| Gerizim | |
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| Coordinates: | 32.2009°N 35.2733°W |
| Range: | Samarian mountains |
Mount Gerizim (; Samaritan Hebrew: ʾĀ̊rgā̊rīzem; Hebrew: Har Gərīzīm; Arabic: جَبَل جَرِزِيم Jabal Jarizīm or جَبَلُ ٱلطُّورِ Jabal at-Ṭūr) is one of two mountains in the immediate vicinity of the Palestinian city of Nablus and the biblical city of Shechem.[1] It forms the southern side of the valley in which Nablus is situated, the northern side being formed by Mount Ebal.[2] The mountain is one of the highest peaks in the West Bank and rises to 881m (2,890feet) above sea level, 70m (230feet) lower than Mount Ebal.[3] The mountain is particularly steep on the northern side, is sparsely covered at the top with shrubbery, and lower down there is a spring with a high yield of fresh water.[4] For the Samaritan people, most of whom live around it, Mount Gerizim is considered the holiest place on Earth.[5]
The mountain is mentioned in the Bible as the place where, upon first entering the Promised Land after the Exodus, the Israelites performed ceremonies of blessings, as they had been instructed by Moses.[6]
Mount Gerizim is sacred to the Samaritans, who regard it, rather than Jerusalem's Temple Mount, as the location chosen by God for a holy temple. In Samaritan tradition, it is the oldest and most central mountain in the world, towering above the Great Flood and providing the first land for Noah’s disembarkation.[7] It is also the location where Abraham almost sacrificed his son Isaac. Jews, on the other hand, consider the location of the near-sacrifice to be Mount Moriah, traditionally identified by them with the Temple Mount. Mount Gerizim continues to be the centre of Samaritan religion to this day, and Samaritans ascend it three times a year: at Passover, Shavuot and Sukkot. Passover is still celebrated by the Samaritans with a lamb sacrifice on Mount Gerizim.[8]
The Samaritan village of Kiryat Luza and an Israeli settlement, Har Brakha, are situated on the ridge of Mount Gerizim.[9] [10] During the First Intifada in 1987, many Samaritan families relocated from Nablus to Mount Gerizim to avoid the violence.[11] Today, about half of the remaining Samaritans live in close proximity to Gerizim, mostly in the small village of Kiryat Luza.
According to the Hebrew Bible, as related in Deuteronomy, when they first entered Canaan, the Israelites celebrated the event with ceremonies of blessings and cursings: the ceremonies of blessings took place on Mount Gerizim, and the cursings on nearby Mount Ebal.[6] [12] The Pulpit Commentary suggests that these mountains were selected probably "because they stand in the center of the Land both from north to south, and from east to west". A commentary in the Cambridge Bible for Schools and Colleges argues that "the face of Gerizim, the mount of blessing, is the more fertile; the opposite face of Ebal, the mount of curse, much the more bare",[13] but the Pulpit Commentary states that both Gerizim and Ebal are "equally barren-looking, though neither is wholly destitute of culture and vegetation".[14]
The Masoretic Text says that Moses had also commanded the Israelites to build an altar on Mount Ebal, constructed from natural (rather than cut) stones, to place stones there and whiten them with lime,[4] to make sacrificial offerings on the altar, eat there, and write the Mosaic Law in stones there.[15] The Samaritan Pentateuch, as well as an ancient manuscript of the biblical text found in Qumran,[16] both bring the same excerpt as the Masoretic Text, with the only difference being the name "Gerizim", instead of "Ebal", therefore stating that Moses commanded the building of the altar on Mount Gerizim.[12] [17] Recent work on the Dead Sea Scrolls, which include the oldest surviving manuscripts of the biblical text, further supports the accuracy of the Samaritan Pentateuch's designation of Mount Gerizim, rather than Mount Ebal, as the first location in the Promised Land where Moses commanded an altar to be built.[18]
All versions of the biblical text then have Moses' specifying how the Israelites should split between the two groups that were to pronounce blessings from Mount Gerizim and to pronounce curses from Mount Ebal. The tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin were to be sent to Gerizim, while those of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali were to remain on Ebal.[19]
