Netanyahu likes to recall Amalek

 

“Jews traditionally hear the story of the Amalek ambush and God’s decree

that they be eliminated on the Shabbat service before the holiday of Purim.

[Professor] Shanes said it is perhaps the most important of all Torah readings”. 

 Noah Lanard

  

The Biblical story of Amalek evoked by Netanyahu - ABC listen

 

In one of the most controversial cases to come before the International Court of Justice, South Africa has accused Israel of committing genocide against Palestinians in Gaza. Israel strongly rejects the claim as a "blood libel."

 

In its argument, South Africa points to a violent story in the Hebrew Bible, in which God commands the Israelites to wipe out the people of Amalek. It’s a story Israel's prime minister, Benjamin Netanyahu, has evoked since the attack by Hamas on October 7. Why is this ancient story powerful in modern Israel – and a key part of the court case? 

 

Professor Atalia Omer specialises in Jewish and Israeli history and politics at the University of Notre Dame in the US. 

 

Program: The Biblical story of Amalek evoked by Netanyahu

 

Source:ABC Radio National|Program:The Religion and Ethics Report

Wed 24 Jan 2024 at 4:00pmWednesday 24 Jan 2024 at 4:00pm

 

The Spirit of Amalek and the War on Israel - ICEJ

 

There is an ancient hatred – even a demonic spirit – at work which shares these exact aspirations. It manifested itself repeatedly through the descendants of Amalek, and eventually infected many other peoples as well. This vicious Spirit of Amalek arose once more on October 7^th. Rabbinic literature presents Amalek as the arch enemy of the Jewish people. Today, we call it violent antisemitism. 

 

Noah Lanard, for his part, will warn of (2023):

The Dangerous History Behind Netanyahu’s Amalek Rhetoric – Mother Jones

 

The Dangerous History Behind Netanyahu’s Amalek Rhetoric

 

His recent biblical reference has long been used by the Israeli far right to justify killing Palestinians.

 

On Saturday, Prime Minister Benjamin Netanyahu said that Israelis were united in their fight against Hamas, whom he described as an enemy of incomparable cruelty. “They are committed to completely eliminating this evil from the world,”

 

Netanyahu said in Hebrew. He then added: “You must remember what Amalek has done to you, says our Holy Bible. And we do remember.”

 

There are more than 23,000 verses in the Old Testament. The ones Netanyahu turned to, as Israeli forces launched their ground invasion in Gaza, are among its most violent—and have a long history of being used by Jews on the far right to justify killing Palestinians.

 

As others quickly pointed out, God commands King Saul in the first Book of Samuel to kill every person in Amalek, a rival nation to ancient Israel. “This is what the Lord Almighty says,” the prophet Samuel tells Saul. “‘I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt.

 

Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.’”

 

Forty-seven percent of Israeli Jews said in a poll conducted last month that Israel should “not at all” consider the “suffering of the civilian Palestinian population in Gaza” in the next phase of fighting.

 

The Amalek reference is one of many comments by Israeli leaders that serve to help justify a devastating response to the brutal Hamas attack on October 7 that took the lives of more than 1,400 people in Israel. A member of the Knesset has called for a second Nakba, in reference to the expulsion of Palestinians that Israel carried out in its 1948 war with Arab neighbors. A military spokesperson said about Israel’s initial airstrikes that “the emphasis is on damage and not on accuracy.”

 

More than 9,000 people in Gaza have now been killed, including more than 3,700 children, according to the Gaza Health Ministry.

 

“Saul’s failure to kill every Amalekite posed

an existential threat to the Jewish people”.

 

A spokesperson for UNICEF now says that Gaza is a “graveyard for thousands of children” and a “living hell for everyone else.” Forty-seven percent of Israeli Jews said in a poll conducted last month that Israel should “not at all” consider the “suffering of the civilian Palestinian population in Gaza” in the next phase of fighting.

Casting the enemy as Amalek reinforces that attitude.

 

Joshua Shanes, a professor of Jewish Studies at the College of Charleston, explained that the biblical animosity toward the Amalekites stems from what is described as the merciless ambush they launched against vulnerable Israelites making their way to the promised land. The attack leads God to tell Moses to wipe out Amalek. Hundreds of years later, Saul nearly fulfills the command by killing all Amalekite men, women, and children. But he spares their king, who keeps his people barely alive by having a child. Many more generations later, one of his descendants, the villain Haman, goes on to develop a plot to kill all the Jews living in exile under a Persian ruler. The lesson, when read literally, is clear: Saul’s failure to kill every Amalekite posed an existential threat to the Jewish people.

