Israel – Page 42

Conserving, restoring, sharing Dead Sea Scrolls

On the website deadseascrolls.org.il, visitors can explore the texts of the Dead Sea Scrolls. (screenshot)

Have you ever taped up a torn page? In our household, taping has saved many a book and article from falling apart. Seems like a practical solution, right?

Wrong! While it might do the job on faulty binding or read-it-again storybooks, it hasn’t worked well on extremely old, organic (mostly animal skin) materials, such as the Dead Sea Scrolls. Curator Pnina Shor, who heads up the Israel Antiquities Authority’s Department for the Treatment and Conservation of Artifacts, recently discussed this sticky mess.

photo - Qumran in the West Bank — Qumran in the West Bank. *(photo by Effi Schweizer via commons.wikimedia.org)*

According to Shor, for some 2,000 years, the Dead Sea Scrolls had been stored in 11 dark caves below sea level in a steady climate of hot/dry days and cold/dry nights. Beginning with their first discovery in the late 1940s, archeologists transferred the scrolls from the Qumran area to open rooms at Jerusalem’s Rockefeller Museum, some 800 metres above sea level. As anyone who has ever visited Jerusalem and the Dead Sea knows, these places are geographically close, but climatically quite far apart.

At the time, archeologists eagerly wanted to piece together the enormous puzzle of 15,000 (biblical and non-biblical) fragments now at their disposal. Most manuscripts date from the first century BCE to the first century CE, the periods of the Hasmonean and Herodian rule. The archeologists did not know the risks involved in handling such fragile, ancient pieces. So, for example, they touched the parchment with their bare hands, leaving skin oil on the surfaces. They drank their tea and ate their lunch over the texts. (Like the rest of us, researchers are guilty of leaving crumbs and spills.)

In the early second half of the 20th century, archeologists were unaware of the negative consequences of taping torn texts and fragments. They did not realize that the glass panes sandwiching the pieces would put additional weight on the delicate remains.

So, what happened? Sadly, the tape’s adhesive congealed. Some of the texts (especially evident along the edges of the texts) darkened to the point where they became indecipherable to the naked eye.

Measures to contain or reverse the damage began in the 1960s. Unfortunately, this treatment inadvertently resulted in further damage. Until the 1990s, when there was consultation with U.S. preservation experts, it was not understood that the safest environment for the scrolls was a replication of their original storage conditions. Since that time, however, the scrolls have been stored in a climate-controlled laboratory, and exhibited in like conditions for extremely limited periods of time.

Between 1990-2009, the Dead Sea Scrolls Publication Project put out 32 volumes, entitled Discoveries in the Judean Desert. These reports are based on the original infrared photography conducted from the 1950s-60s. The infrared negatives are referred to as PAM (Palestine Archeological Museum).

Four full-time conservationists work on the scrolls. The specialists repair each piece separately, depending on the condition of the leather or papyrus. If you have ever tried removing Scotch tape, you have a sense of what it can do to the material underneath.

The aging adhesive is painstaking removed using a water-based adhesive. Staff members lift stains using a kind of dry poultice. The writings are then placed on acid-free cardboard, lightly covered by Japanese tissue paper. They are housed in solander boxes.

Over the past several years, the IAA has come to feel responsible for sharing these ancient finds, not just with the professional world of archeologists, biblical researchers and historians, but with the public at large. So, on the one hand, some of the scrolls are lent to foreign museums for temporary exhibition. (Currently, the Los Angeles-based California Science Centre has a show.) The more compelling outcome of the new IAA policy, however, has been the mounting of the scrolls to the internet. This undertaking goes by the name of the Leon Levy Dead Sea Scrolls Digital Library project, which has brought experts from far afield.

NASA’s Dr. Gregory Bearman was among those who served as a consultant for imaging technologies. With the assistance of various outside experts, a spectral imaging protocol was established, and it applies to the copying of all the writing:

Displaying the “raw” image alongside the full, enhanced version so others can see both the beginning and end point of the work that has been done.
Documenting the imaging procedure so another scholar, employing basically the same image and tools, can replicate the procedure. In that way, the investigator can better judge the degree of subjectivity involved in a given set of image manipulators.
Labeling aggressively enhanced images as electronic reconstructions, that is, the scholar’s best judgment of what s/he thinks should be there, as opposed to what really is there.

The operating philosophy is to cause no [irreversible] harm. Bearman explained some of the benefits of applying spectral photography, namely that it can “determine the amount of water present in the parchment from which the scrolls are made. Data such as this has added value for conservation and preservation issues. If, for example, we discover that the parchments are too dry, it will be necessary to modify the conditions in which they are maintained.”

In his grey-walled photo lab, Shai Halevi spoke about how he photographs and stores the fragments using multi-spectral photography. Working with Google Research, he photographs the fragments using colors both visible (there are seven bands in this range) and invisible (there are five bands in this range) to the naked eye. Thus, letters that had been illegible are now digitally readable using infrared wavelengths in combination with spectroscopy. You have to see it to believe it:

[vsw id=”HMS_NYEvt_A” source=”youtube” width=”425″ height=”344″ autoplay=”no”]

Halevi described how he copies the fragment from a variety of angles, altering the resolution so that we (the viewing public) will be able to navigate around any part of a scanned image and magnify or reduce any section. Using different filters, Halevi allows us, for example, to see parchment folds appear and disappear at will.

He saves the images in a databank maintained by Google. For each fragment, there are 28 frontal images (referred to as “recto”), 28 back images (“verso”) and two extra color images, which the spectral imaging creates. The internet goal is twofold: first, to have all the fragments uploaded for open viewing and, second, to eventually add transcriptions and translations for all the text.

