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73-524: The Bronze Age Heshbon of biblical King Sihon has not been identified. The town of Esbus from the Roman and Byzantine period has been identified with a tell (archaeological mound) known in Arabic as Tell Hisban or Tell Ḥesbān . The Roman and Byzantine town is believed to have been located at the ruin called Hesbân or Hisban , about 20 km (12 mi) southwest of Amman , and 9 kilometers (5.6 mi) to

146-657: A Levitical city for the Merarites . Heshbon is mentioned in the Tanakh in the Books of Numbers and Deuteronomy as the capital of Amorite king, Sihon (also known as Sehon). The biblical narrative records the story of the Israelite victory over Sihon during the time of the Exodus under the leadership of Moses . Heshbon is highlighted due to its importance as the capital of Sihon, King of

219-514: A group of Seventh Day Adventist scholars who perhaps intended to “prove” the biblical traditions of the Israelite conquest of the site. Much to their consternation, however, the town turned out to be founded only in the Iron II period—long after any supposed conquest. There were only a few scattered remains of the 12th–11th century B.C. (pottery, but no architecture), and no trace whatsoever of occupation in

292-423: 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 mosaiced 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 site of

365-571: 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

438-658: A state of ritual purity). Ashkelon was long deemed as one of such cities, as it was settled by gentiles and not conquered by Jews upon their return from the Babylonian exile. The Jerusalem Talmud ( Shevi'it 6:1) relates how Rabbi Phinehas ben Jair , a priest of Aaron's lineage, and others with him, used to go down into the marketplace of the Saracens in Ashkelon to buy wheat during the Seventh Year, and return to their own city, and immerse themselves in order to eat their bread ( Terumah ) in

511-508: A state of ritual purity.] The maritime city of Caesarea was an enclave along the Mediterranean coast not immediately settled by Jewish émigrés returning from the Babylonian exile. Later, however, Jews joined the inhabitants of the city. In the 1st century CE, it was still principally settled by foreigners, mostly Grecians. To ease the strictures placed upon the poor of the Jewish nation during

584-444: 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

657-401: Is a titular see of the ecclesiastical province of Arabia, suffragan of Bostra . Christianity took root there at an early period. Michel Le Quien ( Oriens christianus II, 863–64), and Pius Bonifacius Gams ( Series Episcoporum , 435) mention three bishops between the fourth and seventh centuries: Konrad Eubel ( Hierarchia Catholica , II, 168) mentions two Latin titulars of Hesebon in

730-460: 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

803-634: 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

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876-540: 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

949-403: Is now northeast Israel . The area preserved the old name in the form of Rehov (Hebrew) or Roob / Roōb (Latin). According to excavator F. 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 , of

1022-629: The Babylonian captivity , although they were formerly settled by the Israelites who came up out of Egypt. This geographical region, also known as Gush Katif and the Gaza envelope , renders fruits and vegetables grown there subject to special laws during the Seventh Year , such that the land cannot be tilled or worked by Jews during the Seventh Year, but fruits and vegetables grown there can be eaten all throughout

1095-456: 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 within a Late Roman and Byzantine-period Jewish village located about one kilometre (0.6 mile) northwest of Tel Rehov in what

1168-593: The Great Revolt ( A.D. 68–70) the country was invaded by the tribe that Pliny calls Arabes Esbonitae , meaning "Arabs of (H)esebon". Restored under the name of Esboús or Esboúta , it is mentioned among the towns of the Roman Arabia Petraea by Ptolemy . Under the Byzantines, as learned from Eusebius ' Onomasticon , it grew to be a town of note in the province of Arabia; George of Cyprus refers to it in

1241-527: The Samaritans wherein it has been customary to permit [a Jew's passage through them], since the days of Joshua, the son of Nun, and they are permitted' (i.e. released from the laws requiring tithing of produce)." The reason for this exemption is explained by Talmudic exegete, Solomon Sirilio , as being that these villages in Samaria and their suburbs had the status of feudal or usufruct lands given by grant from

1314-513: The dough-portion is always removed, but as for wine and [olive] oil, dates, rice and cumin, lo! These are permitted during the Seventh Year in Caesarea, but on the remaining years of the seven-year cycle they are mended by separating [only] the demai tithe. Now there are some who prohibit [eating] white-petal grape hyacinths that come from the King's Mountain. Unto which place [is it considered] 'within

