Elder Of Ziyon - Israel News: archaeology

Showing posts with label archaeology. Show all posts

Monday, January 01, 2018

Palestinians really get upset when archaeology shows Jews controlled Jerusalem (update)

Haaretz reports:

A fantastically preserved seal impression made by the biblical Governor of Jerusalem during the First Temple era has been found by archaeologists where it fell 2,700 years ago.

Many dozens of seal impressions and seals themselves have been found in ancient Jerusalem, including in this area by the Temple Mount. Also, several seal impressions of the Jerusalem governor ("sar ha'ir"), who was the highest-ranking officer in the city, have been making the rounds in the black market, Dr. Shlomit Weksler-Bdolah told Haaretz.

But this lump of baked clay, all of 1.3 by 1.5 centimeters in size and just over two millimeters thick, is unique in being of unquestionable provenance.

"Ours is special because this was the first time the seal of the Governor of the City of Jerusalem itself was found in the right place," Weksler-Bdolah says.

The upper part of the governor's seal impression shows two standing figures facing each other, though their potential identities are obscure, as their heads are depicted as dots, with no special features. The two are garbed in a striped, knee-length garment, say Ornan and Sass.

The lower part has bears the inscription in ancient Hebrew script "sari'r" which the archaeologists are confident is ancient Hebrew for "sar ha'ir" or "governor of the city." Typical of the time, there is no space between the words.

The Governor of Jerusalem is mentioned twice in Hebrew Scripture, once in 2 Kings 23:7.

The Palestinian Arab Ma'an News Agency, which is touted as independent and objective, reports the story this way in Arabic:

Continuing the attempts of the Israeli occupation to write an imaginary history of its control over the city of Jerusalem, it continues to talk about the artificial history of the temple and what it calls "its ancient history" in the city.

Israeli Prime Minister Ehud Olmert's spokesman for the Arab media, Ophir Gendelman, published photographs of relics that the Israeli Antiquities Authority allegedly found in excavations near the Al-Buraq Wall. The occupation claims that they confirm their "ancient history" in the city, and that the seals and artifacts date back to the period of the "First Temple" 2,700 years ago and to one of the "rulers of Jerusalem" mentioned in the Torah.

The article proves again that Palestinian media isn't objective. It is propaganda.

The idea that Jews controlled Jerusalem, which Muslims freely admitted until recently, is now forbidden to be said. Because politics and hate of Israel is more important than facts or history.

Whether Ma'an writes this way out of fear of repercussions if they reported the story accurately, or whether it simply regards itself as a propaganda arm for Palestinian anti-Israel narrative, is not important. What is important is that the world needs to understand that even "objective" Palestinian media is anything but, that lying comes easily to them, and that they will not report anything that violates Palestinian political correctness. History and facts be damned.

If you want to laugh, read how Ma'an describes itself:

Ma'an News Agency takes the utmost neutrality in its news editorial policy, aimed at facilitating access to information and promoting freedom of opinion and pluralism in Palestine.

UPDATE: To give an idea of how much the official rules of propaganda must be adhered to - Palestinian Christians know that Jerusalem was a Jewish city and that the Temple was there, it is in their scriptures. Yet not once have I ever seen a Palestinian Christian denounce official Palestinian Temple-denial.

Regular Palestinians know what they are allowed to say to the media and to Westerners.

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Palestinians destroying ancient Herodian and Hashmonean antiquities - literally bulldozing Jewish history

We've discussed the The Temple Mount Sifting Project before:

The Temple Mount Sifting Project (formerly known as the Temple Mount Salvage Operation) is an Israeli archaeological project begun in 2005 dedicated to recovering archaeological artifacts from 400 truckloads of topsoil removed from the Temple Mount by the Waqf during the construction of the underground el-Marwani Mosque from 1996 to 1999.[1] The project is under the academic auspices of Bar Ilan University and until 2017 was funded by the Ir David Foundation and Israel Exploration Society.

The destruction of so many tons of property from the Temple Mount was the biggest archaeological crime in history.

The project webpage is now warning of other large-scale destruction of Jewish history by Palestinians, ISIS-style.

In full view of people passing on the highway 90, Palestinians are using bulldozers and other heavy equipment to destroy Second Temple-era Jewish settlements in order to build a new village.

This is all happening in Area B, under Palestinian administrative control.

Moreover, it looks like Palestinian antiquities thieves are working in the area at night to steal whatever ancient artifacts they can find to sell on the market.

The article notes that similar destruction has recently begun in the area of the Hasmonean palaces in Jericho.

These areas are under Israeli military control, but complaints have gone unheeded. At a time that Jerusalem's Jewish history is in the news, the Israeli government is allowing Jewish history in Judea and Samaria to be wantonly destroyed.

In Israel, any construction project must be checked out - and stopped or modified, if necessary - by archaeologists to see if anything of historic value would be destroyed. Muslim artifacts are protected as well as Jewish ones.

The Palestinian Authority, on the other hand, wants to destroy any vestiges of Jewish history from areas under its control.

This is another crime being done in broad daylight.

(h/t Yoel)

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Did early Muslims respect Jewish symbols - or co-opt them?