Recently, perhaps with a gesture toward Shavuot, which celebrates our receiving of the Ten Commandments, Shor brought out an ancient manuscript containing the Decalogue. This inscription is part of a very small scroll (its width is only 2.56 inches, or 6.5 centimetres) containing excerpts from the Book of Deuteronomy. It lists two reasons for keeping the Sabbath: what we know as the Masoretic text of Deuteronomy 5:15, the commemoration of the Exodus, that is, with a strong hand and outstretched arm, G-d took our ancestors from Egypt; and what we know as the Masoretic text of Exodus 20:11, the commemoration of Creation, that is, G-d created the world in six days and rested on the seventh.

This and other texts are within easy reach on the website of the Leon Levy Dead Sea Scrolls Digital Library (deadseascrolls.org.il).

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.

Israelis flipping for acro-yoga

Jerusalem-based instructor Ayo Oppenheimer bases student Rabbi Rachel Kobrin in her first acro-yoga flight. (photo by Daniel Cuevas)

As I walk through Tel Aviv’s HaYarkon Park on a gorgeous day, I watch people enjoy nice, normal activities like soccer, running, rowing and yoga. But that’s not what I’m here for. No, I’m at the park to join a weekly meetup of people who balance, flip and manoeuvre each other in a series of gravity-defying poses called “acro-yoga.”

Even though I don’t know a soul, I instantly recognize the acro-yoga group. They are all partnered up, the “bases” lying on their backs with the “flyers” balancing on top of them.

Within minutes of joining them, I meet Yair Chuchem, a computer programmer who’s practised these strange yet fun-looking moves for more than three years. When I tell him that I’m writing an article about Israel’s growing acro-yoga craze and ask for an interview, he responds, “The best way to understand acro-yoga is to do it.”

Anything for my craft….

The next thing I know, I’m trusting Chuchem – a complete stranger – to balance me upside-down with my shoulders planted on the soles of his feet. Surprisingly, Chuchem doesn’t feel like a stranger for long. After all, we are literally in a position that requires us to communicate and cooperate clearly and patiently with each other.

“This is what acro-yoga is all about,” he said after carefully lowering me back on my feet. “It’s trust and teamwork, and it bonds people.”

Once the blood rushes out of my head, I realize he’s right. Chuchem already feels like a friend (although, had he dropped me, I might feel differently).

In terms of the physical dynamics, acro-yoga is a practice that combines acrobatics and yoga moves between the base and the flyer. But, as I learned from my first experience, it also involves cooperation and some fearlessness, which perhaps is why Israelis are going absolutely crazy for it.

“Acro-yoga is a really fun practice with lots of social components to it,” explained Ofir Gothilf, an established acro-yoga instructor based in Tel Aviv. “It’s a warm community that uses touch in a safe, secure way; and everyone is looking for that human experience – maybe Israelis more than others.”

While acro-yoga (or acro-balance) is an international practice – with the trademarked AcroYoga school founded by two Americans in 2003 – it has grown leaps and bounds in Israel, which is recognized as one of the strongest, if youngest, acro-yoga communities worldwide.

“[The community] started out as just 10 friends wanting to jam and get together in the park,” explained Eitan Padan, an Israeli acro-yoga instructor with six years of experience. “And now, in just two years, it’s grown to over 4,000 members.”

That figure is based on current members of Israel’s acro-yoga Facebook group called LaOof Nifgashim or Fly Together. Padan estimates that among the 4,500 members, several hundred of them actively practise. The interest is also evident by the sheer number of acro-yoga opportunities throughout the country. According to Fly Together, Israel boasts nearly 30 instructors, classes and self-organized meetups spanning from Eilat to Haifa.

From May 21 to 24, a few hundred Israeli acro-yoga enthusiasts of varying levels were in the Negev for the fifth Israeli Acrobatic Convention, featuring workshops led by world-class teachers hailing from cities including Berlin, Paris and Moscow.

Among the headlining instructors was Lux Sternstein, who, for his third year in a row, traveled all the way from Seattle to lead several advanced workshops throughout the convention’s four-day program. Upon each visit, Sternstein grows more impressed with the growth and diversity of Israel’s acro-yoga community.

“Most remarkable to me is the age range [in Israel],” Sternstein said. “It’s the model that I wish the entire world would practise – to have teenagers and senior citizens working together. We don’t have that in North America, where it’s typically people in their early 20s to mid-40s.”

While it might seem shocking to imagine senior citizens doing acro-yoga, it speaks to the inclusive, welcoming nature of the practice, said Padan, who is in his 50s.

“Everyone can come join,” he said. “No matter your sex, race, religion, size, age. There is no sense of competition in ‘acro’ like there is in other sports. It’s about working together.”

Beyond recreation and fitness, acro-yoga also has therapeutic applications, said Jerusalem-based instructor Ayo Oppenheimer, who taught in the United States before immigrating to Israel.

“Acro-yoga is a tool for happiness, self-awareness and empowerment,” she said. “In addition to teaching my regular practice, I’ve taught here [in Israel] at a women’s shelter for victims of domestic violence and at a hospital for teenage girls at risk. I don’t see myself as a fitness instructor. For me, I really believe that acro-yoga can improve people’s lives.”

Back at the HaYarkon acro meetup, I hear a similar sentiment. People aren’t here for exercise, per se, but for a challenge that thrives on personal connection.

“It’s nice that people are cooperating together for one goal,” said Shira Rosenzweig, who is one of the best flyers at the meetup.

Next comes a real visual treat: Rosenzweig and Chuchem pair up. From handstands to turns to straddles, Rosenzweig gracefully flows from pose to pose with Chuchem expertly guiding and supporting her. They look like an ice-dancing couple who has practised together for years. But, then I remind myself that this is acro-yoga. It’s quite possible that they only just met.

