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IEJ 68-2 TOC with Abstracts
Israel Exploration Journal Edited by Shmuel Aḥituv, Aren M. Maeir and Zeev Weiss Vol. 68/2 (2018) CONTENTS 129 DEBORAH SWEENEY, CHRISTIAN HERRMANN, IDO KOCH, YUVAL GADOT, MANFRED OEMING and ODED LIPSCHITS: A Triad Amulet from Tel Azekah ABSTRACT: This article presents a highly unusual enstatite amulet discovered at Tel Azekah in 2015. It depicts two gods and a goddess, identified as the Egyptian deities Re-Horakhte, Seth and Hathor/Wadjet on the basis of their iconography and the inscription on the rear of the amulet. Though it lacks a secure archaeological context, we claim that it should be assigned to the Ramesside period on the basis of the deities depicted and mentioned in the inscription. The amulet is another indicator of the flourishing contacts between Azekah and Egypt during the twelfth century BCE. 150 MEIR EDREY, ERAN ARIE, HILA MAY and ASSAF YASUR-LANDAU: The Iron Age II Tombs of Area E, Tel Achziv: Between Local Traditions and the Consolidation of the Tyrian Polity ABSTRACT: During the 1963 excavation season at Tel Achziv, directed by M.W. Prausnitz, three cist tombs were unearthed in Area E, on the eastern part of the mound. These tombs, built of large roughly-hewn stone blocks, previously dated to the Iron Age IB, display a rich material culture, consisting of pottery vessels, weapons, jewellery and other small finds. To date, only parts of the assemblage of these tombs have been published in preliminary publications. Here, for the first time, we consider the entirety of the tomb assemblages, including ceramic, metal and other finds, as well as tomb architecture and human remains. -
TAU Archaeology the Jacob M
TAU Archaeology The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities | Tel Aviv University Number 4 | Summer 2018 Golden Jubilee Edition 1968–2018 TAU Archaeology Newsletter of The Jacob M. Alkow Department of Archaeology and Ancient Near Eastern Cultures and The Sonia and Marco Nadler Institute of Archaeology The Lester and Sally Entin Faculty of Humanities Number 4 | Summer 2018 Editor: Alexandra Wrathall Graphics: Noa Evron Board: Oded Lipschits Ran Barkai Ido Koch Nirit Kedem Contact the editors and editorial board: [email protected] Discover more: Institute: archaeology.tau.ac.il Department: archaeo.tau.ac.il Cover Image: Professor Yohanan Aharoni teaching Tel Aviv University students in the field, during the 1969 season of the Tel Beer-sheba Expedition. (Courtesy of the Sonia and Marco Nadler Institute of Archaeology, Tel Aviv University). Photo retouched by Sasha Flit and Yonatan Kedem. ISSN: 2521-0971 | EISSN: 252-098X Contents Message from the Chair of the Department and the Director of the Institute 2 Fieldwork 3 Tel Shimron, 2017 | Megan Sauter, Daniel M. Master, and Mario A.S. Martin 4 Excavation on the Western Slopes of the City of David (‘Giv’ati’), 2018 | Yuval Gadot and Yiftah Shalev 5 Exploring the Medieval Landscape of Khirbet Beit Mamzil, Jerusalem, 2018 | Omer Ze'evi, Yelena Elgart-Sharon, and Yuval Gadot 6 Central Timna Valley Excavations, 2018 | Erez Ben-Yosef and Benjamin -
Access to Jerusalem – New Military Order Limits West Bank Palestinian Access
February 2006 Special Focus Humanitarian Reports Humanitarian Assistance in the oPt Humanitarian Events Monitoring Issues Special Focus: Access to Jerusalem – New Military Order Limits West Bank Palestinian Access As the Barrier nears completion around Jerusalem, recent Israeli The eight other crossings are less time-consuming - drivers and their military orders further restrict West Bank Palestinian pedestrian and passengers generally drive through a checkpoint encountering only vehicle access into Jerusalem.1 These orders integrate the Barrier random ID checks. crossing regime into the closure system and limit West Bank Palestinian traffic into Jerusalem to four Barrier crossings (see map Reduced access to religious sites: below): Qalandiya from the north, Gilo from the south2, Shu’fat camp The ability of the Muslim and Christian communities in the West from the east and Ras Abu Sbeitan (Olive) for pedestrian residents Bank to freely access holy sites in Jerusalem is an additional of Abu Dis, and Al ‘Eizariya.3 concern. With these orders, for example, all three major routes between Jerusalem and Bethlehem (Tunnel road, original Road 60 Currently, there are 12 routes and crossings to enter Jerusalem from (Gilo) and Ein Yalow) will be blocked for Palestinian use. the West Bank including the four in the Barrier (see detailed map Christian and Muslim residents of Bethlehem and the surrounding attached). The eight other routes and crossing points into Jerusalem, villages will in the future access Jerusalem through one barrier now closed to West Bank Palestinians, will remain open to residents crossing and only if a permit has been obtained from the Israeli Civil of Israel including those living in settlements, persons of Jewish Administration. -
