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Mosaic of Rehob (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Mosaic of Rehob" in English language version.

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  • Text: ...סחרתה דיתי. The last letter of this proper noun was defected in the Rehob mosaic, but its reconstruction was made by comparing it with parallel texts in Sifrei on Deuteronomy 11:24, and Tosefta (Shevi'it 4:11). The Aramaic word סחרתה (or what is in Syriac ܣܚܪܬܐ), according to Smith, J. Payne (1903), p. 372 Archived 5 June 2019 at the Wayback Machine (online), has the meaning of "a walled enclosure; a palace." Together, the sense would be: the Walled enclosure of Yatīr. Jastrow 2006, p. 972 (s.v. סחרתא) believes it has the connotation of "neighborhood," being a derivative of the word סחר = "enclosure." Accordingly, the meaning would be "environs" – viz. the environs of Yatir (cf. Ezek. 32:22). In any case, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being the village Ya'ṭer in Jabal Amel, in south Lebanon. Zev Vilnay, following the text in Sifrei on Deuteronomy, reads Pahurta instead of Saḥratha. See Vilnay 1954, p. 138. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238 Vilnay, Z. (1954). "Identification of Talmudic Place Names". The Jewish Quarterly Review. 45 (2). University of Pennsylvania Press: 130–140. doi:10.2307/1452901. JSTOR 1452901.
  • Schiffman 1985, p. 344. Schiffman, L.H. (1985). "The Samaritans in Tannaitic Halakhah". The Jewish Quarterly Review. 75 (4): 323–350. doi:10.2307/1454401. JSTOR 1454401.
  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.
  • Yeivin 1955, p. 165. Meaning, the town that once stood 3 km. east of the lower eastern shore of the Sea of Galilee, also known as Qalʻat el-Ḥuṣn. Although no extant records have survived showing Israel's early settlement in Hippos (Sussitha) immediately following their return from Babylonia, the novelty of this late teaching is that, although this part of the country was partly settled by Israel during their return from Babylonia, by the late 1st century CE, it was mostly populated by a non-Jewish majority, as also evidenced by an ancient historical account relayed by Josephus (The Jewish War 2.18.5.), who relates how the Syrians of that place persecuted the Jews during the First Jewish–Roman War. Elsewhere, Josephus (Antiquities xvii.xi.iv) writes that in the days of Herod Archelaus (died c. 18 CE), Hippos was already a Grecian city. According to Ishtori Haparchi 2004, p. 69, a discrepancy is found in the Tosefta. In one place (Ohelot 18:4) it says: "Towns that are swallowed-up in the Land of Israel, such as Sussitha and her neighboring towns, [or] Ashqelon and her neighboring towns, even though they are exempt from tithing and from the law of Seventh Year produce, they do not fall under the category of [defilement by] the land of the gentiles," but in another place (Tosefta, Shevi'it 4:10) it says: "The towns that are obligated in what concerns tithes in the region of Sussitha, etc." In one place it says they are exempt, but in another place it says they are obligated. Ishtori Haparchi (ibid.) attempts to rectify the discrepancy by saying that "region" (in Shevi'it) and the "neighboring towns" (in Ohelot) have two distinct halakhic implications. The "neighboring towns" (in Ohelot) refer to non-Jewish towns (such as Sussitha) stretching along the periphery of Israel's borders; the word "region" (in Shevi'it) refers to Jewish towns in the region of Sussitha. In any rate, by saying "towns that are prohibited," the Rehob inscription requires tithing in such places. Yeivin, S. (1955). "Archaeology in Israel (November 1951-January 1953)". American Journal of Archaeology. 59 (2). Archaeological Institute of America: 163–167. doi:10.2307/501108. JSTOR 501108. S2CID 163308052. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.

dukhrana.com

  • Text: ...סחרתה דיתי. The last letter of this proper noun was defected in the Rehob mosaic, but its reconstruction was made by comparing it with parallel texts in Sifrei on Deuteronomy 11:24, and Tosefta (Shevi'it 4:11). The Aramaic word סחרתה (or what is in Syriac ܣܚܪܬܐ), according to Smith, J. Payne (1903), p. 372 Archived 5 June 2019 at the Wayback Machine (online), has the meaning of "a walled enclosure; a palace." Together, the sense would be: the Walled enclosure of Yatīr. Jastrow 2006, p. 972 (s.v. סחרתא) believes it has the connotation of "neighborhood," being a derivative of the word סחר = "enclosure." Accordingly, the meaning would be "environs" – viz. the environs of Yatir (cf. Ezek. 32:22). In any case, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being the village Ya'ṭer in Jabal Amel, in south Lebanon. Zev Vilnay, following the text in Sifrei on Deuteronomy, reads Pahurta instead of Saḥratha. See Vilnay 1954, p. 138. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238 Vilnay, Z. (1954). "Identification of Talmudic Place Names". The Jewish Quarterly Review. 45 (2). University of Pennsylvania Press: 130–140. doi:10.2307/1452901. JSTOR 1452901.

geohack.toolforge.org

greenprophet.com

  • Formerly, dates (Phoenix dactylifera) grown in the Land of Israel were renowned for their high-quality, both, in sweetness and in moisture content. A nearly 2,000 year-old date pit retrieved from Masada was recently germinated in Israel, and DNA studies revealed that the cultivar, although not the same, was very similar to the Egyptian Hayani (Hayany) cultivar, a date that is dark-red to nearly black in color, and soft. (See: Miriam Kresh (25 March 2012). "2000-Year-Old Date Pit Sprouts in Israel". Green Prophet Weekly Newsletter. Archived from the original on 18 May 2012. Retrieved 13 May 2012.).

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  • A Phœnician border-town, identified as el-Baṣṣeh (Arabic: البصة), a village situated 19 kilometers (12 mi) north of Acre and 4 kilometers (2.5 mi) southeast of Ras an-Naqura, abandoned in 1948 by its Arab citizens and subsequently resettled by Israel in 1951. See: Avi-Yonah 1976, p. 42; Marcus Jastrow, Dictionary of the Targumim, s.v. בצת, citing Neubauer's Geography of the Talmud, p. 22. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Avi-Yonah, M. (1976). Gazetteer of Roman Palestine, Qedem - Monographs of the Institute of Archaeology [5]. Vol. 2. Jerusalem: Hebrew University of Jerusalem. Archived from the original on 10 January 2023. Retrieved 12 May 2019.
  • Until 1940, this place had long been uninhabited and called by its Arabic corruption, Khurbet Maṣ'ub (Arabic: مصعُب), "the Ruin of Maṣ'ub," but a collective community based on agriculture has since been built near the old-site and renamed Matzuva. The site is shown a few hundred metres to the east of el-Basseh in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Marcus Jastrow, citing Neubauer 1868, p. 22, also identifies this proper noun with the ruin known as Maasûb. Historical geographer, Goldhor 1913, p. 88, places Pi Maṣūbah (Massuba) at a distance of 1 1⁄4 km. to the east of Beset. The ruin, he says, is now planted over with fig trees. See also: Haltrecht 1948, p. 43. Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Goldhor, Isaac [in Hebrew] (1913). Adamat Kodesh, being the Land of Israel (in Hebrew). Vol. 2. Jerusalem: Yiddish Literature. OCLC 233044063. Haltrecht, Ephraim (1948). "Pi-ha-Masuba". Bulletin of the Jewish Palestine Exploration Society. יד (א/ב): 43. JSTOR 23727325.)
  • The word, as spelt in the original mosaic, reads as ביברה, which Raphael Frankel suggests is the town formerly known as Bibra [sic], but which is now a ruin, known as Khurbet Bobriyeh, and which lies ca. 5.5 kilometers (3.4 mi) east of Naḥal Keziv, what was formerly called Wady el Kurn (see: Raphael Frankel - 1979). The ancient mound is shown on the Survey of Western Palestine map produced by CR. Conder and H.H. Kitchener (sheet # 3 Archived 14 March 2016 at the Wayback Machine). See Safrai 1977, p. 17, who suggested that the word Bebarah (or Bebadah, as he understood its graphemes) is actually a contraction of two words: Be (בי), meaning "House" + Bada (בדה), meaning the shortened form of ʿAbdah, being the ancient city of ʿAbdon, a city called in late antiquity by the name ʿAbdah and where is now built the Israeli settlement Avdon. It is to be noted that in the Vatican Hebrew MS. 133, in Tractate Demai 2:1 (folio 69r), the parallel text has written there בית בדיה‎ for the name of this town. Safrai, Z. (1977). "Marginal Notes on the Rehob Inscription". Zion: Historical Society of Israel (in Hebrew). 42 (1/2): 1–23. JSTOR 23555803.
  • Archaeologist, J. Braslawski, conjectured by giving plausible arguments that it is the place now called Khurbet Umm el Amud, ca. 2 km. north of Kh. Mazi, and what is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. It is said to be the Ḥammon of Joshua 19:28. See also Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Text: מזה היא קסטלה. The word "castella" is a Latin loanword, from castellum, a word which, in Latin, has the connotation of either: castle, village, stronghold, citadel, or reservoir (water tower). The identification of this place is now a ruin, called by the name Khurbet Mazi, to the immediate south-side and adjoining to the present town of en-Nakurah in southern Lebanon. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Archaeologist, J. Braslawski, holds this to be the ancient site mentioned in late 2nd-century Jewish sources. See: Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • The last letters of this word were broken in the Rehob mosaic, but reconstructed by using the parallel text in Sifrei (on Deuteronomy 11:24). Place identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as the village site of Al-Kabri which, in turn was built to the east of the old ruin Tell Kabri. Schwarz 1969, p. 35, locates the site 2 1⁄2 English miles west of Shefa-'Amr. Today, a kibbutz by the name of Kabri is built on the site Al-Kabri. The place, under its variant spelling, el-Kabry, can be seen in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878. Samuel Klein (1928), citing G. Dalman (Palästina Jahrbuch, pp. 18–19) had formerly identified this place with Kh. Kabarsa, directly north of Akko where Nahariya is now built, but with the discovery of the Rehob mosaic its place has been readjusted (Raphael Frankel and Israel Finkelstein, 1983). Schwarz, Joseph (1969). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. New York: Hermon Press. OCLC 255586852. (reprinted A. Hart: Philadelphia 1850)
  • Part of the writing of this toponym was defected in the Rehob mosaic. However, its reconstruction by Jacob Sussmann (1975) is based after its parallel text in Sifrei (on Deuteronomy 11:24). Archaeologist, Raphael Frankel, identified the town as being what is now a ruin, Kh. Zuweinita, about 5 km. (3.1 miles) northeast of Kabri and shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878. See: Frankel 1979, pp. 194–196. Frankel, Raphael (1979). "'Bibra' — A Forbidden Village in the Territory of Tyre". Israel Exploration Journal. 29 (3/4): 194–196.
  • Text: קסטרה רגלילה (sic), but corrected to read קסטרה דגלילה. Identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as Khurbet Jalil (Kh. Jelil). Kh. Jelil is shown on the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878, north of Wady el Kûrn. Kh. Jelil would have been the first station one encounters as he proceeds northbound across Wady el Kûrn. Today, the ruins are in the vicinity of the new settlements of Eilon and Goren.
  • On the far western coastline, the precise place marking the extent of the boundary of Eretz Israel in the vicinity of Chezib was understood to be the River below Chezib (i.e. Nahr Mefshukh, or what is now called Naḥal Ga'athon), in accordance with a teaching in Tosefta (Shevi'it 4:6): "Which is the Land of Israel? From the river south of Achzib, etc." The river (Nahr Mefshukh) is shown in the Palestine Exploration Fund map Archived 15 January 2023 at the Wayback Machine produced in 1878. As one moved further east of this place, the border extended northward.
  • A view largely held by many, including by Ishtori Haparchi 2004, p. 69 (note 120). Although the butts and bounds of Akko were mentioned to imply that bills of divorce written there must be done in the presence of competent witnesses, see the Babylonian Talmud (Gittin 76b), where it states that whenever the Rabbis would escort their companions northbound, they would only go with them as far as Akko, so as not to leave the border of the country taken by the Returnees from Babylonia. Nevertheless, part of the country taken by the Returnees from Babylon also bypassed Akko to the right-hand side, and extended as far as Achziv (Chezib) to the north, just as it is explained in the Tosefta (Ohelot 18:14): "He that walks [northbound] from Akko to Chezib, from his right-side towards the east the route is pure in terms of [defilement from] land of the gentiles, and he is obligated in what concerns the tithe and Seventh Year produce, until it becomes known [to him once again] that it is exempt; but from his left-side towards the west the route is defiled in terms of land of the gentiles, and [such produce] is exempt from tithes and from the laws governing the Seventh Year, until it becomes known [to him once more] that it is obligated, until he reaches Chezib." The same Baraita is quoted in the Jerusalem Talmud, (Shevi'it 16a). On the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878, the coastal city of Achziv is written there by its Arabic name, ez-Zīb. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • The text of the Rehob inscription reads: חנותה עלייתה (Ḥanūtha 'aliyatha), meaning literally, "the upper shop." In the 19th century, the site was a ruin called Khurbet Hanuta, located a little northeast of el-Baṣṣeh, and shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878, and described in SWP:Memoirs. In 1938, a Kibbutz was built on the ancient site, now called Hanita, along the Israeli-Lebanese border in northern Israel.

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  • The actual archaeological site was located ca. 800 metres (2,600 ft) northwest of Tel Rehov. See Vitto 2015, p. 10, note 2; "Archived copy" (PDF). Archived from the original on 1 August 2019. Retrieved 15 July 2019.{{cite web}}: CS1 maint: archived copy as title (link) CS1 maint: bot: original URL status unknown (link). Vitto, Fanny (2015). "Wall Paintings in the Synagogue of Rehov: An Account of their Discovery" (PDF). Israel Antiquities Authority. The Israel Museum, Jerusalem (IMSA 7). Retrieved 16 July 2019.
  • Vitto 2015, p. 7; Sussmann 1975, p. 124; et al. Vitto, Fanny (2015). "Wall Paintings in the Synagogue of Rehov: An Account of their Discovery" (PDF). Israel Antiquities Authority. The Israel Museum, Jerusalem (IMSA 7). Retrieved 16 July 2019. Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)

