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  Shown within the West Bank | |
| Location | Nablus, West Bank |
|---|---|
| Type | tomb |
| History | |
| Material | local stone |
| Associated with | Joseph (son of Jacob) |
| Site notes | |
| Condition | reconstructed |
| Public access | limited |
Joseph's Tomb (Template:Lang-he, Qever Yosef, Template:Lang-ar, Qabr Yūsuf) is located at the eastern entrance to the valley that separates Mounts Gerizim and Ebal, some 230 metres (750 ft) north of Jacob's Well, on the outskirts of the West Bank city of Nablus, near the site of biblical Shechem.
It is one of the holiest sites in Judaism as many Jews believe the site to be the final resting place of the biblical patriarch Joseph and his two sons Ephraim and Manasseh. The Samaritans have held the site sacred since the 11th-century for the same reason. Authenticity of the site was confirmed by the discovery of a nearby tomb and Egyptian relics from 1600 to 1400 BCE during archaeological excavations undertaken in the area in 1913. Post-biblical records regarding the location of Joseph's Tomb at this site date from the beginning of the 4th-century AD. Historically, Muslims have also associated the tomb with that of the biblical figure, but some early Islamic traditions name a medieval structure known as Yussuf-Kalah ("Castle of Joseph") adjaent to the Cave of the Patriarchs in Hebron as the authentic site. Palestinians believe that sheikh Yussuf Dawiqat was buried at the Nablus site around 200 years ago. In 1869 Mark Twain wrote of the site: "Few tombs on earth command the veneration of so many races and men of diverse creeds as this of Joseph. Samaritan and Jew, Moslem and Christian alike, revere it, and honour it with their visits".
In the years after Israel captured the West Bank in 1967, Jews consolidated their hold on the site. In 1995, Nablus was handed over to the Palestinian National Authority and the tomb became an Israeli "enclave", often the target for violent protests by Arabs against the Israeli government. Clashes in 1996 led to the death of six Israeli soldiers and in 2000, a confrontation left 18 Palestinians and one Israeli dead. Soon after, Israel handed control of the site to the PNA whereupon the complex was completely ransacked. The IDF subsequently refused to facilitate Israeli visits to the site, which gradually fell into disrepair. Pressure from Jewish groups led to infrequent visits allowed under army protection. Attempts to renovate the site are currently underway.
Early traditions
Biblical source
According to the Book of Joshua, "The bones of Joseph, which the Children of Israel brought up out of Egypt, were buried in Shechem in a parcel of land Jacob bought from the sons of Hamor, father of Shechem, for a hundred pieces of silver..." The Genesis Rabba, a Jewish text, states that this site is one of three that the nations of the world cannot taunt Israel and say "you have stolen them," it being purchased "for its full price," by Jacob. While the Bible has Joseph buried in Shechem, Jewish aggadic tradition conserved the idea that he wished to be interred at Hebron, and the Islamic tradition that places his resting place next to the Cave of the Patriarchs may reflect this.
Pilgrim accounts
The Itinerarium Burdigalense (333 AD) records "At the foot of the mountain itself, is a place called Sichem. Here is a tomb in which Joseph is laid, in the parcel of ground which Jacob his father gave to him." 4th-century Eusebius of Caesarea records in his Onomasticon: "Suchem, city of Jacob now deserted. The place is pointed out in the suburb of Neapolis. There the tomb of Joseph is pointed out nearby." Jerome (5th cent.) reports that apparently the Christians had intended to remove Joseph's bones to their city, but a column of fire rose skyward from the tomb scaring them away. The Samaritans subsequently covered the tomb with earth rendering it inaccessible. Christian pilgrim and archdeacon Theodosius (518–520) in his De situ terrae sanctae mentions "close to Jacob's Well are the remains of Joseph the Holy" and the Madaba Map (6th-century) indicates the site as well.
