The mighty epic of Masada tells of Jews who preferred liberty to life itself. Their story centers on the bleak fortress of Masada in the Judean Desert after the conquest of Jerusalem and the destruction of the Holy Temple by the Romans in 70 CE. Here, in a last stand, Pharisees, Sadducees, and Essenes laid aside the differences that had crippled their resistance to the Romans and united in their zeal for God and country. Their leader was Eleazar ben Ya'ir, one of the great freedom fighters of Jewish history. This story brings to vivid life people who might have taken part in this great episode of Jewish history. It tells of the bridal couple, Adin and Ohada, from distant Babylonia; the winsome Urzillah from Nabatea, child of the caravan trails of the East; and Justus from Alexandria in Egypt, with his faithful wife, Sara, a convert to Judaism. Survivors from Jerusalem may well have included boys such as Iddo, of the priestly tribe; his friend and rival Aviel; and little Yitzhak, orphaned by the Romans and protected by Hannah, his grandmother and only surviving relative. Faith and courage belonged to them all--as they held a mighty Roman army at bay for three years. Even in their extremity they practiced and treasured the rites of their religion--blessing the new moon, circumcising the newborn infant, bathing in the mikveh (the ritual bath), and reciting the daily prayers. When all hope was gone they resolved to die as free men, women, and children. In turning their swords against themselves they ultimately denied victory to the Romans and the general Flavius Silva, for their memory has prevailed over that of their oppressors.
The dramatic story of the last stand of a group of Jewish rebels who held out against the Roman Empire, as revealed by the archaeology of its famous site Two thousand years ago, 967 Jewish men, women, and children—the last holdouts of the revolt against Rome following the fall of Jerusalem and the destruction of the Second Temple—reportedly took their own lives rather than surrender to the Roman army. This dramatic event, which took place on top of Masada, a barren and windswept mountain overlooking the Dead Sea, spawned a powerful story of Jewish resistance that came to symbolize the embattled modern State of Israel. Incorporating the latest findings, Jodi Magness, an archaeologist who has excavated at Masada, explains what happened there—and what it has come to mean since. Featuring numerous illustrations, this is an engaging exploration of an ancient story that continues to grip the imagination today.
In 73 A.D., legend has it, 960 Jewish rebels under siege in the ancient desert fortress of Masada committed suicide rather than surrender to a Roman legion. Recorded in only one historical source, the story of Masada was obscure for centuries. In The Masada Myth, Israeli sociologist Nachman Ben-Yehuda tracks the process by which Masada became an ideological symbol for the State of Israel, the dramatic subject of movies and miniseries, a shrine venerated by generations of Zionists and Israeli soldiers, and the most profitable tourist attraction in modern Israel. Ben-Yehuda describes how, after nearly 1800 years, the long, complex, and unsubstantiated narrative of Josephus Flavius was edited and augmented in the twentieth century to form a simple and powerful myth of heroism. He looks at the ways this new mythical narrative of Masada was created, promoted, and maintained by pre-state Jewish underground organizations, the Israeli army, archaeological teams, mass media, youth movements, textbooks, the tourist industry, and the arts. He discusses the various organizations and movements that created “the Masada experience” (usually a ritual trek through the Judean desert followed by a climb to the fortress and a dramatic reading of the Masada story), and how it changed over decades from a Zionist pilgrimage to a tourist destination. Placing the story in a larger historical, sociological, and psychological context, Ben-Yehuda draws upon theories of collective memory and mythmaking to analyze Masada’s crucial role in the nation-building process of modern Israel and the formation of a new Jewish identity. An expert on deviance and social control, Ben-Yehuda looks in particular at how and why a military failure and an enigmatic, troubling case of mass suicide (in conflict with Judaism’s teachings) were reconstructed and fabricated as a heroic tale.
Masada in the Hasmonean period -- Masada in the Herodian period -- Building materials -- Ornamentation -- Construction at the time of the procurators and the Roman garrison -- Construction during the priod of the rebels -- The eastern gate -- Building 8 (the commandant's residence?) -- The storerooms -- The large bathhouse -- The approach to the northern palace -- The northern palace -- The water supply system -- The synagogue -- The casemate wall -- Building 9 (hostel?) -- Building 10 : the western palace -- The small palaces -- The layout of the palaces -- The phases of construction of Herodian Masada -- Pottery Written finds -- Coins -- Other finds -- The battle for Masada -- Masada in the Byzantine period -- Archaeology and the Masada myth.
