According to Josephus, the fall of Jerusalem was hastened not only by the overwhelming Roman military force but also by bitter internal strife among Jewish factions. Rival ideological groups clashed violently, with some reportedly destroying food supplies inside the besieged city, thereby accelerating its downfall to Roman generals Vespasian and his son Titus. This narrative became the dominant version of the Great Revolt.

But was Josephus' account truly accurate? Dr. Hanan Birnbaum, a historian specializing in Second Temple Jerusalem, urges caution. "Josephus' account is biased," he says. "He had a clear, dual agenda: to portray Rome as a peace-seeking empire and to depict the Jewish people, aside from a small radical faction, as peace-loving."

Josephus, who defected to the Romans, had strong incentives to justify his own betrayal. Painting the rebels in a negative light both rationalized his actions and flattered his Roman patrons. "He amplifies the power of the Zealots to vilify them," Dr. Birnbaum explains, "and to divert blame from the Romans and from the broader Jewish public."

So what really happened during the siege? "It's hard to know precisely," Dr. Birnbaum concedes. "Josephus' version is likely exaggerated. It's plausible that there was more cooperation among the factions than he lets on. While differences existed and may have caused tensions, it's unlikely that the factions fought each other to the extent he claims."

Dr. Birnbaum also challenges another popular belief, that unity among the Jewish factions could have preserved Jerusalem's independence. "That's a myth," he says. "Rome never backed down. Even with abundant food and full cooperation inside the city, the siege would have continued until Jerusalem fell. It might have taken months or even a year, but the result would have been the same: total destruction."

Another contested claim is Josephus' assertion that Titus opposed setting the Temple ablaze. "That narrative is misleading," says Dr. Birnbaum. "The Roman historian Tacitus, though his full works haven't survived, is quoted by others as describing Titus actively supporting the Temple's destruction during a war council with Roman officers."

Josephus' own account is riddled with contradictions regarding the Temple fire. "Most likely, Titus ordered the burning," Birnbaum says. "Josephus, wanting to present his benefactors in a better light, concealed this uncomfortable truth."

The post What really happened on Tisha B'Av? appeared first on www.israelhayom.com.

Here's a reminder of what has befallen the Jewish people on this date through the ages:

The sin of the spies

The first event cited by the sages is the divine decree that the generation of the Exodus would die in the desert, following the sin of the spies. According to rabbinic tradition, on the night of Tisha B'Av, the Israelites cried over their fear they would never enter the Promised Land. God responded: "You wept for nothing, I will make this a day of weeping for generations." This was the first seed of collective Jewish sorrow tied to the date.

The First Temple's destruction

The First Temple, built by King Solomon, was destroyed on Tisha B'Av in 422 BCE (according to Jewish tradition) by Nebuchadnezzar, king of Babylon. This marked the end of the initial period of Jewish sovereignty in the Land of Israel and the beginning of the Babylonian exile. The destruction was perceived both as a national catastrophe and a theological crisis.

The Second Temple's destruction

Roughly 650 years later, on Tisha B'Av in the year 70 CE, the Romans destroyed the Second Temple following the Great Revolt. Roman general Titus led the legions that crushed the renewed Jewish independence. This destruction is the central event commemorated by the current fast, and Jewish mourning on this day has preserved its memory for nearly two millennia.

The fall of Beitar

During the Bar Kochba revolt, about 65 years after the destruction of the Second Temple, the city of Beitar - the last stronghold of the Jewish rebels, also fell on Tisha B'Av, according to rabbinic sources. Maimonides wrote that the belief held by many that Bar Kochba was the Messiah turned into a cruel disappointment. Around 800,000 Jews were killed, enslaved, or exiled. The revolt ended in utter failure.

The plowing of Jerusalem

According to Maimonides, on Tisha B'Av, the Roman commander Turnus Rufus plowed the Temple Mount and all of Jerusalem. This act was viewed as a literal fulfillment of the biblical prophecy that "Zion shall be plowed like a field." The Romans rebuilt the city as a pagan colony called Aelia Capitolina and erected an idolatrous temple in place of the Jewish one. The plowing symbolized a brutal attempt to erase Jewish identity from Jerusalem.

Expulsion from England

On Tisha B'Av 1290, King Edward I ordered all Jews to leave England - the first large-scale Jewish expulsion in medieval Europe. Their property was confiscated, and any Jew who remained faced execution. The edict remained in effect for more than 350 years.

Expulsion from France

Sixteen years later, on the 10th of Av 1306, King Philip IV of France expelled the Jews from his kingdom. Around 100,000 Jews were uprooted, their synagogues and property seized by the crown.

Expulsion from Spain

At the end of the 8th of Av, 1492, the deadline expired for Jews to leave Spain, as decreed by the Alhambra Decree. This marked the end of centuries of thriving Jewish life in Spain. Many Jews were forced to convert to Christianity, while others left their homeland behind. The Spanish expulsion is regarded as one of the greatest tragedies of the Jewish diaspora.