In around 1171 Persian traveller al-Harawi paid homage at the tomb, as did Benjamin of Tudela—who wrote that the Samaritans were in possession of it. Menachem ben Peretz of Hebron (1215) writes that in Shechem he saw the tomb of Joseph son of Jacob with two marble pillars next to it—one at its head and another at its foot—and a low stone wall surrounding it. Reports by other Jewish travellers, for instance Ishtori Haparchi (c. 1320) and Gershom ben Asher (c. 1550), specify the tomb as being in the immediate neighbourhood of el-Balata. Ben Asher adds that supplicants recite Psalms 77, 80 and 81 over the tomb. Mandeville (1322) and Maundrell (1697), among others, also mention its existence, although it is debatable as to whether any of these reports refer to the currently recognised location. Interestingly, Samuel ben Samson (1210) places the tomb at Shiloh.
An interesting suggestion in favour of the current Nablus site is made by Jewish traveller, Loewe, who based his assumption on the peculiar form and nature of the geography surrounding the tomb. He cites Scripture which calls the place neither emek (valley) or shefela (plain), but by the individual name of chelkat ha-Sadeh (portion of field); "and in the whole of Palestine there is not such another plot to be found, a dead level, without the least hollow or swelling in a circuit of two hours."
Although the Koran does not mention details of Joseph's burial, Islamic tradition points to Nablus as being the authentic site. However, some early Islamic geographers identified the Cave of the Patriarchs in Hebron as housing his tomb. While Ali of Herat (1119), Yaqut (1229) and Ibn Battuta (1369) all report the Hebron traditions, they also mention the existence of a tomb of Joseph at Nablus. The phenomenon of citing inconsistent locations for such venerated personalities is common in Middle Eastern religion. Later Muslim chroniclers even mention a third site purporting to be the authentic tomb, near Beit Ijza.
History of the identification and use of the site
Hebrew inscription of 1749
In 1847, a Hebrew inscription at the tomb was recorded. It reveals that the tomb enclosure was renovated by a Jew, Elijah son of Meir, in around 1749:
..."With the good sign. The Lord endureth forever. My help cometh from the Lord who made heaven and earth. Joseph is a fruitful bough. Behold a renewed majestic buliding...Blessed be the Lord who has put it into the heart of Elijah, the son of Meir, our rabbi, to build again the house of Joseph in the month Sivan, in the year 5509 (AM)
19th century accounts
William Cooke Taylor (1838) describes the tomb, and notes that, "The present monument... is a place of resort, not only for Jews and Christians, but Mohammedans and Samaritans; all of whom concur in the belief that it stands on the vertiable spot where the patriarch was buried." In 1839, it was recorded that Jews frequently visited the tomb and that many inscriptions in Hebrew were visible on the walls. The site was "kept very neat and in good repair by the bounty of Jews who visited it." The Churchman's Monthly Review (1847) writes that the tomb lies about two or three hundred yards to the north of Jacob's Well, across the valley. It describes "a small solid erection in the form of a wagon roof, over what is supposed to be the patriarch’s grave, with a small pillar or altar at each of its extremities, sometimes called the tombs of Ephraim and Manasseh, and the middle of an enclosure without a covering. Many visitors names, in the Hebrew and Samaritan characters, are written on the walls of this enclosure." "The Jews of Nablus take upon themselves the duty of keeping the tomb in order. They applied to us for a subscription to aid in making some repairs and we complied with their request". These Hebrew and Samaritan inscriptions were still visible on the white plastered walls as late as 1980. As were small lamps in an internal recess, probably donated by Jews during the 18th and 19th centuries.