Israel21C is a nonprofit educational foundation with a mission to focus media and public attention on the 21st-century Israel that exists beyond the conflict. For more, or to donate, visit israel21c.org.

Hebrew U marking 90 years

Duvdevan elite unit veterans who visited Vancouver on the weekend are, left to right, Gilad Waldman, Daniel Kolver, noted singer and actor Tzahi Halevi, who sang at the event, Ariel Rubin and Boaz Faschler. (photo by Robert Albanese Photography)

The historical, contemporary and future impacts of the Hebrew University of Jerusalem were celebrated Sunday night at Congregation Beth Israel.

Several hundred members of the community gathered to mark the 90th anniversary of what has become one of the world’s great academic institutions.

Founded in 1925 by some of the greatest thinkers of the 20th century, including Martin Buber, Chaim Weizmann, Chaim Nahman Bialik and Albert Einstein, the university has produced seven Nobel laureates and is routinely recognized as one of the 100 best universities in the world.

The culmination of the evening focused on four young Israeli soldier-students and a scholarship project intended to both reward dedication to the state of Israel and to ensure that individuals who have demonstrated that they are among the foremost citizens of that country will continue to contribute productively throughout their lives.

The young men who addressed the audience are recent veterans of Duvdevan, an elite anti-terror undercover unit of the Israel Defence Forces.

Daniel Kolver was motivated to strive to become a member of the elite unit after being a teenage eyewitness to the Passover massacre at the Park Hotel in Netanya, in 2002, at which 30 Israelis were murdered by a terrorist at a seder.

He explained that Duvdevan members often operate as “Trojan horses,” charged with locating and arresting – or killing – the most dangerous terrorists, those “ticking bombs” who are minutes or hours away from executing attacks.

Each year, about 15,000 17-year-old Israelis apply to serve in Duvdevan and 150 are accepted. After some of the most intensive military training in the world, these soldiers are entrusted with hostage rescues, capturing terrorists in extremely dangerous urban warfare situations and delicate counter-terrorism operations.

Last year alone, the unit participated in more than 400 missions – each one of which involved at least one suspect. Kolver screened dramatic video of an operation in which his unit had two minutes to get through a labyrinthine neighborhood, detonate an explosive to blow the door off the home of a terrorist, identify the man hiding behind his wife and extricate the target and the unit from the premises within 10 seconds.

Another speaker, Ariel Rubin, admitted that he initially sought acceptance to Duvdevan to show off that he got into the elite unit. But the excruciatingly tough training eliminated all ego and superfluous motives.

“You disconnect your head from the physicality and you say, I’m doing this for my country … to protect Israel, to protect the Jewish people, because if we’re not there, nobody’s going to do it for us,” he said.

Fellow unit veterans, Boaz Faschler and Gilad Waldman, spoke of the difficult transition from being in one of the most secretive military units to assimilating into everyday life.

Among the purposes of the presentation was to raise support for the scholarship fund at Hebrew U, which awards 50 scholarships annually to soldiers from Duvdevan after their years of service.

The evening event, organized by the Vancouver chapter of Canadian Friends of the Hebrew University, featured two other presentations.

Ambassador Ido Aharoni, consul general of Israel in New York, acknowledged that Israel is not winning the global war for public opinion. Significant to the problem Israel faces is that a huge proportion – 40% of North Americans and Europeans and 30% of much of the developing world – can be defined as “infosumers,” a tech-savvy group of individualists who seek out their own information and share specific traits. Among the characteristics of this growing demographic is that they see themselves as part of an expanding global identity whose national identities are eroding. They are also significantly unfavorable toward force, whether by the military or police. Aharoni’s thesis was reinforced by the fact that riots had been taking place for days in the United States over police brutality and murders of African-American civilians.

Screening a photograph of a presumably Palestinian youth throwing a rock at a tank, Aharoni noted that this is the global image most associated with the Israeli-Palestinian conflict. But he also noted that polls indicate that in both Europe and North America, small numbers of people identify with either side in that conflict, most falling in the middle. Israel’s contradictory message of being both victim and victor, he said, is difficult to comprehend. And images of tanks versus stone-throwers, however unrepresentative this might be of the genuine power dynamic or context in the Israeli-Arab conflict, is not being successfully countered.

A more successful approach, he said, would be to appeal not to those who identify as opposed to the Israeli narrative, but to the large majority who subscribe to neither narrative. He called for greater emphasis on Israel’s contributions in fields of medicine, science, culture and other areas that benefit humankind.

Following the ambassador’s presentation, Prof. Noam Shoval of Hebrew U’s department of geography, spoke about the geographic realities of the city of Jerusalem.

Using a range of GPS and technological tools, researchers have studied the movement of Jerusalem’s residents and visitors, day and night, over time, to discover that the perception of Jerusalem as a culturally divided city is not accurate. There is an enormous amount of interaction by Jewish, Muslim and other residents of Jerusalem throughout and across areas of the city that are otherwise generally acknowledged as Jewish or Arab.

Shoval acknowledged that he would like to see Jerusalem remain united under Israeli jurisdiction, but he acknowledged that others might see a unified Jerusalem jointly administered by Israel and a future Palestinian state, or unified under some sort of international governance as was proposed in 1947. He concluded that dividing the city is not an ideal resolution.

“A division of the city is an outcome of war – not of peace,” he said.

Pat Johnson is a Vancouver writer and principal in PRsuasiveMedia.com.