1387-512: 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

1460-562: The 13th century B.C. The excavators resolutely published their results, however, and reluctantly conceded that something was drastically wrong with the biblical story about Heshbon." According to Øystein S. LaBianca and Bethany Walker, the excavations found remains from the Late Bronze and Early Iron Age periods, but intensive reuse of the site by later occupants resulted in most remains from those periods being found in secondary deposits. Classical period remains, however, confirmed its status as

1533-661: The Amorites: Similar passages appear in Deuteronomy and Joshua , with the primary emphasis being the victory of the Israelites over King Sihon at the site of Heshbon. Moses died soon after the victory, after viewing the "promised land" from the top of Mount Nebo . Following the death of Moses, Heshbon became a town at the border between the lands allocated to the Tribe of Reuben and the Tribe of Gad. Further biblical evidence suggests that

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1606-464: The Great and tetrarch of Perea, had his residence at Esebonitis. This Esebonitis, described as a strongly fortified garrison town, has not been firmly identified and might be identical with either Machaerus , a site well researched by archaeologists and closely resembling Josephus's description of Esebonitis, with Amathus , or with Gadora , the later placed by researchers at Tell Jadur near Salt . After

1679-476: 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

1752-623: The Jordan , from the Arnon to the foot of Mount Hermon . These victories, among the earliest successful campaigns of the Israelites, became legendary among them, and are referred to numerous times in the Hebrew Bible as prototypical examples of God-given victory—for example in Psalm 135:11 and Psalm 136:19–20 . Biblical historian Joel S. Baden has discussed the similarities between the encounter with Sihon and

1825-501: 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

1898-402: 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

1971-578: The Roman-period city of Esbus. Two churches have been discovered from the Byzantine era, and both churches produced impressive remains of mosaic floors. Particularly interesting is the nilotic (using motifs originating in the environs of the river Nile ) mosaic of the presbytery of the North Church where the mosaicists have created a motif of a turtledove set on a nest made of an imaginary flower. Hesebon

2044-474: The Samaritans were obligated to separate tithes from their produce, and where they were negligent, Jews who purchased such fruits and vegetables were required to separate the tithes before they could be eaten. The towns in Samaria that were exempt from tithing have been understood to mean that they were farmsteads owned by non-Jewish landlords, which made the fruits grown in those villages permitted to be taken in

2117-399: The Samaritans." , also known as " Samaria " , Jews often passed through the region, while en route from Galilee to Jerusalem during the three annual pilgrimages, and again when returning home. Although the region of Samaria was not seized at the very outset by those Jews returning from the Babylonian exile, the priests of Aaron's descent were still permitted to pass through that section of

2190-542: The Seventh Year (since planting was prohibited throughout that year, and after-growths could not be taken by the people), Rabbi Judah HaNasi (2nd century CE) released the city (and its bounds) from the obligation of tithing locally-grown produce, and from the restrictions associated with Seventh Year produce. Nevertheless, on certain products, the separation of the demai tithe was still required. These fruits are tithed as demai -produce in Caesarea: wheat and [if] bread stuffs

2263-428: The Seventh Year in other places in the Land of Israel. He opines, moreover, that the sanctity of Seventh Year produce still applies to this territory. By virtue of the long historical reality, Jewish law operated for many years as a living legal system under the auspices of the sovereignty of foreign governments with their own legal systems. Throughout all these years, Jews were beholden to their ancient laws, and to

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2336-463: The Seventh Year, and do not require " removal " ( ביעור ‎ = biʻūr ), as in other places in the Land of Israel during the Seventh Year. Others explain that all fruits and vegetables grown in this territory can be eaten and are exempt from tithing throughout the entire Seven-Year cycle, and that the sanctity ordinarily applied to Seventh Year produce does not apply to fruits and vegetables grown in this region. Fruits and vegetables grown in

2409-459: 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

2482-522: The Seventh-year and in other years (see supra ). Sussmann holds that they were "typically Grecian towns." In contrast, the Mishnah, compiled by Rabbi Judah HaNassi in 189 CE, mentions other cities and towns of Samaria, such as Badan and Gebaʻ , that require tithing of produce. Those places south of Ashkelon in the general vicinity of Gaza have the status of lands not settled by those returning from

2555-484: The Upper Rooster and beyond. [ Excursus: Jose ben Joezer of Ẓareda and Jose ben Yoḥanan of Jerusalem decreed defilement in respect of the country of the gentiles (BT, Shabbat 14b), meaning that the priests of Aaron's lineage should not venture beyond the borders of Israel. In doing so, they risk becoming defiled by corpse-uncleanness and, in turn, defile their offerings (which must needs be eaten by them in