Joseph Schwarz (1850) identifies a village named Abulnita as the site "where Joseph lies buried". He locates this "about 2 English miles east of Shechem". Western travellers to Palestine in the 19th century described their impressions of the site in travelogues. John Ross Browne (1853) writes: "We also visited the reputed site of Joseph's Tomb. A rude stone building covers the pretended sepulcher; but the best authorities deny that there was any evidence that Joseph was buried here." Howard Crosby also visited the site during 1851. He designated it, "the so-called tomb of Joseph," and describes it as follows: "It is a plain white Santon's tomb, or Wely, such as is everywhere seen in Mohammedan countries, excepting that this one is roofless, and consequently lacks the usual white dome. In the interior, a vine grows from a corner, and spreads upon a trellis over the tomb, forming a pleasant bower." Louis Félicien Joseph Caignart de Saulcy and Edouard de Warren (1853) describe it as "a small Mussalman oualy (chapel) said to be the tomb of Joseph," noting it was just to the east of what the Arabs called Bir-Yakub, Jacob's Well. A Dictionary of the Bible (1863) notes the peculiarity that the tomb is placed diagonally to the walls, instead of parallel, as usual. It also mentions the two mounted slabs with Hebrew inscriptions, and that the interior is almost covered with the names of pilgrims in Hebrew, Arabic, and Samaritan. One visitor "found the walls of the interior covered with the names of pilgrims, representing almost every land and language; though the Hebrew character was the most prominent one." In 1883 it was noted that "the entire building is fast crumbling to ruin, presenting a most melancholy spectacle." Being exposed to the weather, "it has no pall or votive offering of any kind, nor any marks of respect such as are seen at the sepulchres of the most insignificant Muslim saints." In 1875, Isabel Burton wrote that she found some Jews praying at the site. An 1887 book describes that the two low pillars at either end of the tomb had their tops hallowed out and blackened by fire. This was due to a Jewish practise "of burning small articles, such as gold lace, shawls, or handkerchiefs, in the saucer-like cups in memory of the patriarch who sleeps beneath."
Detailed survey by Conder, 1878-89
Claude R. Conder, 1878.A stone bench is built into the east wall, on which three Jews were seated at the time of our second visit, book in hand, swinging backwards and forwards as they crooned out a nasal chant–a prayer no doubt appropriate to the place.
Claude R. Conder provides a detailed description of the site in his works Tent Work in Palestine (1878), Survey of Western Palestine (1881) and Palestine (1889).
- The enclosure
It is located on the road-side from Balata to ‘Askar, at the end of a row of fine fig trees. The open courtyard surrounding the tomb measures about 18 foot (5.5 m) square. The plastered, whitewashed walls, about 1 foot (0.30 m) thick, are in good repair and stand 10 foot (3.0 m) feet high. Entrance to the courtyard is from the north through the ruin of a little square domed building. There are two Hebrew inscriptions on the south wall, where an additional English inscription informs that "This building surrounding and covering and tomb of the patriarch Joseph was entirely rebuilt at the expense of Mr. E. T. Rogers, H. B. M.’s Consel at Damascus, January, 1868."
- The tomb
The tomb itself measures 6 foot (1.8 m) feet long and stands 4 foot (1.2 m) feet high. It consisted of a long narrow plastered block with an arched roof, having a pointed cross section. The tomb is not in line with the walls of the courtyard, which have a bearing of 202º, nor is it in the middle of the enclosure, being nearest to the west wall. Two short plastered pedestals with shallow cup-shaped hollows at their tops stand at the head and foot of the tomb. The hollows are blackened by fire due to the Jewish custom of burning offerings of shawls, silks or gold lace on the pillar altars. Both Jews and Samaritans burn oil lamps and incense in the pillar cavity.
Conder also questions the fact that the tomb points north to south, inconsistent with Muslim tombs north of Mecca. This fact did not however diminish Muslim veneration of the shrine.
Confusion over competing shrine
In the course pin-pointing the location of the tomb, Sir William Smith in A dictionary of the Bible (1863) mentions the existance of two tombs bearing an association to Joseph in Nablus. In addition to the one close to the well, (location of Conder's survey), he describes another exclusively Muslim tomb in the vicinity, about a quarter of a mile up the valley on the slope of Mt. Gerizim. He is not able to conclude which of the tombs is that of the biblical Joseph, but cites Arthur Penrhyn Stanley (1856) that at the Muslim tomb "a later Joseph is also commemorated at the sanctuary." Stanley, quoting Buckingham, actually mentions that the Samaritans maintain that the alternative tomb belongs to a certain Rabbi Joseph of Nablus. John Mills (1864) writes that claims of the tomb belonging to Rabbi Joseph of Nablus are unfounded, the structure being called by the Samartians "The Pillar" in commemoration of the pillar set up by Joshua. Mills rather identifies the supposed rabbi's tomb with a mosque named after a Muslim saint, Sheikh el-Amud ("Saint of the Pillar"), but further claims that the association is "only a modern invention of the Mohammedans." A book published in 1894, also questions the existance of a tomb to Rabbi Joseph of Nablus, calling it "a Mohammedan legend, imposed upon inquisitive travellers by unscrupulous guides" since "the present Samaritans known of no Joseph's tomb but the generally accepted one."
