Tiberias is not a glamorous and exciting tourist center, although it does have the potential. Despite its somewhat drab appearance, however, there are many interesting things to do and see in and around the city. It also has many quality hotels, there are great beaches around Lake Kinneret and it is an excellent base for exploring the Galilee and Golan Heights.
A history of Tiberias
After the death of Herod the Great, the Romans gave control of the Galilee to his son Herod Antipas. In 20 CE, this ruler founded a new city that he called Tiberias after his friend and patron the Roman emperor Tiberius. Herod planned for this city to be the capital of the Galilee and a rival to the Jewish center of Tzipori. It was built in a typical Roman form that included running water, a bathhouse and theater. Ruins of this city can be seen in an archeological area but are not well laid out for viewing. However, the nearly intact theater is impressive and is definitely worth visiting.
Tiberias was built adjoining the residential area of nearby Hamat Tiberias, and inadvertently over an ancient Jewish cemetery. This prevented Jews from settling here and it was initially a predominantly pagan city. However, Rabbi Shimon ben Yochai purified Tiberias by locating the graves and relocating the remains, and this enabled Jews to live here. It would eventually become the predominant Jewish center in the Galilee. At one time there were thirteen synagogues in the city. The Sanhedrin made Tiberias its final destination in about 150 CE when it left Tzipori. The Jerusalem Talmud was written in Tiberias between about 230 to 270 CE.
Josephus Flavius fortified Tiberias during the Great Revolt against the Romans. However, its inhabitants surrendered and the city was spared destruction. In 614 CE there was a Jewish revolt against the Byzantine empire in support of Persian invaders. The Byzantines eventually returned to Tiberias after the Persians were defeated. A year later there was a wide-scale massacre of Jews, leading temporarily to the end of Jewish life in the Galilee.
Jewish scholarship again flourished in Tiberias from the beginning of the 8th century to the end of the 10th century. Tiberias became the main center for Jewish scribes and scholars who were called the Masoretes and they standardized the pronunciation and cantillation of the Bible.
Tiberias became a Crusader center after the capture of Jerusalem during the First Crusade and it functioned as the capital of their principality of Galilee. A small Jewish community resided here at this time. The end of the Kingdom of Jerusalem came about almost a hundred years later when Saladin besieged Tiberias. The Crusaders fell for the bait and left their stronghold of Tzipori in an attempt to relieve this siege. This left the entire Crusader army exposed in an unfortified position, exactly as Saladin had intended, and they were defeated at the Battle of Hattin about 10 Km outside Tiberias (see the hike on Karnei Hittim on page xxx). This defeat led to the end of the Crusader Kingdom of Jerusalem and the reestablishment of Muslim rule throughout the former Christian kingdom.
During the subsequent Islamic Ayyubid and Mamluke periods the population of the city diminished and by the 14th and 15th centuries much of Tiberias was in ruins. Hence, when Donna Gracia and her nephew Joseph Nasi proposed to Sulumein the Magnificent, the sultan of the newly established Ottoman empire, that they would rebuild the city at their own expense, plus provide compensation to the government, he readily accepted their offer. This can be regarded as the first Zionist project in Israel. However, the venture fizzled after the death of Dona Gracia due to lack of funds.
By the early 1700s there was a weakening of central Ottoman authority, and a Bedouin sheik, Zahir al-Umar (also known as Daher al-Omar), rebelled against the Ottomans and took control of the Galilee. He also fortified Tiberias against a Turkish attack. Much of his fortifications can still be seen.
On hearing that the aged Rabbi Chaim Abulafia, the Chief Rabbi of Izmir in Turkey, intended leaving for Israel, Zahir al-Umar invited Rabbi Abulafia to come to Tiberias to rebuilt the Jewish community. The rabbi accepted and came with his family and ten students. They settled within the walls of the city in what is still known as the Court of Jews. It is adjacent to the waterfront and was protected by an inner wall with a gate. This was the beginning of the rebuilding of Jewish life in Tiberias. Polish Jews settled here in 1780, and an influx of rabbis in the 18th and 19th centuries, including Hassidim, established Tiberias as one of the holy cities of Palestine and a center of Jewish learning.
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Sites to visit in downtown Tiberias
Tiberias Promenade (Yigal Alon Promenade):
You must visit the promenade by the waterfront, especially in the evening. It is a fun place with stores, stalls, restaurants, cafes, and docks for boats. There may be a music and light show at its southern end. It is located on a dam constructed during the British mandate to prevent easterly winds blowing waves into the city. In 1934, a combination of water pouring down the mountainside and waves from the lake led to the deaths of many people. Access to the middle of the promenade is via the continuation of HaYarkon St.