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  • Vitto 1975, p. 119 Vitto, Fanny (1975). "The Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 119–123. JSTOR 23671630.
  • Sussmann 1975, pp. 123, 124. Quote: [p. 123] "The inscription contains twenty-nine long lines, among which are 1807 letters! It is, by far, larger than all the inscriptions discovered until now among mosaic flooring, whether those belonging to ancient synagogues or those belonging to other structures. Thus, for example, it is more than three-times larger than the inscription found at Ein Gedi, which was discovered a few years ago, and which was, until now, the largest one discovered in the country." [...] [p. 124] "This is the first time that we have access to any Talmudic text inscribed close to the time of its inception and in close proximity to the centers of Talmudic formulation in the Land of Israel, a text that was inscribed, presumably, not too far after the redaction of the original Palestinian work, and in a place that is nigh the spiritual center of the Land of Israel during the Talmudic era: viz., Tiberias of the 5th-century (B)CE (sic). The text before us is not dependent upon the textual tradition of handwritten manuscripts, the pathway in which the Palestinian Talmudic literature has reached us; nor was it transferred unto us by way of reed pens (calamus) used by the scribes, copyists and proofreaders of various kinds, and for this reason it is invaluable for offering a critique on the Talmudic text. What is especially important is the clear Palestinian spelling of words, and their original versions of many geographical place-names, two areas that were rife with copyist-errors, and those made by proofreaders." Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 123 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Vitto 2015, p. 7; Sussmann 1975, p. 124; et al. Vitto, Fanny (2015). "Wall Paintings in the Synagogue of Rehov: An Account of their Discovery" (PDF). Israel Antiquities Authority. The Israel Museum, Jerusalem (IMSA 7). Retrieved 16 July 2019. Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Ben David 2011, p. 238; Lieberman 1976, p. 55; Levine 2010, p. 13, et al. Ben David, Chaim (2011). Albert I. Baumgarten; Hanan Eshel; Ranon Katzoff; Shani Tzoref (eds.). The Rehov Inscription: A Galilean Halakhic Text Formula? (Halakhah in Light of Epigraphy). Göttingen: Vandenhoeck & Ruprecht. pp. 231–240. Archived from the original on 10 January 2023. Retrieved 15 July 2019 – via www.academia.edu. Lieberman, S. (1976). "The Halakhic Inscription from the Bet-Shean Valley". Tarbiẕ (in Hebrew). 45 (1–2): 54–63. JSTOR 23594475. Levine, David (2010). "Rabbi Judah the Patriarch and the Boundaries of Palestinian Cities: A Literary-Historical Study". Cathedra: For the History of Eretz Israel and Its Yishuv (in Hebrew). 138. Jerusalem: Yad Izhak Ben Zvi: 7–42. JSTOR 23408403.
  • Sussmann 1975, p. 124; Feliks 1986, p. 454; Jewish legal inscription from a synagogue Archived 28 March 2019 at the Wayback Machine, Israel Museum, Jerusalem Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Vitto 1974, pp. 102–104 Vitto, Fanny (1974). "Ancient Synagogue at Rehov". Atiqot Journal of the Israel Department of Antiquities (in Hebrew). 7: 100–104. JSTOR 23456548.
  • Demsky 1979, p. 182 Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Sussmann 1975, pp. 123–124 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 124 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Lieberman 1976, p. 55 [2]; Babylonian Talmud (Hullin 7a; Yebamot 16a); Maimonides (1974), vol. 4, Hil. Terumot 1:5–6 Lieberman, S. (1976). "The Halakhic Inscription from the Bet-Shean Valley". Tarbiẕ (in Hebrew). 45 (1–2): 54–63. JSTOR 23594475.
  • Safrai 1977, p. 17 (note 91). The term "demai" is a Halakhic term meaning "dubious," referring to agricultural produce, the owner of which was not trusted with regard to the correct separation of the tithes assigned to the Levites, although the terumah (the part designated unto priests) was believed to have been separated from such fruits. In such "dubious" cases, all that was necessary was to separate the one-tenth portion due to the priests from the First Tithe given to the Levites, being the 1/100th part of the whole. The Second Tithe is also removed (redeemed) from the fruit in such cases of doubt. Safrai, Z. (1977). "Marginal Notes on the Rehob Inscription". Zion: Historical Society of Israel (in Hebrew). 42 (1/2): 1–23. JSTOR 23555803.
  • Vitto 1974 Vitto, Fanny (1974). "Ancient Synagogue at Rehov". Atiqot Journal of the Israel Department of Antiquities (in Hebrew). 7: 100–104. JSTOR 23456548.
  • Sussmann 1975, p. 126; Commentary of Rabbi Chaim Kanievsky on the Jerusalem Talmud (Demai 2:1), published in the Jerusalem Talmud, the 2010 Oz ve'Hadar edition, p. 17a (s.v. המינים האסורין בבית שאן‎). Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1974, p. 116 [29] (note 164). Text: כפר קרנוס (=The Village of Ḳarnos). In Pesikta de-Rav Kahana (1949), p. 66a, is mentioned a town by the name of כפר קריינוס (= Kefar Ḳarianos), perhaps being the same village named here. Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • Luria 1964, p. 78, where he writes (translation): "Only nine towns are enumerated in the baraita [and] which [places] are required to separate tithes, in the vicinity of Sussitha, because it was there that only Jews resided, those towns being: 'Ayyanosh (today, 'Awanish), etc." (End Quote). Text: עינוש, a place identified by Avi-Yonah 1979, p. 170, as being what is now called `Awânish. For a description of this site, see Schumacher 1888, p. 97, s.v. El-’Awânîsh. Luria, B.Tz. (1964). "Aspects of the Sea of Galilee and the location of Sussitha and Gamla". Beit Mikra (in Hebrew). 8 (1/2): 64–83. JSTOR 23499655. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link) Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • Until 1940, this place had long been uninhabited and called by its Arabic corruption, Khurbet Maṣ'ub (Arabic: مصعُب), "the Ruin of Maṣ'ub," but a collective community based on agriculture has since been built near the old-site and renamed Matzuva. The site is shown a few hundred metres to the east of el-Basseh in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Marcus Jastrow, citing Neubauer 1868, p. 22, also identifies this proper noun with the ruin known as Maasûb. Historical geographer, Goldhor 1913, p. 88, places Pi Maṣūbah (Massuba) at a distance of 1 1⁄4 km. to the east of Beset. The ruin, he says, is now planted over with fig trees. See also: Haltrecht 1948, p. 43. Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Goldhor, Isaac [in Hebrew] (1913). Adamat Kodesh, being the Land of Israel (in Hebrew). Vol. 2. Jerusalem: Yiddish Literature. OCLC 233044063. Haltrecht, Ephraim (1948). "Pi-ha-Masuba". Bulletin of the Jewish Palestine Exploration Society. יד (א/ב): 43. JSTOR 23727325.)
  • The word, as spelt in the original mosaic, reads as ביברה, which Raphael Frankel suggests is the town formerly known as Bibra [sic], but which is now a ruin, known as Khurbet Bobriyeh, and which lies ca. 5.5 kilometers (3.4 mi) east of Naḥal Keziv, what was formerly called Wady el Kurn (see: Raphael Frankel - 1979). The ancient mound is shown on the Survey of Western Palestine map produced by CR. Conder and H.H. Kitchener (sheet # 3 Archived 14 March 2016 at the Wayback Machine). See Safrai 1977, p. 17, who suggested that the word Bebarah (or Bebadah, as he understood its graphemes) is actually a contraction of two words: Be (בי), meaning "House" + Bada (בדה), meaning the shortened form of ʿAbdah, being the ancient city of ʿAbdon, a city called in late antiquity by the name ʿAbdah and where is now built the Israeli settlement Avdon. It is to be noted that in the Vatican Hebrew MS. 133, in Tractate Demai 2:1 (folio 69r), the parallel text has written there בית בדיה‎ for the name of this town. Safrai, Z. (1977). "Marginal Notes on the Rehob Inscription". Zion: Historical Society of Israel (in Hebrew). 42 (1/2): 1–23. JSTOR 23555803.
  • Hebrew: ראש מייה; Samuel Klein suggests its identification with Ras al-Ain (Lit. Fountain-head), just as its name implies in Hebrew, a place located 6 km. south of Tyre, in the municipality of Batouliyat in south Lebanon, in the District of Tyre (Sour), which, to this very day, is the main source of water for the people of Tyre since Phoenician days. Its artesian wells gush up into stone reservoirs that have been maintained through the ages. One of the reservoirs fed the arched aqueducts of the Roman period that once stretched as far as Tyre. Remains of these aqueducts can be seen along the Roman road running under the monumental arch on the necropolis. Klein's identification of this place is supported by Safrai 1977, p. 17. A. Neubauer (1868), citing Robinson, also identifies it with Ras el-Ain of southern Lebanon. Safrai, Z. (1977). "Marginal Notes on the Rehob Inscription". Zion: Historical Society of Israel (in Hebrew). 42 (1/2): 1–23. JSTOR 23555803.
  • Archaeologist, J. Braslawski, conjectured by giving plausible arguments that it is the place now called Khurbet Umm el Amud, ca. 2 km. north of Kh. Mazi, and what is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. It is said to be the Ḥammon of Joshua 19:28. See also Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Text: מזה היא קסטלה. The word "castella" is a Latin loanword, from castellum, a word which, in Latin, has the connotation of either: castle, village, stronghold, citadel, or reservoir (water tower). The identification of this place is now a ruin, called by the name Khurbet Mazi, to the immediate south-side and adjoining to the present town of en-Nakurah in southern Lebanon. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Archaeologist, J. Braslawski, holds this to be the ancient site mentioned in late 2nd-century Jewish sources. See: Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Frankel & Finkelstein 1983, pp. 39–46. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.
  • This place has been identified by archaeologists Frankel & Finkelstein 1983, p. 43 who describe it as "natural springs issuing from the fountain-head of the riverine-brook called Gaʻaton, being two springs: ʻain a-tinah and ʻain al-ʻanqalit." The aforenamed place is situated inland between Achziv and Akko. Today, the mound is located to the northwest of the modern-day kibbutz, Ga'aton. See: Frankel & Finkelstein 1983, pp. 39–46. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.
  • Text: ...סחרתה דיתי. The last letter of this proper noun was defected in the Rehob mosaic, but its reconstruction was made by comparing it with parallel texts in Sifrei on Deuteronomy 11:24, and Tosefta (Shevi'it 4:11). The Aramaic word סחרתה (or what is in Syriac ܣܚܪܬܐ), according to Smith, J. Payne (1903), p. 372 Archived 5 June 2019 at the Wayback Machine (online), has the meaning of "a walled enclosure; a palace." Together, the sense would be: the Walled enclosure of Yatīr. Jastrow 2006, p. 972 (s.v. סחרתא) believes it has the connotation of "neighborhood," being a derivative of the word סחר = "enclosure." Accordingly, the meaning would be "environs" – viz. the environs of Yatir (cf. Ezek. 32:22). In any case, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being the village Ya'ṭer in Jabal Amel, in south Lebanon. Zev Vilnay, following the text in Sifrei on Deuteronomy, reads Pahurta instead of Saḥratha. See Vilnay 1954, p. 138. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238 Vilnay, Z. (1954). "Identification of Talmudic Place Names". The Jewish Quarterly Review. 45 (2). University of Pennsylvania Press: 130–140. doi:10.2307/1452901. JSTOR 1452901.
  • This part of the Rehob mosaic was partly defective, but its reconstruction by Jacob Sussmann (1975), based on a comparison with its parallel text in Sifrei on Deuteronomy 11:24, reads: נחלה דבצאל. Baṣāl itself has been identified by archaeologists Frankel & Finkelstein 1983, p. 44 as the riverine brook (Heb. נחל) that is located near a former Lebanese town by the name of Baṣāl. Today, a mountain in southern Lebanon bears the name, Jabal Bâssîl, believed to be a corruption of the former name. The variant forms of spelling for Jabal Bâssîl are: Jebel Bassîl, Jabal Bāşīl, Jabal Bâssîl, Jabal Basil, Jabal Bassil, Jabal Bâssîl, Jabal Bāşīl, Jebel Bassil, Jebel Bassîl. On an 1858 map of southern Lebanon compiled by C.W.M. van de Velde, to the west of Aitha esh-Shab, there is a mountain called el-Bassal Ajleileh, directly adjacent to and south of Rameh (Ramah) and east of Terbikhah (see Section 3 in Map Archived 24 February 2017 at the Wayback Machine). The riverine brook (naḥal) runs from it in a south-easterly direction to the sea. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.
  • Frankel & Finkelstein 1983, p. 44, have identified this place with Aita az Zutt (also known as Aita al Jebal) in south Lebanon. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.
  • Text: ברשתה, a place identified by archaeologists, Frankel & Finkelstein 1983, p. 44, as the Lebanese village Baraachit in Jabal Amel of South Lebanon; Abel 1933, p. 309 (s.v. Meraḥseth). Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link)
  • Klein 1928, p. 203, who wrote: "Sefanta (sic) can only be the es-Sefine located between Hasbaya and Rashaya." Klein, citing Hildesheimer, adds: "That it is 'too far up north' may surprise us, but does not speak in the least against the correctness of the equation" (End Quote). Ran Zadok (JSTOR 23398921), citing S. Wild, Libanesische Otsnamen: Typologie und Deutung, Beirut 1973, pp. 184; 247-ff., discusses the linguistic aspects of some names in the Baraita 'Boundaries of Eretz-Israel' and suggests that the preferred reading is ספנתא‎ (Sefanta), just as the name appears in the Sifrei, instead of Sefanḥa, and that the meaning of the word implies a "ship," just as it is used in other place names in Lebanon, such as Sifnat - Sefinetha. Klein, S. (1928). "Das tannaitische Grenzverzeichnis Palaestinas" (The Tannaitic Boundary Index of Palaestina)". HUCA (in German). 5.
  • Ahituv 1981, p. 130 (§ 6), who wrote (translated): "Ḳanat (קנת‎). The biblical method of transcription is קנת‎, without the letter waw which is found in the Egyptian transcription, in the Amarna letters (= Qanu). Even in Arabic transcription, Qanawat is a thing of curiosity. Ḳanat has been identified with Qanawat located in the foothills of Hauran (Jabal al-Druze)" (End Quote). Text: קנת, a place mentioned in Numbers 32:42 and which Ishtori Haparchi 2007, p. 88 identifies with אל-קונייא (el-Quniyye), possibly Ein Qiniyye, ca. 3.5 kilometers (2.2 mi) southeast of Banias. According to Hildesheimer, Hirsch (1886), p. 50, there was also another place by the name Ḳanat (=Kanata or Kanatha), located in the middle of Batanea, at the point of today's ruins known as Kerak, in Syria's Daraa Governorate, meaning "fortress," 4 hours east of Edre'at in Wadi Talit. Avi-Yonah 1949, p. 42 held the view that the reference here is to Canatha (Qanawat), in Syria, as did Freimark 1969, p. 9, and Press 1932, p. 334, and Ahituv 1981, p. 130. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427. Ishtori Haparchi (2007). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 2 (chapter 11) (3rd ed.). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Avi-Yonah, M. (1949). Historical Geography of Palestine (in Hebrew). Jerusalem: Bialik Institute. (revised editions printed in 1951 [OCLC 187480884], in 1962 [OCLC 741065177], and in 1984 [OCLC 55535428]) Freimark, Peter [in German] (1969), "Zu einigen Ortsnamen im Tosefta - Traktat Schebiit", in Wolfdietrich Fischer (ed.), Festgabe für Hans Wehr (in German), Wiesbaden: Brill, OCLC 247182030 Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427.
  • According to Jacob Sussmann, this was a place in the region of Trachonitis and is not to be confused with the other Rekem, now known as Petra in Arabia. See: Sussmann 1976, p. 239. Sussmann, Jacob [in Hebrew] (1976). "The Boundaries of Eretz-Israel". Tarbiẕ (Academic Journal) (in Hebrew). 45 (3/4). Jerusalem: Mandel Institute for Jewish Studies. JSTOR 23594784. (Jacob Sussmann)
  • Press 1932, p. 334 (note 46). Klein 1928, p. 206, following Sifrei on Deut. 11:24 and a manuscript of the Yalkut, corrects this to read: "Trachonitis of Zimra which is in the region of Buṣrah" (טרכונא דזימרא דבתחום בוצרא). He suggests that the name "Zimra" refers to a Babylonian Jew who was so-called and who, with his family and group of followers, had moved to that region of the country and settled there under the directives of Herod the Great, and were made exempt from paying taxes. Although they initially settled in the toparchy called Batanea which country is bounded with Trachonitis, they held sway over Trachonitis and protected Herod's subjects there from the brigandage of robbers. Based on this eponym, perhaps due to the benevolent acts of Zimra and his kin who built the country and protected its citizens, the pioneering founder's name was applied to the toparchy of Trachonitis. See Josephus (1981), s.v. Antiquities 17.2.1–3 (pp. 357–358). Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Klein, S. (1928). "Das tannaitische Grenzverzeichnis Palaestinas" (The Tannaitic Boundary Index of Palaestina)". HUCA (in German). 5.
  • A place mentioned also in the Hebrew Bible (Deuteronomy 2:13; Numbers 21:12, etc.) and being identified with Wadi el-Hesa (Arabic:وادي الحسا), a riverine gulch that stretches for ca. 35 miles in Jordan and empties into the Dead Sea. The first to identify this place as such was Edward Robinson, a view nearly unanimously accepted by scholarship today. Even so, there is still with respect to this place a conflict of opinions, with some holding "the brook of Zered" to be Wadi Tarfawiye (now Wadi Ḥafirah) in Jordan, and others suggesting that it is Wadi Sa'idah (Ben-Gad Hacohen 1998, pp. 21– ff.). Ben-Gad Hacohen, David (1998). "The Southern Boundary of the Land of Israel in Tannaitic Literature and the Bible". Cathedra: For the History of Eretz Israel and Its Yishuv (in Hebrew). 88. Yad Izhak Ben Zvi: 15–38. JSTOR 23404150.
  • Text: רקם דגיאה, the Aramaic translation in all places for Kadesh-barnea (קדש ברנע), whence the spies were sent to search out the Land of Canaan, near Canaan's southern border. Identified by Eusebius (Onomasticon) and by Jacob Sussmann as being Petra in Arabia, the southernmost extent of the boundary of Israel in the 4th century BCE. See: Sussmann 1976, p. 239. Cf. Josephus (1981), s.v. Antiquities 4.7.1. (p. 94), who names five Medianite kings who formerly governed the region, but by the 1st century CE the place had already come under the possession of the Arabs: "Of these there were five: Ochus and Sures, Robees and Ures, and, the fifth, Rekem; the city which bears his name ranks highest in the land of the Arabs and to this day is called by the whole Arabian nation, after the name of its royal founder, Rekeme: it is the Petra of the Greeks" (Loeb Classical Library). Others have identified Kadesh-barnea, not with Petra, but with Ein el Qudeirāt, or what is also called Tell Qudeirāt near Quseimah in the region of the central Negev, now belonging to Egypt (Ben-Gad Hacohen, David (1998), pp. 28–29), arguing that Reḳam (Petra) in Mishnah Gittin 1:2 was not considered the Land of Israel, while Reḳam of Ǧayāh is listed as a frontier city of the Land of Israel. See also Aharoni, Y. (n.d.), "Kadesh-barnea," Encyclopaedia Biblica, 7:39-42; R. Cohen, "Kadesh-Barnea," New Encyclopedia of Archaeological Excavation 3:843–847. Sussmann, Jacob [in Hebrew] (1976). "The Boundaries of Eretz-Israel". Tarbiẕ (Academic Journal) (in Hebrew). 45 (3/4). Jerusalem: Mandel Institute for Jewish Studies. JSTOR 23594784. (Jacob Sussmann)
  • Text: אחוניות הבכירות. English translation follows the explanation given by Moses Margolies, in his commentary P'nei Moshe on the Jerusalem Talmud (Demai, ch. 2). Löw, I. (1924–1934), vol. ii, p. 341; vol. iv, p. 163, brings down two explanations for the word אחוניות. In one place he says it is a kind of early-ripening dates (which opinion follows that of Solomon Sirilio), while in another place he says that the sense here is to plums (as explained by Moses Margolies). It is worthy of noting that Muḳaddasi 1886, p. 71, a 10th century Arab geographer, mentions a certain Kâfûrî plum which, according to him, was one of seven products found only in Palestine. There was also an early prune grown in Palestine called in Arabic at-Tari, but which could also be found in other lands (ibid.). If the reference here is to such fruits, the same produce was brought into Paneas from places in Israel proper. Damson plums are mentioned in the Talmud (Berakhot 39a) and Tosefta (Terumah 7:13; Demai 1:9) under their Hebrew name of דורמסקין‎ = dormaskin. Cf. Amar 2009, pp. 233–235. Muḳaddasi (1886). Guy Le Strange (ed.). Description of Syria, Including Palestine. London: Alexander P. Watt for the Committee of the Palestine Exploration Fund. OCLC 1004386. Amar, Z. (2009). "The Contribution of Arabic Sources to the Identification of Types of Plums in Ancient Israel". Lĕšonénu: A Journal for the Study of the Hebrew Language and Cognate Subjects (in Hebrew). 71 (1–2): 233–235. JSTOR 24327794.
  • Shahar 2000, p. 278 (note 11). Text: בולבסין הלבנין, meaning the white-petal grape hyacinth (Muscari), of the kind cultivated in Israel, a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Another plant called, provincially, by the same name bulbos and which bears an edible round bulb and blossoms with white flowers in April is Astoma seselifolium [Ḳrispil, Nissim (1983), s.v. אסתום‎, pp. 84–87]. Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253.
  • Sussmann 1975, p. 127 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Identified by Jacob Sussmann with the village 'Aqābah in Samaria; Demsky 1979, p. 189 Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky as the ruin, Khurbet Kashdeh in Samaria; Demsky 1979, p. 189. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • In transcribing this proper noun, Fanny Vitto admitted to having been uncertain about the first Hebrew grapheme, and whether or not the character should be read as ʻayin (ע) or a ṣadi (צ). Jacob Sussmann (1974) and Aaron Demsky have since corrected the reading, rendering the word as Ṣir (ציר). A. Demsky has identified the town with the present-day village of the same name; Demsky 1979, p. 189. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Jacob Sussmann with the ruin, Kh. esh-Sheikh Safiryān; Demsky 1979, p. 189. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Aaron Demsky suggests that this town may possibly be identified with Kh. 'Anāḥūm in Samaria; Demsky 1979, p. 189. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Sussmann 1975, p. 127 and Aaron Demsky with the ruin, Kh. Balʻāmeh in Samaria, located a little over one mile (1.6 km) south of Jenin; Demsky 1979, p. 189. Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Text: מזחרו, but corrected by Aaron Demsky to read מוחרו, being formerly the Jewish colony in Samaria, Μερρους, today the ruin known as Qaṣr Maḥrun. See: Demsky 1979, p. 189. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky as the same as the biblical site, and located at Tell Dūthān; Demsky 1979, p. 190. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Aaron Demsky suggests that the reading of the text is perhaps a haplography and should be corrected to read כפר רמייה (Kefar Ramiyya), identified with the village of er-Rāme or Kh. er-Rāme; Demsky 1979, p. 190. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Aaron Demsky suggests its identification with Silat edh-Dhahr, some 4–5 km. north of Shomron; Demsky 1979, p. 190. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky with the village now called Fandaqūmiyya (in Samaria), a name derived from the Greek: πεντακωμία, meaning 'Five Towns'; Demsky 1979, p. 190. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky with the ruin, Kh. el-Farīsiyye, along the southern edge of the Sahl er-Rāme. The toponym is a phonetic spelling of פרדיס עלייה (the Upper Orchard); Demsky 1979, p. 191. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky as Yāṣīd in Samaria; Demsky 1979, p. 191. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Identified by Aaron Demsky as the ruin, Kh. Yahūdah in Samaria; Demsky 1979, pp. 191–192. Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Schiffman 1985, p. 344. Schiffman, L.H. (1985). "The Samaritans in Tannaitic Halakhah". The Jewish Quarterly Review. 75 (4): 323–350. doi:10.2307/1454401. JSTOR 1454401.
  • Sussmann 1974, p. 98 [11] Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.
  • Yeivin 1955, p. 165. Meaning, the town that once stood 3 km. east of the lower eastern shore of the Sea of Galilee, also known as Qalʻat el-Ḥuṣn. Although no extant records have survived showing Israel's early settlement in Hippos (Sussitha) immediately following their return from Babylonia, the novelty of this late teaching is that, although this part of the country was partly settled by Israel during their return from Babylonia, by the late 1st century CE, it was mostly populated by a non-Jewish majority, as also evidenced by an ancient historical account relayed by Josephus (The Jewish War 2.18.5.), who relates how the Syrians of that place persecuted the Jews during the First Jewish–Roman War. Elsewhere, Josephus (Antiquities xvii.xi.iv) writes that in the days of Herod Archelaus (died c. 18 CE), Hippos was already a Grecian city. According to Ishtori Haparchi 2004, p. 69, a discrepancy is found in the Tosefta. In one place (Ohelot 18:4) it says: "Towns that are swallowed-up in the Land of Israel, such as Sussitha and her neighboring towns, [or] Ashqelon and her neighboring towns, even though they are exempt from tithing and from the law of Seventh Year produce, they do not fall under the category of [defilement by] the land of the gentiles," but in another place (Tosefta, Shevi'it 4:10) it says: "The towns that are obligated in what concerns tithes in the region of Sussitha, etc." In one place it says they are exempt, but in another place it says they are obligated. Ishtori Haparchi (ibid.) attempts to rectify the discrepancy by saying that "region" (in Shevi'it) and the "neighboring towns" (in Ohelot) have two distinct halakhic implications. The "neighboring towns" (in Ohelot) refer to non-Jewish towns (such as Sussitha) stretching along the periphery of Israel's borders; the word "region" (in Shevi'it) refers to Jewish towns in the region of Sussitha. In any rate, by saying "towns that are prohibited," the Rehob inscription requires tithing in such places. Yeivin, S. (1955). "Archaeology in Israel (November 1951-January 1953)". American Journal of Archaeology. 59 (2). Archaeological Institute of America: 163–167. doi:10.2307/501108. JSTOR 501108. S2CID 163308052. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • According to Sussmann 1974, p. 122 [35], 'Ain-Ḥura corresponds with the misspelled ʻAin Teraʿ (עין תרע‎) in the Leiden MS. of the Jerusalem Talmud, and with ʻAin Tedaʿ (עין תדע‎) in the Rome MS. of the Jerusalem Talmud, but like his predecessors before him (Avi-Yonah and Lieberman), Sussmann fails to offer any tentative identification of the site, except to say that it might be related to Enhaddah in Joshua 19:21. In any regard, there is a destroyed village that bears the same name of 'Ain-Ḥura in the upper Golan Heights, ca. 16 kilometers (9.9 mi) east of where the Hasbani River, and the Dan and Banias tributaries converge to form the Jordan River. In the Rehob mosaic, as Sussmann points out, the name is written as one word, עינחרה. Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • Shahar 2000, p. 295 [21]. A large tract of country, incorporating all of the hill-country of Judea and western Samaria, and viewed as Israel proper since its territory was traditionally settled by Jews at the time of Ezra, known in Hebrew as Har ha-Melekh (Heb. הר המלך). According to Samuel Klein, the name Har ha-Melekh is inextricably connected with Ptolemy's agrarian-centralized regime, i.e. agricultural holdings in Judea and Samaria and their leasing to tenant workers (Shahar 2000, p. 303). The Jerusalem Talmud (Demai 2:1) explains that in Caesarea during the seventh year, the majority of this cultivar of hyacinth was brought there from other regions of the country, and since it is prohibited for a Jew to trade in seventh year produce, the bulbs of this herb are forbidden to buy. On the King's Mountain, see Mishnah Shevi'it 9:2. The Jerusalem Talmud (Vat. ebr. 133, fol. 68v) on Tractate Demai, ch. 2, mentions the same teaching, with a slight recension to the text, namely, that bulbosin (cultivar of hyacinth) are forbidden to take from Caesarea, although the Vat. ebr. 133 Ms. does not call it by the adjective "white" bulbosin. Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253.