Muslim coin with seven branched menorah

From Times of Israel:

Jerusalem’s Muslim identity was forged alongside the dawn of Islam. However, according to a pair of Israeli archaeologists, that identity was originally one of coexistence and tolerance. They say they have the 1,300-year-old archaeological evidence to prove it, and now they want to share it with the Muslim world.

Jerusalem-based doctoral students in archaeology Assaf Avraham, 38, and Peretz Reuven, 48, launched a crowdfunding campaign Wednesday to gather funds to continue their work in exposing a lesser-known period of Jerusalem history which, they argue, saw Jews and Muslims conducting “an inter-religious dialogue.”

Their archaeological evidence includes the use of Jewish symbols during Muslim rule. Avraham said in conversation with The Times of Israel on Wednesday that this and other findings illustrate an era of Jerusalem history in which the Muslim conquerors felt themselves to be the continuation of the People of Israel.

“At the beginning of the Muslim rule, not only didn’t they object to the Jews, but they saw themselves as the continuation of the Jewish people.” They adopted the Jewish narrative and symbols for their own, said Avraham. The menorah was a Jewish symbol; its use is testimony that Muslims didn’t have a problem with the Jews, he said.

As evidence, the researchers offer 1,300-year-old coins and other vessels from the Umayyad period (from 638 CE) which bear the seven-stemmed menorah. Additionally, the archaeologists point to an inscription mentioning the Temple Mount which the pair dramatically deciphered and unveiled last year and which links the Dome of the Rock with the Temple Mount.

The inscription, found in a working mosque in the village of Nuba, was etched in 1,000-year-old Kufic script onto a limestone block which points to Mecca and reads: “In the name of God the merciful, the compassionate, this territory, Nuba, and all its boundaries and its entire area, is an endowment to the Rock of Bayt al-Maqdis and the al-Aqsa Mosque, as it was dedicated by the Commander of the Faithful, Umar ibn al-Khattab for the glory of Allah.” The tie to the Temple Mount, said Avraham, shows the Muslim rulers wanted to rebuild King Solomon’s Temple, not supersede it.

This is wishful thinking, not science.

We've looked at the Muslim use of the menorah before. It is true that they started depicting a seven-branch menorah in their coins, but soon they changed it to a five-branch menorah with a base of two legs instead of three as virtually all menorahs were depicted on Jewish coins.

Some scholars say that the five branches as meant to represent the give pillars of Islam, and one intriguing theory says that these later coins - which were all minted in Jerusalem - were meant to be a visual pun, where turning them one way looks like a menorah but turning them the other way looks like the Dome of the Rock, complete with the crescent on top formed by the anomalous two-leg base! And on at least some coins the text was written as if the Dome picture is meant to be primary.

It is true that Islam originally tried to attract Jews by emphasizing its Jewish roots. But, as with Christianity, this was not evidence of co-existence - it was evidence that Judaism was being superceded by Islam, and anyone who did not see the light was clearly a problem.

The researchers pushing this "co-existence" meme are seeking crowdfunding for their efforts to paint early Islam as a tolerant religion based on biased reading of archaeology. True research doesn't decide what the results would be ahead of time.

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Egyptian minister strongly implies that no Jewish archaeologists are approved to do research there

Recently, Egyptian historian Bassam al-Shamma claimed that 70% of the archaeological missions in Egypt are Jewish researchers who "seek to facilitate the smuggling and Judaization of the Egyptian antiquities and to transfer false information about ancient Egypt in their books and research papers published abroad."

Yes, the Egyptians are obsessed with the idea that Jews are stealing their history.

Naturally, the Antiquities Ministry needed to address these concerns. So it responded to the antisemitic claims by saying that it is far too antisemitic to allow such a thing to happen.

Dr. Abd Al-Rahim Rihan, the general manager of archaeological research and study and scientific publications in the Antiquities Ministry, confirmed that there is no connection between the statements of the (Antiquities) Minister regarding the finding of Pharaonic antiquities in Israel and what was said by the historian Bassam Al-Shama’a in his interview with “Al-Youm Al-Sabi’”, namely that 70% of the scholars of the expeditions that are excavating for antiquities in Egypt are Jewish. (Dr. Rihan) described these statements as “unfounded claims”.

In exclusive statements to “Al-Youm Al-Sabi’”, Rihan stressed that there isn’t a single Jewish antiquities scholar in Egypt, and that the (Antiquities) Ministry properly supervises the examination of the background and education and knowledge of every single person who comes in the framework of foreign expeditions to excavate for antiquities in Egypt, and that there are additional security approvals and conditions to the supervision of the (Antiquities) Ministry, and that it is impossible for a scholar to get approval to participate in an excavation expedition without getting those security approvals.

Rihan is reassuring worried Jew-hating Egyptians that his department's extensive background checks ensure that none of the Western archaeology scholars that are allowed into Egypt have Jewish blood.

It really isn't hard to find official Arab antisemitism. But Western media try really, really hard not to notice it.

(h/t Ibn Boutros)

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First Temple-era seals with Biblical names in Hebrew discovered in Jerusalem (updates)

I often see Arabs claim in Arabic media that there is no evidence of Jewish history in Jerusalem.