 

Jews traditionally hear the story of the Amalek ambush and God’s decree that they be eliminated on the Shabbat service before the holiday of Purim. Shanes said it is perhaps the most important of all Torah readings. 

 

Rabbi Jill Jacobs—the head of T’ruah, a rabbinical human rights organziation—said that rabbis generally agree that Amalek no longer exists, and that references to it do not provide a morally acceptable justification for attacking anyone. “The overwhelming history of Jewish interpretation is to interpret it metaphorically,” Jacobs said, explaining that one common approach is to see it as a call to stamp out evil inclinations within ourselves.

 

Rabbi Jill Jacobs said that rabbis generally agree that Amalek no longer exists, and that references to it do not provide a justification for attacking anyone.

Nevertheless, Jacobs said that it remains common for Israeli extremists to view Palestinians as modern-day Amalekites. In 1980, the Rabbi Israel Hess wrote an article that used the story of Amalek to justify wiping out Palestinians. Its title has been translated as “Genocide: A Commandment of the Torah,” as well as “The Mitzvah of Genocide in the Torah.”

 

In his 1997 book, The Vanishing American Jew, celebrity attorney and Harvard professor emeritus Alan Dershowitz made a point of expressing his disgust about the article and the idea that Palestine was Amalek. He asked, “How can anyone distinguish this incitement to murder from similar incitements by Muslim fundamentalists who quote the Koran as authority for genocide against Jews?”

 

The Brooklyn-born extremist Baruch Goldstein also saw Palestine as Amalek. In 1994, he slaughtered 29 Muslims praying at a mosque in Hebron, a city in the occupied West Bank that is sacred to Jews and Muslims. Goldstein carried out the massacre on Purim, one week after he would have heard the biblical retelling of the command to wipe out a rival nation. As the journalist Peter Beinart and others have written, the timing was not a coincidence.   

 

Goldstein’s grave has become a pilgrimage site for the Israeli far right. His tomb says he died of “clean hands and pure heart.” Goldstein’s admirers have included Itamar Ben-Gvir, Israel’s current minister of national security. For Purim, a holiday on which Jews sometimes wear costumes, Ben-Gvir dressed as Goldstein on multiple occasions in his youth. He kept a picture of Goldstein in his living room until 2020. He has an extensive criminal record that includes convictions for supporting a terrorist organization and inciting racism.

 

Shanes said that it was “incredibly dangerous and irresponsible and deliberate” for Netanyahu to invoke Amalek, given the ongoing war and [how it] is understood by the far right. He added that calling the enemy Amalek will make it more difficult for people who try to defend the position that Israel is not “involved in a crime against humanity or a genocidal act.”

 

Beinart, an Orthodox Jew who previously edited the New Republic and now writes on Substack, expressed similar concern.

 

“The wisdom of rabbinic tradition was to declare that we no longer know who Amalek is because that restrains the genocidal plain meaning of the Biblical text,” he wrote in email. “So in claiming that he knows who Amalek is, [Netanyahu] is undoing the moral scaffolding created by Jewish tradition and asserting a Biblical literalism that is alien to the Judaism of the last two thousand years and, given the military power at his disposal, is frankly terrifying.”

 

Jacobs stressed that Netanyahu saying Amalek does not mean that Israel is carrying out genocide. She said that while Hamas and Israel have committed war crimes, Israel’s actions do not meet the international standard of genocide. “It’s not a term that should be thrown around casually at all,” she explained, particularly against a people that have experienced genocide. Instead, Jacobs sees Netanyahu, who she described as “totally right-wing and incompetent,” referring to Amalek as yet another case of him “being irresponsible and inciting.” (Netanyahu has previously compared the prospect of a nuclear Iran to Amalek.)

 

Harvard professor emeritus Alan Dershowitz told me this week that he supported Netanyahu “100 percent” to the extent that the prime minister was equating Hamas with Amalek.

 

In a brief phone call, Dershowitz told me this week that he supported Netanyahu “100 percent” to the extent that the prime minister was equating Hamas with Amalek. When I mentioned the command to kill Amalekite women and children, Dershowitz responded, “There are other parts of the Bible that say the opposite; that you can’t even destroy a fruit tree.” That is true, but Netanyahu did not cite those parts of the Bible. Instead, he turned to something that the far right has long used as a justification for genocide during a war in which some argue Israel is committing genocide. (On Thursday, a group of United Nations experts said that Palestinians are at “grave risk of genocide.”)