After 1967
By the mid 19th-century, Muslims had recognised the site as housing the tomb of the biblical Joseph and called it "Qabr en-Nabi Yūsuf" ("Tomb of the Prophet Joseph"). A decorative cloth photographed in 1917, draped over the tomb itself, asserted this perception. However, some Palestinians maintain that an Islamic sheikh, Yūsuf Dawiqat, was buried there two centuries ago.
When Nablus was captured in the 1967 Six-Day War, the tomb still stood in a field outside the city. Today it is surrounded on all sides by streets and houses. Jews began to visit the site after 1967, and by 1975, due to increasingly frequent visits by Jewish settlers, Muslims were prohibited from visiting the site. In the mid-1980s a yeshiva named Od Yosef Chai, (Joseph Still Lives), was built at the site along with an Israel Defense Forces (IDF) military outpost. On the traditional anniversary of Joseph's death on the 27th of Tammuz, hundreds of Jews would arrive at the site. In 1997, attaching the religious tradition surrounding the story of Joseph to the site, the settlers received protection from the IDF to transform the place of former exclusive Muslim worship into one of their own. Torah scrolls were brought in and the site was consecrated as a synagogue.
Jurisdiction of Nablus was handed over to the Palestinian National Authority on December 12, 1995 as a result of the Oslo Accords Interim Agreement on the West Bank. The accords, which stipulated Palestinian Authority responsibility "to ensure free, unimpeded and secure access to the relevant Jewish holy sites", envisioned the inside of the tomb being guarded by Israeli soldiers, enabling daily access for students and pilgrims. The tomb, resembling a fortified military post with a small functioning yeshiva, became a frequent flash point. In September 1996, during a wave of riots by Palestinian police and militants throughout the West Bank which broke out following the opening of the Western Wall Tunnel, six Israeli soldiers were killed at the tomb, and parts of the adjacent yeshiva were ransacked. In September 2000, at the beginning of the Al-Aqsa Intifada, the tomb was the scene of another battle in which 18 Palestinians were killed. Israel Border Police Corporal Madhat Yusuf, a Druze from Beit Jann, was hit in the neck by gunfire. Palestinian security forces prevented his medical evacuation. The IDF warned that it would enter the city and reach Yusuf by force, but a planned rescue operation was called off by Prime Minister Ehud Barak and Defense Minister Shaul Mofaz. By the time the IDF reached him after five hours, Yusuf was dead. The decision by the Prime Minister and Mofaz to abandon a rescue attempt was harshly criticized in Israel. To avoid further friction, Israeli Ehud Barak ordered the army to vacate the tomb. On October 7, 2000 it was handed over to the Palestinian police. Hours after the handover, a Palestinian mob ransacked the structure, smashing the dome with pickaxes and setting the compound on fire. A Palestinian policeman securing the site was wounded and subsequently died. By October 11, there were reports that Palestinians had begun refurbishing the complex. Palestinian spokesperson Hanan Ashrawi claimed that Judaism's connection with the tomb was "fabricated." They warned that Jewish worshippers would not be permitted to pray there until an international organization or third party determined whether the site is holy to Muslims or Jews.
Israeli military officials said the Palestinians intended to build a mosque on the ruins of the site. The statement came after workers repairing the tomb painted the site's dome green, the colour of Islam. A Palestinian Authority spokesman denied the allegations and said that Arafat had ordered the renovations and for the synagogue to be rebuilt. Nablus Mayor Ghassan Shakaa claimed that city officials simply wanted to return the building to the way it looked before it came into Israeli hands in the 1967 Mideast war. Under intense U.S. and international pressure the dome was repainted white.