2628-518: The Upper Rooster of Caesarion , Beit Sabal, Ḳanat, Reḳam, Trachonitis [of] Zimra which is in the region of Buṣrah , Yanqah, Ḥeshbon , the brook of Zered , Igor Sahadutha , Nimrin , Melaḥ of Zayzah, Reḳam of Ǧayāh , the Gardens of Ashkelon and the great road that leads into the desert. These are the fruits that are prohibited in Paneas on the sabbatical-year, but in the remaining years of

2701-560: The ancient Jewish village was later the location of the Palestinian village of Farwana , documented at least since the Ottoman period, and depopulated during the 1948 war . Kibbutz Ein HaNetziv was established in 1946 on land including the ancient site. The remains of the ancient synagogue were first discovered by members of Kibbutz Ein HaNetziv while preparing their lands for cultivation in

2774-460: 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. The boundaries of the Land of Israel, [that is to say], the place h[eld] by those returning from Babylonia, [are as follows]: The passage of Ashkelon ,

2847-510: The country east of the Jordan , near Heshbon , King Siḥon of the Amorites refused to let them pass through his land: Moses allocated the land of Sihon, the king of Heshbon , to the Tribe of Gad in the allocation of land to the Israelite tribes ( Joshua 13:24–28 ). In a similar way, the Israelites took the country of Og , and these two victories gave them possession of continuous land east of

2920-478: 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

2993-406: The country, without fear of experiencing defilement in respect to the country of the gentiles. Nonetheless, there were some places in Samaria that were exempt from tithes, as if they had been a foreign land. The Jerusalem Talmud, when speaking about the impropriety of leaving the Land of Israel, describes the standard rule of practice of the time: "Said Rabbi Abbahu : 'There are hamlets belonging to

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3066-568: 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

3139-600: The earlier encounter with the king of Edom ( Numbers 20:14–21 ), as well as a later parallel passage ( Deuteronomy 2:2–3:11 ). Mosaic of Rehob 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

3212-524: The form Esbonitis or Sebonitis . According to Josephus , Heshbon was in the possession of the Judeans since Alexander Jannaeus the Maccabee (106–79 B.C. ) took it and made it a Jewish town. Herod the Great is also said to have had jurisdiction over the town and established a fort there. However, this town might not be identical with Tell Hesban: Josephus tell us that Pheroras , the younger brother of Herod

3285-558: 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

3358-513: 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,

3431-463: 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

3504-565: 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

3577-461: The latter part of the fifteenth century. The Hazboun family have long history roots from Heshbon. [REDACTED]  This article incorporates text from a publication now in the public domain :  Herbermann, Charles, ed. (1913). " Hesebon ". Catholic Encyclopedia . New York: Robert Appleton Company. 31°48′03″N 35°48′32″E  /  31.80083°N 35.80889°E  / 31.80083; 35.80889 Sihon Sihon

3650-417: 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

3723-467: The north of Madaba , on one of the highest summits of the mountains of Moab. A large ruined reservoir is located east of the place, and below the town there is a fountain. Ancient Heshbon was beyond, i.e. east of, the Jordan. The city was where the Israelites passed by on their entry to the Promised Land , and was assigned to the tribe of Reuben ; afterwards it was given to the Tribe of Gad and became

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3796-524: The parameters' of Caesarea? Unto Ṣuwarnah and the Inn of Ṭabitha and [the Inn of] 'Amuda, and Dor and Kefar Saba , and if there is any place purchased by an Israelite, our masters (i.e. the rabbis ) are apprehensive concerning it [i.e. in what concerns the requirement to separate tithes]. Shalom. Between the regions of Judea and Galilee in Palestine lay an intermediate stretch of land known as "the strip of

3869-453: The principle that the Land of Israel remains eternally under special sanctity – thus, obligating the Jewish people at all times to separate the agricultural tithes and to observe the laws of the Sabbatical year and its first fruits, regardless of the geopolitics of the country, or what names people attach to the country. All these laws are contingent upon the country's ancient boundaries, when