A more realistic future

Ari Shavit speaks at Winnipeg’s Shaarey Zedek Synagogue. (photo by Rebeca Kuropatwa)

As part of the Jewish Heritage Centre of Western Canada’s Annual Sol and Florence Kanee Distinguished Lecture Speaker Series, leading Israeli columnist and writer Ari Shavit addressed a packed room of 300 people on the topic Is Peace Dead? The talk took place April 19 at Shaarey Zedek Synagogue in Winnipeg.

Shavit, who described himself a “diehard peacenik,” said he is more comfortable referring to what some call “the Arab Awakening” as “the Arab Chaos.”

He explained, “We were hoping for an Arab Spring. It turned into something else and the result is the Arab Chaos. The old order that ruled over the Arab world has collapsed, but it was not replaced by any liberal democracy. It was replaced with more tribalism, more fanaticism and much more violence. We now see a human catastrophe engulfing a large part of the region and the acute situation of instability. I care about my fellow humans and we have to be saddened that we have such a terrible human catastrophe.”

Even worse, in Shavit’s view, “There is no more chance in the upcoming years to have the old kind of peace we hoped for,” he said. “I don’t think we can have the kind of peace agreement like with Egypt or Jordan in the coming years, because those were peace agreements that were signed with tyranny.”

Shavit used Syria as an example, saying that, back in the 1990s and in early 2000, he very much supported a peace agreement with Syria. But, he said, “Now, there is no one to make peace with.

“The good news is the more clear division within the Arab community. Many Arab moderates are now terrified by Iran, by ISIS, by the Islamic Brotherhood, by Al-Qaeda, by extremists, [so] they actually are closer to Israel than they ever were in the past. So, there is a kind of interesting potential within this sad, tragic, acute situation.”

According to Shavit, the road to peace today begins with the understanding that we cannot reach a two-state solution with the Palestinians in the coming months or years.

“We won’t have the comprehensive peace we hoped for,” said Shavit. “But, on the other hand, we should not accept the status quo. And, I think we should launch a two-state dynamic, which would lead to a two-state state to start with, and eventually lead to a two-state solution.”

Regionally, Shavit stressed the need for Israel to work much more closely with Egypt, Saudi Arabia, the Gulf countries and Jordan, as, he said, “They are closer to Israel than they ever were.”

Though Shavit conceded that the likelihood of signing a new formal peace agreement may not currently be in the cards, he encouraged “building a kind of peace based on economic interests, mutual interests and strategic interests.”

What Shavit envisions is “the kind of peace agreement [Israel] had with Jordan before the 1994 peace signing. There were no embassies, there were no Nobel Prizes, no White House ceremonies, but we had a very close, intimate relationship – quite a lot of the time – better than after the formal signing. That should be an example of what can be done in this new chaotic situation.”

Shavit sees potential for “cooperation as opposed to a utopian peace.” Potential partners for this cooperation, Shavit suggested would include “the major Arab Sunni nations led by moderate people…. [People who] are not deeply concerned or interested in human rights or democracy, but they don’t want extremists. Saudi Arabia and the other Gulf States fall into that category. So, the strategic game now is pretty much controlled by two non-Arab countries – Israel and Turkey – and, I would say, Egypt and Saudi Arabia.”

As to whether or not these partners are interested in just cooperation or a more lasting peace, Shavit said, “I think they want to live and they want stability. Therefore, if we promote this new peace concept, I think there’s a chance of having a better relationship. I think many of them see Israel as a partner in that.

“It’s not that they are going to have a religious conversion…. I don’t see a kind of relationship that France and Spain have or Canada and the U.S. do, but, I do see a kind of Middle East-style relationship – the ability to create a structure that can be formed again if we endorse the right ideas.”

Regarding Israel’s recent elections, Shavit feels that the left lost more than the right won. “The lack of a peace plan of action had a lot to do with that. Even the left-wing part[ies] were not very aggressive at promotional peace. The peace talked about in the national community is a kind of peace that is totally detached.”

Shavit is hopeful that Israelis will open their hearts to peace, in the case where “a kind of new peace, a concept that is more realistic, comes around. As long as the community talks about European-style peace, when we have a kind of evil political reality in a large part of the Middle East, Israelis will not buy into that.”

International support is critical to any potential peace progress and, while Shavit loves Canada in many ways, he said, “I appreciate that Canada is supportive of Israel, when there aren’t many that support Israel in such a way. [But] obviously, the real relevant player is the United States.

“I hope that America will endorse a new kind of peace policy and then build a wide coalition – first of all with Canada, then with the European powers and then with the moderate Arabs and Israelis – addressing the issues in a realistic way.”

Shavit believes that the “dysfunctional relationship” of Binyamin Netanyahu and Barack Obama is not advancing the situation. “I hope I can be successful in encouraging an intellectual process to be helpful in bringing some change to that,” he said.

Shavit, like many others in Israel and around the world, is waiting to see what kind of Israeli government will be formed. “If we do have a right-wing government, with [Avigdor] Lieberman being the centre, I worry that we will have unpleasant legislation that will alienate the Arab minority even more and jeopardize the fragile relationship with them. If it will be more moderate in the centre, there is less danger.

“I think the last six months were very troubling, with unprecedented legislation or attempts [to discriminate], though most failed. I hope and pray that our power will not go back to that kind of approach. I think it will endanger Israel’s soul in a serious way.”

Shavit is hopeful that minority rights will not be trampled, as “the tradition of the historic Israeli right always combines nationalism with liberalism, with a deep respect for democracy. I really hope we will not see dark forces in Israel rising to power.”

Rebeca Kuropatwa is a Winnipeg freelance writer.

Making an impact in Israel

Canadian Hadassah-WIZO’s 2015 annual campaign, “Big needs, caring hearts,” is underway in support of projects in Israel. This pillar of CHW’s fundraising provides $1.42 million in aid to children in CHW’s six day-care centres, at-risk youth at CHW’s four schools, women and seniors at CHW’s two community centres, and helps those seeking medical care at CHW’s two hospitals. In Canada, CHW supports Canadian Young Judaea summer camps.