Since 2000
After the events of October 2000, the IDF prohibited Israeli access to the tomb. However, some Breslov hasidim and others would visit the site clandestinely under the cover of darkness, evading army and police checkpoints. In May 2002, Israeli soldiers mistakenly opened fire on a convoy of settlers taking advantage of an ongoing incursion in Nablus to visit the tomb. Seven settlers were arrested by the army for illegally entering a combat zone. As a result of Operation Defensive Shield, the tomb was retaken by the IDF and shortly afterwards, in response to numerous requests, they renewed guarded tours of the tomb. One day every month at midnight as many as 800 visitors were allowed to pray at the gravesite. These visits were designed to prevent unauthorized and unprotected clandestine visits, mainly by Breslav Hassidim. However, in October, citing security reasons, Israel re-imposed a ban on Jewish pilgrims obtaining special permits and travelling to the tomb.
In February 2003 it was reported in the Jerusalem Post that the grave had been pounded with hammers and that the tree at its entrance had been broken; car parts and trash littered the tomb which had a "huge hole in its dome." Bratslav leader Aaron Klieger notified and lobbied government ministers about the desecration, but the IDF said it had no plans to secure or guard the site, claiming such action would be too costly.
In February 2007, thirty five Knesset members (MKs) wrote to the army asking them to open Joseph's Tomb to Jewish visitors for prayer. In May 2007, Breslov hasidim visited the site for the first time in two years and later on that year, a group of hasidim found that the gravesite had been cleaned up by the Palestinians. In the past few years the site had suffered from neglect and its appearance had deteriorated, with garbage being dumped and tires being burned there.
In early 2008, a group of MKs wrote a letter to the Prme Minister asking that the tomb be renovated: "The tombstone is completely shattered, and the holy site is desecrated in an appalling manner, the likes of which we have not seen in Israel or anywhere else in the world." In February, it was reported that Israel would officially ask the Palestinian Authority to carry out repairs at the tomb, but in response, vandals set tires on fire inside the tomb. Palestinian leader Mahmoud Abbas declared the tomb a Muslim holy site, and downplayed reports of joint Israeli-Palestinian cooperation on restoring the tomb. In December 2008, Jewish workers funded by anonymous donors painted the blackened walls and re-built the shattered stone marker covering the grave.
As of 2009, monthly visits to the tomb in bullet-proof vehicles under heavy IDF protection are organised by the Yitzhar based organization Shechem Ehad. In late April 2009, a group of Jewish worshipers found the headstone smashed and swastikas painted on the walls, as well as boot prints on the grave itself.
In August 2010, it was reported that the IDF and the Palestinian Authority reached an agreement on renovating the site. Israel's chief rabbis, Yona Metzger and Shlomo Amar, visited and prayed at the tomb along with 500 other worshippers, the first such visit by a high-ranking Israeli delegation in 10 years.
On April 24 2011, a Palestinian security officer opened fire on Israeli cars of worshipers after they finished praying at Joseph's tomb. One Israeli was killed and three others were wounded. Both the Israeli Defense Forces and Palestinian Authority have ordered investigations into the incident. According to an initial investigation, three cars full of Israelis entered the compound of Joseph's Tomb without coordination with Israeli or Palestinian forces and then tried to break through a local checkpoint. However, according to the final report issued by the IDF, the Palestinian officers had shot "maliciously" and with the intent to harm the Jewish worshipers. IDF Chief Benny Ganz added that they fired "without justification and with no immediate threat to their lives."
See also
Footnotes
- Stewardson, Henry C. (1838). The Survey of Western Palestine: A General Index to: ... The committee of the Palestine Exploration Fund. p. 99.
- ^ Tanks roll back into Nablus, Daily Telegraph, May 30, 2002.
- ^ Shlomo S. Gafni & A.van der Heyden. (1980). The glory of the Holy Land. The Jerusalem Publishing House. p. 138.
