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Ein Gedi archaeological site

עתיקות עין גדי
Location	Israel
Region	Judean desert
Coordinates	31°27′41″N 35°23′33″E / 31.46139°N 35.39250°E / 31.46139; 35.39250
Altitude	638 m (2,093 ft)
Type	Settlement, synagogue
Part of	Ein Gedi
History
Periods	Chalcolithic, Iron Age, Hellenistic period, Roman period, Byzantine period
Cultures	Ghassulian Jewish
Site notes
Condition	In ruins
Ownership	Israel Nature and Parks Authority
Public access	Yes

The archaeological site at the Ein Gedi oasis was inhabited during different periods, and the earliest activity dates to the Chalcolithic period.

Ein Gedi (Hebrew: עין גדי) is frequently mentioned in the Bible, in the works of Josephus, in rabbinic literature, and in early Christian sources. It was an important Jewish settlement on the western shore of the Dead Sea in ancient times. The ruins, including a 6th-century synagogue, testify to a continuous Jewish settlement in the area between the 5th century BCE to the 7th century CE.

History and archaeology

There was a temple at Ein Gedi during the Chalcolithic period.

Though there is no evidence of Bronze Age settlement at Ein Gedi, Iron Age remains have been discovered at the site dating to the 7th century BCE. Ein Gedi is first mentioned in the Book of Joshua, the narrative of which takes place in the 7th century BCE. Later, the settlement is mentioned as the place where David fled from Saul. In Book of Chronicles 2, Ein Gedi is called Hazazon Tamar.

In excavations conducted between the left (northern) bank of Nahal Arugot and the right (southern) bank of Nahal David, archaeologists discovered the remains of the Iron Age city at Tel Goren, from the days of the Kingdom of Judah, as well as those of a Persian period settlement, followed by a fortress from around the 4th century BCE, another one from the Early Roman period, the bathhouse of the first-century CE Roman garrison, and a Byzantine-period synagogue.

The Judahite settlement at Ein Gedi was destroyed during the destruction of the First Temple, but was renewed with the Return to Zion. During the Great Revolt, Ein Gedi is mentioned in the writings of Josephus as a district city. The Sicarii, who were fortified in Masada at that time, used to raid the nearby Jewish settlements. During Passover, they raided Ein Gedi and looted the place: "They killed the weak who could not flee, the women and children, seven hundred souls and more." During the suppression of the Bar Kokhba revolt, the settlement was severely damaged. Some of the residents, including the leaders of Ein Gedi on behalf of Bar Kokhba, Jonathan ben Baiah and Masbala ben Shimon, as well as Babatha bat Shimon, found refuge in the nearby Nahal Hever caves (Cave of Horror and Cave of Letters) and died under the Roman siege.

After the Bar Kokhba revolt Ein Gedi was reinhabited, initially at a smaller scale with growth into the Byzantine period. The settlement became a "very large village of Jews," as Eusebius testified in the Onomasticon in the early fourth century CE. Ein Gedi became famous for growing balsam for perfumes, balsam oil, and medicines. In the mosaic uncovered in the synagogue at the site, a curse is inscribed on anyone who dares to reveal the "secret of the town". Most researchers believe that this secret is the method of making balsam oil. Jodi Magness presents a different interpretation, based among other elements on a similar phrase from the Damascus Document from nearby Qumran and the Cairo Geniza. Magness argues that betraying one's own Jewish community to the Gentiles was seen as deserving the death penalty, which could be meted out either by God himself, or by the Jews in the name of God.

Galen (129 – c. 216 CE) is the only pagan writer who explicitly links the special oil known as Shemen Afarsimon to Ein Gedi.