*Includes pictures of Masada and other important places and events *Includes a table of contents *Includes a bibliography of other books about Masada "Since we long ago resolved never to be servants to the Romans, nor to any other than to God Himself, Who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice ... We were the very first that revolted, and we are the last to fight against them; and I cannot but esteem it as a favor that God has granted us, that it is still in our power to die bravely, and in a state of freedom." - Elazar ben Yair Many Westerners have never even heard of the Siege of Masada, and those who have may simply know it as an obscure reference to a minor battle fought in a remote location of the Roman world. By contrast, virtually all Israeli school children know the story of Masada as a premier example of nationalistic pride. According to historian Klara Palotai, "Masada became a symbol for a heroic 'last stand' for the State of Israel and played a major role for Israel in forging national identity" Indeed, the heroic story of a small band of fighters facing incalculable odds has many elements that are reminiscent of both the Battle of Thermopylae and the Battle of the Alamo. The refrain "Masada shall not fall again," coined in a poem on the subject by Yitzak Lamdan, became a cry of resolve in battle for Israeli soldiers in the 20th century, just as the cry of "Remember the Alamo" had galvanized Americans. For decades, the Israelite military used the site of Masada as the location for swearing in their new recruits, and the choice of the site was obviously designed to evoke within the new soldiers a deep sense of connection with their national history. The Siege of Masada was the final battle in a long series of fights that constituted the First Jewish-Roman War. The Roman Empire had established control over the region in the 1st century BCE, when the Roman proconsul Pompey the Great took control of Jerusalem and ceremonially defiled their temple by entering it. This mix of political control and religious desecration was a contentious issue for the Judeans throughout the Roman period, and militant activists opposed to Roman rule, often espousing strongly held religious beliefs, frequently developed large followings to challenge the Roman authorities. This led to multiple violent clashes between the Judeans and the Romans, and the First Jewish-Roman War (66-73 CE) was one such clash (albeit on a larger scale than most). The Roman troops marched through and made their military might felt, first in the northern region of Galilee, then down the coast where they finally laid siege to the capital city of Jerusalem. This left three Roman fortress outposts, including Masada, that had been built by Herod the Great but had been taken over by various Judean factions. Masada was the last of these fortresses that the Romans attacked and proved the most difficult for them to seize, but seize it they did. However, what made this battle qualitatively different from most was not just the difficulty Rome had in retaking control of it with incredibly disproportional military equipment and numbers, but also the actions of the Judean defenders. In the final hours of the battle, just as the Romans were about to breach the walls of the city, the defenders gathered together and committed mass suicide, rather than being killed or taken captive by the Romans. The Siege of Masada: A Historical Drama of the Famous Battle Between the Jews and Romans is a historical drama that portrays the famous battle from the standpoint of a fictional survivor.
When the Jews revolted against Rome in 66 CE, Josephus, a Jerusalem aristocrat, was made a general in his nation’s army. Captured by the Romans, he saved his skin by finding favor with the emperor Vespasian. He then served as an adviser to the Roman legions, running a network of spies inside Jerusalem, in the belief that the Jews’ only hope of survival lay in surrender to Rome.As a Jewish eyewitness who was given access to Vespasian’s campaign notebooks, Josephus is our only source of information for the war of extermination that ended in the destruction of Jerusalem and its Temple, and the amazing times in which he lived. He is of vital importance for anyone interested in the Middle East, Jewish history, and the early history of Christianity.
