Showing posts with label second Temple. Show all posts
Showing posts with label second Temple. Show all posts

Thursday, March 13, 2014

Uncovered in Jerusalem, 9 tiny unopened Dead Sea Scrolls

An unrolled tefillin parchment from Qumran. 4Q135, Plate 212, Frag 2 (photo credit: Shai Halevi via Israel Antiquities Authority)

Uncovered in Jerusalem, 

9 tiny unopened Dead Sea Scrolls



Researcher finds tantalizing tefillin parchments
from Second Temple era, overlooked for decades
and unread for 2,000 years

BY ILAN BEN ZION March 12, 2014


Ilan Ben Zion Ilan Ben Zion is a news editor at The Times of Israel. 
He holds a Masters degree in Diplomacy from … [More]
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They’re not much larger than lentils, but size doesn’t minimize the 
potential significance of nine newfound Dead Sea Scrolls that have 
lain unopened for the better part of six decades.

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An Israeli scholar turned up the previously unexamined parchments, 
which had escaped the notice of academics and archaeologists as 
they focused on their other extraordinary finds in the 1950s. Once 
opened, the minuscule phylactery parchments from Qumran, while 
unlikely to yield any shattering historic, linguistic or religious 
breakthroughs, could shed new light on the religious practices of 
Second Temple Judaism.


The Israel Antiquities Authority has been tasked with unraveling 
and preserving the new discoveries — an acutely sensitive 
process and one which the IAA says it will conduct painstakingly, 
and only after conducting considerable preparatory research.

Phylacteries, known in Judaism by the Hebrew term tefillin, are 
pairs of leather cases containing biblical passages from the books 
of Exodus and Deuteronomy. One case is bound by leather thongs 
to the head and one to the arm during morning prayers, as prescribed 
by rabbinic interpretation of the Bible. The case worn on the head 
contains four scrolls in individual compartments, while the arm 
phylactery holds one scroll.



The interior of the Shrine of the book, the home of the 
Dead Sea Scrolls at the Israel Museum. (photo credit: Flash90)

At least two dozen tefillin scroll fragments were known to have 
been found during excavations of the limestone caves overlooking 
the Dead Sea at Qumran in the 1950s (several phylactery boxes 
and straps were unearthed as well). They were among the 
world-famous cache of thousands of scrolls and scroll fragments 
containing biblical and sectarian texts from the Second Temple 
period. Since their discovery, the Qumran scrolls have been housed 
at the Israel Museum, and scholars have pored over the ancient 
documents and opened a window into ancient Jewish theology.

But these nine latest tiny scrolls had been overlooked — until now.

Dr. Yonatan Adler, a lecturer at Ariel University and a 
post-doctoral researcher on Qumran tefillin at Hebrew University, 
was searching through the Israel Antiquities Authority’s 
climate-controlled storerooms in the Har Hotzvim neighborhood 
of Jerusalem in May 2013. There he found a phylactery case from 
Qumran among the organic artifacts stored in climate-controlled 
warehouses. Suspecting the case could contain a heretofore 
undocumented scroll, he had it scanned by an MRI at 
Shaare Zedek Hospital. The analysis suggested there might 
indeed be an unseen parchment inside.

While that analysis has yet to be confirmed, Adler was 
spurred on by the discovery, and in December visited the 
Dead Sea Scroll labs at the Israel Museum. There he found 
two tiny scrolls inside the compartments of a tefillin case 
that had been documented but then put aside some time 
after 1952. The scrolls were never photographed or 
examined, and so have remained bound inside the leather 
box for roughly 2,000 years.

Then, just last month, Adler told The Times of Israel 
he “found a number of fragments of tefillin cases from 
Qumran Cave 4, together with seven rolled-up tefillin 
slips” which had never been opened.


Dr. Yonatan Adler of Ariel University 
(photo credit: Devorah Adler)

“Either they didn’t realize that these were
 also scrolls, or they didn’t know how to 
open them,” Pnina Shor, head of the IAA’s 
Department of Artefact Treatment and 
Conservation, explained.