“For me, the theme for this year’s annual campaign encompasses everything that our donors and volunteers do for CHW,” said Claudia Goldman, CHW national president. “Each has their own personal story for why they support the precious work of CHW. And, together, they make a statement about their strong belief in supporting the Jewish people by engaging in the mission of CHW, which shows what huge hearts they all have.”

Donations received through the campaign make a difference for those in CHW’s care. For almost 100 years, the organization has ensured that immediate needs are met by continually reviewing the pressing issues concerning those served by CHW projects and delivering solutions.

An example of this is the new French Na’aleh program. Youth from French-speaking countries (many times those who have faced mounting antisemitism in their home countries) have found a haven at CHW’s Hadassim dormitory school, allowing these students to focus on their studies in a secure environment. Eli, a student in the program from Paris, said, “Since being at CHW Hadassim, I no longer hide my Jewish heritage. At home, I could not go out in public with my Star of David necklace on. Here, I wear it proudly and with confidence.”

With the help of donors and friends, CHW works to improve the lives of children, women and families who are battling hunger, illness, domestic violence and other complex issues.

One additional way to support the work of CHW is to attend a mission to Israel. One such trip leaves Canada on April 20, bringing CHW members and friends to Israel for a 10-day visit. Over the course of the trip, the mission aims to provide participants with a better understanding of what CHW has accomplished in its nearly 100-year history, while bringing to light the challenges that face Israelis today. A mission highlight will be experiencing Yom Hazikaron and celebrating Yom Ha’atzmaut alongside their Israeli brothers and sisters.

This is the first mission led by Goldman, the newly elected national president. Over her two-year term, Goldman will concentrate on partnership through three components: Israel, volunteers and donors. She said, “My vision for CHW is based on the belief that each child we help is a life changed. Each woman we support is a life improved for the better. Each family we impact becomes strengthened. CHW makes it possible to fulfil the dream of making the world a better place, and we will continue to reach this goal by working hand-in-hand with our partners in Israel, our volunteers and donors. CHW’s mission to Israel enables us to foster these relationships.”

CHW is a leading Jewish women’s philanthropic organization. Founded in 1917, CHW is nonpartisan, volunteer driven and funds a multitude of programs and projects for children, health care and women in Israel and Canada. With a membership of 10,000, CHW has offices in more than 40 locations across Canada. For more information, visit chw.ca or contact Alina Ianson, CHW national executive director, at alina@chw.ca.

Writing is really on the walls

An inscription on a water fountain built by Suleiman the Magnificent. (photo by Ariel Fields)

When it comes to Jerusalem, the writing really is on the wall. The problem is, some people (easily recognized, as they go around saying “it’s like talking to a brick wall”) will try to convince you walls can’t tell you anything. Don’t listen. If you ignore Jerusalem’s walls, you’ll miss out. The following matryoshka/babushka story (or story within stories) shows that “walls are the skin of the residents,” as the muralist cooperative CitéCréation is fond of saying.

Admittedly, you might initially doubt whether writing on the wall matters. To quell your uncertainty, here is what Tel Aviv University’s Prof. Jonathan Price has to say: “Inscriptions are an important and unique historical source. They provide information in many areas no other source can provide.”

Thus, while there’s no CD of the trumpet/shofar playing, we know that trumpet blasts from the southwest end of the Temple Mount indicated the beginning and end of the Sabbath. How? In his extensive history, The Wars of the Jews, Flavius Josephus writes about this practice.

The truly astounding physical evidence, however, is a stone carved sign now located in the Roman/ Byzantine section of Jerusalem’s Israel Museum. The inscription on this first century CE stone reads, “‘To the place of the trumpeting.” The stone directed the Temple kohain “trumpeter to the high point on the Temple Mount, where he would announce the beginning and end of the Sabbath.”

An archeologist described its discovery. It was found in the “debris from the dismantled walls, engraved on an eight-foot-long piece of limestone. The stone has a rounded top indicating it was a kind of parapet situated on top of the wall or the tower at the southwest corner of Herod’s giant Temple Mount. Unfortunately, the clearly readable inscription is broken off, so we only have the beginning of it.”

The trumpeter’s corner had a distinct vantage point. From his post, the trumpeter looked out over ancient Jerusalem, from the City of David to the Upper City in the West. When he gave a blast, even the merchants and shoppers in the markets heard.

Moving slightly away from the Old City, we come to an ornate Ottoman inscription just above the southern end of Sultan’s Pool. It reads: “[There] has ordered the construction of this blessed sabil, our master the Sultan the greatest prince and the honorable Khaqan, who rules the necks of the nations, the sultan of the [land of] Rum, the Arabs and the non-Arab [’ajam], the Sultan Suleiman, son of Sultan Selim Khan, may God perpetuate his reign and his sultanate. On the date of the tenth of the month of Muharram the sacred, in the year of 943 [29 June 1536].” (Ottoman Jerusalem, Auld and Hillenbrand, eds., 2000)

This sabil (drinking fountain) served the many passing pilgrims. The Ottoman ruler Suleiman the Magnificent built five more sabils inside the walls of the older city. Moreover, several other sabils (the earliest dating back to the Byzantine period of the sixth/seventh century) have been excavated at this same location.