- ^ Smith, William. A Dictionary of the Bible: comprising its antiquities, biography, geography, and natural history, Volume 3, John Murray, 1863. p. 1239
- ^ "Patriarchal Burial Site Explored for First Time in 700 Years". Biblical Archaeology Review (May/June 1985).
- ^ Israeli army returns to Arafat compound, BBC, October 1, 2002.
- Mark Twain (2008) . The Innocents Abroad. Velvet Element Books. p. 553. ISBN 0981764460.
- Kershner, Isabel (October 24, 2008). "Pilgrimage to Roots of Faith and Strife". The New York Times.
- http://www.ynetnews.com/articles/0,7340,L-3940041,00.html
- See Joshua 24:32 and Genesis 33:18–20
- Genesis Rabba 79.7: "And he bought the parcel of ground, where he had spread his tent...for a hundred pieces of money." Rav Yudan son of Shimon said: 'This is one of the three places where the non-Jews cannot deceive the Jewish People by saying that they stole it from them, and these are the places: Ma'arat HaMachpela, the Temple and Joseph's burial place. Ma'arat HaMachpela because it is written: 'And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver,' (Genesis, 23:16); the Temple because it is written: 'So David gave to Ornan for the place,' (I Chronicles, 21:26); and Joseph's burial place because it is written: 'And he bought the parcel of ground...Jacob bought Shechem.' (Genesis, 33:19)." See also: Kook, Abraham Issac, Moadei Hare'iya, pp. 413–415.
- Shalom Goldman, 'The Wiles of Women/the Wiles of Men: Joseph and Potiphar's Wife in Ancient Near Eastern, Jewish, and Islamic Folklore,SUNY Press, 1995 pp.126–7
- Itinerarium Burdigalense, Franciscan Cyberspot
- C. Umhau Wolf (2006) . The Onomasticon of Eusebius Pamphili Compared with the Version of Jerome and Annotated. The Tertullian Project. pp. p. xx. Retrieved 2009-11-13.
- Kohen, Eli. (2007). History of the Byzantine Jews: a microcosmos in the thousand year empire. University Press of America. p. 24. ISBN 0761836233.
- ^ Yorke M. Rowan; Uzi Baram (2004). Marketing heritage: archaeology and the consumption of the past. Rowman Altamira. p. 187. ISBN 9780759103429. Retrieved 28 April 2011.
- Pringle, Denys (1998). The Churches of the Crusader Kingdom of Jerusalem: A Corpus: Volume 3, The City of Jerusalem. Cambridge University Press. p. 94. ISBN 0-521-39037-0.
- ^ Shechem, Jewish Encyclopedia 1906.
- Loewe, in Ally. Zeitung des Judenthvms, Leipzig, 1839, No. 50
- Shalom Goldman (1995). The wiles of women/the wiles of men: Joseph and Potiphar's wife in ancient Near Eastern, Jewish, and Islamic folklore. SUNY Press. pp. 127–130. ISBN 9780791426838. Retrieved 27 April 2011.
- Taylor, William Cooke (1838). Illustrations Of The Bible From The Monuments of Egypt. Page 206. London: Tilt.
- Andrew Alexander Bonar, Robert Murray M'Cheyne. Narrative of a mission of inquiry to the Jews from the Church of Scotland in 1839, Whyte, 1849. p. 213
- Church Pastoral-aid Society, London. Church of England Magazine, Volume 17, J. Burns, 1844. (No. 490, October 26, 1844) p. 280.
- The Churchman's monthly review, Oxford University, 1847. p. 602
- Schwarz, Joseph. Names of the Towns of the Sons of Joseph, Descriptive Geography and Brief Historical Sketch of Palestine, 1850
- Browne, 1853, p. 354.
- Crosby, 2001, p. 291-292.
- de Saulcy, 1853, p. 103.