Archaeological findings

During the archaeological excavations at Tel Goren, the ruins of a Byzantine-period synagogue were discovered, with a decorated mosaic floor, a metal (probably silver) seven-branch menorah, of a type unique for its time, and singular coins found along with an ark hoard of coins. Other than that, the findings included walls, pillars, and residential houses and other structures belonging to the village, documenting its eastward and northward expansion. Among those buildings is a mikveh, evidence of the ongoing Jewish presence at the site. The Perfume Street at the east side of the settlement, two unique production facilities were discovered, used in the production of the special oil known as "Shemen Afarsemon". Unique lintels and doorposts were discovered at the northern gate, lacking bolts, which indicates that they were not meant for practical, but for halakhic use. Ceramics in various sizes where found inside the village, as well as plain and decorated candlestick lamps.

References

1. ^ Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 3. ISSN 0333-5844. JSTOR 27123172.
2. ^ Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: III–237. ISSN 0333-5844. JSTOR 27123172.
3. ^ עין-גדי : חפירות ארכיולוגיות בשנים 1962 - 1961 - בנימין מזר.
4. ^ Negev, Avraham; Gibson, Shimon (2001). "En Gedi; Engeddi". Archaeological Encyclopedia of the Holy Land. New York & London: Continuum. p. 161. ISBN 0826413161.
5. ^ Negev, Avraham; Gibson, Shimon (2001). "En Gedi; Engeddi". Archaeological Encyclopedia of the Holy Land. New York & London: Continuum. pp. 161–164. ISBN 0826413161.
6. "מערות המפלט מתקופת מרד בר כוכבא | ספר | אשל, חנן, 1958-2010 (עמית, דוד, 1947-2013 | עמית, דוד, 1947-2013 ;ארליך, זאב חנוך, 1953- ;פורת, רועי ;החברה לחקירת ארץ ישראל ועתיקותיה ;מכללת יהודה ושומרון (אריאל) | הספרייה הלאומית". www.nli.org.il (in Hebrew). Retrieved 2024-06-10.
7. store2.ariel.ac.il https://store2.ariel.ac.il/downloadable/download/sample/sample_id/18/. Retrieved 2024-06-10. {{cite web}}: Missing or empty |title= (help)
8. Porat, Yosef (2007). "'שרידים מימי המרידות ברומאים ממערות באזור נחל קדרון תחתון'". מחקרי יהודה ושומרון. 16: 231–264.
9. Porat, Yosef (2001). "מערות הרומח" - מכלול מערות מפלט בר-כוכבאיות בין ואדי מורבעאת לעין-גדי'". מחקרי יהודה ושומרון.
10. Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 3–4. ISSN 0333-5844. JSTOR 27123172.
11. Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 6–7. ISSN 0333-5844. JSTOR 27123172.
12. Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 77, 103. ISSN 0333-5844. JSTOR 27123172.
13. Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 91–94. ISSN 0333-5844. JSTOR 27123172.
14. Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 77. ISSN 0333-5844. JSTOR 27123172.
15. Magness, Jodi (2015). "The En-Gedi Synagogue Inscription Reconsidered". Eretz-Israel: Archaeological, Historical and Geographical Studies. 31 (Ehud Netzer Volume). Israel Exploration Society: 123–131. Retrieved 2024-10-16 – via JSTOR.
16. Stern, Menahem (1980-01-01), "Galen", Greek and Latin authors on Jews and Judaism, BRILL, p. 326, doi:10.1163/9789004663848_027, ISBN 978-90-04-66384-8, retrieved 2024-06-04
17. ^ Hirshfeld, Yizhar (2004). "Ein Gedi, "a very large village of Jews"". Qadmoniot (in Hebrew). 128: 62–87.

Further reading

• Usishkin, David (1971). "The "Ghassulian" Temple in Ein Gedi and the Origin of the Hoard from Nahal Mishmar". The Biblical Archaeologist. 34 (1). American Schools of Oriental Research: 23–39. doi:10.2307/3210951. JSTOR 3210951.

• Ancient Jewish settlements of Judaea
• Hebrew Bible cities
• Hebrew Bible places
• Israeli mosaics
• Archaeological sites in Israel
• 6th-century establishments in the Byzantine Empire