The drinking fountain’s water came from an aqueduct originating at Solomon’s Pools, near Bethlehem. Importantly, this aqueduct primarily serviced the Temple Mount area. To insure an adequate water supply, Sultan’s Pool (today an outdoor concert venue) was a floodwater reservoir. Just a few years ago, archeologists uncovered a Second Temple period bridge that stood over the adjacent ravine of Ben Hinom Valley. The original bridge maintained the elevation of the path along which the water coursed. In 1320 CE, the Mamluks rebuilt the bridge. Two of the original nine arches supporting the bridge were excavated to their full three-metre height.

A relatively short walk from the fountain, but with a significant leap in time, we arrive at the Hebrew year 5694 (corresponding to 1933-1934). At that time, builders completed work on a structure at 6 King David St. As the country was still controlled by the British (the Mandatory period lasted from Sept. 29, 1923-May 14, 1948), the Hebrew stone dedication might be termed both prophetic and Zionist. The inscription from Psalms 102:15 reads: “Your servants take delight in its stones and cherish its dust.” Heads up, however, to view this stone, as it is high on the right side of the entranceway.

photo - In 2001, the French art group CitéCréation painted a mural depicting the Jerusalem Light Rail system, which didn’t start running until 2011 — In 2001, the French art group CitéCréation painted a mural depicting the Jerusalem Light Rail system, which didn’t start running until 2011. *(photo by Ariel Fields)*

No matter what you think of the Mandatory period, most people will agree that the British constructed attractive and made-to-last Jerusalem streets and boulevards. Although King George Street has changed tremendously since Israel gained independence, the stateliness of the road’s 1924 commemoration is visible in the dedication stone on the side of what is now a woman’s clothing store. The esthetically pleasing inscription is carved in the languages of the time: English, the official language of the British Crown has a central spot on the stone. It is flanked by slightly smaller Hebrew and Arabic translations.

They say a picture is worth a 1,000 words, so here goes: Across from the above inscription, where King George, Strauss and Jaffa Road intersect, look up to see what was for 10 years regarded as a “time-warp” fresco. In 2001, the French art group CitéCréation painted a long exterior building wall depicting the Jerusalem Light Rail system. Since the light rail only began running at the end of 2011, for years Jerusalemites considered this painting a bad joke. Like many other Jerusalem projects, this one finally came into being years after its original promised inauguration.

Despite a violent summer and fall, the Jerusalem Light Rail demonstrates that the city’s ethnic and religious groups can – and do, literally – come into close contact. Jerusalem’s train is an example, albeit a fragile coexistence.

photo - Gavriel Cohen’s 1976 mural on the Gerard Behar building — Gavriel Cohen’s 1976 mural on the Gerard Behar building. *(photo by Orli Fields)*

In sharp contrast to the slow development of the light rail, the wall project on the Gerard Behar Theatre (its address is 11 Bezalel St.) shows how quickly things can get done, if one really works at it. In 1976, Gavriel Cohen painted a huge building mural in just 92 days. Humorously, this 18-metre-wide painting is entitled “Around the World in 92 Days.” When you see the painting, you will understand its “play” on the title of Jules Verne’s famous adventure story.

Like Verne, Cohen was born in France. Moreover, the Jerusalem Foundation donor who underwrote the building’s renovation was himself a millionaire French Jew. He named the building after his son, Gerard Behar. Today, the wall has added significance, as many French Jews are making Israel their home. The Jewish Agency reported nearly 7,000 French Jews made aliya in 2014, doubling the number of the preceding year.

We now move back in time to the Hebrew year 5632 (1872). In the tiny Jerusalem neighborhood of the House of David – the fourth neighborhood built outside the walls of the Old City – there is another inscription above the doorway of what (with controversy between different religious blocs) has recently become a yeshiva. David Reiz, a Jew from Jonava, Poland (today the Republic of Lithuania) donated the money to build this area. The Hebrew stone dedication contains a description of the 1872 purchase of the lot and the subsequent building of the apartments and a study house (bet midrash). The home of Rav Kook (first chief Ashkenazi rabbi of Mandate Palestine) and the popular dairy restaurant Ticho House (currently undergoing repair) are a few steps away. The square courtyard in which the inscription is found still has the wells residents used for their household needs. Reportedly, today’s residents are a mix of doctors, artists and yeshiva students.

Even if they never took up residence in Israel, over the years people of different denominations have considered Jerusalem to be their centre of the world. Thus, in front of Jerusalem’s City Hall, there is a large reproduction of Heinrich Bünting’s 1581 map of the world. Bünting (1545-1606), a German Protestant pastor and theologian with a strong interest in cartography, created a map (included in his printed map book) featuring a three-leaf clover (which to this day is still part of his native Hanover’s coat of arms). Europe is the western leaf, Asia is the eastern leaf and Africa is the southern leaf. Jerusalem lies at the centre of the clover.

As Hebrew University’s Prof. Rehav Rubin (1987) wrote: “These maps do not teach us anything about the appearance of the city in ancient times, but from them we learn how Christian Europeans and the map-makers themselves saw sacred texts and the place of Jerusalem in the sacred texts.”

So much of Jerusalem’s history is laid out on its walls; come visit to discover it.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.

Cookbook resurfaces

Having received letters asking for copies of her 40-year-old cookbook, the author has had it reprinted, and it is available for purchase. (photo by Barry A. Kaplan)

In the 1970s, when I made aliya, I discovered that Israel was a bit behind the United States and, when renting an apartment, chances are you would not find a stove but, rather, two burners instead. Many of my friends rented apartments with the same problem, and one of them introduced me to a gadget that looked like an angel food cake pan with a lid and holes to release the heat; it had a base to place over a burner and the lidded pot went on top. It had been used in Israel for years. It was called a “wonder pot.”

I soon wrote a cookbook called The Wonders of a Wonder Pot: Cooking in Israel Without an Oven. To my surprise, it became a bestseller among students, new immigrants and people on sabbaticals, as well as those who loved the nostalgia.