Enlightening Adventure in Israel Led by Rabbi Shira Joseph February/March 2022 with Optional Petra and Negev Extension (As of 7/19/21)
Congregation Sha’aray Shalom Enlightening Adventure in Israel Led by Rabbi Shira Joseph February/March 2022 with optional Petra and Negev Extension (as of 7/19/21) Israel is a land of connections and reconnections. It is a place that both holds nostalgia and awaits rediscovery. Over the decades, so much in Israel has changed dramatically, yet the essence that draws us remains the same. Traveling together as a community on Rabbi Joseph’s farewell tour, we will bond through our shared experiences and enhance our understanding of culture and archaeology, religion and politics, the ancient and the modern, as we delve in-depth into Israel’s millennia-old legacy as heart of the Jewish People. Day 1: Monday, February 21, 2022: DEPARTURE • We depart the United States on our overnight flight to Israel. ---------------------------------------------------------------------------------------------------------------------------- Day 2: Tuesday, February 22, 2022: WELCOME TO ISRAEL! • Shalom and Bruchim Habaim—welcome to Israel! Upon arrival, we are met by an Ayelet Tours representative and begin our adventure. • Ascend into the Judean Mountains and stop at Natan Rapoport’s Scroll of Fire sculpture in the Forest of the Martyrs. This dramatic sculpture commemorates Jewish history from the Holocaust through the founding of Israel through dramatic scenes of destruction and rebirth. • Upon entering Jerusalem, we stop at the Haas Promenade to say Shehecheyanu as we look out over the City of Gold. • We check into our hotel and join for a welcome dinner this evening. Overnight in Jerusalem ------------------------------------------------------------------------------------------------------------------------------- Day 3: Wednesday, February 23, 2022: DIGGING INTO JERUSALEM • Breakfast at our hotel. • We visit Yad L’Kashish, the Lifeline for the Aged, an inspiring artisan workshop which empowers and supports hundreds of elderly and disabled Jerusalem residents. -
Can You Answer These Questions?
SERIES XV LECTURE IX c"qa CAN YOU ANSWER THESE QUESTIONS? 1. Describe the events that occurred immediately after the death of Joshua and the elders. 2. Describe the three ways in which the people of Israel were punished during the period of the Judges. 3. Describe five aspects which were common to both the Judges and the Kings of Israel. 4. Describe five aspects which distinguished the Judges from the Kings of Israel. 5. Who was the first of the Judges? This and much more will be addressed in the ninth lecture of this series: "The Period of the Judges: Part One". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the lecture and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book were designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it, as well, as a handy reference guide and for quick review. This lecture is dedicated to the honor and merit of Dr. and Mrs. Gabriel Sosne and their family. THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series XV Lecture #9 THE PERIOD OF THE JUDGES: PART ONE I. The Emergence of the Judges A. lM¨ z`¥ E`x¨ xW¤ `£ r© EWFdi§ ix¥g£`© min¦ i¨ Ekix¦`¡d¤ xW¤ `£ mip¦ w¥ G§d© in¥ i§ | loke§ r© Wª Fdi§ in¥ i§ loM 'c z`¤ mr¨ d¨ Eca§ r© I©e© FzF` ExA§ w§ I¦e© :mip¦ -
Ben-Gurion University of the Negev Visitors Information
Ben-Gurion University of the Negev Visitors Information Contact information Beer-Sheva | Marcus Family Campus Aya Bar-Hadas, Head, Visitors Unit, Dana Chokroon, Visits Coordinator, Office: 972-8-646-1750 Office: 972-8-642-8660 Fax: 972-8-647-2865 Fax: 972-8-647-2865 Cell: 972-52-579-3048 Cell: 972-52-879-5885 [email protected] [email protected] Efrat Borenshtain, Visits Coordinator, Hadas Moshe Bar-hat , Visits Coordinator, Office: 972-8-647-7671 Office: 972-8-646-1280 Fax: 972-8-647-2865 Fax: 972-8-647-2865 Cell: 972-50-202-9754 Cell: 972-50-686-3505 [email protected] [email protected] • When calling Israel from abroad dial: Exit code + 972 + x-xxx-xxxx o Example if call from a US number: 011-972-8-646-1750. • When calling from within Israel, replace the (972) with a zero. o Example: 08-646-1750. Directions To the Marcus Family Campus By train Take the train to Beer Sheva. Disembark the train at “Beer-Sheva North/University” station (this is the first of two stops in Beer-Sheva). Upon exiting the station, turn right onto the “Mexico Bridge” which leads to the Marcus Family Campus. (For on campus directions see map below). The train journey takes about 55 minutes (from Tel Aviv). For the train schedule, visit Israel Railways website: http://www.rail.co.il/EN/Pages/HomePage.aspx By car For directions, click here From Tel-Aviv (the journey should take about 1 hour 30 minutes, depending on traffic) If using WAZE to direct you to the Campus, enter the address as: Professor Khayim Khanani Street, Be'er Sheva. -