Józef Tadeusz Milik, the most prolific publisher 
of the scrolls after their discovery last century, 
reported on the Cave 4 tefillin case finds but he 
“didn’t say why they didn’t open them, [and] he 
also didn’t say they were scrolls,” even though 
the parchments were identified as part of tefillin 
assemblage, she said.

Shor and her team have managed the painstaking
task of maintaining the thousands of scroll 
fragments found at Qumran, removing them 
from the glass casings in which they were 
entombed in the 1950s and mounting them on 
fine cloth mesh, then digitizing each minute scrap 
with multi-spectral photography. Each scroll 
fragment is photographed at 56 different exposures 
— 28 per side (as some scrolls have writing on 
both) — in 12 different wavelengths ranging as 
far as the infrared. The team will be tasked with 
a similar mission with the new scrolls once 
they’ve been opened.

Dead Sea Scroll expert Eibert Tigchelaar of the 
University of Leuven in Belgium said that the fact 
that these nine scrolls went undetected for so long 
should not come as a surprise, considering the 
scrolls’ complicated administrative history (which 
includes a change in sovereignty in 1967). 
”Things physically remained somewhere, but 
administratively were forgotten,” Tigchelaar said.

Moreover, “confronted with 10,000 or more 
fragments from Cave 4, of which the last were 
only published a few years ago, there was little 
attention [paid] to those tefillin that might not be 
opened at all,” he said.

None of the phylacteries has been radiocarbon 
dated, but the cache of scrolls and religious objects 
from the caves at Qumran date from the second 
and first centuries BCE and first century CE — a 
critical time in the development of Judaism and 
early Christianity.

Like many of the finds at Qumran, some of the 
tefillin slips that have previously been opened have 
yielded astonishing differences from the standard 
Rabbinic text known as the Masoretic.

“Some tefillin use a spelling very close to the traditional 
one, [but] there are several tefillin that use an extreme 
form of divergent spelling that also occurs in many 
other scrolls,” such as additional letters in possessive 
suffixes, Tigchelaar said.



Seven recently rediscovered unopened tefillin 
scrolls from Qumran. (photo credit: Shai Halevi 
via Israel Antiquities Authority)

Professor Lawrence Schiffman, a vice provost at 
Yeshiva University and expert on Second Temple 
Judaism, explained that some of the tefillin texts from 
Qumran were identical to those used today, but others 
have the same text with additional passages, extended 
to include the Ten Commandments. He also 
pointed out that it would be interesting to see the 
order in which the scrolls were placed inside the 
tefillin compartments — a practice debated by 
rabbis for centuries.

“From my point of view, the most significant thing 
about all of this is that they actually have tefillin from 
2,100 and plus years ago,” Schiffman said of the
 Dead Sea Scrolls generally. The continuity of 
phylactery traditions — over the centuries and 
across the various sects that comprised Second Temple 
Jewry — was something he found remarkable.

“We have to be prepared for surprises,” Professor 
Hindy Najman of Yale University said, of the new 
discoveries. “On the one hand there’s tremendous 
continuity between what we have found among the 
Dead Sea Scrolls — liturgically, ritually and textually 
— and contemporaneous and later forms of Judaism. 
But there’s also tremendous possibility for variegated 
practices and a complex constellation of different 
practices, different influences, different ways of 
thinking about tefillin.”



Tefillin cases from Qumran 
(photo credit: Clara Amit via Israel Antiquities Authority)

Schiffman, however, said he doesn’t expect 
any “bombshells” emerging from the new scrolls 
that will “overturn the concepts that we have.”

“Given the amount of research that’s been 
done… important discoveries like this don’t 
overturn previous ideas,” he said. “We’re going 
to be able to augment what we know about the 
tefillin already.”

Tigchelaar concurred, saying that the Dead Sea Scrolls 
in general, and these tefillin in particular, are important 
not because they would shed light on one particular 
sect during the Second Temple Era, but because 
they demonstrate that rabbinic practices had deeper roots.