- Hackett, Horatio Balch. Illustrations of scripture: a tour through the Holy Land, T. Nelson and sons, 1857. p. 128
- Thomson, William McClure. Biblical illustrations drawn from the manners and customs, the scenes and scenery, of the Holy land. Central Palestine and Phœnicia, T. Nelson, 1883. p. 147
- Burton, Isabel. The Inner Life of Syria, Palestine, and the Holy Land: From My Private Journal, H.S. King & Co., 1876. p. 207
- Geike, Cunningham. The Holy Land and the Bible: a book of Scripture illustrations gathered in Palestine, Cassell, London, 1887. p. 212
- ^ Conder, Claude R. Tent Work in Palestine: A Record of Discovery and Adventure, Adamant Media Corporation, 2002. . pp. 74–75. ISBN 1-4021-8987-7
- Conder, Claude R. The Survey of Western Palestine : memoirs of the topography, orography, hydrography, and archaeology, Palestine exploration fund, London, 1881]. pp. 194–195.
- Conder, Claude Reignier. Palestine, George Philip & Son, London, 1889. p. 63-64. ISBN 140218011X
- Sir William Smith (1863). A dictionary of the Bible: comprising its antiquities, biography, geography, and natural history. Little, Brown, and Co. pp. 1239–1240. Retrieved 29 April 2011.
- Arthur Penrhyn Stanley (1856). Sinai and Palestine: in connection with their history. J. Murray. p. 241. Retrieved 29 April 2011.
- John Mills (1864). Three months' residence at Nablus, and an account of the modern Samaritans. p. 66. Retrieved 29 April 2011.
- ^ John Mills (1864). Three months' residence at Nablus, and an account of the modern Samaritans. p. 33. Retrieved 29 April 2011.
- John McClintock; James Strong (1894). Cyclopaedia of Biblical, theological, and ecclesiastical literature. Harper. p. 636. Retrieved 29 April 2011.
- Sontag, Deborah (October 4, 2000). "A Biblical Patriarch's Tomb Becomes a Battleground". The New York Times. Retrieved 2009-09-14.
- ^ Dor, 2004, p. 48.
- ^ Hann, 2002, p. 167.
- Fendel, Hillel. Arab Municipality Deigns to Clean Jewish Holy Site, Arutz Sheva, November 11, 2007.
- "Palestine Facts 1994–1995". Palestinian Academic Society for the Study of International Affairs (PASSIA). Retrieved 2008-04-24.
- Interim Agreement Annex I: Protocol Concerning Redeployment and Security Arrangements, Article V.
- Ratification of the Israel-Palestinian Interim Agreement, October 5, 1995. Israel MFA
- ^ Kershner, Isabel. Pilgrimage to Roots of Faith and Strife, New York Times, October 23, 2008.
- http://www.mfa.gov.il/MFA/Terrorism-+Obstacle+to+Peace/Memorial/2000/Border+Police+Cpl+Madhat+Yusuf.html
- Doucet, Lyse. Jewish shrine ransacked, BBC, October 7, 2000.
- UN Commission on Human Rights: Press Release 17 October 2000
- Gross, Tom.Letting a dangerous genie out of the bottle, Jerusalem Post, (November 27, 2000)
- Dudkevitch, Margot. Palestinians refurbish Joseph's Tomb, Jerusalem Post, October 11, 2000.
- ^ Harel, Amos. IDF: Palestinians building mosque on Joseph's Tomb site, Haaretz, October 10, 2000.
- Tarabay, Jamie. Israelis and Palestinians contest holy shrine, Associated Press, October 11, 2000
- Hirschberg, Peter. Israel fears Palestinian mob damage at other West Bank holy sites, The Jerusalem Report, November 6, 2000.
- David M. Gitlitz & Linda Kay Davidson ‘’Pilgrimage and the Jews’’ (Westport: CT: Praeger, 2006), 231-235.
- ^ Wagner, Matthew. 35 MKs want Joseph's Tomb reopened, Jerusalem Post, February 15, 2007.
- Gutman, Matthew & Lazaroff, Tovah. Joseph's Tomb destruction 'very serious,' says PM aide, Jerusalem Post, February 21, 2003
- Weiss, Efrat. Palestinians clean Joseph's Tomb, Ynet, November 14, 2007
- Michael Freund. Shut Down Orient House, Jerusalem Post, February 20, 2008.
