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Construction
Construction of Mosaic of Rehob
inscribed mosaic discovered in Tel Rehov
- 6th century – 6th century CE
- Middle East
Construction
inscribed mosaic discovered in Tel Rehov
Fetching the article from Wikipedia…
The Mosaic of Reḥob (Hebrew: כתובת רחוב, romanized: k'tovet rechov, also known as the Tel Rehov inscription and the Baraita of the Boundaries) is a late 3rd–6th century CE mosaic discovered in 1973. The mosaic, written in late Mishnaic Hebrew, describes the geography and agricultural rules of the local Jews of the era. It was inlaid in the floor of the foyer or narthex of an ancient synagogue near Tel Rehov, 4.5 kilometres (2.8 mi) south of Beit She'an and about 6.5 kilometres (4.0 mi) west of the Jordan River. The mosaic contains the longest written text yet discovered in any Hebrew mosaic in Israel, and also the oldest known Talmudic text.
Unlike other mosaics found in the region, the Reḥob mosaic is unique not for its artistry and ornate patterns but for the text incorporated in it. Scholars say it is one of the most important epigraphical findings in the Holy Land in the last century, and sheds invaluable light on the historical geography of Palestine during the Late Roman and Byzantine periods, as well as on Jewish and non-Jewish ethnographic divisions in Palestine for the same periods.
The mosaic describes the body of Jewish law regulating the use of farm products grown in different regions. In Jewish tradition, certain laws are only applicable within the Land of Israel proper. By delineating the boundaries of the Land of Israel at the time, the mosaic seeks to establish the legal status of the country in its various parts from the time of the Jewish people's return from the Babylonian captivity. It describes whether or not local farm products acquired by Jews from various sources are exempt from the laws of Seventh Year produce, and gives guidelines for dealing with demai produce (produce whose tithing status is uncertain).
The mosaic was located in an ancient synagogue in a Late Roman and Byzantine-period Jewish village about one kilometre (0.6 mile) northwest of Tel Rehov in what is now northeast Israel. The area preserved the old name in the form of Rehov (Hebrew) or Roob/Roōb (Latin).
According to the archaeologist Fanny Vitto, the village synagogue underwent three phases of construction and reconstruction. It was first built as a basilical hall in the 4th century CE. The hall was destroyed by a fire and rebuilt in the following century, with the addition of a bemah, a new mosaic floor and a plaster coating for the walls and pillars, decorated with several inscriptions. In the last phase, dating to the 6th or 7th century CE, the narthex was added, on whose floor the mosaic inscription was laid. Others put the creation of the halakhic inscription in the late 3rd century CE at the earliest. The synagogue was probably abandoned after being destroyed in an earthquake.
The remains of the ancient synagogue were discovered by members of Kibbutz Ein HaNetziv while preparing land for cultivation in the late 1960s. An archaeological excavation of the site in 1973, led by a team under IAA's Fanny Vitto, revealed the mosaic and its content, which has been on display at the Israel Museum in Jerusalem since 1978.
The mosaic pieces are made of black limestone tesserae contrasted against a white background. The mosaic measures 4.30 by 2.75 metres (14.1 ft × 9.0 ft), with an accompanying text written on 29 lines, comprising a total of 364 words, with an average length of 4 metres (13 ft) to each line. It begins with the salutation Shalom ("Peace") followed by a long halakhic text, and ends with Shalom once more. It is followed by an appendix where it lists some eighteen towns in the vicinity of Sebaste (the ancient city of Samaria) whose fruits and vegetables were exempt from tithes and the stringencies applied to Seventh Year produce. There is little uniformity in the size of the letters, and the spelling of some words is faulty. Portions of the main text contain elements that are related to late second-century rabbinic literature, particularly that found in the Tosefta (Shevi'it 4:8–11), the Jerusalem Talmud (Demai 2:1; Shevi'it 6:1) and Sifrei on Deuteronomy 11:24, although the mosaic of Reḥob expands on aspects of each. Some scholars have raised the hypothesis that the content of the mosaic was copied from a letter sent by the Sages of Israel to the heads of the synagogue. At any rate, it is the largest known text found on any Hebrew mosaic in Israel to date, as well as the oldest known Talmudic text. The more ancient text in the Reḥob mosaic has been used to correct errors in transmission of extant rabbinic texts.