Outbreak of World War I

On Tisha B'Av 1914, Germany declared war on Russia, initiating World War I. About 1.5 million Jews served in the armies of the belligerent nations. Between 140,000 and 170,000 Jewish soldiers were killed, including 100,000 in the Russian army alone.

Jewish soldiers often found themselves on opposite sides of the battlefield. In Eastern Europe especially, Jews were arrested or accused of spying, forced to prove loyalty to ever-changing regimes. After the Bolshevik Revolution, the situation worsened. Rabbis and Jewish leaders were persecuted under communism, and entire Jewish communities were displaced.

Antisemitic accusations surged. Some blamed the Jews for starting the war. US industrialist Henry Ford even sailed to Europe to claim the war was driven by Jewish financial interests and should be halted immediately.

In czarist Russia, Jews from Galicia were falsely accused of aiding Austria, sparking looting and murder in towns along the retreat. The war's end brought new upheavals: In Germany, Jews were blamed by the far Right for betraying their country; in Russia and neighboring states, they were accused of opposing the Bolsheviks.

It is estimated that 100,000 Jews were murdered in postwar pogroms during anti-Bolshevik campaigns in Ukraine, Russia and Poland. This violence triggered a mass Jewish migration to the US, particularly to New York City. The war was seen as the beginning of a descent that ultimately led to the Holocaust.

Approval of the Final Solution

On Tisha B'Av 1941, Heinrich Himmler approved a memo from Hermann Göring instructing the preparation of a plan for the Final Solution - the systematic extermination of European Jewry. From there, the path to Auschwitz and humanity's greatest trauma in the 20th century was short.

Holocaust deportations from Warsaw and Paris

On the 7th–9th of Av 1942, mass deportations from the Warsaw Ghetto to the Treblinka death camp took place. Thousands of families were torn apart, their fates sealed. At the same time in France, the Vichy regime rounded up more than 13,000 Jews from Paris and deported them to concentration camps.

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The Tisha B'Av fast of 5784 began this year on Monday evening and continue until Tuesday evening, August 12-13, 2024.

What is recommended to eat before the fast?

The last meal before the fast begins is especially important. It's recommended to eat foods rich in complex carbohydrates, such as rice, pasta, or whole-grain bread, which provide energy for an extended period. Vegetables and fruits rich in fluids and dietary fibers can help maintain good hydration levels in the body. It's important to drink plenty of water before the fast begins. It's recommended to drink at least 8 cups of water on the day before the fast.

Video: What is TIsha B'av? / Credit: Israel Hayom

Tips for easing the fast

Resting and avoiding strenuous physical activity during the fast are recommended. Staying in a cool place can help prevent feelings of thirst and dehydration. If there's a need to take medication during the fast, it's advisable to consult with a doctor about the safe way to do so.

Why do we fast on Tisha B'Av?

The Tisha B'Av fast is a day of fasting and mourning commemorating the destruction of the First and Second Temples. This day is considered one of the most difficult days in the Jewish calendar, and it includes five afflictions intended to stir the hearts and inspire repentance. Here is a detailed account of the main events that occurred on Tisha B'Av throughout Jewish history:

The sin of the spies: According to tradition, on this date, the generation of the wilderness was decreed not to enter the Land of Israel because of the sin of the spies. When the spies returned from Canaan with a negative and discouraging report, the people cried on that night. In response, they were sentenced to wander in the desert for 40 years until the entire generation that didn't believe died. This event is considered one of the most important points in Jewish history, symbolizing the lack of faith and trust in God's promises. The sin of the spies occurred during the period of Bein HaMetzarim, the period between the 17th of Tammuz and the 9th of Av, which symbolizes the most difficult days in Jewish history.

Destruction of the First Temple: The First Temple, built by King Solomon, was destroyed on the 9th of Av in 586 BCE by Nebuchadnezzar II, King of Babylon. The destruction of the First Temple marked the end of the First Temple period and the beginning of the Babylonian exile, which was a significant low point in the history of the Jewish people.

Destruction of the Second Temple: The Second Temple, built after the return of the Jews from the Babylonian exile, was destroyed on the 9th of Av in 70 CE by the Romans led by Titus. This destruction marked the end of the Second Temple period and the beginning of the Roman exile. The destruction of the Second Temple is considered one of the greatest disasters in the history of the Jewish people and marked the beginning of the Jewish dispersion throughout the world. This destruction occurred during the Nine Days, which begin on the first day of Av and end on the 9th of Av, constituting the most difficult period in the Jewish calendar.

Fall of Betar: On the 9th of Av in 135 CE, the city of Betar was conquered by the Romans, an event that marked the failure of the Bar Kokhba revolt. This was the largest Jewish revolt against Roman rule, and the fall of Betar was one of the worst points in this revolt. After the fall of the city, the Romans killed all the inhabitants and did not allow the dead to be buried.

