In and around Jerusalem

This partially circular hike in Modi'in passes by the ruins of Um el-Umdan where one of the earliest synagogues in Israel has been found, and climbs the adjacent Sher Hill for a great view of the Judean Mountains. Mattityahu ben Yohanan and his sons, well-known for their role in the Chanuka story, lived in the village of Modi’in. The exact location of ancient Modi'in is unknown, but it would have been in this general area and may even have been right here at Um el-Umdan.

THE MACCABEAN REVOLT AND THE STORY OF HANUKKAH

The Hellenistic period of Jewish history began in 322 BCE, following the bloodless conquest of Judea by Alexander the Great. However, Alexander died at a young age and his vast empire was divided between his generals. Judea was located between the Ptolemaic kingdom in Egypt and the Seleucid kingdom in Syria and Mesopotamia. These two kingdoms struggled with each other for control of the land of Israel for 150 years. At the beginning, Judea was ruled by the Ptolemais, but after about 100 years control passed to the Seleucid Empire. When King Seleucus IV died, he was succeeded by his brother Antiochus IV, the villain of the Chanukah story.  

The background of the Jewish festival of Chanukah is the struggle of the Jewish people against two enemies, an external one, the Seleucid Empire under Antiochus IV, aided by an internal enemy, Hellenized Jews, many of whom were determined to bring Greek ways of life into Judea.

Many aspects of Greek culture were not objectionable to Jews, such as its literature, drama, poetry and architecture, but Greek culture also included elements antithetical to Jewish values, such as its focus on the centrality of man, idealization of the human body expressed through physical sports, nudity, lack of sexual restraint, and the glorification of warfare. The Hellenists worshipped a pantheon of squabbling gods, and although belief in these gods was waning among the intelligentsia, idolatrous worship was culturally important. This package of Hellenistic culture and the promise it carried of greater social and economic advancement within the empire was attractive to many Jews.

Antiochus was determined to dominate Judea and he appointed high priests who brought pagan practices into the Temple. The Temple treasury was also raided, and Antiochus began a campaign to stamp out Jewish practices and supplant them with pagan worship.

Why did he do this?

Historians have advanced a number of suggestions. It is possible that Antiochus considered Judaism a threat to the homogeneity of his empire. He may also have been encouraged by Jewish Hellenists. Most interesting is the suggestion that belief in Greek paganism was waning in the Greek empire and Judaism was becoming attractive to many people, leading to increased conversions to Judaism. This was perceived by the authorities as being a threat to the Greek way of life.

When Seleucid soldiers approached the village of Modi’in in 166 BCE to enforce pagan worship, the elderly Mattityahu ben Yohanan rose up and killed a Jew who was about to engage in idolatrous worship at the pagan altar set up in the town square. The Greek soldiers were also killed. He then called on those remaining faithful to God and His Torah to join a resistance movement. With the battle cry, echoing the words of Moses during a similar time of crisis - “Whoever is for God – let him come to me!” (Exodus 32:26) - the revolt against the Syrian empire and its Hellenistic Jewish supporters had begun.

An army of 6,000 volunteers now gathered in the mountainous areas, probably to the east of Modi'in. Mattityahu, who was already quite old when the rebellion began, died a year later, but his sons continued the struggle. Leadership of the Jewish army passed to Judah Maccabi (also known as Judeus Maccabeus). He was singularly successful in defeating a number of armies sent by the Seleucids, even though his forces were outnumbered in these battles, and after a few years, in 164 BCE, he managed to liberate Jerusalem and purify the Temple.

However, this was not the end of this long and bitter struggle; the battles continued and 5 years after liberating the Temple, Judah was killed in battle and Jewish forces were forced to abandon Jerusalem. Leadership of the revolt now passed in turn to his brothers, Yonatan and Shimon. It was not until 137 BCE that Shimon was finally able to assert complete control over Judea.

The fate of the Hasmonean dynasty, however, was not a happy one. In effect, they destroyed themselves. The two sons of Alexander Yannai, Antigonus and Hycarnus, vied for power, and the ensuing civil war allowed the Idumean Antipater to gain considerable power in the country as an agent of Rome. The Idumeans were mercenaries for the Hasmoneans who had been forcibly converted to Judaism during the reign of John Hyrcanus. Once invited into the country, Rome was not about to leave. Antipater's son Herod the Great was appointed king of the Jews by the Romans, and he eliminated all remaining Hasmoneans, including his wife and their two sons, who were perceived as a threat to his reign. 

Chanuka, the Jewish Festival of Lights, commemorates the miracle of the purified oil which lasted for 8 days during the purification of the Temple, even though there was sufficient only for one day. Chanuka is also the festival of Jewish independence, and commemorates the tenacity of the Jewish people in their fight to gain autonomy and thereby preserve the Jewish faith. Understandably, the nationalistic aspects of this holiday were downplayed during the long Jewish exile.