loc.gov

  • Text: צייר. Avi-Yonah 1979, pp. 168–169, identified this place with the small village in Syria east of the Golan Heights, near the Israeli border, and now called Sreya. The place can be seen on the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994, a little to the southeast of Qāsim. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link)
  • Text: גשמיי. Avi-Yonah 1979, pp. 168–169, identified this place with Jāsim (also spelt Qāsim), a Syrian village east of the Golan Heights and north of Naveh, near the Israeli border. The same identification is given by Klein 1925, p. 42. The village (Qāsim) can be seen marked in orange on the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link) Klein, S. (1925). Jewish Transjordan: From the time of the Second Temple until the last century of the Middle Ages (עבר הירדן היהודי: מזמן בית שני עד המאה האחרונה של ימי הביניים) (in Hebrew). Vienna: Menorah.
  • This place is still an inhabited village today, located southwest of Naveh (Nawa, Syria), and lying on the Syrian side of the Syrian-Jordanian border. It can be seen in the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994, with village marked in orange color. Zayzun of the Rehob Mosaic is not to be confused with Zayzun in the far north of Syria, near the Turkish-Syrian border.

mechon-mamre.org

  • A place formerly so-called, having the meaning of "Nose-like Heaps [of stone]," איגרי = heaps + חוטם = nose / nostril; now unidentified. The variant reading in the Tosefta (Shevi'it 4:8) records יגרי טב (heaps of stone) instead of איגרי. Further along, the inscription makes use of the same word and spelling in the construct state, איגר סהדותה, and which words are also found in Genesis 31:47, literally meaning "stone heap of witness." Samuel Klein thinks this place to be what is, today, known as 'Ataman, in Syria, east of Zayzun. See: Klein 1925, p. 42. Ancient and crude heaps of basalt stones used as a memorial and as a boundary are mentioned by Schumacher 1888, p. 231 in the Golan Heights, and called in his day by their Arabic names Rujum el-Fâr and Rujum el-Khiyâr. Klein, S. (1925). Jewish Transjordan: From the time of the Second Temple until the last century of the Middle Ages (עבר הירדן היהודי: מזמן בית שני עד המאה האחרונה של ימי הביניים) (in Hebrew). Vienna: Menorah. Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • Text: ניקבתה רעיון, the text corrected to read: ניקבתה דעיון, a place identified by archaeologists, Raphael Frankel and Israel Finkelstein (ibid., p. 44), as Marjayoun (Merj 'Ayun). The word ניקבתה, according to the said archaeologists, means "cleft; mountain pass." Cf. Jastrow, M. (2006), s.v. נקיפתא = Hollow of Iyyon; in Conder & Kitchener 1881, p. p. 96, they interpret its meaning as the Gorge of 'Iyyon. Iyyon (Ijon) itself was once a village, but is now a ruin called Tell Dibbin in the plain called Merj 'Ayyun, between the Upper Jordan and the Leontes River, first mentioned in II Kings 15:29 Archived 20 March 2016 at the Wayback Machine (See Muḳaddasi 1886, p. 95 (note 5)). Conder, C.R.; Kitchener, H.H. (1881). The Survey of Western Palestine: Memoirs of the Topography, Orography, Hydrography, and Archaeology. Vol. 1. London: Committee of the Palestine Exploration Fund. Muḳaddasi (1886). Guy Le Strange (ed.). Description of Syria, Including Palestine. London: Alexander P. Watt for the Committee of the Palestine Exploration Fund. OCLC 1004386.
  • As argued by Ishtori Haparchi (2007), pp. 40, 42. Although Rashi in BT Hullin 6b (s.v. את בית שאן כולה) says that Beit She'an was not part of the Land of Israel, Ishtori Haparchi argues that the sense here is to places not settled by the Returnees from Babylon, although they had been reportedly conquered by Joshua, and which places have only the technical name of "outside the Land of Israel," just as it is seen with Akko in BT Gittin 76b. Likewise, Beit She'an was said to have been subdued by Israel during the time of Joshua, forcing its inhabitants to pay tribute unto Israel (BT Hullin 7a on Judges 1:27–28 Archived 16 May 2017 at the Wayback Machine), but that the Returnees from Babylon did not take up residence there.

prenicea.net

sefaria.org.il

  • Jastrow (2006), p. 256 (s.v. גינא‎), Quote: "ג' דאשקלון‎ the gardens (or the forts?) of Ashkelon, name of a Palestinean border place (v. Hildesheimer Beiträge zur Geographie Palestinas, Berlin 1886, p. 72). Y. Shebi. VI, 36c; ib. מן מה דתני גנויה וכ'‎ (corr. גנייה‎) from the expression 'the gardens of Ashkelon', we derive that Ashkelon itself is considered as foreign land; Tosefta ib. IV, 11 גיניא דא'‎; Sifré Deut. 51 גבנייא דא'‎ (probably גנניא‎); Yalḳuṭ ib. 874 גינניא‎" [End Quote]. The Jerusalem Talmud (Shevi'it 6:1) says that this place of gardens was situated north of the city of Ashkelon, and that Ashkelon itself (further south) was considered outside the boundaries of Israel held by those returning from the Babylonian exile. Cf. Mishnah Gittin 1:2.

semanticscholar.org

api.semanticscholar.org

  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.
  • Yeivin 1955, p. 165. Meaning, the town that once stood 3 km. east of the lower eastern shore of the Sea of Galilee, also known as Qalʻat el-Ḥuṣn. Although no extant records have survived showing Israel's early settlement in Hippos (Sussitha) immediately following their return from Babylonia, the novelty of this late teaching is that, although this part of the country was partly settled by Israel during their return from Babylonia, by the late 1st century CE, it was mostly populated by a non-Jewish majority, as also evidenced by an ancient historical account relayed by Josephus (The Jewish War 2.18.5.), who relates how the Syrians of that place persecuted the Jews during the First Jewish–Roman War. Elsewhere, Josephus (Antiquities xvii.xi.iv) writes that in the days of Herod Archelaus (died c. 18 CE), Hippos was already a Grecian city. According to Ishtori Haparchi 2004, p. 69, a discrepancy is found in the Tosefta. In one place (Ohelot 18:4) it says: "Towns that are swallowed-up in the Land of Israel, such as Sussitha and her neighboring towns, [or] Ashqelon and her neighboring towns, even though they are exempt from tithing and from the law of Seventh Year produce, they do not fall under the category of [defilement by] the land of the gentiles," but in another place (Tosefta, Shevi'it 4:10) it says: "The towns that are obligated in what concerns tithes in the region of Sussitha, etc." In one place it says they are exempt, but in another place it says they are obligated. Ishtori Haparchi (ibid.) attempts to rectify the discrepancy by saying that "region" (in Shevi'it) and the "neighboring towns" (in Ohelot) have two distinct halakhic implications. The "neighboring towns" (in Ohelot) refer to non-Jewish towns (such as Sussitha) stretching along the periphery of Israel's borders; the word "region" (in Shevi'it) refers to Jewish towns in the region of Sussitha. In any rate, by saying "towns that are prohibited," the Rehob inscription requires tithing in such places. Yeivin, S. (1955). "Archaeology in Israel (November 1951-January 1953)". American Journal of Archaeology. 59 (2). Archaeological Institute of America: 163–167. doi:10.2307/501108. JSTOR 501108. S2CID 163308052. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.