Plowing of Jerusalem: After the failure of the Bar Kokhba revolt, on the 9th of Av, the Roman Emperor Hadrian plowed Jerusalem and established the Roman city of Aelia Capitolina in its place. This event marked the complete change of Jerusalem and the transformation of the holy city into a pagan Roman city. Turnus Rufus, the Roman commander, destroyed the holy places of the Jews and built a temple for the Roman gods.

Additional events on Tisha B'Av

Throughout Jewish history, additional tragic events occurred on Tisha B'Av. Similar to the destruction of the Temples, where the events leading to them began before the 9th of Av itself and continued after it, mourning customs begin gradually before Tisha B'Av and continue into the 10th of Av. Over the years, events that occurred close to the day itself were also perceived as part of the calamities of Tisha B'Av. Among the later events:

Expulsion of the Jews from England: On the 9th of Av in 1290 (July 18, 1290), Edward I, King of England, ordered the expulsion of all Jews from his country. The Jews were required to leave England by the first day of November 1290, and anyone who remained after that date would be executed.

The Great Expulsion from France: On the 10th of Av in 1306 (July 22, 1306), Philip IV, King of France, ordered the expulsion of all Jews from France within a month.

Expulsion from Spain: On the night of the 8th of Av in 1492 (July 31, 1492), the deadline given to the Jews of Spain to leave the country ended after the four months allocated for their departure.

Outbreak of World War I: On the 5th of Av in 1914 (July 28, 1914), the Austro-Hungarian Empire declared war on Serbia, thus beginning World War I. On the 7th of Av, Russia joined the war, and on the 9th of Av, Germany joined the war.

Deportations of Jews during the Holocaust: On the 2nd of Av in 1942 (July 16, 1942), the Vichy regime imprisoned 13,000 Jews from Paris under very harsh conditions. On the 7th of Av, they were deported to concentration camps. On the 8th of Av, the great deportation from the Warsaw Ghetto to the Treblinka extermination camp began.

Laws and customs

Prohibition of eating and drinking: Every Jew is obligated to fast on this day, meaning to refrain from all eating and drinking for 25 hours, from sunset on the eve of Tisha B'Av until the next day's nightfall.

Sick people: Those who are ill and in danger must break the fast according to medical guidelines.

Pregnant women: They are obligated to fast, but if fasting might cause them significant illness, they should be lenient and not fast. It is recommended to consult with a doctor and a rabbi.

Nursing women: Nursing women are obligated to fast, but if fasting might affect the amount of milk or their health condition, they should be lenient and not fast.

New mothers: A woman within thirty days after giving birth is exempt from fasting.

Soldiers: Soldiers who are in operational activity, such as soldiers in Gaza or in war, are exempt from fasting if the fast might affect their operational fitness. In training or operational activity, these soldiers can break the fast to maintain their fitness.

Prohibition of washing: Washing for pleasure is forbidden on Tisha B'Av. This means that one should not wash with hot or cold water for enjoyment.
Leniencies: Washing for the purpose of removing dirt is permitted.

Prohibition of anointing: Anointing for pleasure is forbidden on Tisha B'Av, meaning one should not anoint the body with oils, creams, or ointments.
Leniencies: Anointing for medical purposes or to remove a bad odor is permitted. For example, someone suffering from severe skin dryness can use a medical ointment.

Prohibition of wearing leather shoes: One should not wear shoes or sandals made of leather on Tisha B'Av.

Leniencies: It is permitted to wear shoes made of fabric, rubber, or other materials that are not leather. In case of medical necessity, such as a wound or severe pain in the foot, it is permitted to wear more comfortable shoes, even if they include leather parts.

Prohibition of marital relations: Marital relations are forbidden on Tisha B'Av.

Leniencies: There are no special leniencies for this prohibition. Married couples observe separations similar to those during the niddah period.

Reciting lamentations: It is customary to read the Book of Lamentations and recite lamentations in the synagogue. The lamentations deal with the difficult and tragic events that happened to the Jewish people throughout history. This is usually practiced in all Jewish communities, regardless of ethnicity or location.

Special prayers: In the Amidah prayer, we add the prayer of Nachem, which describes the anticipation for the building of the Third Temple.

Tefillin: It is customary not to put on tefillin during Shacharit but during Mincha, as mourners do. This custom is mainly practiced by Ashkenazim and some Sephardim.

Sitting on the floor: One does not sit on a chair but only on a low chair or on the floor, as mourners do.

Greeting: One should not greet friends or say "good morning." If someone says "shalom," one should respond in a subdued manner to avoid offending.

Working: There is no absolute prohibition on work, but the Shulchan Aruch rules that "anyone who does work on Tisha B'Av will not see a sign of blessing from that work." However, work involving a potential loss (if not performed, the person would suffer a loss), work for public needs, or a mitzvah is permitted. Mainly people working in essential jobs or in occupations involving potential loss. According to legal directives, local authorities can prohibit the opening of restaurants and entertainment venues on Tisha B'Av.

Fast start times for Tisha B'Av:
Jerusalem: 7:30 p.m.
Tel Aviv: 7:28 p.m.
Los Angeles: 7:42 p.m.
New York: 7:57 p.m.

