We started in the area of Kadita between Meron and Tsfat. Letters in square brackets [thus] refer to the map below. But first some words about Rabbi Simeon Bar Yochai, the Rashbi, who is buried nearby at Meron (the subject of a future post), since the first place we stopped is disputed to be connected with him
Idra Rabba
There seems to be some debate about the site of the Idra Rabba (Great assembly) of Rabbi Simeon Bar Yochai.
Idra is Aramaic for threshing floor, and – wherever the site is – it was here that R’ Shimon Bar Yochai convened with nine other scholars and threshed out secrets of the Zohar. The members of the Idra were Rebbe Shimon bar Yochi, Rabbi Eliezer his son, Rabbi Abba, Rabbi Yehuda, Rabbi Yossi bar Yaakov, Rabbi Yitzchak, Rabbi Chezkiyah bar Rav, Rabbi Chiyya, Rabbi Yossi and Rabbi Yisa. Each scholar expounded various configurations of the partsufim (arrangements of the 10 sephirot or Divine attributes/emanations of Kabbalah), and three of them – Rabbi Yossi bar Yaakov, Rabbi Chezkiyah bar Rav and Rabbi Yisa – died in ecstasy while doing so.
In the “Gates of Reincarnation” of the Holy Ari, R’ Isaac Luria Ashkenazi, it is told that sometimes the Ari and his colleagues went to the village of Meron to where Shimon Bar Yohai and his followers had once gathered, and revealed to them the “Great Idra”, and the Ari would say: “Here is where Rabbi Elazar sat, there is where Rabbi Abba sat”….and all the others. He would then seat each one of his students in the most fitting place for the individual’s soul, because the Ari used to say that each one of his students has the spark of the soul of one of the disciples of Rabbi Shimon Bar Yohai.
It was here that the Ari also revealed to his students deep and hidden secrets, and said to them: “If your eyes would be permitted to see, you would be see a large group of Tzaddikim and Angels who came to hear the Idra and the fire that burns around them.”
Idra Rabba controversy
There are two caves on the road between Meron and Tsfat which claim it, one by the roadside, and the other some distance off it along Nahal Amud. Whilst many authorities appear to claim the former, other authorities claim it was in the past mistakenly labelled as the location of the Idra Rabba, and indeed the official highway sign, claim it is the grave of Bnei (the children of) Rabbi Yossi Dmon Yukras (or Daman Yokeret). Nevertheless the site itself retains inscriptions referring to it as the Idra Rabba, as does the competing site.
Map showing our tour, on Forest tracks, from sites marked [A] to [T].
First possible Idra Rabba/Grave of the children of Rabbi Yossi [A]
This is the site adjacent to the Meron – Tsfat road (route 89). It is a cave cut into the hill on which the road passes, roofed over, so that the roof is just above the road level.
The view of the cave from the road, marked "Ha'idra."
Assuming that it is in fact the grave of the children of Rabbi Yossi, it is told that R’ Yossi, a third or fourth generation Amora, named after Yukras, the city where he lived, was very vengeful for the sake of Hashem and was himself responsible for the death of his children.
Rabbi Yossi employed workers in his field. Once he delayed in bringing them food and they complained to his son, Yehudah Hanenash (Yehuda the punished one), that they were hungry. Using practical Kabbalah, Yehuda turned to barren fig tree and said 'Fig tree, fig tree, bring out your fruits so my father’s workers can eat." Immediately the tree sprouted fruit and the workers ate. When Rabbi Yossi Dmon Yukras arrived and heard what happened he cursed his son to die for having mis-used the power of the creator.
In an even more troubling story, it is told that once Rabbi Yossi Dmon Yukras caught a man looking at his daughter’s beauty. In order to prevent people from falling to Pgam Habris (the act of committing sexual sins especially masturbation) because of her, he said she should die.The grave of Rabbi Yossi Dmon Yukras himself [B] is further down the road towards Tsfat, on the opposite side: we will come to that later.
However, if this is indeed the site of the Idra Rabba, then it is unclear who is buried there, possibly one or more of the three members if the Idra that died in the process. Either way, the cave appears to contain several graves.
Although the road signs list this as the grave of Bnei Yossi, on the front of the cave is a plaque referring to the Idra and listing the Rashbi and his nine disciples.