“Whether one wants to emphasize the continuity, 
or the differences, is another thing,” he said.

Shor will be in charge of the project of meticulously 
unraveling the newfound scrolls and ensuring their preservation.

“We’re going to do it slowly, but we’ll first consult 
with all of our experts about how to go about this,” 
she said, reluctant to say when the process would 
commence. “We need to do a lot of research before 
we start doing this.”



A single tefillin scroll found in phylacteries at Qumran. 
(photo credit: Shai Halevi via Israel Antiquities Authority)

Uncovered in Jerusalem, 9 tiny unopened Dead Sea Scrolls
Researcher finds tantalizing tefillin parchments from 
Second Temple era, overlooked for decades and 
unread for 2,000 years.

Read more: Uncovered in Jerusalem, 9 tiny unopened 
Dead Sea Scrolls | The Times of Israel 
http://www.timesofisrael.com/nine-tiny-new-dead-
sea-scrolls-come-to-light/#ixzz2vm8fwaVN
Follow us: @timesofisrael on Twitter
timesofisrael on Facebook

Read more: Uncovered in Jerusalem, 9 tiny unopened 
Dead Sea Scrolls | The Times of Israel 
http://www.timesofisrael.com/nine-tiny-new-dead-
sea-scrolls-come-to-light/#ixzz2vm8YDsJx
Follow us: @timesofisrael on Twitter
timesofisrael on Facebook


Monday, January 6, 2014

Vintage Photos from Jerusalem's Hinnom Valley - Israel's History - a Picture a Day

Israel's History - a Picture a Day (Beta)


Posted: 05 Jan 2014 

Original caption: "Mount Tabor, Palestine, Scene of Barake Caeup [sic]." In fact, it is the pool and cattle market in Jerusalem's Hinom Valley. 
(Credit: Keystone-Mast Collection, California Museum of Photography at UCR ARTSblock, 
University of California, Riverside)


The archives at the University of California - Riverside contains this picture, but clearly the caption "Mount Tabor" was wrong.

This is a picture of "Gei Hinnom" (the Hinnom Valley) in Jerusalem, beneath the walls of the Old City. 

Today, few residents or tourists know about the history of the area called "Breichat HaSultan (the Sultan's Pool), except for the occasional concert in the amphitheater. 

As we researched the picture, however, we discovered that the pool and cattle market were the frequent focus of photographers a century ago.

The Hinom Valley - Breichat HaSultan 
amphitheater today (Go Jerusalem)





The Valley of Ben-Hinnom is mentioned repeatedly in the Bible, serving as a border between tribes of Judah and Benjamin.

From biblical times it had an infamous reputation as the site of human sacrifices to Molech.  The evil perpetrated there made the name "Gei Hinnom," or Gehenna, synonymous with Hell.

A dam was built across the valley, possibly at the time of the Second Temple, with a road on top that passed between Mt. Zion and the opposite hill (eventually Mishkenot HaSha'ananim). The reservoir created by the dam measured 169 meters by 67meters, with a depth of 12 meters. The road became one of the principle routes to Jerusalem from the south.  Suleiman the Magnificent built a sabil fountain on the dam, and it still exists today. 

Photo of the Hinom Valley cattle market taken from the dam
(Credit: Keystone-Mast Collection, California Museum of 
Photography at UCR ARTSblock, University of California, Riverside)

Suleiman's fountain on the dam (Library of
Congress, circa 1937)















Road to Jerusalem station showing the Hinnom Valley, the Sultan's Pool, and the sabil. (circa 1895)
 (Library of Congress collection)


A sheep market was located on the opposite side of Jerusalem's Old City at Herod's Gate, which can be viewed here.

After the 1948 war between Israel and its Arab neighbors, the valley was a desolate no-man's zone between Jordan and Israel. 

Cattle market (1900, Library of Congress, also in
University of Toronto Thomas Fisher Rare Book
 Library and the Arizona Historical Society 
Library, Tempe)



Sultan's pool. Note the buildings built on the right and
behind the bridge/dam (Wikipedia Commons)























Click on pictures to enlarge, click on captions to view the original picture. 

