by Ilan Ben Zion
With Islamic State now in control, fears grow for archaeological gems that point to the ancient city’s resonant Jewish history
Among the archaeological gems
from Palmyra, the pearl of Syria’s desert, at risk after the Islamic
State’s takeover last week are vestiges of its Jewish past, including
the longest Biblical Hebrew inscription from antiquity: the opening
verses of the Shema carved into a stone doorway.
Western
archaeologists who visited the site in the 19th and 20th century
discovered Hebrew verses etched into the doorframe of a house in the
ancient city. But whether that inscription is still at the site is
unclear.
The last time a European scholar documented it
in situ was 1933, when Israeli archaeologist Eleazar Sukenik of Hebrew
University photographed it.
“What may have happened to it since is
anyone’s guess,” Professor David Noy, co-author of Inscriptiones
Judaicae Orientis (Jewish Inscriptions of the Near East), said in an
email on Friday.
Three
views of the Shema inscription found in a doorway in Palmyra, taken in
1884 and printed in Inscriptiones Judaicae Orientis. (S. Landauer)
Palmyra was one of the Roman Empire’s major
cities, rising to prominence in the first centuries of the common era as
a vassal state and entrepôt connecting West and East.
Situated at an oasis in the desert frontier separating the empires of
Rome and Parthia, Palmyra grew to an estimated population of
150,000-200,000 at its height in the third century CE. Textiles,
perfumes, spices and gems came from India and the Far East, and metals,
glass, wine and cash from Rome passed overland, bypassing the longer Red
Sea trade route.
 |
| Eleazar Sukenik, photographed in 1951 (Eldan David – National Photo Collection / Wikipedia) |
Because of its unique location, Palmyrene
culture and art exhibited a fusion of Roman and Persian traditions.
Traditional Mesopotamian mud bricks comprised the majority of the city’s
architecture, Jørgen Christian Meyer, an archaeologist from the University of Bergen explained,
but temples to Semitic gods such as Bel, Baalshamin and Al-lat were
constructed in Classical style with stout columns hewn of stone.
When the city was abandoned following its
destruction in 273 CE and left to the elements, the mud brick
disintegrated, leaving behind a petrified forest of stone columns.
During its centuries of prosperity and decline it was home to a thriving Jewish community.
“What we see in Palmyra is a multicultural, and possibly also a multi-identity city,” Meyer, who headed a Norwegian-Syrian archaeological excavation
at the site in 2011, just as the civil war started heating up. “Here
we’ve got this mixture of Greek, Aramaic, Middle Eastern, Roman culture.
This is fantastic.”
“That’s why it’s a unique place from a historical point of view, a cultural point of view,” he said.
Solomon’s Tadmor
That fusion included Jews. Two locally
produced terra cotta lamps found next to one of the great pagan temples
bear menorahs on either side of a conch, suggesting close integration of
Jews and gentiles.
 |
| Solomon and the plan for the First Temple. (Illustration from a Bible card published by the Providence Lithograph Co.) |
Known in Hebrew and Aramaic as Tadmor, Jewish
legend attributed the city’s construction to King Solomon. Josephus
Flavius, writing in the first century CE, ascribed its construction to
King Solomon, saying that the city of Tamar referred to in Kings I was
the “very great city” Josephus’s contemporaries knew in the Syrian
Desert.
“Now the reason why this city lay so remote
from the parts of Syria that are inhabited is this, that below there is
no water to be had, and that it is in that place only that there are
springs and pits of water,” the Jewish Roman historian
said. “When he had therefore built this city, and encompassed it with
very strong walls, he gave it the name of Tadmor, and that is the name
it is still called by at this day among the Syrians, but the Greeks name
it Palmyra.”
Modern scholars, however, dispute the veracity
of Josephus’s claim that it was built by Solomon. Archaeological
evidence indicates that the Classical city of Palmyra didn’t predate the
first century BCE, and the biblical city of Tamar was likely in today’s
Negev Desert.
“The place had certainly existed and had been
referred to centuries before. But there is nothing in the archaeological
record to show that there was any settled occupation of the site
through the Hellenistic period,” wrote Fergus Millar in The Roman Near East.
“Suggestions of a phase of urban development in Palmyra before the
disturbances of the late Hellenistic period can only be speculation.”