Fast end times for Tisha B'Av:
Jerusalem: 7:53 p.m.
Tel Aviv: 7:55 p.m.
Los Angeles: 8:21 p.m.
New York: 7:41 p.m.

Weather forecast for Tisha B'Av:
Jerusalem: 90°F
Tel Aviv: 90°F
Los Angeles: 86°F
New York: 79°F

The post Everything you need to know about Tisha B'Av appeared first on www.israelhayom.com.

After two years of extensive development and renovations costing $5M, Jerusalem's ancient Herodian Quarter is reopening to the public this week. This remarkable archaeological site in the Jewish Quarter features an affluent residential neighborhood from the Second Temple period, spanning 2,600 square meters. It includes luxurious homes, exquisite mosaics, paved streets, and numerous ritual baths.

The neighborhood was originally uncovered during excavations led by Professor Nahman Avigad of the Hebrew University of Jerusalem, following the reunification of Jerusalem in 1967. Based on the proximity to the Temple Mount, and the abundance of ritual baths and stone vessels found, archaeologists believe this area housed wealthy priestly families who served at the Second Temple complex under Herodian rule. The strict observance of purity laws characteristic of priestly homes can be inferred from the numerous ritual baths discovered. The large homes, some up to 800 square meters, adorned with ornate decorations and intricate mosaics, reflect the opulence of its inhabitants.

The Herodian Quarter site was closed to visitors for the past two years to allow for major infrastructure upgrades and enhancements to the visitor experience there. Remaining home structures were meticulously reconstructed, maintaining accurate replicas, while expert artisans restored discovered mosaics. An innovative lighting and audio system now dynamically illuminate exhibits and fills the ancient neighborhood remains with ambient sounds evoking life in this priestly enclave during Temple times.

Immersive multimedia displays vividly "bring the ancient neighborhood to life" through holograms, animations, and videos projected onto the antiquities. From the perspective of two residents, visitors can simulate walking these streets towards the Temple Mount. Suspended glass walkways provide up-close access to homes without compromising the archaeological remains.

"History is being revived in the Jewish Quarter," proclaimed Herzel Ben Ari, CEO of The Company for the Reconstruction and Development of the Jewish Quarter. "This renovated museum offers a window into Jerusalem's majestic past during the Second Temple era. I invite all to visit and connect with the city's magnificent heritage."

The post A blast from the past – unveiling Jerusalem's priestly neighborhood from Herodian Era appeared first on www.israelhayom.com.

An illegal Palestinian quarry in Gush Etzion is causing gradual damage to a major archaeological site – an ancient aqueduct that runs between Gush Etzion and Jerusalem.

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The aqueduct, which dates back some 2,000 years to the time of the Second Temple, is considered a marvel of engineering, as it twists and turns for a distance of some 40 km (25 miles) along rocky, hilly terrain that has virtually no incline.

The aqueducts was one of two that brought water to Solomon's Pools, a large reservoir from which three other aqueducts funneled water to Jerusalem and Herodian. However, it is now being damaged by ongoing work at a Palestinian quarry at Beit Fajar.

Video: Shomrim al HaNetzach

The Beit Fajar quarry, one of the largest in Judea and Samaria, was originally established in Area B, but over the years encroached on Area C, which is under Israeli control under the terms of the Oslo Accords. Currently, the quarry occupies some 1,500 dunams (370 acres).

The damage was first identified in 2013. But because much of the quarry is located in Area B, it is difficult to track its development. A few months ago, the extent of the damage thus far was revealed when Azriel Yechezkel of the Hebrew University of Jerusalem's Institute of Archaeology and Yoav Negev of the Israel Cave Explorers Club surveyed the ancient aqueducts.

Yechezkel and Negev said that years of quarry work has caused "irreversible" damage to the aqueducts, with some 100 meters (328 feet) of tunnel and approximately 2,000 meters (6,561 feet) of the aqueduct on either side of the tunnel reduced to rubble.

For over 15 years, the Regavim movement has been fighting a legal battle against the illicit quarry over the environmental damage it is causing as well as the harm it is doing to the land around it.

Adi Shragai, manager of operations at the organization Shomrim al HaNetzach, said, "It's time for the government to understand that national heritage sites in Area B are simply being destroyed and abandoned. We need to stop the quarry's criminal activity."

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The story you are about to read begins one morning, about a year and a half ago, when Yosef Speizer went out for a morning run in the Tabachnik National Garden on Mount Scopus in Jerusalem. Speizer, a member of the Jerusalem City Council and a doctoral student in the Land of Israel Studies and Archaeology Department at Bar-Ilan University, has spent two years working on his thesis in the library of the Institute of Archaeology on the campus of the Hebrew University of Jerusalem, also located on Mount Scopus. But his morning runs through the park have become a dubious experience. 