 

Shanes was not convinced by Dershowitz’s defense that Hamas is Amalek.

 

For one, he said, Amalek is clearly described as a nation, not a political party. “If someone says, ‘I just mean the bad members of the Palestinians. I mean Hamas…,’ that’s not the effect it has in the body politic,” Shanes said. “The effect it has is, We have to wipe these people out.”

 

 

Hadrian, Aelia Capitolina, and which Jewish Revolt?

 

 

by

 

Damien F. Mackey

 

“In 1967 a hoard of coins that was said to have been illegally excavated

in the northern part of the Judean desert surfaced on the antiquities market.

The hoard included Bar-Kokhba coins and an Aelia Capitolina coin.

This seemed to indicate that Aelia was founded before the revolt, since the refugees who supposedly hid the coins during the revolt also had an Aelia coin”.

 

Hanan Eshel

 

  

The very suggestion that there could have been a massive Jewish revolt against Rome (c. 132-135 AD) a mere 60 years or so after the complete and utter destruction of Jerusalem and its Temple by Titus and his legionaries, in 70 AD, I find quite ridiculous.

 

According to typical accounts, some half a million Jews may have died in this second revolt. From whence did they all come? Judah, Jerusalem, the Temple, and Judaïsm, were all finished in 70 AD. ‘Not a stone was left upon a stone!’ (Luke 21:6).

 

This is the sad tale of it as foretold by the Lord of History (vv. 20-33):

 

^‘When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city. For this is the time of punishment in fulfillment of all that has been written. How dreadful it will be in those days for pregnant women and nursing mothers! There will be great distress in the land and wrath against this people. They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.

‘There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near’.

 

He told them this parable: ‘Look at the fig tree and all the trees. When they sprout leaves, you can see for yourselves and know that summer is near. Even so, when you see these things happening, you know that the kingdom of God is near.

^‘Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away’.

 

As I wrote in my article:

 

Simon Bar Kochba in Temple Period - Correcting my former views

 

(6) Simon Bar Kochba in Temple Period - Correcting my former views

 

…. But the most compelling argument in favour of a necessary (as I had thought) synchronisation of the activities of Simon Bar Giora and Simon Bar Kochba was that the destruction in Israel was so complete in the first case, at the hands of Vespasian and Titus, with the entire land devastated, the great City (Jerusalem) and its Temple completely burned to the ground, and the people slaughtered wholesale, or sent into slavery, that I did not consider it reasonable to suggest that, some 60-70 years later - {and again readers might cite the recovery of nations much sooner after the First World War going in to the Second – but these nations, e.g. Germany, had not been obliterated internally} - Simon Bar Kochba was able to command armies of 400,000 men in Israel against a Hadrian-led Rome and to have several of the most famous of all the Roman legions on the verge of annihilation - only afterwards to see some 580,000 Jewish men die, almost 1000 fortified villages in Israel completely devastated, once again, and the people, once again, slaughtered or taken into captivity en masse. ….

 

These are numbers both massive and completely unbelievable!

 

Quite different from realism, however, is the account that we find in our text books.

 

Hadrian and the Bar Kochba revolt, are considered to have followed the cataclysmic 70 AD event, as a Second Jewish Revolt - whereas they actually preceded it, Hadrian in the Maccabean era.

 

You see, Hadrian was not a Roman emperor at all, but was the Seleucid Greek tyrant, Antiochus ‘Epiphanes’, who definitely did not live as late as c. 130 AD:

 

Antiochus ‘Epiphanes’ and Emperor Hadrian

 

(3) Antiochus ‘Epiphanes’ and Emperor Hadrian

Note in the following article the admission that: “The Bar Kochba Revolt lacks the eyewitness accounts, like Josephus, who chronicled the First Jewish Revolt against Rome (A.D. 66-73)”.

 

Typically, we read worrisome articles such as the following one by Mark Turnage:

Weekly Q&A: What was the Bar Kochba Revolt? - CBN Israel

 

Weekly Q&A: What was the Bar Kochba Revolt?

