Jodi Magness: Masada: From Jewish Revolt to Modern Myth, Princeton / Oxford 2019, S. 196. 227, Anm. 25. Vgl. Hillel Geva: The Siege Ramp Laid by the Romans to Conquer the Northern Palace at Masada. In: Eretz-Israel 25 (1996), S. 297–306. (PDF)
Joseph Zias, Azriel Gorski: Capturing a Beautiful Woman at Masada. In: Near Eastern Archaeology 69/1 (2006), S. 45–48. (PDF). Zustimmend Shaye Cohen in den Anmerkungen zu seinem Artikel von 1982,Masada: Literary Tradition, Archaeological Remains and the Credibility of Josephus, in dem Sammelband The Significance of Yavneh and Other Essays in Jewish Hellenism (= Texts and Studies in Ancient Judaism. Band 136). Mohr Siebeck, Tübingen 2010, S. 143, Anm. 29.
Gen 46,7–11 EU; Lev 4,3–9 EU; Lev 8–12, Dtn 33 EU; Ez 35,11–38,14; Ps 81,3–85,10; Ps 147 EU; Ps 150 EU.
education.gov.il
meyda.education.gov.il
Emanuel Mazor: Masada: geology and interrelated heritage. A report presented to the Israel Committee for UNESCO and the World Heritage Committee, 2001, S. 1 f. (PDF)
WHC Nomination Documentation: Masada, S. 137 (PDF)
haaretz.com
Nachman Ben-Yehuda: The Masada Myth. Collective Memory and Mythmaking in Israel, Madison 1995, S. 142–144. Vgl. zu dem Schusswechsel in Jabneel: Solving a 64-year-old Mystery, Haaretz vom 18. August 2008.
Dov I. Frimer: Masada – in the Light of Halakhah. In: Tradition: A Journal of Orthodox Jewish Thought 12/1 (Sommer 1971), S. 27–43; Gorens Argumentation ebd., S. 31. Shlomo Brody: Ask the Rabbi: Heroism at Masada? In: The Jerusalem Post, 5. September 2019.
Yizhar Hirschfeld: Masada in the Byzantine Period — The Marda Monastery /מצדה בתקופה הביזאנטית — מנזר מרדא. In: Eretz Israel, Yigael Yadin Memorial Volume (1989), S. 274–262. (Hebräisch mit englischer Zusammenfassung, online).
Paul A Cohen: History and Popular Memory: The Power of Story in Moments of Crisis, New York 2014, S. 45–49, Zitat S. 48: The counterpart of the buoyant “Never again shall Masada fall!” is the cruel reality that, just as in the first century, Masada (i.e. Palestine) cannot possibly meet the demands placed on it by twentieth-century Jews. Vgl. Zviah Nardi: Yitzhak Lamdan’s poem Masada (1927). In: The Reception of Josephus in Jewish Culture (University of Oxford).
Richard Nelson: Masada and the Birth of a Nation. In: The Guardian, 11. Februar 2014. (online): Herod the Great built on the crest of Masada a palace and fort, and when the Temple was destroyed by Titus, a core of about 900 diehards from the defenders of Jerusalem took refuge at Masada and withstood Roman assault for three years. When, at last, the Romans took the fort by storm they found the defenders had committed mass suicide. Masada has always been a coveted prize for archaeologists because it is confidently supposed that the defenders would have been no more willing to give up their people's scrolls and documents than they were to surrender their lives; and they had ample time to hide them.
Richard Nelson: Masada and the Birth of a Nation. In: The Guardian, 11. Februar 2014. (online)