At the northern-most entrance/exit from the promenade there are exhibits in stone and illustrated tiles on the walkway demonstrating the work of the Masoretes, who in the 8th to 10th centuries CE finalized a system for the pronunciation of the vowels of the Hebrew language. Written Hebrew has only consonants, and prior to this pronunciation of vowels in the Bible was known only by tradition. There are public restrooms at the far end of this path and also on the access path at the other end of the promenade.
The Court of the Jews and the Etz Haim Abulafia Synagogue:
To visit the Court of the Jews, make your way towards the promenade via HaYarkon St. Close to the promenade, turn right into the adjoining Jewish Courtyard as indicated by a sign. This area within the Old City was donated to Rabbi Chaim Abulafia by the Druze ruler Zahir al-Umar to encourage Jews to settle in Tiberias. This was a residential area, and all the homes in the Old City, but not the synagogues or churches, were destroyed by the city after the 1948 War of Independence. Thus, the Jewish Courtyard is now a large open courtyard with a memorial at its center and synagogues at its periphery.
As you enter the courtyard, you will notice a section of the Crusader wall. This was previously surrounded by a moat. The Abulafia Synagogue is on the left as you enter the courtyard. It was built in the 1740s by Rabbi Chaim Abulafia on the site of previous synagogues. This is not his original synagogue, as it has been rebuilt and renovated several times after earthquakes in 1759 and 1837 and the severe flood of 1934. When first built it was one of the most beautiful synagogues in the country. The present Sephardi synagogue is from 1950 and is also quite beautiful. It has an elaborately decorated domed ceiling with a floral pattern of six overlapping circles. Because a majority of the population of Tiberias now lives predominantly higher up the hill, there are services only on Shabbat and Chol HaMoed.
There are also Hasidic synagogues in the square. The Karlin-Stolin Synagogue and Beit Midrash located at the far end of the courtyard was built in 1786 by Hasidism who immigrated from Lithuania, but it was destroyed in the earthquake of 1837. A new synagogue and study hall was built on the site by Karlin-Stolin Hasidim who immigrated here in the mid-19th century. It is now used by Breslov Hasidim as their study hall. The Old Synagogue on the right side of the courtyard as you enter is used by Habad. It was formerly the Boyan Synagogue and dates from the time that Boyan Hasidim came to Tiberias in the early 19th century. It was destroyed in the earthquake of 1837 and restored by Habad.
Tiberias Tourist Information:
This is located in the archeological park in front of the Sheraton Moriah Hotel on HaBanim St. not far from the lake. It is open from 9.00 a.m. to 4.00 p.m. Sunday to Thursday and Friday 8.30 a.m. to 12.30 p.m. There may be extended hours during July and August. Their phone number is 04 672 5666.
The Dona Gracia Museum in the Dona Gracia Hotel:
This museum is not as well-known a tourist site as it could be, other than by tour guides. The entire Donna Gracia Hotel commemorates the life of the remarkable lady Gracia Mendes Nasi (1510-1569). The hotel is decorated like a 16th century Spanish palace. A museum on the first two floors of the hotel is dedicated to her life. It contains written displays, models from periods in her life, period rooms, and a room for dressing up in the clothing of that period.
This inspiring lady was a very successful businesswoman in a predominantly man’s world, and she became one of the wealthiest people in Renaissance Europe. She used her wealth and business resources to rescue hundreds of Marranos from the Inquisition. Marranos were Jews who had converted to Christianity but kept their Judaism in secret. She also attended to their new lives in the Ottoman Empire by supporting synagogues and yeshivot, publications, and a printing press. The inspiring story of her evasion of the Inquisition in Europe, the intrigues related to those attempting to take over or inherit her wealth, and the family disputes related to her money are obvious material for a novel – and in fact several have been written.
If you are viewing this exhibition outside the framework of a tour, you may miss the implications of some of the exhibits, since this is not an historic period most people are familiar with. So do read the essay below. Note, also, that there is a tendency for everyone but Israelis to begin looking at an exhibition from close to the door and then to move to the right. However, Israelis start away from the door and move towards the left. If you do not do this, you will find yourself going back in time historically rather than forward!