3942-686: The region of Sebaste (the biblical city of Samaria) and which were, therefore, exempt from the laws of tithing. The list is not known from any other source, and is only alluded to in the Jerusalem Talmud. The towns that are permitted in the region of Sebaste [are as follows]: Iḳbin , Kefar Kasdiya, 'Ir ( sic ), Azeilin,   Shafīrīn, 'Ananin, the Upper Bal'am , Mazḥaru, Dothan , Kefar Maya, Shilta , Penṭāḳūmewatha ,   Libiya, Fardeseliya, Yaṣat , Arbanūrin, Kefar Yehūdit, Mūnarit, and half of Shelāf. In Jewish Mishnaic law,

4015-640: The region, the Reḥob mosaic has very little in the form of ornate design and symmetric patterns, but is unique due to its inscription. The inscription is considered by scholars to be one of the most important epigraphical findings discovered in the Holy Land in the last century. Its text 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

4088-490: 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]

4161-446: 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,

4234-452: 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

4307-553: 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

4380-464: 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

4453-493: The same region and which were cultivated strictly by non-Jewish workers during the Seventh Year can be purchased and eaten by Jews, while the sanctity ordinarily applied to Seventh Year produce does not apply to such fruits and vegetables. Maimonides , taking a different approach, explains that the allowance to eat fruits and vegetables that grow in this region during the Seventh Year refers to eating " aftergrowths " ( ספיחין ‎), and which are ordinarily prohibited to eat in

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4526-418: The seven-year cycle they are tithed entirely as demai -produce: Rice, walnuts , sesame, Egyptian broad beans, [and] there are those who also say early ripening Damascene plums , lo! These are [all] to be treated on the Seventh Year as seventh-year produce, but in the remaining years of the seven-year cycle they are tithed as produce that has certainly been left untithed, and even [had they been brought] from

4599-594: The seventh century and it was from Hesebon that the milestones on the Roman road to Jericho were numbered. The Byzantine town is mentioned in the 3rd century CE Mosaic of Rehob . At the beginning of the Early Arab period, Hesebon was still the chief town of the Belka, a territory corresponding to the old kingdom of Sihon. It seems never to have been taken by the Crusaders . In 1968, archaeological excavations were undertaken at

4672-511: 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

4745-549: The site continued in 1996 under the Madaba Plains Project consortium. The site continues to be excavated into the 2010s; work is also ongoing to support archaeological tourism at the site. The lack of evidence for occupation during the Bronze Age led excavators to conclude that the site is not Sihon's Heshbon. William Dever's response was "The site was excavated in 1968–1976 in a large interdisciplinary project sponsored by

4818-501: The site of Tell Hesban (alternatively spelled Tall Hisban ). This excavation was the beginning of what became called the " Heshbon Expedition ". This archaeological work was sponsored by Andrews University and under the authority of the American Schools of Oriental Research (ASOR). The Heshbon Expedition continued with excavation seasons through 1976. Following the cessation of Heshbon Expedition excavations, archaeological work at

4891-408: The state to farm-laborers . This was enough to exempt such produce from the requirement of tithing, since the kingdom ( Ptolemaic , Roman , or otherwise) had not forfeited its hold over such lands, and since the Jewish regulations for tithing prescribe that produce or grain that is to be tithed must be the property of its tither. The following list of towns concerns those hamlets held by the state in

4964-458: 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

5037-502: 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

5110-406: The town later came under Moabite control, as mentioned by Isaiah and Jeremiah in their denunciations of Moab, and later under Ammonite occupation as Jeremiah 49:3 strongly suggests. Heshbon also appears in the Song of Solomon , where the poet likens his love's eyes to "the pools of Heshbon", which refers to the magnificent fish-pools of Heshbon. The name occurs in Josephus very often under

5183-559: 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

5256-434: The wall of Sharoshan Tower [of Caesarea], Dor , the wall of Akko , the source of the spring of Ǧiyāto and Ǧiyāto itself, Kabri[tha] , [B]eit Zanitha, the Castle of Galilee, Quba'ya of Ayata, Mamṣi’ of Yarkhetha, Miltha of Kurayim, Saḥratha of Yatī[r], [the riveri]ne brook of Baṣāl, Beit 'Ayit, Barashatha , Awali of Battah, the mountain pass of 'Iyyon , Massab Sefanḥa, the walled city of B[ar-Sa]nnigora,

5329-523: Was an Amorite king mentioned in the Hebrew Bible , king of Ashtaroth, who refused to let the Israelites pass through his country. Chronicled in Numbers, he was defeated by Moses and the Israelites at the battle of Jahaz. He and Og were said to be the two kings Moses defeated on the east side of the Jordan river . The Book of Numbers recounts that as the Israelites making their Exodus journey came to

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