tau.ac.il

humanities.tau.ac.il

tufts.edu

perseus.tufts.edu

  • The Rehob mosaic has inscribed חומת מיגדל שרושן (wall of Sharoshan Tower), without the words "of Caesarea." The completion of this text is based on a conflation of the Rehob mosaic with its parallel text found in the Tosefta (Shevi'it 4:11), which latter places the Sharoshan Tower in Caesarea (חומת מגדל שרשן דקיסרי). Joseph Patrich, in Temples of Herodian Caesarea, p. 181, suggests that the name Sharoshan may have actually been a name of derision for a Canaanite goddess and applied to the city of Caesarea, or what Josephus calls "Straton's Tower" (Στράτωνος Πυργὸς). See Josephus (1981), s.v. Antiquities 15.9.6. Archived 2022-01-05 at the Wayback Machine (p. 331). The copyist of the Leiden MS. of the Jerusalem Talmud (from which text all modern copies of the Jerusalem Talmud were printed), while copying his own manuscript from an older version had at his disposal, seemed to have been unsure about the proper rendering of the word Sharoshan, or else made use of a corrupt text, and wrote in reference to the same place: חומת מגדל שיד ושינה, dividing the word Sharoshan into two words, viz. "the wall of the Tower of Sīd and Shinah."
  • The only other ancient reference to the name "Kefar Saba" (Text: כפר סבה), besides the Rehob mosaic and the Jerusalem Talmud, appears in the writings of the Jewish historian, Josephus (1981), s.v. Antiquities 16.5.2. Archived 15 January 2023 at the Wayback Machine (p. 343), and ibid. 13.15.1. Archived 15 January 2023 at the Wayback Machine (p. 286). Josephus wrote that the town Kefar Saba was renamed Antipatris by King Herod after his father, Antipater. Under Arab-rule, its name was changed to Ras el 'Ain. Cf. Jerusalem Talmud, Demai 2:1 (8a). Solomon Sirilio explains in his commentary on the Jerusalem Talmud (Demai 2:1) that these five places, namely: Ṣuwarnah, the Inn of Ṭabitha, the Inn of 'Amuda, Dor and Kefar Saba, have all the same status as Caesarea, and are permitted, since they were not conquered by Israel upon their return from Babylonia.

vu.nl

imagebase.ubvu.vu.nl

  • This part of the Rehob mosaic was partly defective, but its reconstruction by Jacob Sussmann (1975), based on a comparison with its parallel text in Sifrei on Deuteronomy 11:24, reads: נחלה דבצאל. Baṣāl itself has been identified by archaeologists Frankel & Finkelstein 1983, p. 44 as the riverine brook (Heb. נחל) that is located near a former Lebanese town by the name of Baṣāl. Today, a mountain in southern Lebanon bears the name, Jabal Bâssîl, believed to be a corruption of the former name. The variant forms of spelling for Jabal Bâssîl are: Jebel Bassîl, Jabal Bāşīl, Jabal Bâssîl, Jabal Basil, Jabal Bassil, Jabal Bâssîl, Jabal Bāşīl, Jebel Bassil, Jebel Bassîl. On an 1858 map of southern Lebanon compiled by C.W.M. van de Velde, to the west of Aitha esh-Shab, there is a mountain called el-Bassal Ajleileh, directly adjacent to and south of Rameh (Ramah) and east of Terbikhah (see Section 3 in Map Archived 24 February 2017 at the Wayback Machine). The riverine brook (naḥal) runs from it in a south-easterly direction to the sea. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.

web.archive.org

  • The actual archaeological site was located ca. 800 metres (2,600 ft) northwest of Tel Rehov. See Vitto 2015, p. 10, note 2; "Archived copy" (PDF). Archived from the original on 1 August 2019. Retrieved 15 July 2019.{{cite web}}: CS1 maint: archived copy as title (link) CS1 maint: bot: original URL status unknown (link). Vitto, Fanny (2015). "Wall Paintings in the Synagogue of Rehov: An Account of their Discovery" (PDF). Israel Antiquities Authority. The Israel Museum, Jerusalem (IMSA 7). Retrieved 16 July 2019.
  • Ben David 2011, p. 238; Lieberman 1976, p. 55; Levine 2010, p. 13, et al. Ben David, Chaim (2011). Albert I. Baumgarten; Hanan Eshel; Ranon Katzoff; Shani Tzoref (eds.). The Rehov Inscription: A Galilean Halakhic Text Formula? (Halakhah in Light of Epigraphy). Göttingen: Vandenhoeck & Ruprecht. pp. 231–240. Archived from the original on 10 January 2023. Retrieved 15 July 2019 – via www.academia.edu. Lieberman, S. (1976). "The Halakhic Inscription from the Bet-Shean Valley". Tarbiẕ (in Hebrew). 45 (1–2): 54–63. JSTOR 23594475. Levine, David (2010). "Rabbi Judah the Patriarch and the Boundaries of Palestinian Cities: A Literary-Historical Study". Cathedra: For the History of Eretz Israel and Its Yishuv (in Hebrew). 138. Jerusalem: Yad Izhak Ben Zvi: 7–42. JSTOR 23408403.
  • Sussmann 1975, p. 124; Feliks 1986, p. 454; Jewish legal inscription from a synagogue Archived 28 March 2019 at the Wayback Machine, Israel Museum, Jerusalem Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Mazar 1999 Mazar, A. (1999). "The 1997-1998 Excavations at Tel Rehov: Preliminary Report". Israel Exploration Journal. 49: 1–42. Archived from the original on 15 January 2023. Retrieved 15 July 2019.
  • Ben David 2011, pp. 231–240 Ben David, Chaim (2011). Albert I. Baumgarten; Hanan Eshel; Ranon Katzoff; Shani Tzoref (eds.). The Rehov Inscription: A Galilean Halakhic Text Formula? (Halakhah in Light of Epigraphy). Göttingen: Vandenhoeck & Ruprecht. pp. 231–240. Archived from the original on 10 January 2023. Retrieved 15 July 2019 – via www.academia.edu.
  • Alexandre 2017 Alexandre, Yardenna (2017). "Horbat Parva: Final Report". Hadashot Arkheologiyot – Excavations and Surveys in Israel (HA-ESI). 129. Israel Antiquities Authority. Archived from the original on 15 January 2023. Retrieved 15 July 2019.
  • Text: צייר. Avi-Yonah 1979, pp. 168–169, identified this place with the small village in Syria east of the Golan Heights, near the Israeli border, and now called Sreya. The place can be seen on the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994, a little to the southeast of Qāsim. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link)
  • Text: גשמיי. Avi-Yonah 1979, pp. 168–169, identified this place with Jāsim (also spelt Qāsim), a Syrian village east of the Golan Heights and north of Naveh, near the Israeli border. The same identification is given by Klein 1925, p. 42. The village (Qāsim) can be seen marked in orange on the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link) Klein, S. (1925). Jewish Transjordan: From the time of the Second Temple until the last century of the Middle Ages (עבר הירדן היהודי: מזמן בית שני עד המאה האחרונה של ימי הביניים) (in Hebrew). Vienna: Menorah.
  • This place is still an inhabited village today, located southwest of Naveh (Nawa, Syria), and lying on the Syrian side of the Syrian-Jordanian border. It can be seen in the Library of Congress map of the Golan Heights and vicinity Archived 14 October 2016 at the Wayback Machine, October 1994, with village marked in orange color. Zayzun of the Rehob Mosaic is not to be confused with Zayzun in the far north of Syria, near the Turkish-Syrian border.
  • A Phœnician border-town, identified as el-Baṣṣeh (Arabic: البصة), a village situated 19 kilometers (12 mi) north of Acre and 4 kilometers (2.5 mi) southeast of Ras an-Naqura, abandoned in 1948 by its Arab citizens and subsequently resettled by Israel in 1951. See: Avi-Yonah 1976, p. 42; Marcus Jastrow, Dictionary of the Targumim, s.v. בצת, citing Neubauer's Geography of the Talmud, p. 22. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Avi-Yonah, M. (1976). Gazetteer of Roman Palestine, Qedem - Monographs of the Institute of Archaeology [5]. Vol. 2. Jerusalem: Hebrew University of Jerusalem. Archived from the original on 10 January 2023. Retrieved 12 May 2019.
  • Until 1940, this place had long been uninhabited and called by its Arabic corruption, Khurbet Maṣ'ub (Arabic: مصعُب), "the Ruin of Maṣ'ub," but a collective community based on agriculture has since been built near the old-site and renamed Matzuva. The site is shown a few hundred metres to the east of el-Basseh in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Marcus Jastrow, citing Neubauer 1868, p. 22, also identifies this proper noun with the ruin known as Maasûb. Historical geographer, Goldhor 1913, p. 88, places Pi Maṣūbah (Massuba) at a distance of 1 1⁄4 km. to the east of Beset. The ruin, he says, is now planted over with fig trees. See also: Haltrecht 1948, p. 43. Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Goldhor, Isaac [in Hebrew] (1913). Adamat Kodesh, being the Land of Israel (in Hebrew). Vol. 2. Jerusalem: Yiddish Literature. OCLC 233044063. Haltrecht, Ephraim (1948). "Pi-ha-Masuba". Bulletin of the Jewish Palestine Exploration Society. יד (א/ב): 43. JSTOR 23727325.)
  • The word, as spelt in the original mosaic, reads as ביברה, which Raphael Frankel suggests is the town formerly known as Bibra [sic], but which is now a ruin, known as Khurbet Bobriyeh, and which lies ca. 5.5 kilometers (3.4 mi) east of Naḥal Keziv, what was formerly called Wady el Kurn (see: Raphael Frankel - 1979). The ancient mound is shown on the Survey of Western Palestine map produced by CR. Conder and H.H. Kitchener (sheet # 3 Archived 14 March 2016 at the Wayback Machine). See Safrai 1977, p. 17, who suggested that the word Bebarah (or Bebadah, as he understood its graphemes) is actually a contraction of two words: Be (בי), meaning "House" + Bada (בדה), meaning the shortened form of ʿAbdah, being the ancient city of ʿAbdon, a city called in late antiquity by the name ʿAbdah and where is now built the Israeli settlement Avdon. It is to be noted that in the Vatican Hebrew MS. 133, in Tractate Demai 2:1 (folio 69r), the parallel text has written there בית בדיה‎ for the name of this town. Safrai, Z. (1977). "Marginal Notes on the Rehob Inscription". Zion: Historical Society of Israel (in Hebrew). 42 (1/2): 1–23. JSTOR 23555803.
  • Archaeologist, J. Braslawski, conjectured by giving plausible arguments that it is the place now called Khurbet Umm el Amud, ca. 2 km. north of Kh. Mazi, and what is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. It is said to be the Ḥammon of Joshua 19:28. See also Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Text: מזה היא קסטלה. The word "castella" is a Latin loanword, from castellum, a word which, in Latin, has the connotation of either: castle, village, stronghold, citadel, or reservoir (water tower). The identification of this place is now a ruin, called by the name Khurbet Mazi, to the immediate south-side and adjoining to the present town of en-Nakurah in southern Lebanon. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Archaeologist, J. Braslawski, holds this to be the ancient site mentioned in late 2nd-century Jewish sources. See: Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • The last letters of this word were broken in the Rehob mosaic, but reconstructed by using the parallel text in Sifrei (on Deuteronomy 11:24). Place identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as the village site of Al-Kabri which, in turn was built to the east of the old ruin Tell Kabri. Schwarz 1969, p. 35, locates the site 2 1⁄2 English miles west of Shefa-'Amr. Today, a kibbutz by the name of Kabri is built on the site Al-Kabri. The place, under its variant spelling, el-Kabry, can be seen in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878. Samuel Klein (1928), citing G. Dalman (Palästina Jahrbuch, pp. 18–19) had formerly identified this place with Kh. Kabarsa, directly north of Akko where Nahariya is now built, but with the discovery of the Rehob mosaic its place has been readjusted (Raphael Frankel and Israel Finkelstein, 1983). Schwarz, Joseph (1969). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. New York: Hermon Press. OCLC 255586852. (reprinted A. Hart: Philadelphia 1850)
  • Part of the writing of this toponym was defected in the Rehob mosaic. However, its reconstruction by Jacob Sussmann (1975) is based after its parallel text in Sifrei (on Deuteronomy 11:24). Archaeologist, Raphael Frankel, identified the town as being what is now a ruin, Kh. Zuweinita, about 5 km. (3.1 miles) northeast of Kabri and shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878. See: Frankel 1979, pp. 194–196. Frankel, Raphael (1979). "'Bibra' — A Forbidden Village in the Territory of Tyre". Israel Exploration Journal. 29 (3/4): 194–196.
  • Text: קסטרה רגלילה (sic), but corrected to read קסטרה דגלילה. Identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as Khurbet Jalil (Kh. Jelil). Kh. Jelil is shown on the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878, north of Wady el Kûrn. Kh. Jelil would have been the first station one encounters as he proceeds northbound across Wady el Kûrn. Today, the ruins are in the vicinity of the new settlements of Eilon and Goren.
  • Text: ...סחרתה דיתי. The last letter of this proper noun was defected in the Rehob mosaic, but its reconstruction was made by comparing it with parallel texts in Sifrei on Deuteronomy 11:24, and Tosefta (Shevi'it 4:11). The Aramaic word סחרתה (or what is in Syriac ܣܚܪܬܐ), according to Smith, J. Payne (1903), p. 372 Archived 5 June 2019 at the Wayback Machine (online), has the meaning of "a walled enclosure; a palace." Together, the sense would be: the Walled enclosure of Yatīr. Jastrow 2006, p. 972 (s.v. סחרתא) believes it has the connotation of "neighborhood," being a derivative of the word סחר = "enclosure." Accordingly, the meaning would be "environs" – viz. the environs of Yatir (cf. Ezek. 32:22). In any case, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being the village Ya'ṭer in Jabal Amel, in south Lebanon. Zev Vilnay, following the text in Sifrei on Deuteronomy, reads Pahurta instead of Saḥratha. See Vilnay 1954, p. 138. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238 Vilnay, Z. (1954). "Identification of Talmudic Place Names". The Jewish Quarterly Review. 45 (2). University of Pennsylvania Press: 130–140. doi:10.2307/1452901. JSTOR 1452901.
  • This part of the Rehob mosaic was partly defective, but its reconstruction by Jacob Sussmann (1975), based on a comparison with its parallel text in Sifrei on Deuteronomy 11:24, reads: נחלה דבצאל. Baṣāl itself has been identified by archaeologists Frankel & Finkelstein 1983, p. 44 as the riverine brook (Heb. נחל) that is located near a former Lebanese town by the name of Baṣāl. Today, a mountain in southern Lebanon bears the name, Jabal Bâssîl, believed to be a corruption of the former name. The variant forms of spelling for Jabal Bâssîl are: Jebel Bassîl, Jabal Bāşīl, Jabal Bâssîl, Jabal Basil, Jabal Bassil, Jabal Bâssîl, Jabal Bāşīl, Jebel Bassil, Jebel Bassîl. On an 1858 map of southern Lebanon compiled by C.W.M. van de Velde, to the west of Aitha esh-Shab, there is a mountain called el-Bassal Ajleileh, directly adjacent to and south of Rameh (Ramah) and east of Terbikhah (see Section 3 in Map Archived 24 February 2017 at the Wayback Machine). The riverine brook (naḥal) runs from it in a south-easterly direction to the sea. Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920.
  • Text: ניקבתה רעיון, the text corrected to read: ניקבתה דעיון, a place identified by archaeologists, Raphael Frankel and Israel Finkelstein (ibid., p. 44), as Marjayoun (Merj 'Ayun). The word ניקבתה, according to the said archaeologists, means "cleft; mountain pass." Cf. Jastrow, M. (2006), s.v. נקיפתא = Hollow of Iyyon; in Conder & Kitchener 1881, p. p. 96, they interpret its meaning as the Gorge of 'Iyyon. Iyyon (Ijon) itself was once a village, but is now a ruin called Tell Dibbin in the plain called Merj 'Ayyun, between the Upper Jordan and the Leontes River, first mentioned in II Kings 15:29 Archived 20 March 2016 at the Wayback Machine (See Muḳaddasi 1886, p. 95 (note 5)). Conder, C.R.; Kitchener, H.H. (1881). The Survey of Western Palestine: Memoirs of the Topography, Orography, Hydrography, and Archaeology. Vol. 1. London: Committee of the Palestine Exploration Fund. Muḳaddasi (1886). Guy Le Strange (ed.). Description of Syria, Including Palestine. London: Alexander P. Watt for the Committee of the Palestine Exploration Fund. OCLC 1004386.
  • Text here defected in Rehob mosaic, but its reconstruction by Jacob Sussmann (1975) was based on parallel texts in Sifrei on Deuteronomy 11:24 and Tosefta (Shevi'it 4:11). Cf. Jastrow, M. (2006), s.v. בר סניגורא (p. 1007), where the words "Bar-Sannigora" can effectually be translated as 'The son of Sannigora," a border town between Syria and Palestine. Schwarz (1969), p. 26 Archived 2023-01-10 at the Wayback Machine, identifies this site with what the Arabs call Kallath al Sani, but to the whole district they give the name Sagura. Palmer 1881, p. 28, identified the place with Khŭrbet Shâghûry (on Sheet ii of the SWP map) - "the ruins of Shâghûry (Shâgûr for Shanghûr, the Senigora סניגורא of the Talmud)." Abel 1933, p. 309, citing Hirsch Hildesheimer, thought it to be Qalaʻat eṣ-Ṣubeibé (the Castle of Nimrod), while Bar-Ilan 1991, p. 97 (note 7) thought it to be the place where was later built the crusader Beaufort Castle in Lebanon, and that the name Sannigora is a corruption of the name Zenodorus. The name "Bar-Sannigora" is also mentioned in the description of the northeastern border of the land of Canaan in the Targum Yerushlami (Targum Pseudo-Jonathan), on Numbers 34:8, as corresponding with the biblical Zedad: "...the outer reaches of the boundary thereof will be from the two sides reaching as far as to the walled cities of Bar-Za'amah, and to the walled cities of Bar-Sannigora, and from the shape of the Rooster (Turnegol) as far as Caesarion (Baniyas), etc." Bar-Za'amah is thought by Klein 1939, p. 161, to mean "the son of Soëmos," a former governor of a tetrarchy about Libanus. Palmer, E.H. (1881). The Survey of Western Palestine: Arabic and English Name Lists Collected During the Survey by Lieutenants Conder and Kitchener, R. E. Transliterated and Explained by E.H. Palmer. Committee of the Palestine Exploration Fund. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link) Bar-Ilan, Meir [in Hebrew] (1991). "What was the Purpose of the Tannaim in Describing the Borders of the Land of Israel? (Mipenei ma shannu ha-tanna'im gevuloteha shel eretz-yisrael)" (PDF). Teuda (in Hebrew). 7. Bar-Ilan University: 95–110. Klein, S. (1939). Sefer Ha-Yishuv (ספר הישוב) (The Book of the Yishuv) (in Hebrew). Vol. 2. Jerusalem: Bialik Institute. OCLC 18115508.
  • Neubauer 1868, p. 264 (ch. vi, s.v. גבע - Guéba); Avi-Yonah 1976, p. 59 (s.v. Geba II), identified with Jabaʻ in Samaria (171192) and with reference to Mishnah Kelim 17:5 and where the town of Geba is mentioned as being located in Samaria. As for the Samaritan town of Badan, see Mishnah (Kelim 17:5). The same town is explained by the sequel to the Mishnah, the Tosefta (Kelim - Baba Metzia 6:10), as belonging to the Samaritans: “They did not mention the pomegranates of Bāden nor the leeks of Gebaʻ of the House of the Samaritans (Heb. Kūthīm) except to say that they are tithed as produce [that went] certainly untithed.” Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Avi-Yonah, M. (1976). Gazetteer of Roman Palestine, Qedem - Monographs of the Institute of Archaeology [5]. Vol. 2. Jerusalem: Hebrew University of Jerusalem. Archived from the original on 10 January 2023. Retrieved 12 May 2019.
  • As argued by Ishtori Haparchi (2007), pp. 40, 42. Although Rashi in BT Hullin 6b (s.v. את בית שאן כולה) says that Beit She'an was not part of the Land of Israel, Ishtori Haparchi argues that the sense here is to places not settled by the Returnees from Babylon, although they had been reportedly conquered by Joshua, and which places have only the technical name of "outside the Land of Israel," just as it is seen with Akko in BT Gittin 76b. Likewise, Beit She'an was said to have been subdued by Israel during the time of Joshua, forcing its inhabitants to pay tribute unto Israel (BT Hullin 7a on Judges 1:27–28 Archived 16 May 2017 at the Wayback Machine), but that the Returnees from Babylon did not take up residence there.
  • Formerly, dates (Phoenix dactylifera) grown in the Land of Israel were renowned for their high-quality, both, in sweetness and in moisture content. A nearly 2,000 year-old date pit retrieved from Masada was recently germinated in Israel, and DNA studies revealed that the cultivar, although not the same, was very similar to the Egyptian Hayani (Hayany) cultivar, a date that is dark-red to nearly black in color, and soft. (See: Miriam Kresh (25 March 2012). "2000-Year-Old Date Pit Sprouts in Israel". Green Prophet Weekly Newsletter. Archived from the original on 18 May 2012. Retrieved 13 May 2012.).
  • On the far western coastline, the precise place marking the extent of the boundary of Eretz Israel in the vicinity of Chezib was understood to be the River below Chezib (i.e. Nahr Mefshukh, or what is now called Naḥal Ga'athon), in accordance with a teaching in Tosefta (Shevi'it 4:6): "Which is the Land of Israel? From the river south of Achzib, etc." The river (Nahr Mefshukh) is shown in the Palestine Exploration Fund map Archived 15 January 2023 at the Wayback Machine produced in 1878. As one moved further east of this place, the border extended northward.
  • A view largely held by many, including by Ishtori Haparchi 2004, p. 69 (note 120). Although the butts and bounds of Akko were mentioned to imply that bills of divorce written there must be done in the presence of competent witnesses, see the Babylonian Talmud (Gittin 76b), where it states that whenever the Rabbis would escort their companions northbound, they would only go with them as far as Akko, so as not to leave the border of the country taken by the Returnees from Babylonia. Nevertheless, part of the country taken by the Returnees from Babylon also bypassed Akko to the right-hand side, and extended as far as Achziv (Chezib) to the north, just as it is explained in the Tosefta (Ohelot 18:14): "He that walks [northbound] from Akko to Chezib, from his right-side towards the east the route is pure in terms of [defilement from] land of the gentiles, and he is obligated in what concerns the tithe and Seventh Year produce, until it becomes known [to him once again] that it is exempt; but from his left-side towards the west the route is defiled in terms of land of the gentiles, and [such produce] is exempt from tithes and from the laws governing the Seventh Year, until it becomes known [to him once more] that it is obligated, until he reaches Chezib." The same Baraita is quoted in the Jerusalem Talmud, (Shevi'it 16a). On the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878, the coastal city of Achziv is written there by its Arabic name, ez-Zīb. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • The text of the Rehob inscription reads: חנותה עלייתה (Ḥanūtha 'aliyatha), meaning literally, "the upper shop." In the 19th century, the site was a ruin called Khurbet Hanuta, located a little northeast of el-Baṣṣeh, and shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878, and described in SWP:Memoirs. In 1938, a Kibbutz was built on the ancient site, now called Hanita, along the Israeli-Lebanese border in northern Israel.
  • The Rehob mosaic has inscribed חומת מיגדל שרושן (wall of Sharoshan Tower), without the words "of Caesarea." The completion of this text is based on a conflation of the Rehob mosaic with its parallel text found in the Tosefta (Shevi'it 4:11), which latter places the Sharoshan Tower in Caesarea (חומת מגדל שרשן דקיסרי). Joseph Patrich, in Temples of Herodian Caesarea, p. 181, suggests that the name Sharoshan may have actually been a name of derision for a Canaanite goddess and applied to the city of Caesarea, or what Josephus calls "Straton's Tower" (Στράτωνος Πυργὸς). See Josephus (1981), s.v. Antiquities 15.9.6. Archived 2022-01-05 at the Wayback Machine (p. 331). The copyist of the Leiden MS. of the Jerusalem Talmud (from which text all modern copies of the Jerusalem Talmud were printed), while copying his own manuscript from an older version had at his disposal, seemed to have been unsure about the proper rendering of the word Sharoshan, or else made use of a corrupt text, and wrote in reference to the same place: חומת מגדל שיד ושינה, dividing the word Sharoshan into two words, viz. "the wall of the Tower of Sīd and Shinah."
  • The only other ancient reference to the name "Kefar Saba" (Text: כפר סבה), besides the Rehob mosaic and the Jerusalem Talmud, appears in the writings of the Jewish historian, Josephus (1981), s.v. Antiquities 16.5.2. Archived 15 January 2023 at the Wayback Machine (p. 343), and ibid. 13.15.1. Archived 15 January 2023 at the Wayback Machine (p. 286). Josephus wrote that the town Kefar Saba was renamed Antipatris by King Herod after his father, Antipater. Under Arab-rule, its name was changed to Ras el 'Ain. Cf. Jerusalem Talmud, Demai 2:1 (8a). Solomon Sirilio explains in his commentary on the Jerusalem Talmud (Demai 2:1) that these five places, namely: Ṣuwarnah, the Inn of Ṭabitha, the Inn of 'Amuda, Dor and Kefar Saba, have all the same status as Caesarea, and are permitted, since they were not conquered by Israel upon their return from Babylonia.

