are known for their healthy attributes due to the large number of anti-oxidants packed into the fruit, benefits range from preventing arthritis to curing erectile dysfunction!

Olives are another ingredient that was a mainstay of ancient biblical cuisine. The number of olive presses that have been discovered in the country suggests that olive oil was widely produced in ancient times. In fact correspondence shows we even used to export it to Egypt and Mesopotamia! King Hiram of Tyre, who sent his carpenters and masons to build the palaces of David and Solomon and the temple in Jerusalem, was partially paid in olive oil (Kings 1 5:25). The oil was probably originally used for medicinal purposes as a skin lubricant for cracks and sunburn. Later it was used in cooking where it took the place of butter or animal fat. We know it was also an ingredient in the temple sacrifices, used for oil lamps where it gave a very bright flame, and used for anointing kings. The translation of “messiah” literally means “anointed one”. Olives were one of ancient Israel’s most important natural resources. Interestingly enough, although olive oil was pressed from very early on, soaking and fermenting the fruit was a process only begun in Roman times. Today, olive oil has become popular amongst the health conscious due to its high level of unsaturated fatty acids.Israel produces a wide range of quality olive oils, but due to competition from heavily subsidized European imports, the continuation of the olive oil industry in this country is being severely threatened.

Dates are another food which were of very high quality in the Land of Israel. The many references to “the land of milk and honey” in the bible refer to date honey; the fruit was often boiled into thick syrup used as a sweetener. In Deuteronomy 34:3 where Moses is afforded a view of the Promised Land before he dies, he looks over from Mount Nebo to the “Valley of Jericho, the city of palm trees”. The palms in question are date palms. However, dates need to be nurtured and irrigated and, as different rulers conquered the land and failed to take care of the dates, they withered and died. It was only after the creation of the state in 1948 that Israel’s date industry was kick started once more with shoots imported from abroad. Date trees were very economical, as every part could be used: the branches for the basket and mat industry, the leaves for building the roof or wall of a succa, the fibre stems for making rope and the lower stems for a broom. There are several different strains of dates grown in modern day Israel including the ‘madjhoul’ dates which are soft, brown and sweet and the yellow ‘barhi’ dates which are eaten whilst still crunchy. One of the most interesting date strains to be grown here is still in its infancy, although it goes by the name of Methuselah, the oldest person mentioned in the bible. The date seeds are actually 2000 years old, and were discovered in the 1960s during archeological excavations at Masada. They weren’t planted until 2005, but according to carbon dating were probably originally from the era of King Herod the Great, when he renovated Masada in the first century BCE. They are a variety called ‘Judean Date’. According to the Roman author, Pliny the Elder, these dates were said to have medicinal properties, used against “spitting blood” (probably meaning tuberculosis) and stomach problems, including diarrhea. Sarah Sallon, the project manager who runs a natural medicine research centre at Jerusalem’s Hadassah hospital, hopes to study those medicinal properties. Methuselah is currently sprouting at the Arava Institute for Environmental Studies on Kibbutz Ketura.

If this blog about food in the Land of Israel has whetted your appetite, in December I shall be leading a boutique kosher gourmet tour of some of the best food and wine Israel has to offer. The one day tour will be limited to 20 participants. If you would be interested in receiving details please send me an email. Scheduled dates for the tour are Sunday December 16^th (last day Chanukah) and Sunday December 30^th.