Posted on June 23, 2023 By CBN Israel In Blog

 

Hope stirred within Judaism sixty years after the fall of Jerusalem and the destruction of its Temple. Perhaps this was the time when the Jews in the land of Israel would finally remove Rome’s presence. The revolt broke out in A.D. 132. The Bar Kochba Revolt lacks the eyewitness accounts, like Josephus, who chronicled the First Jewish Revolt against Rome (A.D. 66-73).

 

The causes of the revolt are not entirely clear. Several factors seem to have contributed to a second Jewish revolt in the land of Israel within a sixty-year period. The Roman Emperor Hadrian banned circumcision in the year’s leading up to the revolt.

 

His ban against circumcision grew out of a general ban against male castration.

 

Romans viewed the Jewish practice of circumcision as mutilation. Of course, circumcision was the sign of the covenant between God and Abraham’s descendants (Genesis 17).

 

The ancient sources disagree whether Hadrian refounded Jerusalem as a Roman colony, named Aelia Capitonlina, with a Temple to Jupiter, before or after the Bar Kochba Revolt. If it happened prior to the revolt, it may have served as a cause of the revolt.

 

The Jews seem to have assumed this period would see the Temple of Jerusalem rebuilt. After the destruction of the First Temple, the Temple of Solomon, the Second Temple was built by Zerubbabel in Jerusalem. The Jews looked at this earlier precedent as a pattern for God bringing about the rebuilding of the Temple in their day. Some of the coins minted by the Jewish rebels depict the façade of the Temple. Others bear the inscription “for the redemption of Jerusalem.” The Jewish rebels anticipated their revolt would return Jerusalem to the Jews, remove the Romans, and see the Temple rebuilt.

 

The revolt receives its name from its leader, a charismatic, messianic figure named, Shimon ben Kosiba. Rabbinic tradition relates how a great Sage of this period, Rabbi Akiva, hailed Shimon as the Messiah, calling him bar Kochba (“son of the star;” Numbers 24:17). After the failure of the revolt, the rabbis referred to him as bar Koziba (“son of the lie”). Shimon took the title Nasi Israel (Prince of Israel). This language comes from Ezekiel where the future, hoped for ruler will be known as Nasi.

 

The revolt had a devastating impact upon the Jewish community in the land of Israel. Roman, Jewish, and Christian sources place the Jewish casualties between 400,000-500,000.

 

Even if these figures are inflated, they speak to the widespread loss of Jewish life.

 

The Jewish rebels also inflicted heavy causalities upon the Roman forces as well. Many Jews were sold as slaves because of the revolt. Others emigrated outside of the land. Jews from Babylon immigrated into the land of Israel at this time.

 

The Romans changed the name of the province from Judaea to Palestina. Jerusalem became a Roman colony and Jews were expelled from the city. The Galilee, which had been a center of Jewish life, had idolatrous non-Jews settling in the region. It also impacted the relationships between Jews and Christians.

[End of quote]

 

In the next article, Hanan Eshel, also following a conventional route, will try to determine when Hadrian set up his Aelia Capitolina:

Hanan Eshel. “Aelia Capitolina- Jerusalem No More.” Biblical Archaeology Review 23, 6 (1997). | Center for Online Judaic Studies

‘Eshel. “Aelia Capitolina- Jerusalem No More.” Biblical Archaeology Review 23, 6 (1997).

 

Unlike the First Jewish Revolt against Rome (66–70 C.E.), which was chronicled in detail by the first-century historian Josephus, the Second Jewish Revolt, the so-called Bar-Kokhba Revolt (132–135 C.E.), is known only from scraps of ancient literature. …. Archaeology alone can fill in the gaps. And it has been doing so in an amazing way in recent decades.

….

 

One of the mysteries surrounding the revolt involves the founding of the city Aelia Capitolina, the name the Romans gave to Jerusalem. Did the Romans establish Aelia Capitolina before the Bar-Kokhba Revolt, thereby inciting the Jews to revolt? Or did they establish it after the revolt and exclude the Jews from the city as punishment?

 

Scholars, as might be expected, have taken two views. Recent numismatic evidence—coins from the Judean desert—may provide the answer. The first view, that the founding of Aelia Capitolina preceded the revolt, is supported by the Roman historian Dio Cassius. In 130 C.E. Emperor Hadrian (117–138 C.E.) made a tour of his eastern lands, traveling through Judea, Arabia and Egypt before returning to Rome. According to Dio, Hadrian founded Aelia Capitolina during this journey. ….