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That morning, he came across a burial cave – the park is rich in Jewish burial caves that date back to the time of the Second Temple – that bore signs of fresh ash and a recent fire. When he looked inside, Speizer noticed signs that antiquities thieves had been digging there. Nearby, a few human bones were lying exposed, and food and drink wrappers testified to the long hours the unwelcome guests were spending there. A few days later, on another morning run, he found another burial cave in a similar state, and then two more. All around, light fixtures, trash cans, and water faucets had been sabotaged and pulled out of place. And robbers weren't the only ones who wanted to plunder the park – so did drug addicts, alcoholics, and vandals from a nearby Arab village, who made the park a haven after dark. 

Ever since then, Speizer has been documenting dozens of similar antiquities sites all over Jerusalem that suffer from neglect, vandalism, and even ethno-religious sabotage – including some important ones. This is how he began his "120" list, which was recently delivered to Jerusalem Mayor Moshe Leon. Earlier this month, the Jerusalem City Council also discussed it. Leon, unlike his predecessors, takes the matter seriously and intends to handle it. 

Iמ many aspects, Speizer's list mirrors the National Heritage Survey prepared by the Shiloh Forum and the Shomrim al Hanetzach heritage preservation NGO about the miserable state of heritage sites in Judea, Samaria, and the Jordan Valley. But his addresses Jerusalem, the country's capital, and some of the sites are in the heart of the city. It's hard to understand how they could have been ignored for so long. 

Two weeks ago, Speizer went into the field. The neglect is terrible in almost every part of the city. In Valley of Hinnom, which surrounds Mount Zion and was first mentioned in the Book of Joshua, there are dozens of Jewish burial caves that date back to the Second Temple era. The burial niches in these caves, which face the Second Temple-era wall of Jerusalem recently excavated by Dr. Yehiel Zelinger, were where the elite of the Jewish community, including priests and high priests, were laid to rest starting from the Hasmonean era and through the days of the Second Temple. 

The Akeldama and Yochanan caves are two of the burial caves in the valley. In any other city in the world, they would be tourist attractions for Jewish and Christian visitors. In Christian tradition, Akeldama ("Field of Blood" in Hebrew) is where converts were buried, and was supposedly purchased by the priests with money donated by Judas Iscariot. Instead, the place is marred by remnants of campfires, rusty barbed wire, old metal furniture, and bags emptied of their contents by gangs of thieves, who stay here, too, mostly at night. 

Worse and even more disgraceful is the situation of the Yochanan cave, where according to Christian tradition the High Priest Yochanan, who held the role in the first century CE, is buried. The cave and the ones next to it were excavated by many researchers, including Robert Macalister (prior to the establishment of the state) and major Israeli researchers such as Professor Amos Kloner and Professors Boaz Zissu, Shimon Gibson, and others. At the end of the 19th century, the cave still held ossuaries containing the bones of the dead. Most of them have been stolen. 

A few were researched, and yielded Hebrew names such as Miriam, Esther, and Shimon. Today, a local Arab resident has set up a barred door at the entrance to the Yochanan Cave and turned it into a coop for geese. The area around the cave was illegally fenced, and serves as a grazing area for goats. Not long ago, a camel was also spotted. 

Another neglected Jewish burial cave in the area is adorned with a rectangular relief, similar to one believed to have been part of the Temple. Another cave is decorated with a relief depicting a shell. Another cave has lost most of its front to a power shovel, and human bones lie exposed in it. Not far from there, pottery bottles have been found that used to contain oils and perfumes, which were used during burials to stave off bad smells. 

The burial method employed in the Valley of Hinnom caves was to lay the remains in burial niches, generally in family caves. Once the places of burial had been closed a year, they would be reopened, and the bones of the person would be collected and stored in an ossuary that remained in the cave. The ossuaries, which were sometimes carved with the names of the deceased, would eventually become targets for antiquities thieves. 

Ossuaries are of immense value on the illegal antiquities market, and almost none remain in the caves themselves. Both the Valley of Hinnom and Mount Scopus burial complexes have been consistently robbed over the years, as well as other sites around Jerusalem. 

Zissu, from the Land of Israel Studies and Archaeology Department at Bar-Ilan University, who along with the late Kloner wrote the book The Necropolis of Jerusalem in the Second Temple Period, tells Israel Hayom that current research is familiar with about 70 Jewish familial burial caves in and around Jerusalem that date from the second century BCE to 70 CE. Most of them, he says, are covered by residential neighborhoods.

"Only a few caves are still accessible to the public, so it's doubly horrifying that most of them are in such pitiful state," Zissu says. "Apart from them being a major national and scientific asset that the government has an obligation to protect for future generations, it's also an asset for research and tourism. Research tries to study the graves to learn about the city, its homes, its decorations, and to learn from the dead about how they lived." 

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Zissu praises the city's care for the Sanhedria Park, and criticizes what is taking place in Hinnom Valley. He says that the excavation and research potential of the burial system there has not been fully realized. 

"Even the antiquities robbers know it, and there is a real risk that they will bring an electric shovel to Hinnom Valley and start using it there, like we've already experienced," he says, urging the city to allocate funds to protect and maintain the antiquities sites.  