Directions: Enter “Dona Gracia” into Waze and click on “Hotel Casa Dona Gracia.” The address of the hotel is 16-22 HaPrakhim St. Parking is on the street. The museum is open from 10.00 a.m. to 6.00 p.m. The phone number of the hotel is 04 671 7176. There is an admission charge. Tours are available, including in English, but this needs to be booked in advance. The phone number to arrange this is 04 672-8900. This is the website of the museum.
A commemoration in stone of the work of the Masoretes on the Promenade.
The present Etz Chaim Abulafia Synagogue dates from 1950, although its origins are much earlier from the 1740s.
The Karlin-Stolin Synagogue in the Court of the Jews is now used by Breslov hasidim. It was built in the mid-1800s.
The Spanish Ferrara Bible that Dona Gracia sponsored being presented to her.
Maimonides' tomb:
As distinct from other tombs in and around Tiberias, there is little doubt that Maimonides is buried here, as his son mentions that he was buried in Tiberias after being briefly interred in Fustat in Egypt. He died in 1204. Why would he wish to be buried in Tiberias? Maimonides was never happy that he was living in Egypt since he recognized that he was transgressing a Biblical command to not return to Egypt. In his Mishneh Torah he wrote: “It is our tradition that the Sanhedrin will reconvene in Tiberias prior to returning to the Temple Mount.” (Mishna Torah, Sanhedrin 14:12). Tiberias had once been a place of Jewish scholarship and was the last location of the Sanhedrin. Because of the conflict between the Crusaders and Muslims, being buried in Jerusalem was out of the question. In the location of his tomb are also those of Rabbi Yochanan ben Zakai and the Shla Hakodesh.
Directions: Enter “Maimonides Tomb” into Waze. It is on Yochanan ben Zakai St. There is a parking lot on this street. The site is well maintained and is open 24 hours a day. There is an adjoining synagogue with regular minyanim. There are also restrooms.
Maimonides Heritage Center:
The Maimonides Heritage Center is close to Maimonides’ tomb. Its aims are to disseminate the teachings and world view of Maimonides and explain their relevance, to engage in social welfare programs in Tiberias and provide studying opportunities. There is a display on the ground floor about Maimonides’ teachings with colorful multi-media exhibits and collections of his writings, including a handwritten diagram of the Second Temple. There is also a short video about Maimonides’ life. Enter “Maimonides Heritage Center” into Waze. The address is 8 Khakham Abulafya St. There is no admission charge but a donation is appreciated. Call beforehand to make sure the center will be open. The phone number is 04 672 5280. This is its website.
The Maimonides Heritage Center in Tiberias.
Maimonides tomb in Tiberias
Maimonides in his time was a modern Orthodox Jew! His book "The Guide to the Perplexed" became highly controversial.
The ruins of Roman Tiberias:
It would be nice if the city displayed its Roman ruins in a park with helpful signs. But this is not the case. Nevertheless, of particular interest is a nearly intact Roman theater built adjacent to the cliffs. It is one of the biggest Roman theaters in Israel. It was built in the 1st century CE contemporaneously with the building of the city.
Directions: Enter "Roman Theater in Tiberias" into Waze, and this leads directly to the theater. However, the initially paved road soon becomes an uneven gravel path. To protect your car's suspension, park in a broad parking area by a concrete building with a white sign גן ארכאילוגי טבריה הקדומה and walk up to the theater. It is about a 7 to 8-minute walk to the top of the hill.
On the way up is a turning to the left to the ruins of a Roman bathhouse, but this is not recognizable as such to a non-expert and can be easily given a miss. Also, lower down and closer to Route 90 from the point of intersection of the two pathed roads is the site of a royal Roman palace. Again, the ruins are not readily recognizable as a palace. Of interest, however, are giant cisterns beneath the ruins. There is a ladder on which you can descend to see them. The paved stones are from the Muslim period.
Not that far from Route 90 is the Roman theater. It is impressive and worth visiting.
An aqueduct provided water for subterranean water storage beneath the palace. It can be reached by a ladder that is conveniently placed.
The tomb of Rabbi Meir Ba'al HaNes:
The tomb of Rabbi Meir Baal HaNes is just above the Hamat Tevera National Park, is the largest tomb complex in Tiberias and is the most frequently visited. It has separate Ashkenazi and Sephardi synagogues and separate male and female prayer areas. There are also several stores in the tomb complex.