Ετς Θεος in Palestinian Inscriptions
ΕΤς θεος in Palestinian Inscriptions Leah Di Segni The acclamation Εἷς θεὸς, alone or in composition with various formulas, fre quently occurs in the East. In an extensive study, Ε. Peterson1 collected a large number of examples which he considered to be Christian, some as early as the late third century, from Syria (including Phoenicia, Palestine and Arabia) and Egypt, and concluded that Εἷς θεὸς was a typical Christian formula. Peterson’s conclusions were widely accepted and, not surprisingly, have become a self-ful filling prophecy, inasmuch as any inscription that contains this formula is auto matically classified as Christian, unless unequivocally proven otherwise. A more critical approach seems advisable, especially when dealing with Palestine, if for no other reason than the demographic diversity of this region, where Christians were still a minority at the beginning of the fifth century and possibly for some time later.2 While the material collected by Peterson from Egypt is indeed solidly Chris tian — mostly epitaphs with Christian symbols, many of them containing eccle siastic titles3 — the examples of Εἷς θεὸς from Syria include a sizable group of inscriptions that lack any positive identification. Of the dated material, a large majority of the unidentified Εἷς θεὸς inscriptions belong to the fourth century, whereas the texts identified as Christian by the addition of specific symbols and/or formulas come from the late fourth and fifth centuries. This seems to mean that in Syria the Εἷς θεὸς formula suffered a progressive Christianization, concomitant with the advance of Christianity in the province. In his collection of Syrian material, in fact, Prentice attributed the early specimens of Εἷς θεὸς to Ι Ε. -
Buy Cheap Levitra
Excavating a Battle: The Intersection of Textual Criticism, Archaeology, and Geography The Problem of Hill City Just as similarities or variant forms of personal names can create textual problems, the same .( ֶּ֖ג ַבע) and Geba (גִּבְע ָ֔ ה) is true of geographic names. A case in point is the confusion of Gibeah Both names mean “Hill City”, an appropriate name for a city in the hill country of Benjamin, where other cities are named Lookout (Mizpeh) and Height (Ramah). Adding to the mix is the The situation is clarified (or confused further) by the modifiers that .( ִּג ְב ֥עֹון) related name Gibeon are sometimes added to the names. The difficulty of keeping these cities distinct is increased by textual problems. Sometimes “Geba” may be used for “Gibeah,” and vice versa. To complicate matters further there are other Gibeah/Geba’s in Israel (Joshua 15:57—Gibeah in Judah, Joshua 24:33 —Gibeath in Ephraim). That Gibeah and Geba in Benjamin are two different places is demonstrated by Joshua 18:24, 28, which lists ( ִּג ְב ַַ֣עת and Gibeah (here in the form ( ֶּ֖ג ַבע) both Geba among the cities of Benjamin. Isaiah 10:29 also The Gibeah we are discussing here is near .( ִּג ְב ַ֥עת ש ֶּ֖אּול) distinguishes Geba from Gibeah of Saul the central ridge, near Ramah, north of Jerusalem. Geba is further east on the edge of the wilderness, near a descent to the Jordan Valley. It is across the valley from Michmash. Gibeah Gibeah is Saul’s capital near Ramah. It is a restoration of the Gibeah destroyed in Judges. -
A Christian's Map of the Holy Land
