Bether

Betar (), also spelled Beitar, Bethar or Bether, was an ancient Jewish town in the Judaean Mountains. Continuously inhabited since the Iron Age, it was the last standing stronghold of the Bar Kokhba revolt, and was destroyed by the Imperial Roman Army under Hadrian in 135 CE.D. Ussishkin, Archaeological Soundings at Betar, Bar-Kochba's Last Stronghold, Tel Aviv 20, 1993, pp. 66-97.

Ancient Betar's ruins can be found at the archeological site of Khirbet al-Yahud (), located about southwest of Jerusalem. It is located in the Palestinian village of Battir, which preserves Betar's ancient name. Although it has never been systematically excavated, limited archaeological excavations have revealed remains associated with the Roman siege and destruction, such as defensive walls and arrowheads.

The Israeli settlement Upper Beitar was named after Beitar and established from the ruins of the ancient village. The first residents settled in 1990.

Name

''Bēttar'' might mean the "place of the blade", based on the variant spelling found in the Jerusalem Talmud (Codex Leiden), where the place name is written ''Bēṯ-Tor'', the name may have simply been a contraction of two words, meaning "house of a dove." Alternatively, the name may have meant “house of Jether," a Judahite clan living in this area of the Judean Mountains during the First Temple period according to 1 Chronicles 2:53.

Location

Betar was perched on a hill about southwest of Jerusalem. Deep valleys to the west, north, and east of the hill surround it. It was situated on a declivity that rises to an elevation of about above sea-level. The Roman road that connected Jerusalem with Beit Gubrin before going on to Gaza passed through the Valley of Rephaim, which is to the north. It connects by a saddle to another hill to the south, where the remains of the ancient Roman camps can still be seen from the air.

Khirbet el-Yahud was identified as the site of Betar in 1863 by Victor Guérin, following Edward Robinson’s denial of the same in his 1841 ''Biblical Researches in Palestine''. Other scholars that published analyses of the identification include Charles Simon Clermont-Ganneau, E. Zickermann, W.D. Carroll,, Albrecht Alt, David Ussishkin.

History

Iron Age

The origins of Betar are likely in the Iron Age Kingdom of Judea, as evidenced by pottery findings dating to Iron Age II, the 8th century BCE until the fall of the kingdom. It is not mentioned in the Masoretic Text of the Hebrew Bible (''Codex Sinaiticus'') as one of the cities of the Tribe of Judah after Joshua 15:59.

Between the two revolts

Following the destruction of Jerusalem during the First Jewish–Roman War, in 70 CE, Betar's importance grew. It is believed that early in Hadrian's rule, Judahite institutions relocated there, probably due to the city's proximity to the destroyed Jerusalem.

Bar Kokhba revolt

During the Bar Kokhba revolt against the Romans, Betar functioned as the last stronghold of Bar Kokhba, who was the revolt's commander. A large moat was dug on the south-side of the stronghold, believed to have been made by the inhabitants of the town either before or during the siege, in order to enhance the town's natural defences. Today, modern houses have been built in the depression, along with the planting of fruit trees. Although the general ruin is now used by the villagers of Battir for growing olive trees, along the purlieu of the site can still be seen the partial, extant remains of a Herodian wall and a Herodian tower.The Babylonian Talmud (''Sanhedrin'' 95; ''Gittin'' 58, ''et al.''.) and the Midrash (in Lamentations Rabbah) mention the city Betar, the siege, and the fate of its inhabitants. The siege was also mentioned by Eusebius and Hieronymus. According to Eusebius, "The war reached its height in the eighteenth year of the reign of Hadrian in Beththera, which was a strong citadel not very far from Jerusalem; the siege lasted a long time before the rebels were driven to final destruction by famine and thirst and the instigator of their madness paid the penalty he deserved."

According to Kennedy and Riley, the size of the two largest camps discovered nearby (A and B) would indicate that there was enough for 6000 and 1800 soldiers during the siege of the city, respectively. It is not definite that Camps C, E, and F were actually temporary Roman camps, but if they are contemporaneous with the addition of more troops in Camps C, D, E, and F, the overall siege force may have been around 10–12,000 soldiers. A stone inscription bearing Latin characters and discovered near the city shows that the Fifth Macedonian Legion and the Eleventh Claudian Legion took part in the siege. C. Clermont-Ganneau, ''Archaeological Researches in Palestine during the Years 1873–74'', London 1899, pp. 263-270.

Aftermath

The destruction of Betar in 135 put an end to the Jewish–Roman wars against Rome, and effectively quashed any Judahite hopes for self-governance in that period. Following the Fall of Betar, the Romans went on a systematic campaign of wiping out the remaining Judean villages, and hunting down refugees and the remaining rebels, with the last pockets of resistance being eliminated by the spring of 136, as mentioned in the chronicle of Cassius Dio.

Per archegonial evidence, the vicinity wasn't inhabited immediately after the revolt. Sometime later Bittar, the new gentile settlement and now a Palestinian village in the present, was established in the subsequent centuries.

Talmud narrative and Jewish tradition

According to the Jerusalem Talmud, Betar remained a thriving town fifty-two years after the destruction of the Second Temple, until it came to its demise. Modern chroniclers push back the destruction of Betar some years later, making the time-frame brought down in the Jerusalem Talmud hard to reconcile, even if, according to Jewish tradition, the destruction of the Second Temple occurred in 68 CE. Either the time-frame carried in the Talmud is a gross error, or else some of the dates used by modern-day chroniclers are purely anachronistic.