Yonatan inside the cave, where there are multiple grave niches.
Second possible Idra Rabba/Grave of Rabbi Yossi Bar Yaakov [F]
To continue the theme, I will describe the other contender for the Idra Rabba next, even though (as you may see from the map reference, [F], we only reached it later on. This site can be found along Nahal Amud, north of the first possible site, on the edge of the forest road to Kadita. The structure is an interesting twin set of caves, a few metres apart, each with a small domed booth constructed over it, with an enclosure between them entered through an arch.
The Idra Rabba (right) and grave of Rabbi Yossi Bar Yaakov (left).
A semi-official road sign from the forest road states that this is the Makom Ha’idra (place of the Idra) and Tzion (tomb or structure above a grave) of Yossi Ben Yaakov. The left hand structure has inscriptions that it is the latter grave, and the right hand structure states that it is the Makom Ha’idra. This latter inscription also says it was built and renovated to rescue the ancient tombs in 1943-44.
The grave of Rabbi Yossi Bar Yaakov.
The Idra Rabba.
Rabbi Yossi Bar Yaakov was, as described earlier, one of the three Sages that passed away during the Idra and was apparently buried at the location of its revelation. He passed away along with Chezkiyah bar Rav and Rabbi Yisa in the middle of the Idra and angels were seen taking them away. Rabbi Yossi bar Yaakov was one of the main students of Rabbi Shimon Bar Yochai, one of the nine students that participated in the Kabalistic gathering of the Idra Rabba.
Grave of Rabbi Yossi Dmon Yukras [B]
The grave of Rabbi Yossi Dmon Yukras (or Daman Yokeret) is further down the road towards Tsfat, on the opposite side, from the site which is either the graves of his children or the site of the Idra Rabba, as detailed above. Set above the road, it’s Tzion is a curiously Bauhaus looking open rectangular structure of seven concrete pillars supporting a flat roof with a curiously undersized dome off-centre towards the front.
The grave of Rabbi Yossi Dmon Yukras.
The grave itself is built up above the ground like a cairn. Everything about Rabbi Yossi has already been told above.
Grave of Rabbi Cruspidi Ha’Amora [C]
Going across the route 89 road towards the Second possible Idra Rabba/Grave of Rabbi Yossi Bar Yaakov, one immediately sees the grave of Rabbi Cruspidi ben Shabti the Amora, visible from the road with its pine tree growing through a hole in the roof of the Tzion. R’Cruspidi (his name is variously rendered Crispa, Crispi, Cruspi, Crispida, Kritzifa, Kruspidi, Kruspadai, Kurspedi, Kruspidy, Curspedi, Cruspidy) was a third generation Eretz Yisroel Amora and a student of Rabbi Yochanan. According to the Arizal, Rabbi Cruspidi was holding on the level of a Tana and is buried with two other unnamed Tzadikim in the cave, which has an additional opening in its roof (the one which the tree grows through is in the Tzion’s roof, not the cave’s.
Grave of Rabbi Cruspidi Ha’Amora
In the Talmud Yerushalmi Rabbi Cruspidi tells in the name of Rabbi Yochanan: “Three books are opened up on Rosha Hashana. One for the completely evil, one for the completely righteous and one for those in-between. Those that are completely righteous are immediately marked and sealed for life. Those that are completely evil are immediately marked and sealed for death. Those in the middle, remain suspended and deferred until Yom Kippur. If they merit, they are written for life. If not, Heaven forbid they are written for death.” He also teaches about the Rebellious Son; his opinion is that a boy is only eligible to fit into the category of 'Ben Sorer U'Oreh' for a short period of only three months.
Continuing north along Nahal Amud from the grave of R’ Cruspidi, and then branching west along Nahal Kotar, one passes a modern monument before reaching the graves of Rabbi Bana'ah HaAmora and Alkana Avi Shmuel. We will describe them in that order.