The charge is absurd because there have been hundreds of archaeological finds that prove otherwise, but mere facts aren't important to these people.

Here are the latest stunning finds from excavations at the City of David. (This is a press release from the City of David and Israel Antiquities Authority.)

BUREAUCRACY AND CLERKS FROM THE PAST:

A collection of seals (bullae) from the late First Temple period, discovered in the City of David excavations, shed light on the bureaucracy and officials of ancient Jerusalem

A collection of seals, some of which bear ancient Hebrew inscriptions, as well as additional new findings, will be displayed to the public at the annual City of David archaeology conference taking place this week.

Who was Achiav ben Menachem? A collection of dozens of sealings, mentioning the names of officials dated to the days of the Judean kingdom prior to the Babylonian destruction, was unearthed during excavations by the Israel Antiquities Authority in the City of David National Park in the area of the walls of Jerusalem, funded by the ELAD (El Ir David) organization.

The sealings (bullae- from which the Hebrew word for stamp, “bul”, is derived) are small pieces of clay which in ancient times served as seals for letters. A letter which arrived with its seal broken was a sign that the letter had been opened before reaching its destination. Although letters did not survive the horrible fire which consumed Jerusalem at its destruction, the seals, which were made of the abovementioned material that is similar to pottery, were actually well preserved thanks to the fire, and attest to the existence of the letters and their senders.

According to Ortal Chalaf and Dr. Joe Uziel, directors of the excavation for the Israel Antiquities Authority, “In the numerous excavations at the City of David, dozens of seals were unearthed, bearing witness to the developed administration of the city in the First Temple period. The earliest seals bear mostly a series of pictures; it appears that instead of writing the names of the clerks, symbols were used to show who the signatory was, or what he was sealing. In later stages of the period – from the time of King Hezekiah (around 700 BCE) and up to the destruction of Jerusalem in 586 BCE - the seals bear the names of clerks in early Hebrew script. Through these findings, we learn not only about the developed administrative systems in the city, but also about the residents and those who served in the civil service.”

Some of the seals bear biblical names, several of which are still used today, such as Pinchas. One particularly interesting seal mentions a man by the name of “Achiav ben Menachem.” These two names are known in the context of the Kingdom of Israel; Menachem was a king of Israel, while Achiav does not appear in the Bible, but his name resembles that of Achav (Ahab) the infamous king of Israel from the tales of the prophet Elijah. Though the spelling of the name differs somewhat, it appears to be the same name. The version of the name which appears on the seal discovered – Achav [sic, should be "Achiav" - Yoel] – appears as well in the Book of Jeremiah in the Septuagint, as well as in Flavius Josephus (Antiquities of the Jews 15: 7-8).

Chalaf and Uziel add that the appearance of the name Achiav is interesting for two main reasons. First - because it serves as further testimony to the names which are familiar to us from the kingdom of Israel in the Bible, and which appear in Judah during the period following the destruction of the kingdom of Israel. “These names are part of the evidence that after the exile of the Tribes of Israel, refugees arrived in Jerusalem from the northern kingdom, and found their way into senior positions in Jerusalem’s administration

(Yoel adds:

But as biblical scholar Gershon Galil points out

The name Menachem isn't just typical of the kingdom of Israel - it also appears on two ostraca from Horvat Uza in Judea and also on an ostracon from the south-west part of the Judean mountains.

So I wouldn't jump to the conclusion that Achiav ben Menachem is necessarily an Israelite and not a Judean.)

Furthermore, the sealings is the fact that the two names which appear on the seal- Achiav and Menachem- were names of kings of Israel. Though Achav (Ahab) is portrayed as a negative figure in the Bible, the name continues to be in use- though in a differently spelled version- both in Judea in the latter days of the First Temple, as reflected in Jeremiah and on the seal, and also after the destruction- in the Babylonian exile and up until the Second Temple period, as seen in the writings of Flavius Josephus.

The various stamps, along with other archaeological findings discovered in the recent excavations, will be exhibited to the public for the first time at the 18^th City of David research conference, the annual archaeological conference held by the Megalim Institute, on September 7^th at the City of David National Park.

(h/t Ze'ev Orenstein, who gave me a tour of Ir David and I feel bad for never editing and posting the video.)

UPDATE:

(h/t Yoel)

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Are Biblical scholars that ignorant? Or is it only Haaretz?

From Haaretz:

Can We Eat Bacon Now? Leviticus Was Written for Priests, Not You, Say Scholars

The Book of Leviticus, the third book in the Old Testament, is considered something of an anomaly by some scholars.

The rest of the Old Testament books are concerned with the history of the Jewish people and their belief. But Leviticus concerns itself with ritual, legal, and moral practices. It lays down the laws by which the Jewish people are supposed to live.

But, was it truly meant for the laity? Should all Jews have to adhere to its tenets, as is commonly assumed? Some Biblical scholars argue that the Book of Leviticus was not originally meant to apply to the general public: its laws were meant for the priests of the Temple.

Dr. Robert Gnuse, professor in the Religious Studies Department at Loyola University, says that historically, the rules on food and clothing found in the Book of Leviticus were meant exclusively for priests, just like the laws in the Hindu Code of Manu Smriti for Brahmin priests.