The neglect, the theft, the vandalism, and the ethno-religious attacks do not distinguish between Jewish and Christian sites. The remains of a Byzantine-era monastery from the fifth century CE located on the slopes of Mount Scopus, on the road to Maaleh Adumim, were studied 20 years ago by the Israel Antiquities Authority. The discovery was widely publicized, both in Israel and abroad. 

Now place is abandoned. Not much remains of its mosaic floor, and a visit to one of the large water cisterns showed that it was being used largely as a dump. Speizer, who first visited the site of the monastery a few months ago, saw how local residents were using another nearby cistern as a "graveyard" for the corpses of sheep, cats, and dogs. 

Many of the sites Speizer mapped have already been reviewed as part of a local planning initiative. Even then, most were in poor shape, but about half of the sites were refurbished in the early 2000s. Since then, time has passed and things have gotten worse. Speizer defines these sites as "an educational resources and physical background to understand history. A way of anchoring our roots here. Preservation will allow continued research into the past and will also hand the discoveries over to the generations to come, in acknowledgement of all the generations' shared ownership of the assets of the past." 

The first stage of his proposal calls for the city of Jerusalem, in conjunction with the IAA, to put up signage to make city residents aware of the value of these sites, some of which lie next to or within residential neighborhoods. The second stage calls for personnel to be assigned to oversee the sites and keep them clean. Speizer mentions that in 2010, the city employed a team of preservation and maintenance workers, and thinks it should be reformed. 

He does cite a few bright points: a section of an aqueduct that carried water to Jerusalem in the time of the Second Temple that was discovered on the grounds of a nursery school in the Tsur Baher neighborhood and preserved; a Temple-era mikveh that was recently excavated in the Kidron ravine near a church in Gethsemane, which is under careful supervision; a grave complex dating to the First Temple Era near the Menachem Begin Heritage Center, which is well-maintained; or Hirbt Tel-Arza below Gilo, where the IAA initiated an excavation together with community authorities that revealed a wine press, agricultural facilities, and a mikveh, all from the Second Temple period. 

Some of the sites on Speizer's list are located on the grounds of the national park that surrounds Jerusalem, which is run by the Israel Nature and Parks Authority, but most of them are within the Jerusalem municipal boundaries and are the city's responsibility. But the city has lifted a finger for decades. The IAA excavates and studies sites, and decides whether to recover them or leave them exposed, but for the most part does not maintain archaeological sites on its own. 

Jerusalem Mayor Moshe Leon tells Israel Hayom that the neglect of heritage sites is something that has been ignored for decades, but he intends to meet with head of the IAA Eli Escosido, who reached out to him on the matter, suggesting that they work together to address the issues at the sites Speizer mapped. 

However, Leon says, the city obviously doesn't have the funds to maintain all the antiquities sites within its borders. "But if, for example, we're talking about reforming the preservation team run jointly by the city and the IAA, at reasonable costs that will allow these important antiquities sites to be addressed, I believe we'll manage to come up with a budget, municipal or from the national government, to fund this national mission.

"A people that does not honor its past – as my predecessors have said – has a drab present and future. This is an issued that united coalition and opposition in Jerusalem, and I intend to take care of it," Leon says. 

The post Turning over in their graves  appeared first on www.israelhayom.com.

A synagogue dating back some 2,000 years has been excavated at Migdal in northern Israel, the site of a large Jewish community in the Second Temple era as well as a modern moshava.

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This is the second synagogue excavated at Migdal and the first time that archaeologists have found evidence of two synagogues coexisting in a Jewish community at a time when the Second Temple was still in existence and in use.

Like many archaeological discoveries, the second synagogue at Migdal resurfaced as part of infrastructure work. In this case, it was a salvage excavation ahead of a project by Netivei Israel – National Transport Infrastructure Company Ltd. to widen a nearby highway.

"The discovery of a second synagogue at the Galilee community sheds light on social life and religion of Galilean Jews at that time, and shows the need for a special building to study and read Torah and hold social gatherings," explained Dina Avshalom-Gorni of the University of Haifa, one of the directors of the excavation.

"The discovery of the 'new' synagogue at Migdal, with its many findings such as clay lamps, glass bowls formed from molds, coins, and stone vessels used for purification rites, show the Migdal Jews' ties to Jerusalem and the Temple," Avshalom-Gorani said.

The main space of the second synagogue were covered in white and colored plaster and a large stone bench, also plastered, had been placed near the wall. The ceiling, which had apparently been made of wood, had been supported by six pillars, which stood on stone bases, two of which are still intact. In a small room on the southern side, archaeologists found a plaster-covered stone shelf, indicating that it might have served as a storage space for Torah scrolls.

Two millennia ago, Migdal, located on the northwestern edge of the Sea of Galilee, was a large Jewish town. It is mentioned in Christian texts as the birthplace of Mary Magdalene, whose last name derives from the name of the community.