The 37th Armoured Division Memorial (אנדרטת חטיבת השריון 37) “Ram” (Bull) [D]
The 37th Armoured Division Memorial is sited in the groves where the brigade readied itself before the outbreak of the Six Day War. The 9 metre steel monument was sculpted by Dina Nir Even-Tov, from Kibbutz Sha'ar HaAmakim, whose husband was killed in Nablus. Its shape is reminiscent of the letter shin (ש) representing ששת הימים (six days), שריון (armour, and also the name of the tank division), שלום (peace), שמע ישראל (the Shema: “Hear O Israel!”) and שדי (one of G-d’s names which appears in every mezuzah). It was inaugurated in June 1969. Next to the monument is a memorial wall naming those that fell in the Six Day and Yom Kippur wars. The division fought in the Golan Heights and suffered heavy losses.
The monument sculpted by Dina Nir Even-Tov
At the foot of the monument is a Centurion tank and memorial park inaugurated in 1984.
Next to the monument is a memorial wall naming those that fell in the Six Day and Yom Kippur wars. The division fought in the Golan Heights and suffered heavy losses.
As we arrived we saw an old man, barefoot, with a notebook, writing as he stood in front of the Hebrew information board at the foot of the hill. We assumed he was a kibbutznik, and climbed up to the monument.
Marc, from Albania, taking notes.
As we descended again, we saw he had an eastern-European face and was clearly waiting for us. It turned out (from what we could understand from our conversation of English, Hebrew, Italian and Albanian) that he was a Roman Catholic Albanian tourist called Marc, though what he was doing alone in the middle of nowhere looking at a monument which – without making presumptions – one would think was of no especial interest to such as he, we were not able to gather. He had no water with him, only his well-thumbed notebook and a mobile telephone. He had put his shoes on by then, and we dropped him back by the main road to hitch a lift (or maybe await a friend). In any event he wanted to get to Tzfat, or Cefat as he wrote it in his notebook, but we were not going that way!
Cabins at Kadita, from the memorial park.
Graves of Rabbi Bana'ah HaAmora & Alkana Avi Shmuel [E]
Back on highway 89, right by the first possible Idra Rabba/Grave of the children of Rabbi Yossi, two official highway signs point across the fields in the direction of these graves, marked with their names, but it is not clear how you would follow these signs, which appear to take a more direct route (“as the crow flies”) across the fields than we did. Maybe there is a long-overgrown track. Be that as it may, the two graves are alongside each other within a large enclosed compound with a small open domed booth over a cave.
The Grave compound
Grave of Rabbi Bana'ah HaAmora
Grave of Rabbi Bana'ah HaAmora
View of Tzfat from the grave of Rabbi Bana'ah HaAmora
Rabbi Bana'ah HaAmora (Bana'ah the Amora) lived during the transition period between the Tanaim and Amoraim. His teachings are mentioned in the Brisysos, mostly in regards to Agadah. His main student was Rabbi Yochanan, who gave over most of his master's teachings. Rabbi Bana'ah used to judge monetary cases using great wisdom. This eventually got him appointed to the position of head judge. Rabbi Banaah was known for marking graves so people could avoid impurity and could visit kivrei tzadikim.
Alkana Avi Shmuel (Alkana the father of Shmuel), also known as Elkana HaNavi or Ish HaElokim, was a Levite and father of Shmuel Hanavi. Elakan himself was a Navi and is identified as being the anonymous prophet that prophesied to Eli Hakohen about his punishment and the severance of his family. He lived three generations before the building of the first temple. Elkana started a fourth Aliya Laregel on Rosh Hashanah aside from the regular three holidays. Each Rosh Hashana he travelled up to Shilo with his family using a different route. Each year more and more people would see and join, until the entire nation joined the Rosh Hashana Kibbutz. Elkana lived in Ramasaim Tzofim in Har Efraim. His father was Yerucham son of Eliyhue son of Tocho son of Tzuf. Elkana had two wives, Chana and Penina. Originally Chana was barren and only Penina had children. But he liked Chana more despite her being childless and would give her a double portion of food during the holidays.
We visited the traditional location for the Kever Elkana and Rabbi Bena’ah, which has long been recognized and built up. Recently Yisroel Meir Gabbai, a Breslover Hasid and founder of Agudas Ohalei Tzadikim who travels the world to locate, repair and maintain Jewish cemeteries and gravesites of Torah notables, claimed that, based on his research of the area and descriptions of early pilgrims to the grave, the true Kever is a few dozen meters away from the currently identified location. The new location is a cave entrance painted blue, with no built-up structure, and signs have been placed, but we did not see it. It is apparently located right in front of the 37th Armoured Division Memorial.