The altar to God is again mentioned in the Book of Joshua, when, after the Battle of Ai, Joshua built an altar of unhewn stones, the Israelites made peace offerings on it, the law of Moses was written onto the stones, and the Israelites split into the two groups specified in Deuteronomy and pronounced blessings on Mount Gerizim and curses on Mount Ebal, as instructed in the law of Moses.[20] Biblical scholars believe that the sources of the book of Joshua predate those of Deuteronomy, and hence that the order to build the altar and make the inscriptions is likely based on these actions in the sources of Joshua, rather than the other way around, possibly to provide an origin explanation for the events narrated in Joshua.[21]
When Joshua was old and dying, he gathered the people together at Shechem (present-day Nablus) and gave a farewell speech, and set up "a stone as a witness", placing it "next to the sanctuary of Yahweh, under the oak tree",[22] which indicates that a sanctuary to God existed there.[17]
A Samaritan temple dedicated to Yahweh was built on Mount Gerizim during the 5th century BCE.[23] [24] It existed alongside the Jewish Second Temple in Jerusalem.[25] By that point, the Israelites were divided as "Samaritans" and "Jews", both claiming descendance from the Biblical Israelites and preaching adherence to the Torah, but diverging on the holiest place on Earth to adore God: Mount Gerizim, for the Samaritans, and Jerusalem, for the Jews. An adjacent city was built by the Samaritans during the 3rd century BCE, and became the center for the Samaritan population.[26] Religious rivalry between Samaritans and Jews led to Mount Gerizim being destroyed by the latter in 112-111 BCE, on orders of John Hyrcanus.[27]
Even after the destruction of their temple by the Jews, Mount Gerizim continued to be the holy place for the Samaritans, as mentioned in the New Testament.[28] Coins produced by a Roman mint situated in Nablus, dated to 138–161 CE, seemingly depict the destroyed Samaritan temple, showing a huge temple complex, statues, and a substantive staircase leading from Nablus to the temple itself.[29]
In the Gospel of John of the Christian New Testament, in his discussion with the Samaritan woman at the well, Jesus reveals his feeling about worshipping in either Mount Gerizim (as the Samaritans did) or Jerusalem (as the Jews then did):
In 36 CE, unrest flared in Samaria when a charismatic figure rallied Samaritans to Mount Gerizim, claiming to unearth sacred vessels buried by Moses. Pontius Pilate, Roman governor of Judaea, alarmed by the growing assembly, deployed troops to block their ascent. This led to clashes, fatalities, and arrests, prompting Samaritan leaders to accuse Pilate of brutality. In response, Vitellius, the legate of Syria, appointed Marcellus to govern Judaea and recalled Pilate to Rome for investigation by Emperor Tiberius, who died before Pilate's arrival.[30]
In the summer of 67 CE, during the First Jewish–Roman War, a large group of Samaritans gathered on Mount Gerizim. Vespasian dispatched Cerialis, who commanded Legio V Macedonica, with a small force of 600 cavalry and 3,000 infantry, probably banking on the Samaritans' lack of defenses and summer water shortages. While some surrendered upon the Romans' arrival, the majority chose to fight. The conflict resulted in significant Samaritan casualties, totaling 11,600, according to Josephus.[31]
Eventually, when Christianity became the state church of the Roman Empire, Samaritans were barred from worshiping on Mount Gerizim. In 475 CE a Christian church was built on its summit.[32] In 484, during the reign of Emperor Zeno, an octagonal, martyrium-type church dedicated to the Theotokos, the God-bearing Virgin Mary, was erected at the site. In 529, Justinian I made Samaritanism illegal, and arranged for a protective wall to be constructed around the church. As a result, the same year, Julianus ben Sabar led a pro-Samaritan revolt, and by 530 had captured most of Samaria, destroying churches and killing the priests and officials. However, in 531, after Justinian enlisted the help of Ghassanids, the revolt was completely quashed, and surviving Samaritans were mostly enslaved or exiled. In 533 Justinian had a castle constructed on Mount Gerizim to protect the church from raids by the few disgruntled Samaritans left in the area.