A series of miracles performed by Rabbi Meir is described in the Talmud (TB Avoda Zarah 18a-18b), and this gave him the reputation of being a miracle worker. Hence his name Rabbi Meir Ba'al HaNes (Rabbi Meir the Miracle Worker). An established tradition is to give charity in his memory, especially to the poor of Israel, and to say “God of Meir – answer me!” just as Rabbi Meir is recorded as doing in the Talmud. The hope is that this will lead to miraculous events for those making this declaration.
Rabbi Meir lived at the time of the Mishna and is considered to be one of the greatest fourth generation Tannaim. He was a pupil of Rabbi Akiva. Rabbi Akiva’s teachings were transmitted through him and became part of the Mishna. However, his own halachic opinions were not accepted by the other sages as he was regarded as functioning on too lofty a spiritual plane, although his perspective may sometimes be included in the discussions (TB Eruvim 13b). He did not participate in the Bar Kochba Revolt and lived outside of Israel during the Hadrianic persecutions. However, he returned to Israel after this and played a prominent part in the reestablishment of the Sanhedrin in Usha. He also had academies near Tiberias. He died in Asia Minor, but was brought to Tiberias for burial.
Access to the tomb complex is from roads on either side of Hamat Teverya National Park. There is also parking by the tomb from either of these roads. Enter into Waze “Tomb of Rabbi Meir.” However, if you are already in Hamat Tevera National Park, it is only a short distance from Route 90 and can be easily reached on foot (although not through the park).
The tomb complex of Rabbi Meir Baal HaNes
The tomb of Rabbi Akiva:
The tomb of Rabbi Akiva is in Upper Tiberias at the end of Hagvura St. Adjacent to it is the tomb of Rabbi Moshe Hayyim Luzzato (known as the Ramchal), an 18th century rabbi and kabbalist who died in Acco.
The contribution of Rabbi Akiva to Jewish tradition is considerable, as he and his students collated the entirety of Jewish tradition after the destruction the Temple. The notes written by his students and approved by him formed the earliest version of the Mishna. His traditions were disseminated by his star student Rabbi Meir (Baal HaNess). According to a midrash, Akiva began studying Torah at age 40 when he began learning the Hebrew alphabet together with his children. He supported the Bar Kochba Revolt (in about 132 CE) and crowned Shimon ben Kosiba the Messiah by naming him Bar Kochba (the son of a star). As the most influential rabbi of the time, this was a significant step in furthering the revolt. The failure of this revolt and the ensuing destruction of Judea led to Jewish migration to the Galilee and then to the Golan Heights. During the revolt, he was executed by the Romans in Caesarea for continuing to teach Torah. His tomb complex does not have the grandeur of that of his pupil Rabbi Meir Baal HaNes, probably because he was never credited with miraculous capabilities.
Directions: Enter “Tomb of Rabbi Akiva” into Waze. Waze will lead you to a nearby parking lot, but it is also possible to park right outside the tomb. There are prayer areas for men and women. The view over Tiberias from the tomb is impressive.
The tomb of Rabbi Akiva.
At the tomb of Rabbi Akiva
Rachel's tomb:
The tomb of Rabbi Akiva’s wife Rachel is also in Tiberias, not far from that of Rabbi Meir Bal HaNes. Rachel is regarded as the paragon of a virtuous wife. She married Rabbi Akiva against the wishes of her rich father who disowned her and went to live in poverty with her beloved husband. She persuaded her husband to begin Torah learning at great personal sacrifice to herself. With no previous background in Jewish learning, he became the preeminent sage of that generation. The Talmud says this about virtuous women: “Rav said to Rabbi Hiyyah: "Whereby do women gain this merit [of Torah study]? By taking their sons to the synagogue to learn and waiting for their husbands to return from the study hall where they had been studying Torah” (TB Berachot 17a).
Directions: Enter into Waze “Tomb of Rachel” and click on “Tomb of Rachel Wife of Rabbi Akiva.”
Berko Archeological Park:
This park is to the south of the city on Sderot Eliezer Kaplan and contains children’s’ play equipment and archeological ruins. The former consists of rope pyramids, an omega, climbing wall, carousels and swings. There is a recognizable southern gate of the Roman city of Tiberias built by Herod Antipas with round towers at each side. Hours of the park are 4.00 p.m. to 8.45 p.m. and on Saturday from 12.00 p.m. to 9.00 p.m., but check on these times. It is closed on Friday and holiday eves. Their phone number is 04-671 2950. There is an admission charge. Directions: Enter into Waze “Berko Archeological Park.”