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  • Sussmann 1975, pp. 123, 124. Quote: [p. 123] "The inscription contains twenty-nine long lines, among which are 1807 letters! It is, by far, larger than all the inscriptions discovered until now among mosaic flooring, whether those belonging to ancient synagogues or those belonging to other structures. Thus, for example, it is more than three-times larger than the inscription found at Ein Gedi, which was discovered a few years ago, and which was, until now, the largest one discovered in the country." [...] [p. 124] "This is the first time that we have access to any Talmudic text inscribed close to the time of its inception and in close proximity to the centers of Talmudic formulation in the Land of Israel, a text that was inscribed, presumably, not too far after the redaction of the original Palestinian work, and in a place that is nigh the spiritual center of the Land of Israel during the Talmudic era: viz., Tiberias of the 5th-century (B)CE (sic). The text before us is not dependent upon the textual tradition of handwritten manuscripts, the pathway in which the Palestinian Talmudic literature has reached us; nor was it transferred unto us by way of reed pens (calamus) used by the scribes, copyists and proofreaders of various kinds, and for this reason it is invaluable for offering a critique on the Talmudic text. What is especially important is the clear Palestinian spelling of words, and their original versions of many geographical place-names, two areas that were rife with copyist-errors, and those made by proofreaders." Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 123 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Vitto 2015, p. 7; Sussmann 1975, p. 124; et al. Vitto, Fanny (2015). "Wall Paintings in the Synagogue of Rehov: An Account of their Discovery" (PDF). Israel Antiquities Authority. The Israel Museum, Jerusalem (IMSA 7). Retrieved 16 July 2019. Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 124; Feliks 1986, p. 454; Jewish legal inscription from a synagogue Archived 28 March 2019 at the Wayback Machine, Israel Museum, Jerusalem Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Feliks 1986, pp. 454–455 Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Yitzhaki 1980, p. 36 Yitzhaki, Arieh [in Hebrew] (1980). "Ḥūrvat Parwah – Synagogue of 'Reḥob' (חורבת פרוה - בית-הכנסת של רחוב)". Israel Guide - Jerusalem (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 8. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. OCLC 745203905.
  • Sussmann 1975, pp. 123–124 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 124 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1975, p. 126; Commentary of Rabbi Chaim Kanievsky on the Jerusalem Talmud (Demai 2:1), published in the Jerusalem Talmud, the 2010 Oz ve'Hadar edition, p. 17a (s.v. המינים האסורין בבית שאן‎). Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Sussmann 1974, p. 116 [29] (note 164). Text: כפר קרנוס (=The Village of Ḳarnos). In Pesikta de-Rav Kahana (1949), p. 66a, is mentioned a town by the name of כפר קריינוס (= Kefar Ḳarianos), perhaps being the same village named here. Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • Urman & Flesher 1998, p. 565; HaReuveni 1999, pp. 662–663. A town situated ca. 12.5 kilometers (7.8 mi) east of the Sea of Galilee, formerly called by its Arab inhabitants "Nab," but resettled by Jews in 1974 and now called Nov. (This place is not to be confused with "Nob" the city of priests, near Jerusalem, during the period of King Saul and David). Urman, Dan; Flesher, Paul V.M. (1998). Ancient Synagogues: Historical Analysis and Archaeological Discovery. Vol. 1–2. Leiden: Brill. ISBN 9004102426. Vol. 2: ISBN 9004102434 (two volumes) HaReuveni, Immanuel [in Hebrew] (1999). Lexicon of the Land of Israel (in Hebrew). Miskal - Yedioth Ahronoth Books and Chemed Books. pp. 662–663. ISBN 978-965-448-413-8.
  • Until 1940, this place had long been uninhabited and called by its Arabic corruption, Khurbet Maṣ'ub (Arabic: مصعُب), "the Ruin of Maṣ'ub," but a collective community based on agriculture has since been built near the old-site and renamed Matzuva. The site is shown a few hundred metres to the east of el-Basseh in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Marcus Jastrow, citing Neubauer 1868, p. 22, also identifies this proper noun with the ruin known as Maasûb. Historical geographer, Goldhor 1913, p. 88, places Pi Maṣūbah (Massuba) at a distance of 1 1⁄4 km. to the east of Beset. The ruin, he says, is now planted over with fig trees. See also: Haltrecht 1948, p. 43. Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Goldhor, Isaac [in Hebrew] (1913). Adamat Kodesh, being the Land of Israel (in Hebrew). Vol. 2. Jerusalem: Yiddish Literature. OCLC 233044063. Haltrecht, Ephraim (1948). "Pi-ha-Masuba". Bulletin of the Jewish Palestine Exploration Society. יד (א/ב): 43. JSTOR 23727325.)
  • Archaeologist, J. Braslawski, conjectured by giving plausible arguments that it is the place now called Khurbet Umm el Amud, ca. 2 km. north of Kh. Mazi, and what is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. It is said to be the Ḥammon of Joshua 19:28. See also Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Text: מזה היא קסטלה. The word "castella" is a Latin loanword, from castellum, a word which, in Latin, has the connotation of either: castle, village, stronghold, citadel, or reservoir (water tower). The identification of this place is now a ruin, called by the name Khurbet Mazi, to the immediate south-side and adjoining to the present town of en-Nakurah in southern Lebanon. The site is shown in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Archaeologist, J. Braslawski, holds this to be the ancient site mentioned in late 2nd-century Jewish sources. See: Braslawski 1942, pp. 26–27. Braslawski, J. [in Hebrew] (1942). "ʾAmmon and Mazi". Bulletin of the Jewish Palestine Exploration Society. י' (א'): 26–27. JSTOR 23726216.
  • Text here defected in Rehob mosaic, but its reconstruction by Jacob Sussmann (1975) was based on parallel texts in Sifrei on Deuteronomy 11:24 and Tosefta (Shevi'it 4:11). Cf. Jastrow, M. (2006), s.v. בר סניגורא (p. 1007), where the words "Bar-Sannigora" can effectually be translated as 'The son of Sannigora," a border town between Syria and Palestine. Schwarz (1969), p. 26 Archived 2023-01-10 at the Wayback Machine, identifies this site with what the Arabs call Kallath al Sani, but to the whole district they give the name Sagura. Palmer 1881, p. 28, identified the place with Khŭrbet Shâghûry (on Sheet ii of the SWP map) - "the ruins of Shâghûry (Shâgûr for Shanghûr, the Senigora סניגורא of the Talmud)." Abel 1933, p. 309, citing Hirsch Hildesheimer, thought it to be Qalaʻat eṣ-Ṣubeibé (the Castle of Nimrod), while Bar-Ilan 1991, p. 97 (note 7) thought it to be the place where was later built the crusader Beaufort Castle in Lebanon, and that the name Sannigora is a corruption of the name Zenodorus. The name "Bar-Sannigora" is also mentioned in the description of the northeastern border of the land of Canaan in the Targum Yerushlami (Targum Pseudo-Jonathan), on Numbers 34:8, as corresponding with the biblical Zedad: "...the outer reaches of the boundary thereof will be from the two sides reaching as far as to the walled cities of Bar-Za'amah, and to the walled cities of Bar-Sannigora, and from the shape of the Rooster (Turnegol) as far as Caesarion (Baniyas), etc." Bar-Za'amah is thought by Klein 1939, p. 161, to mean "the son of Soëmos," a former governor of a tetrarchy about Libanus. Palmer, E.H. (1881). The Survey of Western Palestine: Arabic and English Name Lists Collected During the Survey by Lieutenants Conder and Kitchener, R. E. Transliterated and Explained by E.H. Palmer. Committee of the Palestine Exploration Fund. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link) Bar-Ilan, Meir [in Hebrew] (1991). "What was the Purpose of the Tannaim in Describing the Borders of the Land of Israel? (Mipenei ma shannu ha-tanna'im gevuloteha shel eretz-yisrael)" (PDF). Teuda (in Hebrew). 7. Bar-Ilan University: 95–110. Klein, S. (1939). Sefer Ha-Yishuv (ספר הישוב) (The Book of the Yishuv) (in Hebrew). Vol. 2. Jerusalem: Bialik Institute. OCLC 18115508.
  • Text: תרנגולה עלייה דקיסריון; = turnegolah 'aliyah de-qesariyon, a proper noun indicating that anything lying below this place is within the boundary of Israel, but anything lying above it is not, based on the explanation given of this place in the parallel text of the Jerusalem Talmud (Demai 2:1). According to Wilson, John F. (2004), p. 76, the place has yet to be identified, but, using his own words, "it is reasonable that the term refers to the hill just behind and east of Banias where the ruins of the medieval castle of Subaybah now stand." Bar-Ilan 1991, p. 97 (note 7), consenting with this view, thought that the said boundary was named after the shape of the mountain, which resembles the comb of a rooster. The Castle of Subaybah is also known as Nimrod Fortress. Abel 1933, p. 309, citing Hirsch Hildesheimer, disputes this view, saying that the walled city of Bar-Sannigora should be identified with Qalaʻat eṣ-Ṣubeibé (the Castle of Subaybah), but the place known as the "Upper Rooster" should be identified with Saḥītha, a town located between Baniyas and Beit Ǧenn in Hermon. A description of these places is had in the Targum Yerushlami (Targum Pseudo-Jonathan), on Numbers 34:8, as corresponding with the biblical Zedad: "...the outer reaches of the boundary thereof will be from the two sides reaching as far as to the walled cities of Bar-Za'amah and to the walled cities of Bar-Sannigora, and from the shape of the Rooster (Turnegol) as far as Caesarion (Baniyas), etc." According to Tosefta Shevi'it 4:11, the Upper Rooster was above Cesarea-Philippi. Bar-Ilan, Meir [in Hebrew] (1991). "What was the Purpose of the Tannaim in Describing the Borders of the Land of Israel? (Mipenei ma shannu ha-tanna'im gevuloteha shel eretz-yisrael)" (PDF). Teuda (in Hebrew). 7. Bar-Ilan University: 95–110. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link)
  • Ahituv 1981, p. 130 (§ 6), who wrote (translated): "Ḳanat (קנת‎). The biblical method of transcription is קנת‎, without the letter waw which is found in the Egyptian transcription, in the Amarna letters (= Qanu). Even in Arabic transcription, Qanawat is a thing of curiosity. Ḳanat has been identified with Qanawat located in the foothills of Hauran (Jabal al-Druze)" (End Quote). Text: קנת, a place mentioned in Numbers 32:42 and which Ishtori Haparchi 2007, p. 88 identifies with אל-קונייא (el-Quniyye), possibly Ein Qiniyye, ca. 3.5 kilometers (2.2 mi) southeast of Banias. According to Hildesheimer, Hirsch (1886), p. 50, there was also another place by the name Ḳanat (=Kanata or Kanatha), located in the middle of Batanea, at the point of today's ruins known as Kerak, in Syria's Daraa Governorate, meaning "fortress," 4 hours east of Edre'at in Wadi Talit. Avi-Yonah 1949, p. 42 held the view that the reference here is to Canatha (Qanawat), in Syria, as did Freimark 1969, p. 9, and Press 1932, p. 334, and Ahituv 1981, p. 130. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427. Ishtori Haparchi (2007). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 2 (chapter 11) (3rd ed.). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Avi-Yonah, M. (1949). Historical Geography of Palestine (in Hebrew). Jerusalem: Bialik Institute. (revised editions printed in 1951 [OCLC 187480884], in 1962 [OCLC 741065177], and in 1984 [OCLC 55535428]) Freimark, Peter [in German] (1969), "Zu einigen Ortsnamen im Tosefta - Traktat Schebiit", in Wolfdietrich Fischer (ed.), Festgabe für Hans Wehr (in German), Wiesbaden: Brill, OCLC 247182030 Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427.
  • According to Jacob Sussmann, this was a place in the region of Trachonitis and is not to be confused with the other Rekem, now known as Petra in Arabia. See: Sussmann 1976, p. 239. Sussmann, Jacob [in Hebrew] (1976). "The Boundaries of Eretz-Israel". Tarbiẕ (Academic Journal) (in Hebrew). 45 (3/4). Jerusalem: Mandel Institute for Jewish Studies. JSTOR 23594784. (Jacob Sussmann)
  • Text: רקם דגיאה, the Aramaic translation in all places for Kadesh-barnea (קדש ברנע), whence the spies were sent to search out the Land of Canaan, near Canaan's southern border. Identified by Eusebius (Onomasticon) and by Jacob Sussmann as being Petra in Arabia, the southernmost extent of the boundary of Israel in the 4th century BCE. See: Sussmann 1976, p. 239. Cf. Josephus (1981), s.v. Antiquities 4.7.1. (p. 94), who names five Medianite kings who formerly governed the region, but by the 1st century CE the place had already come under the possession of the Arabs: "Of these there were five: Ochus and Sures, Robees and Ures, and, the fifth, Rekem; the city which bears his name ranks highest in the land of the Arabs and to this day is called by the whole Arabian nation, after the name of its royal founder, Rekeme: it is the Petra of the Greeks" (Loeb Classical Library). Others have identified Kadesh-barnea, not with Petra, but with Ein el Qudeirāt, or what is also called Tell Qudeirāt near Quseimah in the region of the central Negev, now belonging to Egypt (Ben-Gad Hacohen, David (1998), pp. 28–29), arguing that Reḳam (Petra) in Mishnah Gittin 1:2 was not considered the Land of Israel, while Reḳam of Ǧayāh is listed as a frontier city of the Land of Israel. See also Aharoni, Y. (n.d.), "Kadesh-barnea," Encyclopaedia Biblica, 7:39-42; R. Cohen, "Kadesh-Barnea," New Encyclopedia of Archaeological Excavation 3:843–847. Sussmann, Jacob [in Hebrew] (1976). "The Boundaries of Eretz-Israel". Tarbiẕ (Academic Journal) (in Hebrew). 45 (3/4). Jerusalem: Mandel Institute for Jewish Studies. JSTOR 23594784. (Jacob Sussmann)
  • Sussmann 1975, p. 127 Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann)
  • Identified by Sussmann 1975, p. 127 and Aaron Demsky with the ruin, Kh. Balʻāmeh in Samaria, located a little over one mile (1.6 km) south of Jenin; Demsky 1979, p. 189. Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Demsky, A. (1979). "The Permitted Villages of Sebaste in the Reḥov Mosaic". Israel Exploration Journal. 29 (3/4): 182–193. JSTOR 27925724.
  • Sussmann 1974, p. 98 [11] Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • According to Sussmann 1974, p. 122 [35], 'Ain-Ḥura corresponds with the misspelled ʻAin Teraʿ (עין תרע‎) in the Leiden MS. of the Jerusalem Talmud, and with ʻAin Tedaʿ (עין תדע‎) in the Rome MS. of the Jerusalem Talmud, but like his predecessors before him (Avi-Yonah and Lieberman), Sussmann fails to offer any tentative identification of the site, except to say that it might be related to Enhaddah in Joshua 19:21. In any regard, there is a destroyed village that bears the same name of 'Ain-Ḥura in the upper Golan Heights, ca. 16 kilometers (9.9 mi) east of where the Hasbani River, and the Dan and Banias tributaries converge to form the Jordan River. In the Rehob mosaic, as Sussmann points out, the name is written as one word, עינחרה. Sussmann, Jacob [in Hebrew] (1974). "A Halakhic Inscription from the Beth-Shean Valley". Tarbiẕ (Academic Journal) (in Hebrew). 43 (1/4). Jerusalem: Mandel Institute for Jewish Studies: 88–158. JSTOR 23593799.
  • The Rehob mosaic has inscribed חומת מיגדל שרושן (wall of Sharoshan Tower), without the words "of Caesarea." The completion of this text is based on a conflation of the Rehob mosaic with its parallel text found in the Tosefta (Shevi'it 4:11), which latter places the Sharoshan Tower in Caesarea (חומת מגדל שרשן דקיסרי). Joseph Patrich, in Temples of Herodian Caesarea, p. 181, suggests that the name Sharoshan may have actually been a name of derision for a Canaanite goddess and applied to the city of Caesarea, or what Josephus calls "Straton's Tower" (Στράτωνος Πυργὸς). See Josephus (1981), s.v. Antiquities 15.9.6. Archived 2022-01-05 at the Wayback Machine (p. 331). The copyist of the Leiden MS. of the Jerusalem Talmud (from which text all modern copies of the Jerusalem Talmud were printed), while copying his own manuscript from an older version had at his disposal, seemed to have been unsure about the proper rendering of the word Sharoshan, or else made use of a corrupt text, and wrote in reference to the same place: חומת מגדל שיד ושינה, dividing the word Sharoshan into two words, viz. "the wall of the Tower of Sīd and Shinah."