That is, until the period of the Babylonian captivity. Someone from the priestly class in Babylon found a way to encourage the Jewish people living in exile to take on these laws in order to keep them together as a community, Gnuse theorizes. This is also the view Mary Douglas took in her earlier works.

First of all, the text of Leviticus makes it clear which rules are for all Israelites and which only for priests.

Some sections start with variants of And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying, Speak unto the children of Israel, and say unto them:

Others start with And the LORD spoke unto Moses, saying: Command Aaron and his sons, saying:

It is pretty clear which sections were meant for priests and which were meant for everyone.

Beyond that, the laws of Kosher are also in Deuteronomy, where the entire book was clearly meant for the entire nation. (A little of the kosher laws are in Exodus, too, and at least one mentioned in Genesis.)

So how much is this are idiotic Biblical scholars and how much Haaretz twisting their words for the story?

I want to stress that I have respect for some non-Jewish Biblical scholars. Like George Bush. No, not that one, but a relative who wrote books about the Bible in the 19th century. Here is the first page of his commentary on Leviticus 11, the chapter that speaks about kosher laws:

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Israeli archaeology blamed for potholes

Every winter, potholes and cracks appear around Israel because of the rains.

And every winter, the Arabs who live in Silwan blame their "landslides" on Israelis building multiple tunnels under their land.

Even if the archaeological sites are hundreds of meters away.

This year the accusation was reported as fact by Al Jazeera.

Here's the only photo I could find of supposed damage from this year.

The head of the "Islamic - Christian Commission in support of Al Quds" warned that the excavations can cause the Al Aqsa Mosque to collapse.

The head of the Islamic Endowments ministry of the PA called on UNESCO to stop any Israeli actions that could possibly upset Muslims, because UNESCO has declared the Temple Mount and Western Wall to be exclusively Muslim.

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Muslim "experts" claim all finds from the Temple Mount Sifting Project are Islamic

Palestinian site Safa has an article that describes the Temple Mount Sifting Project, where tons of debris that was excavated from the Temple Mount by the Waqf in the late 1990s is being searched to find archaeological artifacts.

Findings so far have included coins, jewelry and tiles from the Second Temple period - and from the Second Temple itself.

But Muslim "experts" are now saying - without actually inspecting the artifacts - that every single thing that was found was from the Umayyad or Ottoman periods.

Because, of course, Jewish history is a myth. And the entire purpose of the Temple Mount Sifting Project is, according to this "expert," to falsify a fake history of a Jewish Temple and Jewish presence in the area.

The psychological projection is classic. Not only is it the Arabs who are trying to erase Jewish history, but the Temple Mount Sifting Project also has experts to identify Islamic artifacts!

Gilded glass mosaic tesserae from the
Early Islamic Period removed from the
Dome of the Rock exterior walls
during later renovations.

Originally from Haifa, Peretz Reuven is our expert in the Islamic period pottery and artifacts. He originally got interested in the Islamic period while at Hebrew University. He began with Arabic and Islamic history, added in a bit of archaeology, and the rest is history. He has studied under some of the most widely published scholars, including Myriam Rosen-Ayalon, Rachel Milstein, and Hava Lazarus-Yafe. Now he works on many excavations and research projects across Jerusalem and Israel.

Peretz was working on a project with Dr. Eilat Mazar documenting all the walls of the Temple Mount, and researching and publishing the large ophel medallion when he met our director, Zachi Dvira. Zachi invited him to join our project, and now Peretz is researching all of the Early Islamic period pottery found by the Sifting Project. He is also planning to use his experience in researching architectural elements from the Roman, Byzantine, and Islamic periods to research the architectural elements found in our sifting.

The Early Islamic period assemblage from the Sifting Project is very rich in materials. We have a lot of ceramic vessels, many of which are glazed and elaborated. Though most of them are locally made, some were imported from Persia, Egypt, or parts of Europe.

The Jews are careful, as always, to preserve Muslim artifacts they find. Muslims are careful, as always, to destroy any vestiges of Jewish history that they find.

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It's not the first time that Palestinians have claimed the Dead Sea Scrolls

From JPost:

The Palestinian Authority is preparing to lay a claim to the Dead Sea Scrolls at the United Nations Education, Scientific and Cultural Organization, Israel Radio reported on Saturday night.

The scrolls – a large cache of mostly Hebrew writings from the Second Temple period and its immediate aftermath – were discovered in Qumran between 1947 and 1956. They include many biblical texts and are believed to have been penned by members of a Jewish sect known as the Essenes.

Qumran, which is near the Dead Sea, was under British, and later Jordanian, rule at the time of the discoveries.

It is now located in Area C of the West Bank, which is under Israeli civil and military control.

The PA considers Area C to be part of its future state.

Qumran is on the list of preservation areas which the PA wants to see registered under the “state of Palestine” on the World Heritage List.