Almost 300 years later, Jews involved in the Bar Kokhba Revolt thought they could emulate the success of the Maccabees, since they considered their struggle for Judaism to be equally righteous. However, there were major differences between these two struggles. The leadership of the Seleucid kingdom was under continual change as a result of palace revolts. The Roman army, by contrast, was a far more powerful and professional army than that of the Seleucid empire. Also, the Romans could not afford a renegade state in their empire and put considerable resources into defeating the Jews. By contrast, the Seleucids were eventually prepared to come to an accomodation with the Maccabees rather than prolong the struggle. Instead of liberation from Rome, the Bar Kochba Revolt resulted in defeat, annihilation, dispersion and exile.

WHEN WAS THE SYNAGOGUE "INVENTED"? 

It is difficult to know for certain when the institution of the synagogue first came into existence, but most scholars believe it happened at some point during the first half of the Second Temple period.

From its earliest years, Jewish worship was centered on the rituals of the Sanctuary or Temple. In the aftermath of the destruction of the First Temple by the Babylonians and the exile to Babylon, the Men of the Great Assembly, a group of the greatest religious leaders living at the beginning of the Second Temple period, put together the basic outlines of standardized Jewish prayer, corresponding to the fixed times of the sacrificial sacrifices in the Temple. Prior to this formalization of the liturgy, prayer had been spontaneous and perhaps irregular. 

In its initial stage, synagogues were probably not used for daily prayers, but for reading and studying the Torah and for services held on special occasions. These religious activities may have been held outdoors, or in public buildings that may also have had other functions. The Greek word “synagogue,” like its Hebrew equivalent bet knesset, means “place of assembly”. At this early stage, therefore, synagogues and town halls may have been one and the same, making it difficult to determine the precise origin of the institution.

The earliest archaeological evidence of a synagogue comes from Egypt, where dedication inscriptions were discovered on a structure dating from the 3rd century BCE, identifying it as a synagogue. As architecturally-identifiable structures, synagogues did not become a fixed institution in Judea until shortly before the destruction of the Second Temple.  

The synagogue at Um el-Umdan is the second oldest synagogue found in the land of Israel. It was built in the Hasmonean period and shares design features typical for later synagogues from Herodian times - namely benches arranged around the sides of an open central area, with two rows of columns towards the center supporting the roof.

Adjacent to the synagogue is a mikveh (ritual bath) contained within its own building. Ritual baths have not been found from First Temple times, but were in use throughout the Second Temple period, and numerous ritual baths have been found throughout Israel.

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Time: about 1½ hours

Distance: 2½ Km

Difficulty. This is an easy, partially circular walk with a mild incline up Sher Hill. Towards the end of the hike there is some walking on bare rock, but this is not difficult. This hike is not suitable for a stroller or wheelchair. There is no WC in the vicinity. 

Starting point: The parking lot for the ruins of Um el-Umdan off Reuven St. in Modi'in.

Directions: Enter "Umm al-Umdan" into Waze. This will bring you to Sderot HaHashmonayim. However, there is no entrance to the ruins from this road. So, turn onto Shivtei Yisrael St. from Sderot HaHashmonayim, and then make a left onto Reuven St. You can park on the side of the street. There is a large parking lot on the other side of the street, but there is a barrier in the middle of the road which prevents you from crossing to the other side of the road unless you go a bit further up the street. The Waze cooordinate for the parking lot is 31.883547,34.998472.

Public transport: There is a bus stop for bus #12 from Modi’in central bus station that is close to the corner of Reuven St. and Yehuda St. and is about a 9-10 minute walk to the parking lot for Um el-Umdan.  

The hike:

• From the parking lot, go down the hill on the steps to the walkway. This walkway      passes the ancient village known as Um el-Umdan, (Arabic for “mother of pillars”, perhaps due to the synagogue’s pillars that were visible even before the site was excavated).

This Jewish village was founded during the Hasmonean period, in the 2nd century BCE, and was occupied continuously until the Bar Kokhba Revolt in the 2nd century CE, when it was abandoned. It has been suggested that is the ancient village of Modi’in, birthplace of Mattityahu ben Yohanan and his sons. However, there are a number of other candidates for the location of ancient Modi’in, including al-Midya, an Arab village not far from here near Mevo Modi’in.

In the Byzantine period, after the Jewish village was abandoned, the land was used for agricultural purposes by the residents of a Christian village that was built adjacent to the ruins. There are remains of a winepress in the orchard area on your left, and also picnic benches.

• Don't miss the ancient synagogue located at the far end of the village on the right. It is surrounded by a white frame and protective roof. Adjacent to it is a mikveh that was formerly enclosed in a building.

• After completing your tour of Um el-Umdan, leave the site beyond the fence on the far right and cross over Sderot HaHashmonayim for a circular hike around Sher Hill. Turn left after crossing this road, and very shortly you will see a dirt path on the right through a large gap in the hedge with a green sign on a pole indicating "גבעת שר".