From a philological perspective, the system of spelling in the mosaic follows the Beth-Shean practice of enunciation, where ʻayin (ע) is often interchanged with aleph (א), and ḥet (ח) is often interchanged with he (ה), as is alluded to in the Jerusalem Talmud (Berakhot 2:4).
The text in the Reḥob mosaic is best understood in the context of Jewish law at the time, which required the tithing of agricultural produce six years out of a seven-year cycle, as well as the observance of Seventh Year law strictures on the same produce once in every seven years.
The underlying principle in Jewish law states that when the exiles returned from the Babylonian captivity in the sixth century BCE, the extent of territories resettled by them in Galilee and in Judea did not equal nor exceed the territory originally conquered by the Israelite people according to the biblical book of Joshua, more commonly referred to as "those who came-up from Egypt." The eight regions described by the mosaic are: the area of Scythopolis (now Beit She'an) and the Jordan Valley, Susita (Hippos) and its neighbouring settlements on the east bank of the Sea of Galilee, Naveh (now Nawa, Syria) in the Roman province of Arabia Petraea, Tyre, Lebanon and its neighbouring cities to the south, the Land of Israel proper, the cities of Paneas and Caesarea Maritima, and finally villages in the vicinity of Sebaste.
The practical bearing of this restructuring of boundaries (although still part of the biblical Land of Israel proper) meant that places then settled by gentile residents in the land (whether Phoenicians, Syrians, Greeks, or otherwise) and not taken by Israel were not deemed as consecrated land. Therefore, fruits and vegetables grown in such places and purchased by Jews were exempt from the laws of tithing, and of Seventh Year restrictions. However, if fruits and vegetables were purchased by gentile vendors from Israelites in their respective places and transported into these non-consecrated places in order to be sold in the marketplaces, they were still made subject to tithing as demai-produce by prospective Jewish buyers.
Beit She'an was a frontier city along the country's eastern front with Transjordan, and since it was not initially settled by Israelites upon their return from Babylon (although later Israelites had joined the local inhabitants) all home-grown fruits and vegetables there were made exempt from tithing in the days of Judah HaNasi. Rabbi Judah HaNasi also made Beit Gubrin exempt from tithes and from the seventh-year observance, since that stretch of country had been settled by the Idumaeans (Esau's descendants) when the Jewish people returned from the Babylonian captivity.
Shalom. These fruits are forbidden in Beit She'an during the Seventh Year, but during other years of the seven-year cycle they are tithed as demai-produce: cucumbers, watermelons, muskmelons, parsnip (carrots), mint that is bound by itself, the Egyptian broad beans that are bound with reed grass, wild leeks between Shavuot and Hanukkah, the seed kernels, black cumin, sesame, mustard, rice, cumin, dried lupines, large-sized peas that are sold by measure, garlic, scallions of the city that are sold by measure, grape hyacinths, late-ripening dates, wine, [olive] oil, on the Seventh Year the seventh-year laws apply [to them]; on the [other] years of the seven-year cycle, they are tithed as demai-produce, and [if there was] a loaf of bread, the Dough portion (Heb. ḥallah) is always [separated from it].
[Excursus: The agricultural products named above were not cultivated in Beit She'an, but were brought into the city by donkey drivers (either Jewish rustics or non-Jews) who had bought them from Jewish planters in other regions of the country to be sold in the marketplace of Beit She'an. To this list can be added the special fruits peculiar to the Hebrew nation and mentioned in Mishnah (Demai 2:1), if perchance they were acquired by a Jew from his fellow co-religionist who was unskillful in the laws of his countrymen, such as a cultivar of dates grown only in Israel, cakes of dried figs that were prepared strictly in Israel, and carob-fruit of a quality found only in Israel. In this case, they too would require the removal of the tithe known as demai. All other fruits and vegetables cultivated in Beit She'an would have been exempt from tithing altogether; when Rabbi Judah HaNasi permitted the eating of vegetables in the Seventh Year in Beit She'an, it was a release from the Seventh Year obligations and the release from tithing all produce throughout the remaining six years of the seven-year cycle.]
