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| 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 | Iron Age, Hellenistic period, Roman period, Byzantine period |
| History | |
| Cultures | Jewish |
| Site notes | |
| Condition | In ruins |
| Ownership | Israel Nature and Parks Authority |
| Public access | Yes |
Ein Gedi (Template:Lang-he) was an important Jewish settlement on the western shore of the Dead Sea in ancient times. The ruins, including the 6th century Ein Gedi synagogue, home to one of the most impressive mosaic floors in Israel, testify to a continuous Jewish settlement in the area for over 1,300 years, from the 7th century BCE to the 6th century CE.
Ein Gedi is frequently mentioned in the Bible, in the works of Josephus, in rabbinic literature, and in early Christian sources, and its name has been preserved to modern times (Ein Jidi). The Ein Gedi area was inhabited during different periods, and within the Ein Gedi National Park are the remains of a temple from the Chalcolithic period.
Ein Gedi in the Bible
The name Ein Gedi is frequently mentioned in the Bible, and its origin is likely from the goats and ibexes that grazed around the fertile settlement and the nearby spring. These ibexes, which are still found in the Ein Gedi area today, were already documented in Chalcolithic period cultic artifacts found in the nearby Nahal Mishmar.
Ein Gedi is first mentioned in the Bible in the description of the desert cities in the territory of the tribe of Judah. Later, the settlement is mentioned as the place where David fled from Saul. The settlement is also mentioned in other places in the Bible in the Book of Ezekiel in the Song of Songs, and in the Book of Chronicles. In Book of Chronicles 2, Ein Gedi is called Hazazon Tamar, a place where foreign armies gathered to fight against the Kingdom of Judah. The name "Hazazon Tamar" is also mentioned in the Book of Genesis in the context of the wars of Amraphel. A hint to the ancient name can be found in Wadi Hasa, near Ein Gedi, which is now called Nahal Hazazon. At the end of the Book of Jeremiah, when the departure to the Babylonian exile is described, it is said In the Talmudic tractate Shabbat, Rav Yosef said about this: "These are the balsam collectors from Ein Gedi to Ramata".
History and archaeology
Chalcolithic
Some link the treasure from the Chalcolithic period discovered in a cave in Nahal Mishmar, which included about 400 copper artifacts, most of them of a cultic nature, with the Chalcolithic temple in Ein Gedi.
Iron Age to Byzantine period
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.
Talmudic (Late Roman and Byzantine) period
During the Talmudic period, the settlement was restored and became a "very large village of Jews," as Eusebius testified in the Onomasticon from the early fourth century CE. Over the years, 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" ("Raza deKarta" in Aramaic). 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
The most significant find during the archaeological excavations at Tel Goren/Ein Gedi was the ruins of the Ancient synagogue and the mosaic floors within it. Another notable and unique finding was the copper seven-branch menorah and singular coins were found along with an ark hoard of coins found in the synagogue. Other than that, the findings included walls, pillars ruined buildings and houses of the village, showing its expantion eastwards and northwards. Among those buildings a mikveh, evedance of the ongoing Jewish presence at the site. The Perfume Street at the east side of the settlement, two unique production facilities were discovered, they were used in the production of "Shemen Afarsemon". At the northern gate unique lintels and door post were discovered, they did not have bolts which indicates they were not for practical use, but Halakhic use. Ceramics in various sizes where found also within the ruined village, plain and decorated candlestick lamps.
References
- ^ Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: III–237. ISSN 0333-5844. JSTOR 27123172.
- ^ עין-גדי : חפירות ארכיולוגיות בשנים 1962 - 1961 - בנימין מזר.
- ^ Hirshfeld, Yizhar (2004). "Ein Gedi, "a very large village of Jews"". Qadmoniot. 128: 62–87.
- "Joshua 15". www.sefaria.org. Retrieved 2024-06-04.
- "I Samuel". www.sefaria.org. Retrieved 2024-06-04.
- "II Chronicles". www.sefaria.org. Retrieved 2024-06-04.
- "תנ"ך - בראשית פרק י". mechon-mamre.org. Retrieved 2024-06-04.
- malka-elie.com. "מסכת שבת - תלמוד בבלי". il.talmud-bavli.com (in Hebrew). Retrieved 2024-06-04.
- Gibson, Shimon (2001). "En Gedi; Engeddi". Archaeological Encyclopedia of the Holy Land. New York & London: Continuum. pp. 161–164. ISBN 0826413161.
{{cite encyclopedia}}: More than one of|author1=and|author=specified (help) - "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.
- 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) - Porat, Yosef (2007). "'שרידים מימי המרידות ברומאים ממערות באזור נחל קדרון תחתון'". מחקרי יהודה ושומרון. 16: 231–264.
- Porat, Yosef (2001). "מערות הרומח" - מכלול מערות מפלט בר-כוכבאיות בין ואדי מורבעאת לעין-גדי'". מחקרי יהודה ושומרון.
- Porath, Yosef (2021). "The Synagogue at En-Gedi". Qedem. 64: 77. ISSN 0333-5844. JSTOR 27123172.
- Magness, Jodi (1980-01-01). "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.
{{cite journal}}: Check date values in:|year=/|date=mismatch (help) - 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