 

The church historian Eusebius, however, describes the transformation of Jerusalem into Aelia Capitolina as occurring after the Bar-Kokhba Revolt was crushed, in 136 C.E. …. The Mishnah, the earliest rabbinic classic, redacted in about 200 C.E., seems to support Eusebius.

 

In Ta’anit 4.6, the Mishnah lists five disasters that occurred on the ninth of the Hebrew month of Av, including the Babylonian destruction of the First Temple and the Roman destruction of the Second Temple. The fourth item in the list is the fall of Betar, the last stronghold of Bar-Kokhba’s warriors, which ended the Second Jewish Revolt.

 

The final item in the Mishnah’s list is the plowing of “the city”—that is, Jerusalem. When the Romans founded a city, they fixed its boundaries in a ceremonial ritual in which an ox and a cow, tethered together, plowed a line that marked the new city’s limits. That the Mishnah lists the fall of Betar before the founding of Roman Jerusalem seems to confirm Eusebius’s statement that Aelia Capitolina was founded after the Bar-Kokhba revolt was suppressed.

 

Who was right—Dio Cassius or Eusebius?

 

Like the rebels of the First Jewish Revolt, the Jews of the Second Jewish Revolt issued their own coins. These may help us answer the question. The Second Revolt coins are all overstrikes; that is, the rebels took coins then in circulation and imprinted them with their own impressions. Rome issued coins commemorating Aelia Capitolina. If an Aelia Capitolina coin had been found overstruck with a Bar-Kokhba impression, this would provide clear evidence that Aelia had been founded before the revolt. However, since no such coin has been found, some scholars have assumed that Aelia was established after the revolt, as punishment.

 

In 1967 a hoard of coins that was said to have been illegally excavated in the northern part of the Judean desert surfaced on the antiquities market. The hoard included Bar-Kokhba coins and an Aelia Capitolina coin. This seemed to indicate that Aelia was founded before the revolt, since the refugees who supposedly hid the coins during the revolt also had an Aelia coin. Later, in 1970, hoards said to have come from the same area appeared on the market. These too contained a mixture of Bar-Kokhba and Aelia coins. As Yaakov Meshorer, the dean of Israeli numismatists, noted, these discoveries seemed to support Dio’s testimony that Aelia was founded in 130 C.E., during Hadrian’s eastern tour.

 

There was a problem, however.

 

These hoards were found not in professional digs but in illegal excavations. Local Bedouin regularly engage in such digs and then sell their finds to antiquities dealers. Some skeptical scholars have suggested that antiquities dealers may have added the Aelia coins to the hoards to increase their value. I can now report the controlled and legal excavation of a hoard of coins that may remove any doubts. This excavation is really part of a larger story involving the search for and excavation of caves in the Judean desert. Many of these caves were used by Jewish refugees fleeing from the Roman forces during the Second Revolt.

….

Since 1951, 27 Second Revolt refugee caves have been identified. Eight of these caves have been found by the Israel Cave Research Center (ICRC), established in 1979 by the Israel Society for the Protection of Nature. All of these caves can be dated to the Bar-Kokhba period by the finds—pottery, glass, keys, wooden combs and bronze vessels as well as coins. In most of the caves, unfortunately, archaeologists detected evidence of prior illegal excavation.

 

Nevertheless, important finds awaited discovery.

 

In one cave that was clearly a Jewish refuge during the revolt (the Araq el-Na’asaneh Cave), ICRC volunteers found 16 silver denarii struck by the emperors Trajan (98–117 C.E.) and Hadrian, as well as one tridrachma from the Roman province of Cappadocia.

 

Damien Mackey’s comment: Trajan and Hadrian I believe to have been just one and the same emperor:

 

Hadrianus Traianus Caesar – Trajan transmutes to Hadrian

 

(4) Hadrianus Traianus Caesar – Trajan transmutes to Hadrian

 

Hanan Eshel continues:

 

This demonstrates that the Jewish rebels did not overstrike all the coins they got hold of but continued to use Roman coins bearing their original impressions. In 1986, I excavated a cave (known as the Abi’or Cave) to which 38 people had fled. We found their skeletons in the cave. They probably suffocated as a fire kindled by the Romans at the entrance withdrew oxygen from the cave. Five documents written on papyrus (three in Greek and two in Aramaic) indicate that the people fled to the cave in 135 C.E. Some of these documents were found on a terrace located at the entrance to the cave. However, the stratigraphy was reversed. Usually, as archaeologists dig deeper, they reveal earlier and earlier strata, or layers of occupation. But near the mouth of the Abi’or Cave, we found a fourth-century B.C.E. document above three documents from the Roman period. This indicates that some later occupants dumped the cave’s contents onto the terrace, thereby turning the strata upside down.