The Israel Antiquities Authority excavated the eastern side of Migdal over a decade ago. The dig revealed a synagogue that dated back to the time of the Second Temple. In the middle of that synagogue, archaeologists discovered a unique stone that bore a relief of a seven-branched menorah, which researchers explained as a depiction of the Temple menorah. The stone is currently part of an IAA exhibit at the Yigal Allon Centre.

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A small amethyst stone that functioned as a seal during the time of the Second Temple has been identified through the Temple Mount Sifting Project at Emek Tzurim National Park at the base of the Western Wall.

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The seal, which was worn as a ring, features an image of a bird on a branch that appears to depict the aromatic balsamum plant that was used to make incense for the Temple.

The seal is made of an amethyst and is engraved with a groove through which a metal strip was threaded, allowing it to be worn as a ring. The oval stone itself measures 10 mm by 5 mm (0.4 inches by 0.2 inches).

In a research article due out soon, archaeologists Eli Shukron, Professor Shua Amorai-Stark, and Malka Hershkovitz, who studied the artifact, attempt to characterize the carving on the seal, which features a bird (most likely a dove) and a long, curved branch with five pieces of fruit on it. The team believes that the plant is the balsamum mentioned in the Bible, the Talmud, and various historical sources.

Balsamum, known in Hebrew as "afersemon," is not at all similar to the fruit we now know as a persimmon and is described as a precious plant that could be used for medicinal purposes, to make creams and perfumes, and was used as one of the ingredients in the Temple incense.

"This is an important discovery because this is the first time a stone seal has been found anywhere in the world with a depiction of the famous plant on it. Thus far, we could only read about it in historical sources," Shukron – who is directing the excavation for the Israel Antiquities Authority – explained.

Amorai-Stark added, "Near the end of the Second Temple Period, the use of stone seals was increasingly common, but most of the seals discovered thus far that include depictions of plants are of ones that were much more common in the Land of Israel at the time – grapes, dates, and olives, which are part of the seven species. When we started examining the seal, we realized immediately that the fruit on it was nothing like any of the [depictions of] fruit we had seen."

Amorai-Stark said that the dove was a positive theme in the Hellenistic, Roman, and Jewish worlds, symbolizing "wealth, happiness, goodness, and success."

Moreover, she said, the choice of the carving on the seal could be an indication of who the owner was.

"If indeed it's the precious and famous balsamum fruit, we can reasonably assume that the owner of the seal was a Jew of means, since the production and trade of balsamum was controlled in those days by Jews living in the Dead Sea basin, where the fruit was grown. It's possible the seal owner had an orchard."

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Archaeologists and researchers are excited about a number of artifacts recently excavated in a dig at a site in the settlement of Itamar.

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The most important, unearthed last week, is a silver coin that dates to Hasmonean times. The coin was minted in the city of Tyre in modern-day Lebanon in the second half of the eighth century BCE, in the time of Seleucid King Demetrius II and the High Priest Yohanan Horkanos.

The excavation has also revealed a Second Temple-era stone structure; a sealed cistern that had never been opened, which contained tools and vessels assessed to be some 2,000 years old, including cooking pots; an olive press; a mikveh; and a bronze Roman coin minted in Nablus in the middle of the third century CE. The coin is imprinted with an image of Mount Gerizim.

A team from Bar-Ilan University's Institute of Archaeology has been digging at the site for the past month. Students from the university's Land of Israel Studies and Archaeology Department, as well as students from the Land of Israel Studies Department at Herzog Academic College and local volunteers, have helped with the project.

According to researchers, the finds indicate the former presence of a rural community that reached its peak between the end of the Second Temple and Roman periods.

Dr. Dvir Raviv, who is directing the excavation, described the discoveries as "exciting."

"Because of the finds and the interest [they] created at the end of the [excavating] season, we're planning two additional days of excavation after the holidays," Raviv said.

Head of the Samaria Regional Council Yossi Dagan said, "The land is speaking. The archaeological artifacts being discovered in Samaria bolster the current Jewish settlement. If anyone had any doubt about who used to walk these hills, the land is proving it."

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Spoiler – We can't. What we can offer you is our pick of the coolest developments in Israeli archaeology over the past 10 years. So let's hop into the trenches and dig in:

So you're jogging with your dog through a wooded area of the Neve Yaakov neighborhood in northeast Jerusalem and all of a sudden, you see a 1,400-year-old wine press that definitely hadn't been there before.

5: Ancient wine press appears out of nowhere

The Israel Antiquities Authority was a little surprised, to say the least, when an archaeologically minded resident called in her find in May 2015, because none of its people were excavating in the area. But the IAA team dispatched to investigate discovered that the wine press had been discovered by a group of teenagers who were self-professed "archaeology buffs" who had taken it upon themselves to carefully excavate the site.

The archaeologists praised their careful work. "The story touched our hearts and reminded us of our own childhoods," said IAA archaeologist Amit Re'em. However, the Authority gently suggested that in the future, the young archaeologists call in professionals, as "non-methodic" work can damage ancient artifacts. Oh, and the teens were invited to put their talents to use as volunteers on official IAA digs.