Tuesday, July 16, 2013

Solomon's Temple - 3D Aerial Tour - שלמה מקדש - סיור אווירי



3D Aerial Tour of the Second Temple of Solomon as built by King Herod circa 70 AD

3D model and scene file are available at www.brian-walters.com/3dmodels.html

שלמה מקדש - סיור אוויר

معبد سليمان -- جولة جوية

Thousands of Jews gather at Western Wall to mourn Tisha Be’av

Thousands of Jews gather at Western Wall to mourn Tisha Be’av

Jerusalem Post    By DANIEL K. EISENBUD
07/15/2013 23:02

Jews fast to commemorate the destruction of the two temples.


Tisha Be’av at the Western Wall, July 15, 2013.
Tisha Be’av at the Western Wall, July 15, 2013. Photo: Marc Israel Sellem/The Jerusalem Post
On the eve of Tisha Be’av, thousands of Jews gathered at the Western Wall Monday night to mourn the destruction of the First and Second Temples, pray for the creation of a Third Temple, and express hope for peace.
Tisha Be’av (the ninth day of the month of Av in the Hebrew calendar) is considered the “saddest day in Jewish history.” Jews fast to commemorate the Temples’ destruction, which occurred on the same day, 655 years apart.
Several other significant tragedies also befell Jews on this day, including their expulsion from England and Spain in 1290 and 1492, respectively; Heinrich Himmler’s presentation of the “Final Solution” in 1940; and the Nazi deportation of Jews from the Warsaw ghetto in 1942.
Gutman Locks, a Torah scholar and teacher originally from New York, helped parishioners wrap teffilin and pray a few meters from the Wall.
“What’s so special about coming here on Tisha Be’av is that this is the location where the Temples were destroyed – just on the other side of the Wall,” Locks said. “And that’s where the third one will be built when the Messiah comes, and that one will not be destroyed.”
“Even though it’s the saddest time of the year, we can see Jews come back to the land again, which was prophesized for thousands of years,” he continued. “We can actually see it happening.”
Indeed, Locks said he viewed Tisha Be’av through a prism of sorrow and hope.
“So, on one side it is very sad what has happened in our history, but now we can anticipate the happiest time of all creation, where the whole world will know God – will know peace,” he added. “We see it now, as more Jews live in Israel than any other place in the world.”
Sarit Berko, a retired, non-observant native Israeli, who came to the Wall to observe Tisha Be’av from her home in Tel Aviv, said she has made the pilgrimage since she turned 10 years old, following the Six Day War.
“My generation is so lucky to be born in Israel and not experience the Holocaust,” she said. “As I get older and more spiritual I believe this is my land and I am so grateful that I can come to mourn at this Wailing Wall, even though I’m not religious.”
Berko also expressed hope that the sorrow Tisha Be’av engenders will one day be transformed into joy.
“During Passover most Jews say ‘Next year in Jerusalem,’” she said. “As an Israeli I pray, ‘Next year may the Third Temple be built and last for eternity.’ We’re going to convert all our mourning into a festival, this is my prayer.”
Rabbi Steven M. Graber, who leads a congregation in Long Island, came to Jerusalem with his wife and two daughters to observe the day of mourning.
“Of course I think about the destruction of the Temples, but I see Jews rebuilding Israel – rebuilding Jerusalem – so it’s not really a sadness I feel, rather a keen awareness of every bit of history that’s gone on here from the time of David to today,” said Graber.
“I feel privileged to be alive at this juncture in history because I can be here as a free Jew and I can extrapolate toward the wondrous future I see in this country for our people,” he added.
Graber’s 19-year-old daughter Leora, a student at Queens College, said she viewed Tisha Be’av as a time for personal reflection.
“For me, I’d say that putting all historical reasons [to mourn] aside, this is more of a time to reflect on yourself as a Jew and to be a part of a larger community,” she said. “I think that’s why we’re here – to identify with our own Judaism and with each other.”
Meanwhile, Morrie and Millie Kaporovski of Netanya, who made aliya 29 years ago from Montreal, expressed conflicting feelings of hope and frustration regarding the lack of tolerance among Jews.
“Today means commemorating all the horrendous deeds that were done in the name of religion to the Jews,” said Millie, a grandmother. “All kinds of horrible things happened on Tisha Be’av, so we’re so lucky to have our country. It is our home and no one will take it away from us again.”
Morrie said he was troubled by a lack of tolerance among Jews in general, and in Jerusalem specifically.
“For me, I mourn for our own people – that we haven’t learned a thing in the last 5,000 years about how to be tolerant of other Jews,” he said. “Because it’s Tisha Be’av it’s a sad day and I’m [also] saddened by the fact that I am fast learning how to dislike the city of Jerusalem because of the lack of tolerance and acceptance of different ways of being Jewish.”
Still, Millie said that despite unpleasant infighting, she was heartened to live an unrivaled degree of freedom never experienced by her Jewish predecessors.  
“Just looking at the Kotel brings tears to my eyes because of all the Jews who haven’t been able to come here,” she said. “For us to be here, it’s a dream come true.”
Fasting for Tisha Be’av ends Tuesday night at 8:15 pm in Jerusalem and 8:18 pm in the Tel Aviv area.