The
ancient Roman city of Palmyra, northeast of Damascus, Syria, released
by Syria’s official news
agency SANA, May 17, 2015. (SANA via AP)
Nonetheless, during Palmyra’s height during
the Roman era, the city became home to a substantial Jewish community,
as testified in Jewish texts. Two 3rd century CE Jewish tombs in Beit
Shearim, outside Haifa, identify individuals as the interred sons of
Palmyrenes. A passage in the Mishnah, compiled in the first to third
centuries CE, also refers to one Miriam of Palmyra as living in the city
during the first century CE.
 |
| Palmyra’s Theater (Jerzy Strzelecki) |
It’s clear that there was a serious Jewish
community. Jews from [Palmyra] brought them for burial [in Israel] and
wrote on the sarcophagus that they were from there.” Daniel Vainstub of Beersheba’s Ben-Gurion University of the Negev said. “We know from the Talmud that some of the locals converted to Judaism.”
But most significantly, etched into the
doorway of a house in central Palmyra, northeast of its main colonnaded
street, were the four opening lines of the Shema, one of the central
Jewish prayers, verses from the book of Deuteronomy. Scholars have
debated whether it was an entryway to a synagogue, but now they lean
toward it having been a private home.
Partial view of the ancient oasis city of Palmyra in Syria, March 14, 2014 (AFP/Joseph Eid, File)
The Biblical passage differs from the traditional text only inasmuch as it substitutes God’s name Yahweh for adonai — my Lord.
On the sides of the doorway were two other
apotropaic inscriptions in Hebrew script believed taken from Deuteronomy
as well. It was last photographed in the 1930s, and scholars contacted
by the Times of Israel couldn’t ascertain whether it was still at the
site, or whether in the intervening decades it was destroyed or sold on
the black market.
“They’re part of the limited but clear evidence for Jews at Palmyra,” Tawny Holm,
a Jewish Studies professor at Pennsylvania State University, said of
the missing finds. They likely dated from before the 6th century CE,
possibly from before the city’s destruction in 272-3, but “the
inscription could have been added later,” she noted.
The queen of Palmyra
 |
| Queen Zenobia’s Last Look Upon Palmyra, by Herbert Gustave Schmalz. (Original on exhibit, Art Gallery of South Australia, Adelaide.) |
Though Christian accounts claimed she was
Jewish, there was no contemporary Jewish acknowledgement of such. In
fact, Judeans sided with Rome, and Rabbi Johanan bar Nappaha, who lived
in the Galilean town of Sepphoris during Zenobia’s rise and fall, is
quoted in the Mishnah saying, “Happy will he be who sees the fall of
Tadmor.” (He died happy in 279, a few years after the city fell to Rome
in 273.)
Evidence of Jewish inhabitation of Palmyra
tapers off after the 4th century, Vainstub said, when the re-inhabited
city was a shadow of its former glory. Centuries later, after the Muslim
conquest, Palmyra began its slow decline into obscurity. At some point a
Jewish man, one Tsadik the Cohen son of Eliezer, carved his name into a
column of the Temple of Bel, which had years before been converted into
a church and then abandoned.
Rabbi Benjamin of Tudela, a 12th century Spanish Jew who chronicled his travels
through Europe, Asia and Africa, visited Palmyra during his travels
around Syria in the late 1160s or early 1170s. Describing Palmyra, he
compares it to the ancient ruins he saw at Baalbek in Lebanon.
 |
| Benjamin of Tudela in the Sahara (Dumouza, 19th-century engraving) |
“At Tarmod (Tadmor) in the wilderness… there
are similar structures of huge stones,” he wrote. Cataloguing Jewish
communities he visited, Benjamin of Tudela said Palmyra was hope to
about 2,000 Jews — Damascus at the time had 3,000 and Jerusalem he said
only had 200.
“They are valiant in war and fight with the
Christians and with the Arabs, which latter are under the dominion of
Nur-ed-din the king, and they help their neighbors the Ishmaelites,”
Benjamin of Tudela wrote.
In 1400, Turkic Muslim conqueror Tamerlane
sacked the city and razed it, effectively ending centuries of Jewish
inhabitance in Palmyra.
With the site’s conquest to 21st century
Islamist warriors, however, archaeologists and historians are fearful
for the ruins of the ancient city. The Islamic State may destroy them
for the sake of propaganda as they did the antiquities of Hatra and
Mosul in Iraq in recent months. UNESCO chief Irina Bokova called for an
immediate cessation of hostilities and for the international community
“to do everything in its power to protect the affected population and
safeguard the unique cultural heritage of Palmyra.”
“No harm has really happened to the ruins of
Palmyra, until now,” Meyer, the Norwegian archaeologist who excavated
the site, said on the phone on Wednesday. “What will happen now is quite
another thing.”
“What I fear now is that ISIS will also use
the ruins in Palmyra in their psychological warfare, and that means the
destruction of the place,” he said.
Ilan Ben Zion
Source: http://www.timesofisrael.com/hebrew-inscriptions-jewels-of-palmyras-jewish-past-may-be-lost-forever/
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