Ruins of the southern city gate and its towers
Dona Gracia Nasi - an exceptional woman
During the expulsion of Jews from Spain and Portugal in the late 14th century, thousands of Jews emigrated from the Iberian Peninsula to nearby countries. However, as many as 100,000 Jews converted to Christianity under the pressure of the Church. Many of these conversos became very successful in their professions and achieved high positions in the state. However, many of them continued to practice their faith in secret, and they were called disparagingly Marranos or pigs. The Church was aware that many conversos were insincere in their conversion to Christianity and that this was a threat to the Church. in 1478 they initiated the Inquisition, the aim of which was to ferret out conversos still practicing Judaism, and they were subjected to torture and death.
Gracia Mendes Nasi was from a converso family. Gracia is Portuguese for Grace (Hannah in Hebrew) and Nasi was her family name. The Christian name she used was Beatrice de Luna. Her family was originally from Spain but fled to Portugal when Jews were expelled from Spain in 1492. Five years later, and while still in Portugal, her family converted to Catholicism.
Gracia married her uncle Francisco Mendes, who was also a converso and who had a very successful import business in spices and other commodities from the West Indies, particular black pepper. He was in business together with his brother Diogo Mendes, who lived in Antwerp, then the financial center of Europe. The couple were married in a church, but also had a secret Jewish wedding. Ten years later her husband died, and Gracia found herself at the age of 28 the inheritor of half of Francisco’s large fortune, the other half being inherited by his brother.
Their business bribed the Pope to delay the Inquisition in Portugal, but they were unable to hold it back forever. Before it began, she fled with her daughter to Antwerp where she became involved in her brother-in-law’s business. She was a very successful businesswoman and their business had many agents and a fleet of ships.
Her younger sister Brianda came with her to Antwerp and married Gracia’s brother-in-law and now business partner Diogo Mendes. However, five years after moving to Antwerp, Diogo also died. In his will, he put control of the Mendes commercial empire into Gracia’s hands on behalf of his widow and his daughter, presumably in recognition of Gracia’s commercial ability. This made her one of the richest people in Renaissance Europe. However, it would also lead to a dispute with her sister regarding the inheritance of Diogo’s money that would soon entwine governments.
While in Antwerp, Gracia developed an “underground railroad” using her agents and spice ships to bring escaping conversos from Portugal to Antwerp, and from there overland to Venice and then to Ottoman Greece and Turkey. At this time, Sultan Suleiman the Magnificent (the sultan who built the walls around the Old City of Jerusalem) welcomed Jews to his new Ottoman empire.
Antwerp was also part of the Spanish Empire, and her next relocation was to the Republic of Venice, which was a safer place for Jews and conversos. She then moved to Ferrrara, also in Italy, where she was able to openly practice her Judaism. Her final destination was Constantinople (now Istanbul). In this city she assumed a leadership role supporting synagogues, yeshivot, rabbinic scholars, and hospitals throughout the Ottoman Empire. She helped Jewish captives and Jews in distress. She even ran her own Jewish printing press so that Jewish sources were readily available to all Jews, including former conversos.
And the Tiberias connection? One of her projects was an arrangement with the Ottoman Sultan to set up a partially autonomous Jewish enclave in Tiberias where conversos fleeing from Spain and Portugal could settle. Why Tiberias? Possibly because of a Talmudic statement that the Sanhedrin will reconvene in Tiberias before the Temple Mount is established in messianic times. It was also desolate and in ruins and could be developed as a completely Jewish enclave. Her vision was greater than just Tiberias. She also bought land from Jews in other parts of the Galilee to supply agricultural produce. Her political negotiations with the Sultan were exactly what Herzl attempted to do (unsuccessfully) almost 200 years later.
After her death in 1569, her nephew, Joseph Nasi, continued to pursue her vision for settlement of Tiberias. He was a powerful figure and a diplomat. However, the project eventually fizzled due to political obstacles and financial difficulties. Dona Gracia herself never visited Tiberias.
The activities of Dona Gracia have been largely unrecognized for many years. However, this is changing. The intrigue among the powers of Europe and Turkey for her money, her efforts to save Marrano Jews from the Inquisition, her concern for their subsequent lives as proud Jews, and the first attempt at Zionism after over a thousand years of exile is an inspiring story that deserves to be told.
The walls of the Old City of Tiberias
Until the modern period, Tiberias was a walled city that was located adjacent to the lake. By the beginning of the 20th century the old city had reached full capacity and in 1911 the first houses were built outside the walled city. Thus began the westward expansion of Tiberias.