de.wikipedia.org

  • Ahituv 1981, p. 130 (§ 6), who wrote (translated): "Ḳanat (קנת‎). The biblical method of transcription is קנת‎, without the letter waw which is found in the Egyptian transcription, in the Amarna letters (= Qanu). Even in Arabic transcription, Qanawat is a thing of curiosity. Ḳanat has been identified with Qanawat located in the foothills of Hauran (Jabal al-Druze)" (End Quote). Text: קנת, a place mentioned in Numbers 32:42 and which Ishtori Haparchi 2007, p. 88 identifies with אל-קונייא (el-Quniyye), possibly Ein Qiniyye, ca. 3.5 kilometers (2.2 mi) southeast of Banias. According to Hildesheimer, Hirsch (1886), p. 50, there was also another place by the name Ḳanat (=Kanata or Kanatha), located in the middle of Batanea, at the point of today's ruins known as Kerak, in Syria's Daraa Governorate, meaning "fortress," 4 hours east of Edre'at in Wadi Talit. Avi-Yonah 1949, p. 42 held the view that the reference here is to Canatha (Qanawat), in Syria, as did Freimark 1969, p. 9, and Press 1932, p. 334, and Ahituv 1981, p. 130. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427. Ishtori Haparchi (2007). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 2 (chapter 11) (3rd ed.). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Avi-Yonah, M. (1949). Historical Geography of Palestine (in Hebrew). Jerusalem: Bialik Institute. (revised editions printed in 1951 [OCLC 187480884], in 1962 [OCLC 741065177], and in 1984 [OCLC 55535428]) Freimark, Peter [in German] (1969), "Zu einigen Ortsnamen im Tosefta - Traktat Schebiit", in Wolfdietrich Fischer (ed.), Festgabe für Hans Wehr (in German), Wiesbaden: Brill, OCLC 247182030 Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427.
  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.

wiktionary.org

en.wiktionary.org

  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.