According to the Continuatio of the Samaritan Chronicle of Abu'l-Fath, during Sukkot in the seventh year of Abbasid Caliph al-Mutawakkil's reign (855 CE), the governor of Nablus forbade Samaritans from praying aloud and blowing the shofar. However, the following Thursday, they ascended the mountain and prayed loudly without interruption.[33]
Excavations at the site were initiated in 1983 and continued until 2006 and yielded tens of thousands of finds. Remnants found there identified that a Samaritan temple existed atop Mount Gerizim by the mid-5th century BC, and that it was eventually destroyed and rebuilt in the early 2nd century BC, only to be destroyed again in 111–110 BCE by Jewish forces under the orders of the Hasmonean leader John Hyrcanus.[34]
The archeological finds have shown that the precincts of the Samaritan temple, not including its gates, measured 96 meters × 98 meters. Inside this perimeter, thousands of pottery vessels and burned bones of animal sacrifices – sheep, goats, cattle and doves – were found,[35] as well as many stones with inscriptions containing the Tetragrammaton (the name of God).[36]
In 475 CE, a Christian church was built on the Mount's summit. As a result of the fortified church and the previous Samaritan temple, extensive ruins still exist at the somewhat plateau-like top of Gerizim. The line of the wall around the church can easily be seen, as can portions of the former castle, and initial archaeological study of the site postulated that the castle built by Justinian had utilized stones from an earlier structure on the site, probably the Samaritan temple. In the centre of the plateau is a smooth surface, containing a hollow.The excavation, initiated when the site was in the possession of Jordan and continued under Israeli rule, uncovered Corinthian columns, a large rectangular platform 215 ft by 145 ft (65 m by 44 m) surrounded by 6 ft (2 m) thick and 30 ft (9 m) high walls, and a 25 ft (8 m) wide staircase leading down from the platform to a marbled esplanade. The complex also has a series of cisterns in which Late Roman ceramics were found. These discoveries, now named "Structure A", have been dated to the time of Hadrian, due to numismatics and external literary evidence.[37] Underneath these remains were found a large stone structure built on top of the bedrock. This structure, now known as "Structure B", nearly half cubic (21 m by 20 m in width and length, and 8.5m high), consists almost entirely of unhewn limestone slabs, fitted together without any binding material, and has no internal rooms or dividing walls. The structure was surrounded by a courtyard similar to the platform above it (being 60 m by 40 m in size with 1.5m thick walls), and was dated to during or before the Hellenistic period by ceramics found in a cistern cut into the bedrock at the northern side. The excavating archaeologist considered "Structure B" to be the altar built by the Samaritans in the 5th or 6th century BCE.
It is possible that the name of the mountain may mean mountain of the Gerizites, a tribe in the vicinity of the Philistines that, according to the Hebrew Bible, was conquered by David.[17]
Another possible straightforward etymology for Gerizim would give the meaning of mountain cut in two.[32]
According to the narrative about Jotham in the Book of Judges, Shechem was a site where there was a sanctuary of El-Berith, also known as Baal Berith, meaning "God of the covenant" and "Lord of the covenant", respectively;[38] scholars have suggested that the Joshua story about the site derives from a covenant made there in Canaanite times.[39] In the narrative of Judges, the "pillar that was in Shechem" is seemingly significant enough to have given its name to a nearby plain (9:6), and this pillar is thought to be likely to have been a baetylus of El-Berith; the Joshua story, of a stone being set up as a witness, simply being an attempt to provide an etiology in accordance with later Israelite theology.[32]