This isn't the first time that they have made this claim. In 2009, when an exhibit of some of the scrolls was to be opened in Canada, they tried to shut it down:

Last April, the Palestinian Authority appealed to Canada’s prime minister, Stephen Harper, to cancel the show, citing international conventions that make it illegal for a government agency to take archaeological artifacts from a territory that its country occupies.
The P.A. and Muslim activists claimed that the scrolls were “stolen” from Palestinian territory and illegally obtained when Israel annexed East Jerusalem — where the scrolls were stored — in 1967. “The exhibition would entail exhibiting or displaying artifacts removed from the Palestinian territories” by Israel, wrote Hamdan Taha, head of the archaeological department in the Palestinian Ministry of Tourism & Antiquities, in a widely publicized letter, calling the show a violation of international law.
Echoing those sentiments on the day of the press preview, Canadian Arab Federation executive director Mohamed Boudjenane called the scrolls “stolen property… seized from an occupied territory,” and repeated the call to close the show on a national newscast.

Interestingly - Jordan also claims ownership:

The Jordanian government has asked Canada not to release the Dead Sea Scrolls that have been on exhibit in Toronto for six months, claiming their ownership is "disputed."
Jordan alleges that Israel took illegal possession of the 2,000-year-old Isaiah scrolls from the Rockefeller Museum in east Jerusalem during the Six Day War.
The Jordanian government claims that the scrolls fall under the auspices of the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict, which allows "cultural property" from "any occupied territory" to be seized by countries that signed the ruling.

Does anyone think for a minute that the Arabs care about the Dead Sea Scrolls as a hugely important historic artifact?

The desire is to erase Jewish history from the region, not to protect any "Palestinian" heritage of the area.

And as was evident from the beginning, the entire purpose of "Palestine" joining UNESCO was that same desire to erase Jewish history.

This is the real politicization of archaeology - and it is not being addressed.

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But I thought Jews were trying to deny any non-Jewish archaeological finds

Haters like to charge that Israel purposefully ignores non-Jewish archaeological work and inflates the importance of Jewish findings in order to politicize archaeology in the region.

But they are silent for stories like this one:

Students in an Upper Galilee military preparatory academy found a gold coin dating to the early Islamic period from the years 776-777 CE which bears an Arabic inscription declaring belief in one god and the name of the prophet Mohammad.

In recent weeks, the Israel Antiquities Authority (IAA), together with students of military preparatory academies, have begun digging at a site that is going to be turned into a parking area for heavy vehicles near Kfar Kama.

Further excavations that were conducted in and around Kfar Kama in the last 50 years indicate the existence of ancient settlements already in place during the Middle Bronze Age (2,000 BC) and during the Roman and Byzantine periods (2nd-6th century CE), including the remains of a church.

The Israel Antiquities Authority routinely discovers and publicizes non-Jewish findings.

The last time I visited the Israel Museum I was struck with how hard it tries to give exactly equal space to Muslim, Christian and Jewish archaeological findings.

It's just another anti-Israel libel that is easy enough to disprove to those who aren't hopelessly biased to begin with.

(h/t Yoel)

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Haaretz falsely claims experts call Jerusalem papyrus "likely fake." But that's not what they say.

The headline in Haaretz says "Papyrus With Earliest Hebrew Mention of Jerusalem Likely Fake, Experts Say."

The article itself shows that this is a lie.

It quotes two experts, neither of whom say that it is "likely" to be fake.

The first one, is Professor Aren Maeir of Bar-Ilan University:

Maeir said there were too many unanswered questions about the papyrus. “How do we know it isn’t a forgery intended for the antiquities market?” he demanded, adding that forgers could have deliberately “sacrificed” this document in order to prepare the way for selling other papyri that they would “discover” later.
The fact that carbon-14 dating proved the papyrus’ age is insufficient, he added. “After all, there are well-known cases in which writing was forged on an ancient ‘platform,’” he said. “It’s very possible that only the papyrus itself is ancient.
“In my humble opinion, the need for additional tests is glaring, especially if a government agency is publishing this and giving it a seal of approval. Why wait for the arguments and only then do the additional tests? They should have done them first.”

Maeir is not saying that the papyrus is "likely fake," just that authorities should have done more testing and vetting before announcing it.

The other expert is from the US:

Prof. Christopher Rollston of George Washington University also voiced skepticism, writing on his blog that he believed the document was a forgery.
“The fact that the papyrus itself has been carbon dated to the 7th century BCE certainly does not mean that the writing on the papyrus is ancient,” he wrote. “In fact, it really means nothing. After all, ancient papyrus is readily available for purchase online (check the web and see!), thus, no modern forger worth his or her salt would forge an inscription on modern papyrus.”

But Rollston did not write on his blog that the document was a forgery. He enumerates many ways for motivated forgers to use ancient papyri and even to forge ancient inks, thereby invalidating any modern methods of dating texts. He concludes:

In short, to those wishing to declare that the letters on this papyrus inscription are ancient, I would say: ‘Not so fast!’ Ultimately, I believe that there is a fair chance that although the papyrus itself is ancient the ink letters are actually modern…that is, this inscription is something that I would classify as a possible modern forgery.

Rollston is writing a book on modern forgeries of ancient Biblical-period texts, so he is an expert on forgeries. However, he has not examined this scroll itself; his caution comes from seeing other examples of sensationalist finds that ended up being forgeries. He is saying to be cautious, not that the papyrus is "likely" to be forged.