worldcat.org

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  • Sussmann 1975, p. 124; Feliks 1986, p. 454; Jewish legal inscription from a synagogue Archived 28 March 2019 at the Wayback Machine, Israel Museum, Jerusalem Sussmann, Jacob [in Hebrew] (1975). "The Inscription in the Synagogue at Rehob". Qadmoniot: A Journal for the Antiquities of Eretz-Israel and Bible Lands (in Hebrew). 4 (32): 123–128. JSTOR 23671631. (Jacob Sussmann) Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Marcellius 1837, p. 469 (s.v. Roob) Marcellius, R.P. Henricus (1837). Theologia scripturæ divinæ (in Latin). Paris: Bureau de la Bibliothèque ecclésiastique. OCLC 1100342776., s.v. Roob
  • Feliks 1986, pp. 454–455 Feliks, Yehuda [in Hebrew] (1986). The Jerusalem Talmud (Talmud Yerushalmi) Tractate Shevi'it - Critically Edited (in Hebrew). Vol. Part 2 (2 ed.). Jerusalem: Rubin Mass Publishers. OCLC 763128279.
  • Yitzhaki 1980, p. 36 Yitzhaki, Arieh [in Hebrew] (1980). "Ḥūrvat Parwah – Synagogue of 'Reḥob' (חורבת פרוה - בית-הכנסת של רחוב)". Israel Guide - Jerusalem (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 8. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. OCLC 745203905.
  • Lepinski n.d., p. 325 Lepinski, Nadav (n.d.). "Tell Maresha". In Ben-Yosef, Sefi (ed.). Israel Guide - Judaea (A useful encyclopedia for the knowledge of the country) (in Hebrew). Vol. 9. Jerusalem: Keter Publishing House, in affiliation with the Israel Ministry of Defence. OCLC 745203905.{{cite book}}: CS1 maint: year (link)
  • Jastrow 2006, p. 10 (s.v. אגד‎), where he writes: "Vegetables ordinarily put up in bundles are subject to tithes from the time they are tied." The binding of the mint leaves (Menta) renders them liable to tithes and was a sign that they were not locally grown in Beit Shean. As for the mint grown in Beit Shean, it was customarily bound with other herbs and was exempt from tithing (Solomon Sirilio in Jerusalem Talmud, Demai 2:1). Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238
  • Called in Hebrew, פול המצרי (pōl ha-miṣrī), which, when translated from the Hebrew, signifies "Egyptian fava bean." On the identification of this bean, see Rabbi Nissim's commentary of the Mishnah, Ketav ha-Mafteach, and where he describes pōl ha-miṣrī as being the bean which has the Arabic name of "lubiya" and which has "a dark eye in its center," meaning to say, a black-eyed pea and which is a sub-species of the cowpea (Vigna unguiculata). Dalman 2020, p. 313, wrote for pōl ha-miṣrī the "Egyptian broad bean," without explaining what it is. Amar 2015, pp. 125–127, citing a Spanish herbalist contemporary with Maimonides, explains pōl ha-miṣrī as being Nelumbo nucifera which bears a seed resembling fava beans and is endemic to Egypt. Dalman, Gustaf (2020). Nadia Abdulhadi-Sukhtian (ed.). Work and Customs in Palestine, volume II. Vol. 2 (Agriculture). Translated by Robert Schick. Ramallah: Dar Al Nasher. ISBN 978-9950-385-84-9. Amar, Z. (2015). Flora and Fauna in Maimonides' Teachings (in Hebrew). Kfar Darom. OCLC 783455868.{{cite book}}: CS1 maint: location missing publisher (link)
  • That is to say, when he released Israel from observing the restrictions associated with that year (such as the rabbinic prohibition of eating "aftergrowths," or the requirement to discard from one's home any Seventh Year fruit once the growing season for such fruit had ended and the like of such fruit could no longer be found in the fields (see: Ishtori Haparchi 2004, p. 62; Obadiah of Bertinoro). However, Ishtori Haparchi 2004, p. 68, has explained that Rabbi Judah HaNasi would still require the tithing of any of the five cereal grains, grapes, and olives in Beit She'an, since the Torah commands to tithe only these three categories of produce, whereas all other kinds of produce are merely a rabbinic injunction. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • Luria 1964, p. 78, where he writes (translation): "Only nine towns are enumerated in the baraita [and] which [places] are required to separate tithes, in the vicinity of Sussitha, because it was there that only Jews resided, those towns being: 'Ayyanosh (today, 'Awanish), etc." (End Quote). Text: עינוש, a place identified by Avi-Yonah 1979, p. 170, as being what is now called `Awânish. For a description of this site, see Schumacher 1888, p. 97, s.v. El-’Awânîsh. Luria, B.Tz. (1964). "Aspects of the Sea of Galilee and the location of Sussitha and Gamla". Beit Mikra (in Hebrew). 8 (1/2): 64–83. JSTOR 23499655. Avi-Yonah, M. (1979). The Holy Land - from the Persian to the Arab Conquests (536 B.C. to A.D. 640) A Historical Geography. Grand Rapids, Michigan. ISBN 0-8010-0010-6.{{cite book}}: CS1 maint: location missing publisher (link) Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • Now a destroyed village in the southern Golan Heights, 2 kilometers (1.2 mi) east of the Sea of Galilee, formerly called "Kafr Ḥarib" (32°45′33″N 35°39′34″E / 32.759254°N 35.659581°E / 32.759254; 35.659581 (Kafr Harib)) by its Arab inhabitants, being but a corruption of the older name "Kefar Yaḥrib." Adjoining thereto on a precipice north of the old village ruins was built the newer Israeli settlement of Kefar Haruv in 1973, a little southeast of Kibbutz Ein Gev. "Kafr Ḥarib" is described by Schumacher 1888, pp. 170–172, where he makes note of the fact that the old site was south of the Arab village. Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • In Gleichen 1925, p. 10, this site is identified with Samakh, Tiberias. Meaning, Kefar Ṣemaḥ was not considered a place settled by the people who returned from Babylon, and therefore its fruits and vegetables did not require tithing. Nor did the Seventh Year laws apply to produce. According to Tosefta 4:10, Kefar Ṣemaḥ was in the general vicinity of Ṣuṣṣitha. Gleichen, Edward, ed. (1925). First List of Names in Palestine - Published for the Permanent Committee on Geographical Names by the Royal Geographical Society. London: Royal Geographical Society. OCLC 69392644.
  • A place formerly so-called, having the meaning of "Nose-like Heaps [of stone]," איגרי = heaps + חוטם = nose / nostril; now unidentified. The variant reading in the Tosefta (Shevi'it 4:8) records יגרי טב (heaps of stone) instead of איגרי. Further along, the inscription makes use of the same word and spelling in the construct state, איגר סהדותה, and which words are also found in Genesis 31:47, literally meaning "stone heap of witness." Samuel Klein thinks this place to be what is, today, known as 'Ataman, in Syria, east of Zayzun. See: Klein 1925, p. 42. Ancient and crude heaps of basalt stones used as a memorial and as a boundary are mentioned by Schumacher 1888, p. 231 in the Golan Heights, and called in his day by their Arabic names Rujum el-Fâr and Rujum el-Khiyâr. Klein, S. (1925). Jewish Transjordan: From the time of the Second Temple until the last century of the Middle Ages (עבר הירדן היהודי: מזמן בית שני עד המאה האחרונה של ימי הביניים) (in Hebrew). Vienna: Menorah. Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • Cf. Neusner & Sarasan 1986, p. 221 (Sheviit 4:6–4:11), for the parallel text of this section in the Tosefta. Neusner, Jacob; Sarasan, Richard S., eds. (1986). The Tosefta - Translated from the Hebrew. Vol. 1 (First Division, Zera'im - The Order of Agriculture). Hoboken, New Jersey: Ktav Publishing House. ISBN 9780870686931. OCLC 2874998.
  • For a comparison of the variant readings between the Leiden MS. of the Jerusalem Talmud and the Rome MS. of the Jerusalem Talmud, now at the Vatican library in Rome (Vat. ebr. 133), see Gintsburg, Levi Yitzhak, ed. (1974). Yerushalmi Fragments from the Genizah (in Hebrew). Vol. 1. Jerusalem: Makor. p. 357. OCLC 233346011. (reprinted from Louis Ginzberg's 1909 edition published by the Jewish Theological Seminary of America)
  • Until 1940, this place had long been uninhabited and called by its Arabic corruption, Khurbet Maṣ'ub (Arabic: مصعُب), "the Ruin of Maṣ'ub," but a collective community based on agriculture has since been built near the old-site and renamed Matzuva. The site is shown a few hundred metres to the east of el-Basseh in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine made by Lieut C. R. Conder & HH Kitchener in May 1878. Marcus Jastrow, citing Neubauer 1868, p. 22, also identifies this proper noun with the ruin known as Maasûb. Historical geographer, Goldhor 1913, p. 88, places Pi Maṣūbah (Massuba) at a distance of 1 1⁄4 km. to the east of Beset. The ruin, he says, is now planted over with fig trees. See also: Haltrecht 1948, p. 43. Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Goldhor, Isaac [in Hebrew] (1913). Adamat Kodesh, being the Land of Israel (in Hebrew). Vol. 2. Jerusalem: Yiddish Literature. OCLC 233044063. Haltrecht, Ephraim (1948). "Pi-ha-Masuba". Bulletin of the Jewish Palestine Exploration Society. יד (א/ב): 43. JSTOR 23727325.)
  • The last letters of this word were broken in the Rehob mosaic, but reconstructed by using the parallel text in Sifrei (on Deuteronomy 11:24). Place identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as the village site of Al-Kabri which, in turn was built to the east of the old ruin Tell Kabri. Schwarz 1969, p. 35, locates the site 2 1⁄2 English miles west of Shefa-'Amr. Today, a kibbutz by the name of Kabri is built on the site Al-Kabri. The place, under its variant spelling, el-Kabry, can be seen in the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878. Samuel Klein (1928), citing G. Dalman (Palästina Jahrbuch, pp. 18–19) had formerly identified this place with Kh. Kabarsa, directly north of Akko where Nahariya is now built, but with the discovery of the Rehob mosaic its place has been readjusted (Raphael Frankel and Israel Finkelstein, 1983). Schwarz, Joseph (1969). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. New York: Hermon Press. OCLC 255586852. (reprinted A. Hart: Philadelphia 1850)
  • The original text reads: קובעייה ראייתה, the genitive case “of” (ד) being mistaken for the letter resh (ר) by its copyist, but corrected by Jacob Sussmann (1975) to read קובעייה דאייתה. The Aramaic word קובעייה (Syriac ܩܘܒܥܝܐ) has the connotation of “hats; habits; hoods; caps” (Payne Smith, Thesaurus Syriacus), which words when read in the construct state mean “The Hats of Ayta.” Abel 1933, p. 309, translates the same name as "Teats of ʻAïtha," and which he said should be identified with the Lebanese village of ʻAīṭā eš-Šaʻb. Likewise, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being Ayta ash Shab (sic) in south Lebanon, ca. 1.5 km. from the Israeli border, and about 14 kilometers (8.7 mi) northeast of Qal'at al-Qurain. Neubauer thought this place may have been el-Koubéa (now Qabba'a), north of Safed, as did Joseph Schwarz. See: Neubauer 1868, p. 15 and Schwarz 1969, p. 35. Yitzhak Goldhor, in Admat Kodesh, pp. 257-258, thought that this place was to be identified with Tarbikha. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link) Neubauer, A. (1868). Géographie du Talmud (in French). Paris: Michel Lévy Frères. Schwarz, Joseph (1969). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. New York: Hermon Press. OCLC 255586852. (reprinted A. Hart: Philadelphia 1850)
  • Text: ...סחרתה דיתי. The last letter of this proper noun was defected in the Rehob mosaic, but its reconstruction was made by comparing it with parallel texts in Sifrei on Deuteronomy 11:24, and Tosefta (Shevi'it 4:11). The Aramaic word סחרתה (or what is in Syriac ܣܚܪܬܐ), according to Smith, J. Payne (1903), p. 372 Archived 5 June 2019 at the Wayback Machine (online), has the meaning of "a walled enclosure; a palace." Together, the sense would be: the Walled enclosure of Yatīr. Jastrow 2006, p. 972 (s.v. סחרתא) believes it has the connotation of "neighborhood," being a derivative of the word סחר = "enclosure." Accordingly, the meaning would be "environs" – viz. the environs of Yatir (cf. Ezek. 32:22). In any case, the place has been identified by archaeologists, Raphael Frankel and Israel Finkelstein (1983), as being the village Ya'ṭer in Jabal Amel, in south Lebanon. Zev Vilnay, following the text in Sifrei on Deuteronomy, reads Pahurta instead of Saḥratha. See Vilnay 1954, p. 138. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238 Vilnay, Z. (1954). "Identification of Talmudic Place Names". The Jewish Quarterly Review. 45 (2). University of Pennsylvania Press: 130–140. doi:10.2307/1452901. JSTOR 1452901.
  • Text: ברשתה, a place identified by archaeologists, Frankel & Finkelstein 1983, p. 44, as the Lebanese village Baraachit in Jabal Amel of South Lebanon; Abel 1933, p. 309 (s.v. Meraḥseth). Frankel, Raphael; Finkelstein, I. (1983). "'The Northwest Corner of Eretz-Israel' in the Baraita 'Boundaries of Eretz-Israel'". Cathedra: For the History of Eretz Israel and Its Yishuv. 27 (27): 39–46. JSTOR 23398920. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link)
  • Text: ניקבתה רעיון, the text corrected to read: ניקבתה דעיון, a place identified by archaeologists, Raphael Frankel and Israel Finkelstein (ibid., p. 44), as Marjayoun (Merj 'Ayun). The word ניקבתה, according to the said archaeologists, means "cleft; mountain pass." Cf. Jastrow, M. (2006), s.v. נקיפתא = Hollow of Iyyon; in Conder & Kitchener 1881, p. p. 96, they interpret its meaning as the Gorge of 'Iyyon. Iyyon (Ijon) itself was once a village, but is now a ruin called Tell Dibbin in the plain called Merj 'Ayyun, between the Upper Jordan and the Leontes River, first mentioned in II Kings 15:29 Archived 20 March 2016 at the Wayback Machine (See Muḳaddasi 1886, p. 95 (note 5)). Conder, C.R.; Kitchener, H.H. (1881). The Survey of Western Palestine: Memoirs of the Topography, Orography, Hydrography, and Archaeology. Vol. 1. London: Committee of the Palestine Exploration Fund. Muḳaddasi (1886). Guy Le Strange (ed.). Description of Syria, Including Palestine. London: Alexander P. Watt for the Committee of the Palestine Exploration Fund. OCLC 1004386.
  • Text here defected in Rehob mosaic, but its reconstruction by Jacob Sussmann (1975) was based on parallel texts in Sifrei on Deuteronomy 11:24 and Tosefta (Shevi'it 4:11). Cf. Jastrow, M. (2006), s.v. בר סניגורא (p. 1007), where the words "Bar-Sannigora" can effectually be translated as 'The son of Sannigora," a border town between Syria and Palestine. Schwarz (1969), p. 26 Archived 2023-01-10 at the Wayback Machine, identifies this site with what the Arabs call Kallath al Sani, but to the whole district they give the name Sagura. Palmer 1881, p. 28, identified the place with Khŭrbet Shâghûry (on Sheet ii of the SWP map) - "the ruins of Shâghûry (Shâgûr for Shanghûr, the Senigora סניגורא of the Talmud)." Abel 1933, p. 309, citing Hirsch Hildesheimer, thought it to be Qalaʻat eṣ-Ṣubeibé (the Castle of Nimrod), while Bar-Ilan 1991, p. 97 (note 7) thought it to be the place where was later built the crusader Beaufort Castle in Lebanon, and that the name Sannigora is a corruption of the name Zenodorus. The name "Bar-Sannigora" is also mentioned in the description of the northeastern border of the land of Canaan in the Targum Yerushlami (Targum Pseudo-Jonathan), on Numbers 34:8, as corresponding with the biblical Zedad: "...the outer reaches of the boundary thereof will be from the two sides reaching as far as to the walled cities of Bar-Za'amah, and to the walled cities of Bar-Sannigora, and from the shape of the Rooster (Turnegol) as far as Caesarion (Baniyas), etc." Bar-Za'amah is thought by Klein 1939, p. 161, to mean "the son of Soëmos," a former governor of a tetrarchy about Libanus. Palmer, E.H. (1881). The Survey of Western Palestine: Arabic and English Name Lists Collected During the Survey by Lieutenants Conder and Kitchener, R. E. Transliterated and Explained by E.H. Palmer. Committee of the Palestine Exploration Fund. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link) Bar-Ilan, Meir [in Hebrew] (1991). "What was the Purpose of the Tannaim in Describing the Borders of the Land of Israel? (Mipenei ma shannu ha-tanna'im gevuloteha shel eretz-yisrael)" (PDF). Teuda (in Hebrew). 7. Bar-Ilan University: 95–110. Klein, S. (1939). Sefer Ha-Yishuv (ספר הישוב) (The Book of the Yishuv) (in Hebrew). Vol. 2. Jerusalem: Bialik Institute. OCLC 18115508.
  • Text: תרנגולה עלייה דקיסריון; = turnegolah 'aliyah de-qesariyon, a proper noun indicating that anything lying below this place is within the boundary of Israel, but anything lying above it is not, based on the explanation given of this place in the parallel text of the Jerusalem Talmud (Demai 2:1). According to Wilson, John F. (2004), p. 76, the place has yet to be identified, but, using his own words, "it is reasonable that the term refers to the hill just behind and east of Banias where the ruins of the medieval castle of Subaybah now stand." Bar-Ilan 1991, p. 97 (note 7), consenting with this view, thought that the said boundary was named after the shape of the mountain, which resembles the comb of a rooster. The Castle of Subaybah is also known as Nimrod Fortress. Abel 1933, p. 309, citing Hirsch Hildesheimer, disputes this view, saying that the walled city of Bar-Sannigora should be identified with Qalaʻat eṣ-Ṣubeibé (the Castle of Subaybah), but the place known as the "Upper Rooster" should be identified with Saḥītha, a town located between Baniyas and Beit Ǧenn in Hermon. A description of these places is had in the Targum Yerushlami (Targum Pseudo-Jonathan), on Numbers 34:8, as corresponding with the biblical Zedad: "...the outer reaches of the boundary thereof will be from the two sides reaching as far as to the walled cities of Bar-Za'amah and to the walled cities of Bar-Sannigora, and from the shape of the Rooster (Turnegol) as far as Caesarion (Baniyas), etc." According to Tosefta Shevi'it 4:11, the Upper Rooster was above Cesarea-Philippi. Bar-Ilan, Meir [in Hebrew] (1991). "What was the Purpose of the Tannaim in Describing the Borders of the Land of Israel? (Mipenei ma shannu ha-tanna'im gevuloteha shel eretz-yisrael)" (PDF). Teuda (in Hebrew). 7. Bar-Ilan University: 95–110. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link)
  • Ahituv 1981, p. 130 (§ 6), who wrote (translated): "Ḳanat (קנת‎). The biblical method of transcription is קנת‎, without the letter waw which is found in the Egyptian transcription, in the Amarna letters (= Qanu). Even in Arabic transcription, Qanawat is a thing of curiosity. Ḳanat has been identified with Qanawat located in the foothills of Hauran (Jabal al-Druze)" (End Quote). Text: קנת, a place mentioned in Numbers 32:42 and which Ishtori Haparchi 2007, p. 88 identifies with אל-קונייא (el-Quniyye), possibly Ein Qiniyye, ca. 3.5 kilometers (2.2 mi) southeast of Banias. According to Hildesheimer, Hirsch (1886), p. 50, there was also another place by the name Ḳanat (=Kanata or Kanatha), located in the middle of Batanea, at the point of today's ruins known as Kerak, in Syria's Daraa Governorate, meaning "fortress," 4 hours east of Edre'at in Wadi Talit. Avi-Yonah 1949, p. 42 held the view that the reference here is to Canatha (Qanawat), in Syria, as did Freimark 1969, p. 9, and Press 1932, p. 334, and Ahituv 1981, p. 130. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427. Ishtori Haparchi (2007). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 2 (chapter 11) (3rd ed.). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Avi-Yonah, M. (1949). Historical Geography of Palestine (in Hebrew). Jerusalem: Bialik Institute. (revised editions printed in 1951 [OCLC 187480884], in 1962 [OCLC 741065177], and in 1984 [OCLC 55535428]) Freimark, Peter [in German] (1969), "Zu einigen Ortsnamen im Tosefta - Traktat Schebiit", in Wolfdietrich Fischer (ed.), Festgabe für Hans Wehr (in German), Wiesbaden: Brill, OCLC 247182030 Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427.
  • Text: איגר סהדותה; Apparently the place mentioned in Genesis 31:47, with a slightly different spelling: יְגַר שָׂהֲדוּתָא, meaning "the Heap of Witness." Schwarz 1969, p. 38, identifies the site with the biblical land of Gilead mentioned in Gen. 31:47. Schwarz, Joseph (1969). A Descriptive Geography and Brief Historical Sketch of Palestine. Translated by Isaac Leeser. New York: Hermon Press. OCLC 255586852. (reprinted A. Hart: Philadelphia 1850)
  • Text: אחוניות הבכירות. English translation follows the explanation given by Moses Margolies, in his commentary P'nei Moshe on the Jerusalem Talmud (Demai, ch. 2). Löw, I. (1924–1934), vol. ii, p. 341; vol. iv, p. 163, brings down two explanations for the word אחוניות. In one place he says it is a kind of early-ripening dates (which opinion follows that of Solomon Sirilio), while in another place he says that the sense here is to plums (as explained by Moses Margolies). It is worthy of noting that Muḳaddasi 1886, p. 71, a 10th century Arab geographer, mentions a certain Kâfûrî plum which, according to him, was one of seven products found only in Palestine. There was also an early prune grown in Palestine called in Arabic at-Tari, but which could also be found in other lands (ibid.). If the reference here is to such fruits, the same produce was brought into Paneas from places in Israel proper. Damson plums are mentioned in the Talmud (Berakhot 39a) and Tosefta (Terumah 7:13; Demai 1:9) under their Hebrew name of דורמסקין‎ = dormaskin. Cf. Amar 2009, pp. 233–235. Muḳaddasi (1886). Guy Le Strange (ed.). Description of Syria, Including Palestine. London: Alexander P. Watt for the Committee of the Palestine Exploration Fund. OCLC 1004386. Amar, Z. (2009). "The Contribution of Arabic Sources to the Identification of Types of Plums in Ancient Israel". Lĕšonénu: A Journal for the Study of the Hebrew Language and Cognate Subjects (in Hebrew). 71 (1–2): 233–235. JSTOR 24327794.
  • See earlier comment under "the Upper Rooster of Caesarion." According to Abel 1933, p. 309, the "Upper Rooster" should be identified with Saḥītha, a town located between Baniyas and Beit Ǧenn in Hermon. Abel, F.M. (1933). Géographie de la Palestine (in French). Vol. 1. Paris. OCLC 216266367.{{cite book}}: CS1 maint: location missing publisher (link)
  • Auerbach 1952, pp. 86–88 Auerbach, Shlomo Zalman (1952). "§8". Ma'adanei Eretz - Shviyis (in Hebrew) (2 ed.). Jerusalem: Beth Midrash Halacha - Moriah. pp. 86–104. OCLC 27935759., section 8: Seventh Year laws within the borders of those who came up from Egypt
  • Haparchi, Ishtori (2004). "Ashkelon and Gaza". In Avraham Yosef Havatzelet (ed.). Kaftor wa-Ferach (in Hebrew). Vol. 1 (chapter 7). Jerusalem. p. 148. OCLC 32307172.{{cite book}}: CS1 maint: location missing publisher (link)
  • Rozenboim, David Yonah, ed. (2010). Jerusalem Talmud תלמוד ירושלמי עוז והדר [Talmud Yerushalmi] (in Hebrew). Vol. 2 (Oz ve-Hadar ed.). New York: Friedman–Oz ve-Hadar. p. 41b (Shevi'it 6:1). OCLC 695123759., Commentary of Solomon Sirilio
  • Auerbach 1952, pp. 96–97 Auerbach, Shlomo Zalman (1952). "§8". Ma'adanei Eretz - Shviyis (in Hebrew) (2 ed.). Jerusalem: Beth Midrash Halacha - Moriah. pp. 86–104. OCLC 27935759., section 8: Seventh Year laws within the borders of those who came up from Egypt
  • Auerbach 1952, p. 88 Auerbach, Shlomo Zalman (1952). "§8". Ma'adanei Eretz - Shviyis (in Hebrew) (2 ed.). Jerusalem: Beth Midrash Halacha - Moriah. pp. 86–104. OCLC 27935759., section 8: Seventh Year laws within the borders of those who came up from Egypt
  • Nathan ben Abraham 1955, p. 25 (Shevi't 6:1) Nathan ben Abraham (1955), "Perush Shishah Sidrei Mishnah - A Commentary on the Six Orders of the Mishnah", in Sachs, Mordecai Yehudah Leib (ed.), The Six Orders of the Mishnah: with the Commentaries of the Rishonim (in Hebrew), Jerusalem: El ha-Meqorot, OCLC 233403923
  • Auerbach 1952, pp. 94–95 Auerbach, Shlomo Zalman (1952). "§8". Ma'adanei Eretz - Shviyis (in Hebrew) (2 ed.). Jerusalem: Beth Midrash Halacha - Moriah. pp. 86–104. OCLC 27935759., section 8: Seventh Year laws within the borders of those who came up from Egypt
  • Rozenboim, David Yonah, ed. (2010). Jerusalem Talmud תלמוד ירושלמי עוז והדר [Talmud Yerushalmi] (in Hebrew). Vol. 2 (Oz ve-Hadar ed.). New York: Friedman–Oz ve-Hadar. p. 42a (Shevi'it 6:1). OCLC 695123759., Commentary of Solomon Sirilio
  • Elon, Menachem (1978). Jewish Law: History, Sources, Principles (Ha-mišpaṭ ha-ʻivri - toldotav, meḳorotav, ʻiḳronotav) (in Hebrew). Vol. 1 (parts I-II) (2 ed.). Jerusalem: Hebrew University: Magnes Press. p. 51. OCLC 14813103.
  • The Hebrew word used here is האסטפליני (ha-esṭafulīnī), being a Greek loanword (σταφυλῖνος), meaning carrot (Daucus carota). Cf. Tosefta (Uktzin 1:1). Amar 2000, p. 270, cites physician and botanist Ibn al-Baitar (1197–1248), and his identification of flora described by Dioscorides, in Ibn al-Baitar's seminal work; see Ibn al-Baitar 1989, pp. 230–231 (chapter 3, section 49), and where he writes that this word can mean either the wild carrot, or cultivated carrot. The word was also used to describe the "white carrot," or what is now called in English parsnip (Pastinaca sativa). Ibn al-Baitar, who lived and worked in the Levant during the Ayyubid period, mentions "eṣṭafulīn" as being the carrot, so-called in the dialect spoken by the inhabitants of al-Shām (i.e. the region of Syria). The old Hebrew word for carrot is found in Tosefta Uktzin 1:1, but also in the Jerusalem Talmud (Maaserot, ch. 2; Hallah, 4 (end); Kila'im, ch. 1). Amar, Z. (2000). Agricultural Produce in the Land of Israel in the Middle Ages (in Hebrew). Jerusalem: Ben-Zvi Institute. ISBN 965-217-174-3. OCLC 1030796215. Ibn al-Baitar (1989). Ibrahim Ben Mrad (ed.). Tafsīr Kitāb Diāsqūrīdūs (in Arabic). Beirut: Dar Algharb Al'Islami. OCLC 957197903.
  • The Hebrew word שיפה‎ = shifah is translated here, in our text, as "reed grass", based on the definition of this word given by medieval Talmudic exegete, Hai Gaon, in his commentary on the Mishnah (Kelim 9:8), published in Mishnayot Zekher Chanokh (משניות זכר חנוך) (in Hebrew). Vol. 11 (Taharoth). Jerusalem: Vagshal Publishing Ltd. 2011. p. 133 (s.v. של שיפין). OCLC 1140888800., and who described shifah as being "reed grass; sedge." Since this section of the mosaic is repeated in the Jerusalem Talmud (Demai 2:1), the same definition given by Hai Gaon is provided also in the commentaries of Solomon Sirilio and Pnei Moshe on the Jerusalem Talmud (Demai 2:1), both explaining the word shifah as meaning "a kind of sedge" (מין גמי‎) or "sedge" (גמי‎), respectively. Solomon Sirilio (ibid.) goes on to explain that freshly grown Egyptian broad beans (pōl ha-miṣrī) that are found in the marketplace of Beit She'an and which are not bound by the leaves of sedge or reed grass is a sign that they are locally grown produce, and exempt from tithing. If, however, they were bound or tied in leaves of sedge, it is a sign that they were brought from outside the bounds of Beit She'an and must be tithed as demai-produce.
  • The Hebrew word used here is הקפלוטות (ha-qaflūṭot), a word explained in the Jerusalem Talmud (Kilayim 2:1) as meaning "wild leeks," and by Nathan ben Abraham as "Syrian leeks" (Judeo-Arabic: אלכראת אלשאמי). This may refer to Allium ascalonicum, or to Allium ampeloprasum, but especially to Allium ampeloprasum var. kurrat. The latter herb is called in Arabic, in the dialect spoken in Palestine, karrāth berri (=wild leek). Amar 2015, p. 146 wrote that the qaflūṭot may refer to either Allium porrum or to Allium ampeloprasum. Amar, Z. (2015). Flora and Fauna in Maimonides' Teachings (in Hebrew). Kfar Darom. OCLC 783455868.{{cite book}}: CS1 maint: location missing publisher (link)
  • Shahar 2000, p. 278 (note 11). The Hebrew word used here is הבולבסין (ha-būlḇosīn), meaning the Grape hyacinth (Muscari commutatum), endemic to Israel; a pleasant flowering plant with bulbous roots that are eaten fresh or pickled after boiling several times (see Method of Preparing). The plant was formerly cultivated in the hill country of Judea, and used also as an ornamental or for use in perfume. Other species of the grape hyacinth endemic to Israel are Muscari parviflorum and M. neglectum. The Hebrew word is a Greek loanword, derived from βολβός, an edible bulbous plant described in Theophrastus' Enquiry into Plants. Cf. Bos & Käs 2016, p. 218 (note 156), s.v. tassel hyacinth. Conversely, the plant here mentioned could have also referred to Astoma seselifolium, known locally by the name balbeson and whose bulbs were collected and roasted to be eaten (see: Ḳrispil, Nissim (1983). A Bag of Plants (The Useful Plants of Israel) (in Hebrew). Vol. 1 (A.-G.). Jerusalem: Cana Publishing House Ltd. pp. 84–87. OCLC 959573975., s.v. Astoma seselifolium (אסתום)). Shahar, Yuval (2000). "Har Hamelekh — A New Solution to an Old Puzzle". Zion (in Hebrew). 65 (3): 275–306. JSTOR 23564253. Bos, Gerrit [in German]; Käs, Fabian (2016). "Arabic Pharmacognostic Literature and Its Jewish Antecedents: Marwān ibn Ǧanāḥ (Rabbi Jonah), Kitāb al-Talḫīṣ". Aleph. 16 (1). Indiana University Press: 145–229. doi:10.2979/aleph.16.1.145. JSTOR 10.2979/aleph.16.1.145. S2CID 171046217.
  • Yeivin 1955, p. 165. Meaning, the town that once stood 3 km. east of the lower eastern shore of the Sea of Galilee, also known as Qalʻat el-Ḥuṣn. Although no extant records have survived showing Israel's early settlement in Hippos (Sussitha) immediately following their return from Babylonia, the novelty of this late teaching is that, although this part of the country was partly settled by Israel during their return from Babylonia, by the late 1st century CE, it was mostly populated by a non-Jewish majority, as also evidenced by an ancient historical account relayed by Josephus (The Jewish War 2.18.5.), who relates how the Syrians of that place persecuted the Jews during the First Jewish–Roman War. Elsewhere, Josephus (Antiquities xvii.xi.iv) writes that in the days of Herod Archelaus (died c. 18 CE), Hippos was already a Grecian city. According to Ishtori Haparchi 2004, p. 69, a discrepancy is found in the Tosefta. In one place (Ohelot 18:4) it says: "Towns that are swallowed-up in the Land of Israel, such as Sussitha and her neighboring towns, [or] Ashqelon and her neighboring towns, even though they are exempt from tithing and from the law of Seventh Year produce, they do not fall under the category of [defilement by] the land of the gentiles," but in another place (Tosefta, Shevi'it 4:10) it says: "The towns that are obligated in what concerns tithes in the region of Sussitha, etc." In one place it says they are exempt, but in another place it says they are obligated. Ishtori Haparchi (ibid.) attempts to rectify the discrepancy by saying that "region" (in Shevi'it) and the "neighboring towns" (in Ohelot) have two distinct halakhic implications. The "neighboring towns" (in Ohelot) refer to non-Jewish towns (such as Sussitha) stretching along the periphery of Israel's borders; the word "region" (in Shevi'it) refers to Jewish towns in the region of Sussitha. In any rate, by saying "towns that are prohibited," the Rehob inscription requires tithing in such places. Yeivin, S. (1955). "Archaeology in Israel (November 1951-January 1953)". American Journal of Archaeology. 59 (2). Archaeological Institute of America: 163–167. doi:10.2307/501108. JSTOR 501108. S2CID 163308052. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • Possibly referring to a destroyed village by that name and which formerly stood 2 kilometers (1.2 mi) from 'Ain-Ḥura in the upper Golan Heights, some 14 kilometers (8.7 mi) east of the confluence of the Banias, Dan and Hasbani Rivers, which form the upper Jordan River. The town was known by its Arab inhabitants as 'Ayūn al-Ḥajal (ca. 3 kilometers (1.9 mi) south of Buq'ata). There was also a farm by the same name, Al 'Ayūn (Al 'Uyūn) (32°43′07″N 35°40′04″E / 32.718647°N 35.667908°E / 32.718647; 35.667908 (Khirbet ‘Ayun)) in the southernmost end of the Golan Heights, situated ca. 4.8 kilometers (3.0 mi) east of the Sea of Galilee at its southern end, and ca. 1.2 kilometers (0.75 mi) north of the Yarmuk River. This latter place is described by Schumacher 1888, pp. 97–99. Schumacher, G. (1888). The Jaulân: surveyed for the German Society for the Exploration of the Holy Land. London: Richard Bentley & Son. OCLC 1142389290.
  • A view largely held by many, including by Ishtori Haparchi 2004, p. 69 (note 120). Although the butts and bounds of Akko were mentioned to imply that bills of divorce written there must be done in the presence of competent witnesses, see the Babylonian Talmud (Gittin 76b), where it states that whenever the Rabbis would escort their companions northbound, they would only go with them as far as Akko, so as not to leave the border of the country taken by the Returnees from Babylonia. Nevertheless, part of the country taken by the Returnees from Babylon also bypassed Akko to the right-hand side, and extended as far as Achziv (Chezib) to the north, just as it is explained in the Tosefta (Ohelot 18:14): "He that walks [northbound] from Akko to Chezib, from his right-side towards the east the route is pure in terms of [defilement from] land of the gentiles, and he is obligated in what concerns the tithe and Seventh Year produce, until it becomes known [to him once again] that it is exempt; but from his left-side towards the west the route is defiled in terms of land of the gentiles, and [such produce] is exempt from tithes and from the laws governing the Seventh Year, until it becomes known [to him once more] that it is obligated, until he reaches Chezib." The same Baraita is quoted in the Jerusalem Talmud, (Shevi'it 16a). On the Palestine Exploration Fund Map Archived 14 March 2016 at the Wayback Machine of 1878, the coastal city of Achziv is written there by its Arabic name, ez-Zīb. Ishtori Haparchi (2004). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 1 (chapter 5). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172.
  • Jastrow 2006, p. 914 (s.v. נמרה) explains that it is also called בית נמרין‎, and that its modern name is Nimrin, located in Peraea (End Quote). Today, the village is now a ruin in present-day Jordan, located approximately 12 kilometers (7.5 miles) north of the Dead Sea and 16 kilometers (9.9 miles) east of Jericho. The village is also mentioned by Josephus (1981), s.v. The Jewish War 4.7.4–5 (p. 538), as being inhabited by Jewish insurgents during the War with Rome. Jastrow, M., ed. (2006), Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, Peabody, Mass.: Hendrickson Publishers, OCLC 614562238