- Israel to ask PA to repair Joseph's Tomb, Jerusalem Post, February 03, 2008.
- Aaron Klein. Biblical hero Joseph 'was really a Muslim', World Net Daily, February 14, 2008.
- Zuroff, Avraham. Joseph’s Tomb Gets a Paint Job After 9 Years of Arab Desecration, Arutz Sheva, December 25, 2008
- Wagner, Matthew. Site of Joseph's Tomb vandalized, Jerusalem Post, April 23, 2009.
- Weiss, Efrat. Joseph's Tomb compound vandalized, Ynet, April 23, 2009
- Rabbis witness renovation of Joseph's Tomb, Ynet, August 20, 2010.
- Chief rabbis in rare visit to holy sites in Nablus, Jericho, Jerusalem Post, August 20, 2010.
- Army escorts 500 Israelis into Nablus shrine, Maan News, August 25, 2010.
- "Israelis shot in West Bank tried to break through Palestinian roadblock, probe shows - Haaretz Daily Newspaper". www.haaretz.com. Retrieved 2011-04-26.
{{cite web}}: Text "Israel News" ignored (help) - "IDF: Palestinian police intentionally targeted worshipers at Joseph's Tomb - Haaretz Daily Newspaper". www.haaretz.com. Retrieved 2011-06-01.
{{cite web}}: Text "Israel News" ignored (help)
References
- Browne, John Ross (1853). Yusef: or, The Journey of the Fungi : A crusade in the East. Harper.
- Crosby, Howard (2001 (Originally published in 1851)). Lands of the Muslim: A Narrative of Oriental Travel. Adamant Media Corporation. ISBN 1402194447, 9781402194443.
{{cite book}}: Check|isbn=value: invalid character (help); Check date values in:|year=(help)CS1 maint: year (link) - de Saulcy, Louis Félicien Joseph Caignart; de Warren, Edouard (1853). Edouard de Warren (ed.). Narrative of a journey round the Dead Sea, and in the Bible lands, in 1850 and 1851, Volume 1 (2nd ed.). R. Bentley.
- Dor, Danny (2004). Intifada hits the headlines: how the Israeli press misreported the outbreak of the second Palestinian uprising. Indiana University Press. ISBN 0253216370, 9780253216373.
{{cite book}}: Check|isbn=value: invalid character (help) - Gitlitz, David M. & Linda Kay Davidson. “Pilgrimage and the Jews’’ (Westport: CT: Praeger, 2006).
- C. M. Hann, ed. (2002). Postsocialism: ideals, ideologies, and practices in Eurasia (Illustrated, reprint ed.). Routledge. ISBN 0415262577, 9780415262576.
{{cite book}}: Check|isbn=value: invalid character (help) - Stewardson, Henry C. (1838). The survey of western Palestine: A general index to 1. The memoirs, vols. I-III; 2. The special papers; 3. The Jerusalem volume; 4. The flora and fauna of Palestine; 5. The geological survey; and to The Arabic and English name lists. Printed for the Committee of the Palestine Exploration Fund by Harrison & sons.
External links
- New York Times slideshow of the tomb. October 2008
- Film depicting the vandalism & destruction of the tomb
- Website with photos of the destruction
- Photo of the tomb during the destruction
- "Arab vandals desecrate Joseph's Tomb". WorldNetDaily. 2003-02-25. p. 1. Archived from the original (asp / html) on 2003.
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| Religious sites in the Occupied Palestinian Territory | ||
|---|---|---|
| Bethlehem Governorate |  | |
| Hebron Governorate | ||
| Jenin Governorate | ||
| Jericho Governorate | ||
| Jerusalem Governorate | ||
| Nablus Governorate | ||
| Ramallah and al-Bireh Governorate | ||
| Salfit Governorate | ||
| Tulkarm Governorate | ||
| Gaza Governorate | ||
| Access to the site is controlled by Israel. | ||
| Holy places in Judaism | |||||||||
|---|---|---|---|---|---|---|---|---|---|
| Holy Land |
| ||||||||
| Tombs of biblical figures |
| ||||||||
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