"I am glad to commend Stephen Sizer's groundbreaking critique of Christian Zionism. His comprehensive overview of its roots, its theological basis, and its political consequences is very timely. I myself believe that Zionism, both political and Christian, is incompatible with biblical faith. Stephen's book has helped to reinforce this conviction."--Rev. Dr. John Stott"I believe Stephen Sizer is one of the most authoritative scholars in the world on the vital issue of Christian Zionism. He is a very important voice speaking out against this destructive movement that is killing us [Palestinians] through its theology." --Canon Naim Ateek"Stephen Sizer's Christian Zionism: Road Map to Armageddon? is essential reading for any Western evangelical trying to understand the religious dimensions of American support for Israel. Sizer writes as an insider within the church, not as a critic watching from afar. And he shows with exacting clarity how evangelical eschatology has now embedded itself in a modern political ideology. One quick read of this book will change anyone's perspective on the Middle East permanently." --Professor Gary M. Burge"Congratulations on Christian Zionism. The index alone makes my mouth water, since this is the scholarly treatment to counteract the rabid prophecy pack for which I had been searching. I couldn't be happier that this is published. You and I see eye to eye on this issue. . . . Yours is a true prophetic voice so badly needed in the current prophecy frenzy. And when this mania also affects national and international policy, the danger takes on larger proportions."--Professor Paul Maier"Stephen Sizer's work on Christian Zionism is the most important and comprehensive on the subject to date and should be read by all students of the Middle East and by Christians concerned about a just resolution to the Palestinian-Israeli conflict. Christian Zionism raises vital theological and political challenges that must be addressed head-on by Christians in the West, particularly evangelicals. The impact of this terribly misguided movement is increasingly putting Christians in the Middle East at risk, and it seems a far cry from the witness and message of Jesus Christ."--Dr Donald Wagner"This study of Christian Zionism, based on Stephen Sizer's doctoral thesis, is of seminal significance. It provides a fascinating survey of the history of Christian Zionism and an in-depth analysis of the theology of this highly important and influential movement."--Rabbi Professor Dan Cohn-Sherbok
NEW YORK TIMES BESTSELLER • A NEW YORK TIMES BOOK REVIEW AND ECONOMIST BEST BOOK OF THE YEAR “A deeply reported, deeply personal history of Zionism and Israel that does something few books even attempt: It balances the strength and weakness, the idealism and the brutality, the hope and the horror, that has always been at Zionism’s heart.”—Ezra Klein, The New York Times Winner of the Natan Book Award, the National Jewish Book Award, and the Anisfield-Wolf Book Award Ari Shavit’s riveting work, now updated with new material, draws on historical documents, interviews, and private diaries and letters, as well as his own family’s story, to create a narrative larger than the sum of its parts: both personal and of profound historical dimension. As he examines the complexities and contradictions of the Israeli condition, Shavit asks difficult but important questions: Why did Israel come to be? How did it come to be? Can it survive? Culminating with an analysis of the issues and threats that Israel is facing, My Promised Land uses the defining events of the past to shed new light on the present. Shavit’s analysis of Israeli history provides a landmark portrait of a small, vibrant country living on the edge, whose identity and presence play a crucial role in today’s global political landscape.
*Includes pictures *Includes ancient historians' accounts of the siege *Includes online resources and a bibliography for further reading "Since we long ago resolved never to be servants to the Romans, nor to any other than to God Himself, Who alone is the true and just Lord of mankind, the time is now come that obliges us to make that resolution true in practice ... We were the very first that revolted, and we are the last to fight against them; and I cannot but esteem it as a favor that God has granted us, that it is still in our power to die bravely, and in a state of freedom." - Elazar ben Yair Many Westerners have never even heard of the Siege of Masada, and those who have may simply know it as an obscure reference to a minor battle fought in a remote location of the Roman world. By contrast, virtually all Israeli school children know the story of Masada as a premier example of nationalistic pride. The heroic story of a small band of fighters facing incalculable odds has many elements that are reminiscent of both the Battle of Thermopylae and the Battle of the Alamo. The refrain "Masada shall not fall again," coined in a poem on the subject by Yitzak Lamdan, became a cry of resolve in battle for Israeli soldiers in the 20th century, just as the cry of "Remember the Alamo" had galvanized Americans. For decades the Israelite military used the site of Masada as the location for swearing in their new recruits; the choice of the site was designed to evoke within the new soldiers a deep sense of connection with their national history. The Siege of Masada was the final battle in a long series of fights that constituted the First Jewish-Roman War. The Roman Empire had established control over the region in the 1st century BCE, when the Roman proconsul Pompey the Great took control of Jerusalem and ceremonially defiled their temple by entering it. This mix of political control and religious desecration was a contentious issue for the Judeans throughout the Roman period, and militant activists opposed to Roman rule, often espousing strongly held religious beliefs, frequently developed large followings to challenge the Roman authorities. This led to multiple violent clashes between the Judeans and the Romans, and the First Jewish-Roman War (66-73 CE) was one such clash (albeit on a larger scale than most). The Roman troops marched through and made their military might felt, first in the northern region of Galilee, then down the coast where they finally laid siege to the capital city of Jerusalem. This left three Roman fortress outposts, including Masada, that had been built by Herod the Great but had been taken over by various Judean factions. Masada was the last of these fortresses that the Romans attacked and proved the most difficult for them to seize, but seize it they did. However, what made this battle qualitatively different from most was not just the difficulty Rome had in retaking control of it with incredibly disproportional military equipment and numbers, but also the actions of the Judean defenders. In the final hours of the battle, just as the Romans were about to breach the walls of the city, the defenders gathered together and committed mass suicide, rather than being killed or taken captive by the Romans. Josephus, a contemporary historian of the era, vividly described the mass suicide. The Siege of Masada: The History and Legacy of the Battle that Ended the First Jewish-Roman War looks at the background that led to the siege and its notorious end. Along with pictures of important people, places, and events, you will learn about the siege of Masada like never before.