• Turn onto this path and follow the green and yellow markings, until you come to a green-marked trail going up the hill. Ruins have been found here from three periods – late Hellenistic, Byzantine and Mamluke, as well as evidence of ancient agriculture.

• Close to the top of the hill you will notice in succession two rusted metal grids on a round rock. The grid is covering a deep cistern  used for water collection. There was no spring or other water source in the vicinity of this village. Therefore, surface runoff water was collected in cisterns during the rainy season, to be used throughout the year. Go through the gate continuing on the green trail. 

• As you proceed you will notice a guard tower ahead of you, constructed of stones. It is possible to climb to its top. Guard towers of this nature (known in Hebrew as "shomerot" were common in agricultural areas and allowed the farmer to protect his crop (and his livelihood) when it was ready to being picked, as well as a place for sleeping and storage. What is unusual about this site is the large number of these watch towers. The reason for this is unclear, as such a large number of watch towers is unlikely to have been required for protecting crops.

• From the top of the hill you have a very nice view of the modern city of Modi’in. You can also enjoy the variety of the natural vegetation, as well as the nearby abandoned orchard.

• Continue to the intersection of the green, black and red trails, and turn left along the black-marked trail to descend to the bottom of the hill. (The red trail continues westward). As you walk along the bare rock you will be able to pick up the black markings.  

• When you come to almost the bottom of the hill, you will join the green trail again. Go through the gate and return via the path you came on. To get back to your car, you will need to cross the main road and pass through Um el-Umdan again.

Nearby places of interest:

Neot Kedumim and agriculture in ancient Israel  See the page on this website. Neot Kedumim offers circular walks guided by brochures; one stops periodically at shaded benches to read about the agriculture of ancient times, the flora of this country, and how its botany is reflected in Jewish sources. The paths are nicely paved and are suitable for a stroller and wheelchair. It is also possible to arranage for a group tour lasting for 1½-3 hours, and this include hands-on activities such as operating an olive press and tasting date honey.

Chai Farm: Chai Farm is in Moshav Mevo Modi'in, a moshav founded by Rabbi Shlomo Carlebach in 1974. The Chai family have been raising goats for over 25 years. The Chai Hands On Goat Farm Experience offers goat milking and herding, cheese making (and of course tasting), spinning raw goat and sheep's wool and weaving, and art projects for the younger. There is an air-conditioned visitors center that serves cold and hot drinks and snacks and offers a panoramic view of the farm. Visiting the farm is by appointment only. There is also a grazing tour which lasts 1-3 hours and requires a minimum of 6 people. The cost for this 100 NIS. Their e-mail is chaifarm@netvision.net.il and phone number 054 428 3646

The moshav has a beautifully hand-decorated and ornate synagogue painted by an artist who lives in the moshav and this can be visited from Chai Farm.

Carlebach Heritage Center: This is next to the Chai Farm and contains Shlomo Carlebach's private library, photographs, digital archive, and a short film about Carlebach's life. Rabbi Shlomo Carlebach lived in Moshav Mevo Modi'im from 1976 to 1994, and the moshav was built up by his followers. Shlomo Carlebach can be considered the founding father of modern religious Jewish music and his music remains extremely popular to this day. The Carlebach Foundation has ambitious plans to create a "Living Memorial" on the life and times of Shlomo Carlebach, including a performing arts center - but they are not quite there yet. Send an e-mail before you visit to see what they have to offer - info@shlomocarlebachfound.

The Monkey Park and Sanctuary is in the Ben Shemen Forest at the entrance to Kfar Daniel. It offers outdoor entertainment for the whole family - an interactive tour of the various species of monkeys, entry into the living areas of two species of monkeys, a craft corner, large gymboree, and a sports area for kids. Additional activities are offered according to the season. The park contains 250 species of monkeys from around the world,and the sanctuary offers care and rehabilitation for monkeys that have been rescued from a life of abuse and neglect as 'pets', monkeys that have been confiscated by the authorities, monkeys taken from research labs, and any other monkey requiring help. The ticket office is open Sunday to Thursday and on Saturday from 10.00 AM - 3.00 PM during the winter and from 10.00 AM - 4.00 PM during the summer, and the park is open until 5.00 PM during the winter and 6.00 PM in the summer. On Fridays the ticket office is open from 10.00 AM - 2.00 PM, and the Park is open to 4.00 PM. Entrance is 48 NIS per person from age 2 years. Their phone number is 02 928 5888. 

This is an arial map of the ancient village of Um el-Umdan that is displayed at the site. The village dates from the Hellenestic period in the 2^nd century BCE. The ancient synagogue is on the right and close to the main road at the top of the picture. 

The ancient synagogue at Um el-Umdan is the second oldest synagogue found in Israel. It is originally from the Hasmonean period, but also has later features from the Herodian period.

This reconstruction, which is also on display at the site, is helpful in understanding the construction of this ancient synagogue. 



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