(Rollston also has a history of casting doubt on ancient Hebrew texts in other contexts, garnering criticism from other scholars.)

Haaretz, after making this false claim, then buries the responses from the scholars who actually studied the texts at the very bottom of the article, where the critics are answered:

Ahituv, however, rejected the critics’ arguments. First, he said, the papyrus was folded up when it was found, which makes forgery seem unlikely. “Would a forger buy an ancient, dry, fragile papyrus, write text on it that’s typical of the seventh century, and then fold it up and tie it with a cord and thereby endanger all his work?” he demanded.

The text itself also suggests it’s not a forgery, he continued. He and his colleagues read the text as “[me-a]mat. ha-melekh. me-Na’artah. nevelim. yi’in. Yerushalima,” meaning “From the king’s maidservant, from Na’arat, jars of wine, to Jerusalem.”

But both “Na’artah” and “Yerushalima” are very rare words, and thus unlikely to occur to a forger, “even if he’s an expert in Bible,” Ahituv said. “If I were a forger, I’d choose a more impressive text,” he added.

Ganor also rejected the criticisms. “We tried in every possible way to check the papyrus,” he said. “We used the methods used to check the Dead Sea Scrolls. If someone has an additional method, he’s invited to apply it. We, as a country, were obligated to get our hands on this, and I’m certain it’s authentic.”

There is nothing wrong with asking the Israel Antiquities Authority to be more cautious before publicizing bombshell finds. But Haaretz is simply lying in its headline claiming that the papyrus has already been debunked. Which tells you a lot about Haaretz' journalistic integrity.

(Of course, idiot anti-Israel bloggers are seizing on the Haaretz headline as proof that the papyrus is fake.)

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A mosaic of Alexander the Great in an Israeli 5th C synagogue?

From National Geographic:

After several years of digging and study, archaeologists are revealing an extraordinary—and enigmatic—mosaic discovered among the ruins of a Roman-era synagogue at a site in Israel known as Huqoq. Nothing like it has come to light in any other building yet known from the ancient world, experts say.

Dated to the fifth century A.D., the mosaic depicts a meeting between two high-ranking male figures, one of whom appears to be a great general leading his troops. A major challenge to interpreting the scene is a total lack of identifying inscriptions.

“It’s very frequent in late antique and early Byzantine art to have figures in mosaics and other media that are labeled,” says Karen Britt, an art historian at Western Carolina University and the excavation’s mosaic expert. “The fact that these are not labeled makes it confounding for the modern viewer.”

The scene includes elephants outfitted for battle—a detail that immediately suggests the story of the Maccabees, Judean leaders who mounted a revolt against the Seleucid Empire in the mid-second century B.C. The Seleucids, who were descendants of one of Alexander the Great’s generals, are famed for including elephants in their armies.

But excavation director Jodi Magness, an archaeologist at the University of North Carolina, Chapel Hill, has a different interpretation. She believes the leader of the army is none other than Alexander the Great himself. His meeting with the high priest of Jerusalem never happened, but it was a piece of historical fiction that would have been very familiar to the residents of ancient Huqoq. (Learn more about the excavation at Huqoq here and here.)

“After Alexander’s death in 323 B.C., when his fame spread and his importance became clear because of the way that he changed the face of the Near East, the Jews—like other ancient people—sought to associate themselves with him and his greatness,” Magness explains. “That’s why stories like this legend began to circulate.”

Magness believes the mosaic should be read from bottom to top. In her view, the lowest tier, or register, depicts one of the many battles that Alexander the Great fought as he expanded his empire into the eastern Mediterranean.

The middle register shows Jerusalem’s high priest—the older, bearded man in the center—accompanied by nobles or other priests. All are at the city’s gates, presumably as Alexander approaches.

The importance of those men dressed in white is clearly shown by the symbol that looks like an H, the Greek letter eta. Experts don’t know what that stands for, but it often appears on garments as a sign of high status in the art of this period.

In the top register the high priest and his companions meet Alexander and his troops. Alexander has all of the attributes of a Greek king and military commander, such as a purple cloak and a ribbon around his head, called a diadem. The latter insignia was first taken up by Alexander and then worn by all his successors.

As expected for a leader on the march, this figure is accompanied by soldiers as well as battle elephants, which are also associated with Alexander and his successors.

For Magness, the fact that the figures in this mosaic aren’t identified by inscriptions is a key piece of evidence in favor of Alexander. “There was only one Greek king in antiquity who was so great that he didn’t need a label,” she says.

In her interpretation, the mosaic would have delivered a message of affirmation. “The whole point of the Alexander legend is to show that even Alexander the Great, the greatest of the Greek kings, acknowledged the greatness of the god of Israel,” says Magness, whose research is supported in part by the National Geographic Society. “He’s so awed by the appearance of the high priest that he bows down before him and brings a sacrifice to offer at the temple. If even Alexander the Great himself acknowledged the greatness of the god of Israel, then surely the god of Israel must be great.”