A CHRISTIAN'S MAP OF THE HOLY LAND Sidon N ia ic n e o Zarefath h P (Sarepta) n R E i I T U A y r t s i Mt. of Lebanon n i Mt. of Antilebanon Mt. M y Hermon ’ Beaufort n s a u b s s LEGEND e J A IJON a H Kal'at S Towns visited by Jesus as I L e o n Nain t e s Nimrud mentioned in the Gospels Caesarea I C Philippi (Banias, Paneas) Old Towns New Towns ABEL BETH DAN I MA’ACHA T Tyre A B a n Ruins Fortress/Castle I N i a s Lake Je KANAH Journeys of Jesus E s Pjlaia E u N s ’ Ancient Road HADDERY TYRE M O i REHOB n S (ROSH HANIKRA) A i KUNEITRA s Bar'am t r H y s u Towns visited by Jesus MISREPOTH in K Kedesh sc MAIM Ph a Sidon P oe Merom am n HAZOR D Tyre ic o U N ACHZIV ia BET HANOTH t Caesarea Philippi d a o Bethsaida Julias GISCALA HAROSH A R Capernaum an A om Tabgha E R G Magdala Shave ACHSAPH E SAFED Zion n Cana E L a Nazareth I RAMAH d r Nain L Chorazin o J Bethsaida Bethabara N Mt. of Beatitudes A Julias Shechem (Jacob’s Well) ACRE GOLAN Bethany (Mt. of Olives) PISE GENES VENISE AMALFI (Akko) G Capernaum A CABUL Bethany (Jordan) Tabgha Ephraim Jotapata (Heptapegon) Gergesa (Kursi) Jericho R 70 A.D. Magdala Jerusalem HAIFA 1187 Emmaus HIPPOS (Susita) Horns of Hittin Bethlehem K TIBERIAS R i Arbel APHEK s Gamala h Sea of o Atlit n TARICHAFA Galilee SEPPHORIS Castle pelerin Y a r m u k E Bet Tsippori Cana Shearim Yezreel Valley Mt. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
The Bedouin Population in the Negev
T The Since the establishment of the State of Israel, the Bedouins h in the Negev have rarely been included in the Israeli public e discourse, even though they comprise around one-fourth B Bedouin e of the Negev’s population. Recently, however, political, d o economic and social changes have raised public awareness u i of this population group, as have the efforts to resolve the n TThehe BBedouinedouin PPopulationopulation status of the unrecognized Bedouin villages in the Negev, P Population o primarily through the Goldberg and Prawer Committees. p u These changing trends have exposed major shortcomings l a in information, facts and figures regarding the Arab- t i iinn tthehe NNegevegev o Bedouins in the Negev. The objective of this publication n The Abraham Fund Initiatives is to fill in this missing information and to portray a i in the n Building a Shared Future for Israel’s comprehensive picture of this population group. t Jewish and Arab Citizens h The first section, written by Arik Rudnitzky, describes e The Abraham Fund Initiatives is a non- the social, demographic and economic characteristics of N Negev profit organization that has been working e Bedouin society in the Negev and compares these to the g since 1989 to promote coexistence and Jewish population and the general Arab population in e equality among Israel’s Jewish and Arab v Israel. citizens. Named for the common ancestor of both Jews and Arabs, The Abraham In the second section, Dr. Thabet Abu Ras discusses social Fund Initiatives advances a cohesive, and demographic attributes in the context of government secure and just Israeli society by policy toward the Bedouin population with respect to promoting policies based on innovative economics, politics, land and settlement, decisive rulings social models, and by conducting large- of the High Court of Justice concerning the Bedouins and scale social change initiatives, advocacy the new political awakening in Bedouin society. -
Lachish Fortifications and State Formation in the Biblical Kingdom
Radiocarbon, Vol 00, Nr 00, 2019, p 1–18 DOI:10.1017/RDC.2019.5 © 2019 by the Arizona Board of Regents on behalf of the University of Arizona LACHISH FORTIFICATIONS AND STATE FORMATION IN THE BIBLICAL KINGDOM OF JUDAH IN LIGHT OF RADIOMETRIC DATINGS Yosef Garfinkel1* • Michael G Hasel2 • Martin G Klingbeil2 • Hoo-Goo Kang3 • Gwanghyun Choi1 • Sang-Yeup Chang1 • Soonhwa Hong4 • Saar Ganor5 • Igor Kreimerman1 • Christopher Bronk Ramsey6 1Institute of Archaeology, the Hebrew University, Jerusalem, Israel 2Institute of Archaeology, Southern Adventist University, USA 3Seoul Jangsin University, Korea 4Institute of Bible Geography of Korea, Korea 5Israel Antiquities Authority, Israel 6Research Laboratory for Archaeology and the History of Art, University of Oxford, UK ABSTRACT. When and where the process of state formation took place in the biblical kingdom of Judah is heavily debated. Our regional project in the southwestern part of Judah, carried out from 2007 to the present, includes the excavation of three Iron Age sites: Khirbet Qeiyafa, Tel Lachish, and Khirbet al-Ra’i. New cultural horizons and new fortification systems have been uncovered, and these discoveries have been dated by 59 radiometric determinations. The controversial question of when the kingdom was able to build a fortified city at Lachish, its foremost center after Jerusalem, is now resolved thanks to the excavation of a previously unknown city wall, dated by radiocarbon (14C) to the second half of the 10th century BCE. KEYWORDS: Iron Age, Kingdom of Judah, Khirbet al-Ra’i, Khirbet Qeiyafa, Lachish, radiometric chronology. INTRODUCTION The debate over the chronology of the Iron Age is one of the central controversies in the current scholarship of the archaeology of the southern Levant as well as biblical studies.