Sunday, April 28, 2013

Jews Celebrate Lag B'Omer This Week.


Jews Celebrate Lag B'Omer This Week 


How was it commemorated 90 years ago?


Today Jews around the world are celebrating Lag B'Omer
the end of a month-long mourning period when traditional Jews 
refrain from weddings or joyous gatherings.  The mourning remembers 
the thousands of students of Rabbi Akiva, a reknowned spiritual 
leader at the time of the Talmud.  They died in a great plague 
that ended on Lag B'Omer. 

Dancing at the Meron tomb (Central Zionist Archives, 
Harvard Library,  1925) 

















Meron and tomb of Shimon BarYochai
 (circa 1930) 

I




















The tomb on the hill (enlarged)









In Israel, Lag B'Omer is celebrated with bonfires, 
hikes along nature trails, and gatherings at the 
tombs of of Rabbi Shimon Bar Yochai in the Galilee 
town of Meron and of Shimon the Just (Hatzaddik
in the Sheikh Jarrah neighborhood of Jerusalem. 

Bar Yochai, a student of Rabbi Akiva's, was known 
for his opposition to the Roman rule in the Land of Israel.  
He and his son were forced to flee to the Galilee where
they hid in a cave for 12 years.  Lag B'Omer is the 
day of his death, but it is actually celebrated in recognition 
of the Torah teachings he gave over to his students.

Hundreds of thousands of celebrants are expected to 
visit Shimon Bar Yochai's tomb in Meron by Wednesday night.

Shimon Hatzaddik was a High Priest of the second Temple 
in Jerusalem for 40 years.  

Jewish women praying at the Shimon
Hatzaddik tomb (Central Zionist
Archives, Harvard Library, c. 1930)













According to Jewish tradition, Shimon clothed 
himself in his High Priest's vestments to receive 
Alexander the Great as he marched toward Jerusalem.  
Alexander stepped from his chariot and bowed to Shimon, 
who, he said, had appeared to him in a dream 
predicting his victories. 


Jews gathered at Shimon Hatzaddik's tomb in Sheikh Jarrah,
Jerusalem (Central Zionist Archives, Harvard Library,
c. 1930)





Children's Lag B'Omer procession
near Shimon Hatzaddik's tomb (1918)























Shimon Hatzaddik's tomb today












Many traditional Jews who cannot travel to Meron 
in the Galilee celebrate Lag B'Omer at Shimon Hatzaddik's 
tomb located in the Sheikh Jarrah neighborhood in northern Jerusalem. 
 
Jewish homes around the tomb had to be evacuated 
in the 1948 fighting.  In recent years Jewish families
 have returned to the neighborhood.