In recent years, it somehow resurfaced, and I began receiving letters asking for copies of the 40-year-old cookbook. After depleting the supply my husband Barry and I brought with us, I decided to have it reprinted. Anyone in the United States or Canada who would like a copy can now have one for $25 including postage; those in Israel can have one for 100 NIS. For more details, email me at syb1023@aol.com.

Sybil Kaplan is a journalist, foreign correspondent, lecturer, food writer and book reviewer who lives in Jerusalem. She also does the restaurant features for janglo.net and leads weekly shuk walks in English in Jerusalem’s Jewish food market.

Unique taste of Israel

Chana Bracha Siegelbaum is founder and director of the Midreshet B’erot Bat Ayin: Holistic Torah for Women on the Land. Located 20 minutes south of Jerusalem in the Gush Etzion community since 1994, its programs include monthly seminars for English-speaking women, experiential weekends and holiday studies based on a curricula emphasizing women’s spiritual empowerment through traditional Torah values. The rebbetzin also tends an orchard of 50 fruit trees, and she has recently published The Seven Fruits of the Land of Israel (Menorah Books, 2014).

Danish-born Siegelbaum wrote this cookbook over 17 years, and it features more than recipes – it includes the mystical and medicinal properties of the seven species. For each of the species, mentioned in Deuteronomy 8:9-10, there are other biblical sources. Siegelbaum offers for each species an attribute, character trait, holiday, weekday, world, body parts, shepherd, prophetess, numerical value, how often it is mentioned in the Bible and the meaning of its Latin name. After this are nutrition facts, medical associations, kabbalah references, recipes, a story and general references.

The book is compiled and expanded from the rebbetzin’s yearly workshops, and “the Torah teachings carry the main weight of the book, as Torah is [her] passion and training.”

Siegelbaum writes that the seven fruits of Israel affirm the G-d of Israel, the people of Israel and the land of Israel. Wheat is soft and sweet; barley, tough and hard; grapes are succulent and deliciously juicy; figs are plump and fleshy; pomegranates are tangy, vibrant and crunchy; the bitterness of olives contrasts with the honeyed sweetness of the dates.

After completing the text of the book, which took more than 15 years, Siegelbaum then spent a year working with the graphic artist and fine-tuning it. Jessica Friedman Vaiselberg, who created the illustrations, is originally from Kentucky; she studied at the Memphis College of Art and graduated from the University of Louisville. She and her family live on Long Island, where she has a home studio.

Not only is The Seven Fruits of the Land of Israel a fascinating book, but there are 162 color photographs to enhance the work, a summary chapter, three appendices and essays about the author, the artist and the Midreshet, as well as numerous illustrations and paintings.

Special touches to the book include border illustrations of each species, color-coded to match the species – for example, the use of a grape color for the grape chapter, green for barley, etc. Additional illustrations are on the bottom of each page.

There are 67 recipes, many unique, including wheat burgers, wheat-germ brownies, baked barley, barley beet salad, chocolate grape leaves, Rambam’s charoset, fresh fig spread, quinoa pomegranate almond delight, anti-wrinkle pomegranate-feel facial cream, flavored olive oil, Moroccan-inspired cooked olives, dream of date balls and guilt-free chocolate mousse pie.

Even though the rebbetzin leaves out the number of servings, her styling includes the things that I always find most useful – a little comment, numbered instructions and a separation of ingredients from instructions, in this case, in a shaded box.

The Seven Fruits of the Land of Israel was awarded the 2015 Gourmand World Cookbook Award in the best Jewish cuisine category and in the best cookbook fruits category. Here are a couple of recipes from it.

TENDER POMEGRANATE TABOULI

1 cup cracked wheat (bulgur)
1 bundle finely chopped parsley (about 2/3 cup)
1 bunch finely chopped mint or 1/2 cup dry
1/2 cup finely chopped green onions or scallions
1/2 cup pomegranate arils
1 finely chopped cucumber
juice of 2 lemons
2 tbsp olive oil
sea salt to taste
freshly ground black pepper to taste
allspice to taste

1. Pour boiling water over cracked wheat.
2. Soak cracked wheat in water for at least one hour. Pour out extra water.
3. Soak the parsley, green onions and mint in natural soap water for three minutes. Rinse.
4. Process parsley, green onions and mint in a food processor until very fine.
5. Mix finely chopped herbs and onions with the soaked bulgur.
6. Add the pomegranate arils and chopped cucumber.
7. Pour juice of the lemons on the tabouli and add the olive oil, salt, pepper and allspice.

OLIVE WALNUT SPREAD

1 can of pitted green olives (1/4 pound)
4 garlic cloves
1/2 to 1 cup walnuts
1/4 cup extra virgin olive oil

1. Puree olives, garlic, walnuts and olive oil in a food processor. Serve as a dip.

Israeli election scenes

Left to right: Winnipeg transplants Miriam, Ronit, Dor and Bruce Brown. (photo by Bernie Bellan)

Rehovot, Israel

Once again, Election Day has come and gone and the world continues to spin; albeit slightly more rightward for Israel.

I went to sleep the night before the recent election a bit more excited than usual – I love the hoopla of an Israeli Election Day – and a bit more apprehensive than usual – I was still not sure who to vote for.

Election Day in Israel is a holiday, and we had a fun day ahead of us. My son was set to participate in our democratic process. My wife and I were set to vote – well, almost, as I was still undecided. We had a family lunch date with friends. And I was looking forward to watching the exit polls at home.

My son – still too young to vote but not too young to hold an opinion – was manning a party booth outside the local polling station. Dressed in a party hat and T-shirt and armed with colorful brochures, he was out of the house by 7 a.m., surprising, since we can barely get him out of the house on a school day, which starts an hour later!