 

Damien Mackey’s comment: Or, has the archaeology here simply been misconstrued?

The interpretation of some of what follows I think may well be questionable.

 

Hanan Eshel continues:

 

It is not difficult to determine who did this: monks who lived in this cave during the 14th century. In 1987 I excavated another refugee cave, which yielded one bronze coin that had been overstruck by the rebels and a silver dinar of Hadrian, further proof that the rebels continued to use some regular Roman coins.

 

In 1991 David Amit, an archaeologist with the Israel Antiquities Authority, and I excavated a cave that yielded a tetradrachma of Bar-Kokhba with the facade of the destroyed [sic] Jerusalem Temple on the obverse. About 2,000 of these coins are known, but this tetradrachma is the first to be discovered during a legal excavation. We named the findspot the Cave of the Tetradrachma.

 

Finally, I come to the el-Jai Cave, on the south side of Wadi Suweinet, northeast of Jerusalem. I visited the cave several times, looking for artifacts from the Bar-Kokhba Revolt, but found only some Early Bronze Age potsherds (c. 2000 B.C.E.). When I led a group of students here in 1997, we found evidence of intensive illegal excavations. Near one of the cave’s two entrances we noticed potsherds from the second century C.E. Crawling into the inner part of the cave, we came upon broken glass vessels, often found in destruction layers from the Bar-Kokhba period. We also found two coins near the entrance to the cave’s huge hall and three more inside. The oldest [sic] was a bronze coin of the Roman emperor Domitian (81–96 C.E.), minted in Sebaste, with two countermarks (stamps) of the Tenth Roman Legion. (This legion led the forces that suppressed the First Jewish Revolt against Rome in the first century C.E.) The other four coins all dated to the time of Hadrian. Three of these coins are critical to our discussion: a city coin from Gaza, found in the huge hall, and two Aelia Capitolina coins, from a tunnel leading into the hall.

 

The Gaza coin is important because it can be dated precisely.

 

When Hadrian made his eastern tour, he visited Gaza, an honor the city wanted to preserve in memory forever. To do this, the Gazans recorded two dates on their coins: the Gaza era (the number of years from the Roman liberation of the city in 61 B.C.E.) and the number of years after Hadrian’s visit. The inscription on the Gaza coin from the el-Jai Cave tells us it was struck in year 5 after the visit of Hadrian and year 194 of the Gaza era. This double date (the difference between the two dates is seven or eight months) allows the coin to be dated to the end of 133 C.E. or the beginning of 134 C.E. [sic]

 

One of the Aelia Capitolina coins portrays, on its reverse, the ceremony of the founding of the city as a Roman colony. The emperor appears plowing the boundary of the city with an ox and a cow. The Latin inscription reads “COL[ONIA] AEL[IA] KAPIT[OLINA], COND[IT],” or “Colony of Aelia Capitolina, founded.” In the background is the legionary standard. The other Aelia coin depicts, on its reverse, the head of Sabina, Hadrian’s wife, with the inscription “Sabina Augusta.”

 

Both coins strengthen the association of the founding of Aelia with Hadrian’s tour, especially his visit to Jerusalem. If, as I believe, the Gaza coin was deposited in the cave at the same time as the Aelia coins, Aelia must have been founded by 133/4 C.E.

 

The Bar-Kokhba Revolt lasted another year or so. Therefore Aelia must have been established before, not after, the revolt. Dio Cassius was right. The establishment of Jerusalem as a Roman colony named Aelia Capitolina was apparently one of the causes of the Second [sic] Jewish Revolt against Rome.

 

One final insight provided by the coins from this cave: Some scholars have argued that the rebels had no commercial connections with people outside Judea during the revolt. Their argument is based largely on the fact that coin hoards from the Bar-Kokhba Revolt usually contain no Roman coins dating later than 132 C.E. The coins from the el-Jai Cave disprove this contention. The Jews who fled to this cave no earlier than 134 C.E. carried with them coins minted in 133/4 C.E.—during the revolt.