worldcat.org

  • Ahituv 1981, p. 130 (§ 6), who wrote (translated): "Ḳanat (קנת‎). The biblical method of transcription is קנת‎, without the letter waw which is found in the Egyptian transcription, in the Amarna letters (= Qanu). Even in Arabic transcription, Qanawat is a thing of curiosity. Ḳanat has been identified with Qanawat located in the foothills of Hauran (Jabal al-Druze)" (End Quote). Text: קנת, a place mentioned in Numbers 32:42 and which Ishtori Haparchi 2007, p. 88 identifies with אל-קונייא (el-Quniyye), possibly Ein Qiniyye, ca. 3.5 kilometers (2.2 mi) southeast of Banias. According to Hildesheimer, Hirsch (1886), p. 50, there was also another place by the name Ḳanat (=Kanata or Kanatha), located in the middle of Batanea, at the point of today's ruins known as Kerak, in Syria's Daraa Governorate, meaning "fortress," 4 hours east of Edre'at in Wadi Talit. Avi-Yonah 1949, p. 42 held the view that the reference here is to Canatha (Qanawat), in Syria, as did Freimark 1969, p. 9, and Press 1932, p. 334, and Ahituv 1981, p. 130. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427. Ishtori Haparchi (2007). Avraham Yosef Havatzelet (ed.). Sefer Kaftor Ve'ferah (in Hebrew). Vol. 2 (chapter 11) (3rd ed.). Jerusalem: Bet ha-midrash la-halakhah ba-hityashvut. OCLC 32307172. Avi-Yonah, M. (1949). Historical Geography of Palestine (in Hebrew). Jerusalem: Bialik Institute. (revised editions printed in 1951 [OCLC 187480884], in 1962 [OCLC 741065177], and in 1984 [OCLC 55535428]) Freimark, Peter [in German] (1969), "Zu einigen Ortsnamen im Tosefta - Traktat Schebiit", in Wolfdietrich Fischer (ed.), Festgabe für Hans Wehr (in German), Wiesbaden: Brill, OCLC 247182030 Press, I. (1932). "Rekem". Tarbiẕ (in Hebrew). 3 (3): 328–336. JSTOR 23577173. Ahituv, S. [in Hebrew] (1981). "The Lebanon, Galilee and Bashan in a Topographical List of Amenhotep III". Eretz-Israel: Archaeological, Historical and Geographical Studies. 15 (Y. Aharoni Memorial Volume): 129–136. JSTOR 23619427.