As opposed to the sterile polling environment of Canada, Israel’s polling stations are last-minute electioneering grounds. Every party has a booth with party hacks or students for hire (such as my son) vying for last-minute votes. And multiple cars covered with party posters and carrying huge loudspeakers on their roofs compete for sound waves by blaring political jingles – a classic Israeli balagan. The scene is lots of fun and a great place to catch up with neighbors and friends to debate Iran, the religious, the economy, last summer’s war and who to vote for and who not to vote for.

I think the last time I voted in Canada was in the 1998 election when I cast my vote for Brian Mulroney. Oops – should I have written that? In Israel everyone knows not only what you earn and how large a mortgage you have, but also how well you get along with your mother-in-law and who you vote for. We are a very open and argumentative society, so voting preferences are common water cooler and Friday night dinner table talk.

Anyway, by mid-morning my wife, daughter and I – and even our dog – went to visit my son and to cast our votes. With our identity cards and a falafel in hand (a not unusual text message arrived from my son a few minutes before we left the house: “I’m hungry”), off we went to the polling station.

It was more crowded than usual and we actually had to wait in line – or what counts for a line in Israel – to reach the ballot box. My wife confidently cast her vote. And I – in a last-minute decision (no doubt influenced by a quick chat with a party faithful just outside) – cast my lot for a pure centrist party. OK, there were two of them, but being a good Canadian (!) I will keep my specific choice secret.

Afterwards, we drove to Tel Aviv where we met friends at an excellent Persian restaurant, an appropriate choice given some of the election issues. For sure the talk was about the elections but also about other things just as in any normal country. And Israel, in its own special way, is a normal country … even on Election Day.

Towards mid-evening, I popped my microwavable popcorn and relaxed in front of the TV to watch the exit polls. Since it appeared to be a virtual tie, I went to sleep around 11 p.m. believing a national unity government was inevitable. True to form for Israel – where the unexpected should be expected – I woke up the next morning to a strong right-wing lead, with the overwhelming likelihood of another four years of Netanyahu rule, with a strong tilt to the religious right.

Good? Bad? With Election Day come and gone, one thing is clear: the Israeli beat goes on.

Bruce Brown is a former Winnipegger now living in Israel. This article was originally published in the Jewish Post and News and is reprinted with permission.

Jerusalem: eternal city

Jerusalem has been known as the Eternal City of the Jewish people since the days of King David and his son Solomon. (photo by Cynthia Ramsay)

My daily routine probably doesn’t differ much from yours. This morning, I went for an early morning walk, and enjoyed the pearly dawn before the sun broke through the clouds. Then I went to a local grocery store and bought some fresh bread for breakfast, before my workday began. Trivial, mundane things. The only difference is my day took place in Jerusalem.

This fact adds an extra dimension to all of my activities. Jerusalem has been known as the Eternal City of the Jewish people since the days of King David and his son Solomon. Even today, generation after generation continues to pray, “If I forget thee, O Jerusalem, may my right hand lose its cunning.” This line was sung under the chuppa at a wedding I recently attended. Jews turn towards Jerusalem as the focus of their longing three times a day in prayer – no matter in what part of the world they live.

The city’s history is long. Five thousand years ago, a group of settlers chose to make their homes on the steep ridge called the Ophel, south of the Old City. In 2000 BCE, Abraham and Isaac ascended Mount Moriah; a thousand years later, King David captured the city, bringing the Holy Ark to Jerusalem, and establishing its sanctity for the Jewish people. From the years 961-922 BCE, King Solomon constructed the First Temple. In 537 BCE, the Jews returned from their exile in Babylon and, in 517 BCE, completed the building of the Second Temple. Then the Greeks, under Alexander the Great, took the city. Antiochus ruled, desecrating the Temple until the Maccabees liberated it. In 63 BCE, Pompey the Great captured it and, for 33 years, King Herod reconstructed the Second Temple. That’s 4,000 years of Jewish history!

Jerusalem’s history continued to be a story of conquest and destruction by an endless chain of occupiers lusting for this precious jewel … the Romans, the Greeks, the Crusaders, Egyptian Mamluks, the Ottoman Empire, the British Mandate, the Jordanians, all lusting for this battle-worn city that possesses no material riches, neither gold nor precious metals, no minerals, no oil, nothing to enrich their coffers.

I don’t know why, although many have tried to come up with some reasons. Jews and non-Jews alike have felt Jerusalem’s magnetism across the ages. Midrash Tehillim 91:7 tells us, “Praying in Jerusalem is like praying before the Throne of Glory, for the gate of heaven is there.” In his 1950 book Jerusalem Has Many Faces, Judah Stampfer wrote: “I have seen a city chiseled out of moonlight, its buildings beautiful as silver foothills, while universes shimmered in its corners.”

I have had the opportunity to visit many enchanting cities, including Venice, Avignon, Bruges, Hong Kong, Paris; all have a magic that transforms the senses. Yet, I can’t define the magnetism of Jerusalem. Certainly there are cities that exceed it in beauty and dignity. Perhaps we can think of Jerusalem as more an emotion than a city. It arouses passions, it nurtures the soul, it is spiritual and inspiring.

To call it home for the past 44 years is, for me, an enormous privilege. I am always aware of the history under my feet. I never forget the nameless heroes who fought to retain it for the Jewish people. Not just in long-ago history, but also those who fought to reunite the city in 1967’s Six Day War. So many heroes who gave their lives so that I, and thousands of ordinary people just like me, could live out our lives in the Eternal City.

Dvora Waysman is the author of 13 books. She can be contacted at ways@netvision.net.il or through her blog dvorawaysman.com.