These are the places that are permitted in the vicinity of Beit She'an: southward, that is to say, [from] the Gate of Ḳumpōn extending as far as the White Field; from the west, that is to say, [from] the Gate of Zayara extending as far as the end of the pavement; from the north, that is to say, the Gate of Sakkūtha extending as far as Kefar Ḳarnos, while Kefar Ḳarnos [itself] is deemed as Beit She'an; and from the east, that is to say, the Gate of the Dung-spreaders extending as far as the monument of Fannuqatiah, while the Gate of Kefar Zimrin and the Gate of the marshland, in those places that are within the gate, [what is grown] is permitted, but beyond [the gate without, what is grown] is prohibited. The towns that are prohibited in the region of Sussitha (Hippos) [are as follows]: 'Ayyanosh, 'Ain-Ḥura, Dambar, 'Ayūn, Ya'arūṭ, Kefar Yaḥrīb, Nob, Ḥisfiyyah, Kefar Ṣemaḥ; now the Rabbi (Judah HaNasi) permitted Kefar Ṣemaḥ. The towns that are of a dubious nature in the region of Naveh [are as follows]: Ṣeir, Ṣayyer, Gashmai, Zayzūn, Renab and its ruin, Igorei Ḥoṭem, and the fortified city (kerakh) of the son of Harag.
[Excursus: The import of detailing the above frontier towns and villages was to show the boundaries of the Land of Israel as retained by the Jews who returned from the Babylonian captivity. Where agricultural produce was prohibited from Jews living in these areas, this implies that these places were originally part of those places settled by the returnees from Babylon. Since the land was consecrated by their arrival in those parts, all fruits and vegetables were prohibited until the time that they could be tithed, and the land was required to lie fallow during the Seventh Year. However, where the places were designated as "dubious," this is explained in the Tosefta (Shevi'it 4:8) as meaning that initially these places were permitted (as there was no requirement to tithe produce grown in these places). Later, Jewish leaders made all fruits and vegetables in these places prohibited until they were first tithed.]
The maritime city of Akko (Ptolemais), and the river south of Achziv (Chezib), a small coastal town ca. 15 kilometers (9.3 mi) north of Akko, according to the Mishnah (Demai 1:3 and Gittin 1:2), were the extent of the northern boundary settled by Jews returning from the Babylonian captivity in the days of Ezra.
Produce locally grown in the country beyond Achziv was exempt from the rules of demai-produce, but if purchased from Achziv itself, it required tithing. Although the towns and villages (listed below) were traditionally outside of the territorial bounds occupied by Jews returning from Babylonia, these cities nevertheless attracted Jewish settlement. In addition, fruits and vegetables grown in the Land of Israel were often transported northward, along the route known as the Ladder of Tyre (Jewish Palestinian Aramaic: סולמיה דצור sûləmith dəṢûr). Israelites who frequented these areas, or who had moved there, were likely to buy fruits that had not been properly tithed in Israel, or had been marketed during the sabbatical year.
The towns that are prohibited in the region of Tyre [are as follows]: Shaṣat, Beṣet, Pi Maṣūbah, the Upper Ḥanūtha, the Lower Ḥanūtha, Bebarah, Rosh Mayya, 'Ammon, Mazih which is the Castle, and all which an Israelite has bought is prohibited.
The following frontier cities once marked the boundary of the Land of Israel, or the extent of places repopulated after the return from Babylonian exile. In a broader sense, the list of frontier towns and villages herein named represent the geographical limits of regulations imposed upon all agricultural produce, making them fully liable to tithing and to sabbatical-year restrictions within that same border, or, in the event of being purchased from the common people of the land, to separate therefrom only the demai-tithe. As one moved further east of Achziv, the border extended northward, into what are now portions of south Lebanon, and as far east as places in the present-day Kingdom of Jordan. While the settlements here named reflect a historical reality, bearing heavily on Jewish legal law (Halacha), they did not always reflect a political reality.
Text from the Wikipedia article “Mosaic of Rehob”, available under CC BY-SA 4.0.