| Ein Gedi archaeological site | |
| Native Name: | עתיקות עין גדי |
| Native Name Lang: | he |
| Altitude M: | 638 |
| Map Size: | 150px |
| Coordinates: | 31.4614°N 35.3925°W |
| Location: | Israel |
| Region: | Judean desert |
| Type: | Settlement, synagogue |
| Part Of: | Iron Age, Hellenistic period, Roman period, Byzantine period |
| Cultures: | Jewish |
| Condition: | In ruins |
| Ownership: | Israel Nature and Parks Authority |
| Public Access: | Yes |
Ein Gedi (he|עין גדי) was an important Jewish settlement on the western shore of the Dead Sea in ancient times.[1] [2] 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.[3]
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.
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.[4] Later, the settlement is mentioned as the place where David fled from Saul.[5] 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.[6] The name "Hazazon Tamar" is also mentioned in the Book of Genesis in the context of the wars of Amraphel.[7] 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".[8]
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.
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.[9] 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.[10] [11] [12] [13]
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.[14] 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.[15]
Galen (129 – c. 216 CE) is the only pagan writer who explicitly links the special oil known as Shemen Afarsimon to Ein Gedi.
During the archaeological excavations at Tel Goren, the ruins of a Byzantine-period synagogue were discovered, with a decorated mosaic floor, a metal (probably silver) seven-branch menorah, of a type unique for its time, and singular coins found along with an ark hoard of coins.[9] Other than that, the findings included walls, pillars, and residential houses and other structures belonging to the village, documenting its eastward and northward expansion. Among those buildings is a mikveh, evidence of the ongoing Jewish presence at the site. The Perfume Street at the east side of the settlement, two unique production facilities were discovered, used in the production of the special oil known as "Shemen Afarsemon". Unique lintels and doorposts were discovered at the northern gate, lacking bolts, which indicates that they were not meant for practical, but for halakhic use. Ceramics in various sizes where found inside the village, as well as plain and decorated candlestick lamps.