The legend goes like this, as mentioned in the Talmud:

"When the Samaritans had obtained permission from Alexander to destroy the Temple in Jerusalem, the high priest Simon the Just, arrayed in his pontifical garments and followed by a number of distinguished Jews, went out to meet the conqueror, and joined him at Antipatris, on the northern frontier. At sight of Simon, Alexander fell prostrate at his feet, and explained to his astonished companions that the image of the Jewish high priest was always with him in battle, fighting for him and leading him to victory. Simon took the opportunity to justify the attitude of his countrymen, declaring that, far from being rebels, they offered prayers in the Temple for the welfare of the king and his dominions. So impressed was Alexander that he delivered up all the Samaritans in his train into the hands of the Jews...

Far more details of the legend come from Josephus:

Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddus the high-priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.

And when Jaddus understood that Alexander was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. And when the Phoenicians and the Samarians that followed him thought they should have liberty to plunder the city, and torment the high-priest to death, which the king's displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high-priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high-priest.

The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. However, Parmenion alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high-priest of the Jews? To whom he replied, 'I did not adore him, but that God who has honored him with his highpriesthood; for I saw this very person in a dream, in this very habit, when I was at Dion in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.'

And when he had said this to Parmenion, and had given the high-priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high-priest's direction, and magnificently treated both the high-priest and the priests. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. [3] And as he was then glad, he dismissed the multitude for the present.
But the next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high-priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year.[4] He granted all they desired. And when they asked him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.

This explains why Alexander is giving the bull to the High Priest in the mosaic, as a sacrifice.

There is a further extension of this legend that Jews vowed to name their sons Alexander in honor of his sparing the Temple. Indeed, it is one of the very few Hebrew names that have been used through the centuries that did not have a Biblical or Hebrew language origin.

(h/t Yoel)

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Amazing: Ornate flooring of Second Temple reconstructed

From the Ir David Foundation:

Archeologists from the Jerusalem-based Temple Mount Sifting Project are confident that they have successfully restored a unique architectural element of the Second Temple. Namely, a series of regally decorated floor tiles that adorned the porticos atop the Temple Mount, and which likely featured prominently in the courtyards of the Second Temple during the period that King Herod ruled (37 to 4 BCE) in Jerusalem.

"It enables us to get an idea of the Temple's incredible splendor," stated Dr. Gabriel Barkay, co-founder and director of the Temple Mount Sifting Project. The restored tiles will be presented to the general public on September 8^th, at the 17^th Annual City of David Archaeological Conference. “This represents the first time that archeologists have been able to successfully restore an element from the Herodian Second Temple complex,” stated Zachi Dvira, co-founder and director of the Temple Mount Sifting Project.

The Temple Mount Sifting Project was established in response to the illegal removal of tons of antiquities-rich earth from the Temple Mount by the Islamic Waqf in 1999. It is located in the Tzurim Valley National Park, and is supported by the City of David Foundation and the Israel Archaeology Foundation. The initiative is run under the auspices of Bar-Ilan University and the Israel Parks & Nature Authority.

Frankie Snyder, a member of the Temple Mount Sifting Project's team of researchers and an expert in the study of ancient Herodian style flooring, succeeded in restoring the ornate tile patterns “using geometric principles, and through similarities found in tile design used by Herod at other sites,” said Snyder, who has an academic background in mathematics and Judaic Studies. "This type of flooring, called 'opus sectile,’ Latin for ‘cut work,’ is very expensive and was considered to be far more prestigious than mosaic tiled floors.”

"So far, we have succeeded in restoring seven potential designs of the majestic flooring that decorated the buildings of the Temple Mount," said Snyder, explaining that there were no opus sectile floors in Israel prior to the time of King Herod. “The tile segments were perfectly inlaid such that one could not even insert a sharp blade between them."

To date, approximately 600 colored stone floor tile segments have been uncovered, with more than 100 of them definitively dated to the Herodian Second Temple period. This style of flooring is consistent with those found in Herod's palaces at Masada, Herodian, and Jericho among others, as well as in majestic palaces and villas in Italy, also attributed to the time of Herod. The tile segments, mostly imported from Rome, Asia Minor, Tunisia and Egypt, were created from polished multicolored stones cut in a variety of geometric shapes. A key characteristic of the Herodian tiles is their size, which corresponds to the Roman foot, approximately 29.6 cm.

###

The possibility that large expanses of the Temple Mount during the Second Temple were covered with opus sectile flooring was first raised by archaeologist Assaf Avraham in 2007, director of the Jerusalem Walls National Park with the Israel Nature and Parks Authority.

Avraham's theory was based on a description given by the Romano-Jewish historian Josephus (1^st Century CE) who wrote, "… the uncovered [Temple Mount courtyard] was completely paved with stones of various types and colors…" (The Jewish War 5:2) Additionally, Talmudic literature records the magnificent construction of the Temple Mount, describing rows of marble in different colors - green, blue and white.

"Now, as a result of Frankie Snyder's mathematical skills, we have succeeded in recreating the actual tile patterns. This represents the first time that we can see with our own eyes the splendor of the flooring that decorated the Second Temple and its annexes 2,000 years ago,” stated Dr. Gabriel Barkay, co-founder and director of the Temple Mount Sifting Project. “Referring to the Temple that Herod built, the Talmud says that 'Whoever has not seen Herod's building has not seen a beautiful building in his life'. Though we have not merited seeing the Temple in its glory, with the discovery and restoration of these unique floor tiles, we are now able to have a deeper understanding and appreciation for the Second Temple, even through this one distinctive characteristic."