Siege

According to the Jerusalem Talmud, the city was besieged for three and a half years before it finally fell (Jerusalem Talmud, ''Taanit'' 4:5 3. According to Jewish tradition, the fortress was breached and destroyed on the fast of Tisha B'Av, in the year 135, on the ninth day of the lunar month Av, a day of mourning for the destruction of the First and the Second Jewish Temple. Earlier, when the Roman army had circumvallated the city (from Latin, ''circum-'' + ''vallum'', round-about + rampart), some sixty men of Israel went down and tried to make a breach in the Roman rampart, but to no avail. When they had not returned and were presumed to be dead, the Chazal permitted their wives to remarry, even though their husbands' bodies had not been retrieved.

Massacre

The massacre perpetrated against all defenders, including the children who were found in the city, is described by the Jerusalem Talmud in Taanit and Lamentations Rabbah.

The Jerusalem Talmud relates in Ta'anit 4:5 that the number of dead in Betar was enormous and that the Romans "went on killing until their horses were submerged in blood to their nostrils." The Romans killed all the defenders except for one youth whose life was spared, Simeon ben Gamaliel II.

According to the Babylonian Talmud, '' Berakhot'' 48b, Hadrian had prohibited the burial of the dead, and so all the bodies remained above ground; however, they miraculously did not decompose. Years later, Hadrian's successor, Antoninus Pius, allowed the dead a decent burial. During that time, the Sages of Yavne made it a rule to acknowledge God's goodness by adding "He that is good and who does good" () in the grace said over meals.

Rabbinical explanation

Rabbinical literature ascribes the defeat to Bar Kokhba killing his maternal uncle, Rabbi Elazar Hamudaʻi, after suspecting him of collaborating with the enemy, thereby forfeiting Divine protection.

Sources

Accounts of the Fall of Betar in Talmudic and Midrashic writings reflect and amplify its importance in the Jewish psyche and oral tradition in the subsequent period. The best known is from the Babylonian Talmud, Gittin 57a–58a:

Legacy

Judaism

The fourth blessing in the Grace over meals is said to have been enacted by the Ḥazal in recognition of the dead at Betar who, although not afforded proper burial, their bodies did not putrefy and were, at last, brought to burial.

Rabbinic literature offers several accounts regarding the reasons for Betar's destruction. According to a story in the Jerusalem Talmud, it was because its residents lit lamps after the Temple's destruction—a response to earlier events in Jerusalem where councilors accused pilgrims of seeking office or selling property. An associate would suggest forging a deed, which the councilor wrote and the associate signed. The forged deed was sent to the pilgrim's steward with orders to bar him from his property because it was sold, causing the victim to regret ever coming to Jerusalem. According to a legend in the Babylonian Talmud, the people of Betar had a custom of planting a cedar tree for a newborn boy and a pine for a girl, using the trees to build their wedding canopy. One day, attendants of the emperor's daughter cut down one of these trees to fix a broken part of her litter. The local residents, angered by the act, attacked the attendants. When the emperor was told of the incident, it was reported as a rebellion, prompting him to launch a military assault on the city.

Palestinian Folklore

In 1874, French archeologist Clermont-Ganneau visited Battir and cited a local tradition among the local fellahin according which a hard stone known as ''Hajr el Manjalik'', or "the stone of the mangonel," located on a plateau near ''Khirbet el-Yehud'', was said to have been the location where a ruler named ''El Melek edh-Dhaher'' set up his cannon batteries to breach the ''Khirbet el-Yahud''. Clermont linked this custom to a "dim memory" of some ancient siege of Battir. J. E. Hanauer cited a similar tale in 1894, although the fellah who showed the explorers the stone claimed that a " Neby" was the one who had "cannonaded" the Judahites.

Revisionist and Religious Zionism

The name of the Revisionist Zionist youth movement, Betar, () refers to both the last Jewish fort to fall in the Bar Kokhba revolt, and to the slightly altered Hebrew abbreviation of the phrase "Berit Trumpeldor" or "Brit Yosef Trumpeldor" (), ''lit.'' 'Joseph Trumpeldor Alliance'.

The village of Mevo Beitar was established on 24 April 1950 by local-born Jews and Jewish immigrants from Argentina who were members of the Beitar movement, including Matityahu Drobles, later a member of the Knesset. It was founded in the vicinity of the Betar fortress location, around a kilometre from the Green Line, which gave it the character of an exposed border settlement until the Six-Day War.

Beitar Illit, ''lit.'' Upper Beitar, is named after the ancient Jewish city of Betar, whose ruins lie away. It was established by a small group of young families from the religious Zionist yeshiva of Machon Meir. The first residents settled in 1990.Tzoren, Moshe Michael. "Some Talk Peace, Others Live It". ''Hamodia'' Israel News, November 21, 2018, pp. A18-A19.

References

Bibliography

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External links

*Survey of Western Palestine, 1880 Map, Map 17
IAAWikimedia commons
Coordinates for Bittir (Khurbet el Yehudi): East longitude, 35.08; North latitude, 31.43
* Shimon Gibson (2006)

''Encyclopedia Judaica'', based on '' Encyclopedia Hebraica''
* Prof. David Ussishkin
Soundings in Betar, Bar-Kochba's Last Stronghold

* Other Midrashic sources can be see

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{{Bar Kokhba revolt

130s disestablishments in the Roman Empire
135 disestablishments
Ancient Jewish settlements of Judaea
Archaeological sites in the West Bank
Bar Kokhba revolt
Establishments in the Kingdom of Judah
Jews and Judaism in the Roman Republic and the Roman Empire
Massacres in Asia
Revisionist Zionism
Tisha B'Av