Following the 1948 War of Independence, the homes within the Old City were destroyed by the city, and with the expansion of Tiberias north and south of the old city and up the hill, the Old City lost any significance. Nevertheless, the ruins of some of its walls are still apparent. Their location is of interest in showing how the old walled city moved northwards during various historic periods. (Its eastern wall was always close to the lake).
The Roman city of Tiberias built by Herod Antipas was adjacent to Hamat Tiberias and its southern gate with towers at each side can be seen in the Berko National Park.
The Crusaders erected a citadel within the Old City. Its location was unknown until recently, but was discovered during excavations carried out to the north of the Jewish Courtyard. These excavations can be seen when approaching the Jewish Courtyard from HaYarkon Street.
Donna Gracia built walls around her city, initially a ghost town, and these were completed in 1564. but these are not readily apparent.
When Zahir-al-Umar rebelled against the Ottomans in the early 18th century, he fortified the city. His western wall can be seen on the east side of one of its main streets, HaGalil St. If you look above the stores on the eastern side of the street you will see it. Ruins of his southern wall are at the southern end of the parking lot adjacent to the Leonardo Plaza Hotel.
Zahir-al-Umar’s son built a citadel at the northwest part of the Ottoman wall in 1745, and its ruins can be soon on Tagger St off al-Hadif St. Nearby on this street is the Seraya or Ottoman governmental headquarters.
What are the issues in visiting the tombs of righteous Jewish sages?
What is this common practice of visiting the tombs of righteous sages? Is this not more of a Christian and Muslim custom than a Jewish one?
Throughout the Galilee one finds the tombs of sages of Mishnaic and Talmudic times. They are in the Galilee because this is where they lived and died. The identification of these sites is probably fairly accurate. There was continuous Jewish habitation of the Galilee until at least the Ottoman period and there would have been strong local traditions of where Jewish sages were buried. Some of these sites, particularly their houses of study, are more in the way of memorials than tombs.
There is a strong Biblical tradition, of distancing oneself from the dead. In Biblical times, contact with the dead required ritual immersion and the ashes of the Red Heifer before one could enter the Temple. Even after the Temple was destroyed, Jews kept the laws of ritual purity for several hundred years thereafter. These laws could indicate a form of protest against the pagan veneration of the dead, as was practiced, for example, by the ancient Egyptians. The Torah makes the point that the site of Moses burial is unknown, even though God Himself buried him, suggesting that the Torah did not wish for his grave to become a site of veneration and worship. On the other hand, respect for the dead body and proper burial have always been important considerations in Judaism.
Many Jews feel that the tombs of righteous sages provide the opportunity to connect with their spiritual energy and teachings. Others seek blessing, guidance, and even heavenly assistance from the sage on behalf of themselves or others. However, many rabbinic authorities disagree with the notion of seeking intercession, since this should be done directly to God. Kabbalistic ideas hold that visiting the tombs of righteous sages can facilitate a connection with their souls and the divine energy associated with them. In the Hassidic movement there is the notion that visiting the graveside of righteous sages can bring spiritual uplifting and the opportunity to connect with the righteous person’s spiritual legacy.
The custom of visiting the tombs of sages would seem to be relatively recent. The Christian idea of holiness being attached to graves stems from the time of Helena, the mother of the Roman Emperor Constantine. She was a devout Christian and visited Israel between 326 to 328 CE and put considerable effort into identifying the location of Jesus’ crucifixion and burial. On this site, she built the Church of the Holy Sepulcher. She also identified the place of burial of other Biblical figures so they could become places of Christian pilgrimage. Many of them subsequently became holy to Islam. Nevertheless, many Jews reject any association between Jewish and Christian customs in relation to the dead.
In sum, there are numerous tombs of righteous sages throughout the Galilee because this is where many of them lived and where they taught. There are many approaches to relating to these tombs. However, what is indisputable is the honor that that the Jewish people bestowed upon their sages and their teachings both during their lifetime and after their death.
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Do you find my website interesting and helpful?
Then you are sure to love my two new books "In and Around Jerusalem for Everyone - The Best Walks, Hikes and Outdoor Pools" and "The Struggle for Utopia - A History of Jewish, Christian and Islamic Messianism". Both books are available on Amazon and in Jerusalem bookstores. Click on each of the titles for information, reviews and purchase information.