In the 1950s, researchers and a group of Bedouin discovered a trove of tens of thousands of scraps of parchment and papyrus comprising parts of about 1,000 manuscripts that had been inscribed 2,000 years earlier. Because of their small size and delicate condition, many of the fragments were stored in cigar boxes and shelved.

4: The Dead Sea Scrolls -Maybe NASA can help?

The Israel Antiquities Authority has long aimed to make the content of the Dead Sea scrolls, as they became known, available to all through the internet. Great! But what to do about the many fragments, some minuscule, of the scrolls that have yet to be decoded?

In 2018, the IAA brought in the big guns and used special imaging technology developed for none other than NASA to shed new light on some of the scrolls.

One section written in proto-Hebrew did not appear to belong to any of the 1,000 manuscripts known today, causing researchers to wonder if there were parts of the Dead Sea Scrolls that had never been discovered.

The NASA technology even raised the tantalizing prospect that there could be an entire additional Dead Sea Scroll whose existence was unknown!

In 2018, archaeologists excavating the Raqefet Cave in the Mount Carmel region near Haifa discovered evidence that beer was brewed there 13,000 years ago – the earliest example of alcohol production found to date.

3: 'Drinking the dinosaurs' - Beer 13,000 years ago and today

The researchers, a joint team from the University of Haifa and Stanford University in California, found traces of beer that was brewed in the cave by the Natufian people, who lived between 15,000 and 11,500 years ago and were among the first people in the world to abandon a nomadic way of life. The Mount Carmel settlement was one of the most important Natufians communities, and researchers from the University of Haifa have been studying the Natufian sites on and around the Carmel for decades.

"They made beer and drank it, apparently as part of special ceremonies," explained Professor Dani Nadel of the Zinman Institute of Archaeology at the University of Haifa.

But why stop there? In theory, yeast that was good enough to brew beer back in the day should still do the job. In 2019, that theory became practice when Israeli researchers raised a glass to celebrate a long-brewing project of making beer and mead using yeasts extracted from ancient clay vessels – some over 5,000 years old.

Archaeologists and microbiologists from the Israel Antiquities Authority and four Israeli universities teamed up to study yeast colonies found in microscopic pores in pottery fragments from Egyptian, Philistine, and Judean archaeological sites in Israel spanning from 3,000 BCE to the fourth century BCE.

Scientists are touting the brews made from "resurrected" yeasts as an important step in experimental archaeology, a field that seeks to reconstruct the past in order to better understand the flavor of the ancient world.

"In Jurassic Park, the dinosaurs eat the scientists," he said. "Here, the scientists drink the dinosaurs," said Aren Maeir, an archaeologist from Bar-Ilan University.

2: Stop, thief! Antiquities Authority inspectors nab robbers in the act

This past decade has seen some Indiana Jones-like derring-do on the part of Israeli authorities who are doing battle with modern-day antiquities thieves. According to Amir Ganor, who heads the Antiquities Robbery Prevention Unit at the IAA, explained that bands of robbers have been operating in the Judean Desert for years, looking for objects that they sell for hefty profits.

In 2014, a group of robbers who were trying to sneak ancient scrolls and artifacts out of a cave in the Judean Desert were nabbed in the act – the first time antiquities robbers had been caught in 30 years. The would-be thieves were spotted by members of a desert search and rescue team that was on training maneuvers. The first responders contacted the Israel Antiquities Authority, who rushed to the site.

The suspects, Arabs from a village near Hebron, were digging illegally at a site archaeologists know as the Cave of Skulls and had already caused major damage by the time they were apprehended.

Artifacts found in their possession included a 2,000-year-old lice comb.

In the summer of 2019, US Ambassador to Israel David Friedman attended an unveiling ceremony for new sections of the Pilgrim's Road in the Old City of Jerusalem, which archaeologists have been excavating for the past six years.

1: An ancient route leading to the Second Temple is excavated, revealing surprises

The Herodian road, which was traversed by pilgrims on their way to the Second Temple, was rediscovered by archaeologists in 1894. The excavated sections now run for 700 meters (2,300 feet), from the Pool of Siloam in central Silwan to the slopes of the southern corner of the Western Wall.

But the name "Herodian road" is misleading, as King Herod apparently had nothing to do with its construction. In fact, research published a few months after Friedman and former Trump advisor Jason Greenblatt attended the unveiling of the latest sections of the road indicates that it was most likely built by none other than the infamous Roman governor of Judea, Pontius Pilate.

More than 100 coins found beneath the ancient road prove it must have been completed between 31 and 40 CE, a period mostly covered by Pilate's governorship, Dr. Donald Ariel of the IAA explained.

Ariel suggested the possibility that Pilate had the street built to reduce tensions between the Romans and the Jewish population.

It will likely take another five years or so of work to dig out the full length of the Pilgrim's Road, and who knows what treasures will be revealed along the way?

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