Since the Temple Mount Sifting Project’s inception in 2004, more than 200,000 volunteers from around the world have taken part in the sifting, representing an unprecedented phenomenon in the realm of archaeological research.

Here are the photos of the finds, and they are amazing:

It is hard to imagine the scale of destruction done by the Islamic Waqf to the remains of the Second Temple when they constructed an underground mosque on the Temple Mount. Literally the most important archaeological site in the world was destroyed. The Temple Mount sifting Project is doing an amazing job trying to take the tons of materials that were discarded to find these sorts of gems.

And yet, no one from the international community condemned this crime against history by the Muslims who claim the most sacred Jewish site as their own.

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Looking for the "Talmudic Gardens" - and finding that Israel preserves Muslim history

The Palestinian Authority has claimed that Israel is building "Talmudic Gardens" all over Jerusalem.

I never quite figured out what that meant - the best I could guess is that the word "Talmud" is the equivalent of profanity in modern Arabic - but I sought them out nonetheless last Friday when I visited the Old City.

Just as we were about to exit the Old City through a small opening in the walls west of Dung Gate, I saw this:

Looking a bit closer at the signs, I saw that these were the remains of an Umayyad structure from the early Islamic period. Not the famous giant palaces adjacent to the Temple Mount, but another building from the time.

Israel has been constantly charged with "Judaizing" Jerusalem and destroying all evidence of Muslim history there. Yet here is a clear example that, meters from the holiest Jewish sites and spitting distance from the Jewish Quarter, the Israeli government is preserving Muslim heritage with the same respect that it treats Jewish and Christian heritage.

This is not a heavily traveled tourist spot. If Israel was as keen on erasing Islamic heritage as we are told, it could have easily destroyed this building and no Muslims would have known it ever existed to begin with.

It is worthwhile to mention this story that was first published in Biblical Archaeology Review in 1986:

[Archaeologist Meir ]Ben-Dov tells the story of a visit to the excavation [of the Umayyad palaces] by Rafiq Dajani, the deputy director of the Jordanian Department of Antiquities. Dajani remarked to Ben-Dov, “If we could leave politics to the politicians, I would heartily congratulate you on your work, revealing finds of which we knew very little up until now. The finds from the early Moslem period are thrilling, and frankly I’m surprised the Israeli scholars made them public.” A foreign correspondent overheard Dajani’s remarks and included them in his story. Two weeks later Dajani was summarily dismissed and later died in the prime of life.

It only takes a short stroll in Jerusalem to expose the lies of the Palestinian and other Arab leadership.

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Interesting phrasing in NYT article about archaeology in Israel

The New York Times has an interesting article by Isabel Kershner about the (2013) discovery of an ancient synagogue in Migdal and especially its carved stone block that seems to depict the Second Temple - during the Second Temple period.

The archaeologists in charge of the excavations say that this proves that Second Temple-era synagogues served more of a sacred role than a community center role, as many (but not all) had assumed.

But one sentence may reveal the NYT's way of looking at Jews and Arabs in Israel:

In contrast to the current tensions over the contested site in Jerusalem that is revered by Jews as the Temple Mount, where the ancient temples once stood, and by Muslims as the Noble Sanctuary, the Magdala project has emphasized religious harmony. The land belongs to a Roman Catholic religious order, the Legionaries of Christ, and the archaeologists who are managing the dig and who found the stone are Dina Avshalom-Gorni, an Israeli Jew, and Arfan Najar, a Muslim.

But Arfan Najar is an Israeli as well.

So why does the article emphasize that the Jewish researcher is Israeli but not the Muslim?

It could be because Palestinians hate when people refer to Israeli Arabs - they claim that they should all be called "Palestinian" (or , in Arabic, "1948 Arabs.") My guess is that the NYT has accepted that argument and does not want to refer to Israeli Muslims or Israeli Arabs for fear of offending anti-Israel Palestinians by being accurate.

A 2012 NYT article by Jodi Rudoren about the very topic of self-identification among a subset of Israeli Arabs pre-judged the NYT's mindset by starting off with

NAZARETH, Israel — Three young Palestinian women sat on the floor at a summer camp this week surrounded by Legos and 3-year-olds. As the toddlers played, the women taught them the color of each block, repeating the words in Arabic, azrak for blue or akhdar for green.

But the seemingly simple scene here in the Galilee was actually caught up in some of the most contentious issues confronting Israeli society: How do Arabs reconcile their identity as citizens of a Jewish state? What is the appropriate role for a growing Arab minority in a state determined to be democratic and Jewish?

Clearly, the NYT has answered that question for all Israeli Arabs by calling them "Palestinian" before asking the question itself.

I don't know how Arfan Najar refers to himself, but clearly the NYT is leaning towards the Palestinian insistence on their terminology and away from the Israeli views, even though thousands of Israeli Arabs live proudly as Israelis.

(h/t Joshua)

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