Grave of Rabbi Tarfon [G]
Early diaries of travelers to Kivrei Tzadikim mostly describe Rabbi Tarfon’s grave as being in a cave located in Meron on the hill leading up to the Rashbi’s grave. But since those times the tradition has grown that he is buried at Kadita, where we visited.
The staircase to the grave of Rabbi Tarfon
Yisroel Meir Gabbai, whom we met above, claims this location is a mistake made based on the testimony of two diaries whose authors never visited the actual kever but instead copied out earlier texts, misunderstanding the location of the grave. He identified a cave in Meron that seems to match the descriptions of the early pilgrims on their path up to the Rashbi. (This cave, which we did not visit yet, is a double cave, the upper part is accessible and the lower part – where it is assumed that Rabbi Tarfon is buried – is sealed up.)
Rabbi Tarfon was a leading 3rd generation Tana. He is quoted 49 times in the Mishna, mostly arguing with his student-friend Rabbi Akiva. Rabbi Tarfon was a Kohen and had great wealth. Rabbi Tarfon was born before the destruction of the Second Temple and visited it numerous times, on one occasion hearing the voice of the Kohen HaGadol.
Rabbi Tarfon was very careful to keep the commandment of honouring his mother. Once his mother was strolling in the garden on Shabbat and her sandal ripped. Rabbi Tarfon was unable to bring another shoe due to the transgression of transferring objects on Shabbat from private to public domains. Instead he placed both his hands under her foot and allowed her to walk on them until she reached her bed. When Rabbi Tarfon became ill and was visited by the Sages, his mother recited this story, asking them to pray for her son who honoured her much more than what was necessary. The Sages were unimpressed and said that, even if he would have done it thousands of times, he would not have reached half the honour the Torah necessitates a person to give his mother.
It is thought that Rabbi Tarfon studied Torah under Rabbi Yochanan ben Zakkai although he also associated with members of Beit Shamai. Once he was almost killed by bandits as he lay down to recite the nightly Shema, whilst travelling, in accordance to the opinion of Beit Shamai. When he related the incident to the Sages, he was told that he would have been held responsible for his own death for having ignored the Halachically accepted opinion of Beit Hillel.
Another story is told that once the Sages decreed a fast day during a time of famine in the city of Lod. When it started raining before midday, Rabbi Tarfon told the masses to go eat, drink and celebrate. They did so and in the evening everyone gathered to publicly recite the full Hallel.
Rabbi Tarfon’s famous teachings include the following, which are both inscribed at his Kever at Kadita. One is “The day is short, there is a lot of work, the workers are lazy, the reward is great, and the boss is pressing.” The other is: “It is not upon you to finish the work, but neither are you free to exempt yourself from it. If you have studied much Torah, you will be greatly rewarded. Your employer is trustworthy to pay you the reward for your labours. Know, the reward of the righteous is in the 'World to Come'.”
The grave is impressively sited at the top of the hill, with a long staircase leading up to it. The grave, which is built up above the ground, sits under a huge and very ancient Pistacia tree, the so-called Tree of Mercy, many parts of which are largely dead but of a size hinting at former glory, yet still sprouting new growth, an analogy not lost on the faithful who have placed an inscription in Hebrew and English making the analogy with the Jewish people: “the short growth on the branch reminds us that we see ourselves as only a remnant of a mighty nation.”
Rabbi Tarfon's grave and the "Tree of Mercy"
Rabbi Tarfon's grave and the "Tree of Mercy"
Kadita [H]
On the slopes of Mount Kotar, south of Dalton Lake, at an altitude of 780 metres, is the ecological community of Kadita, alongside Horvat Kadita, remnants of ancient settlements from the Cannanite Period and the Mishna Period.
Horvat Kadita
Later, Kadita was an Arab village until 1948, when its residents fled during the War of Independence – some later settled in 'Akbara nearby. In 1981 four families, who had bought land from the Druze but were prevented from settling it due to disputes with the Israel Lands Authority, reached agreement with the government, through the personal intervention of Ariel Sharon, to settle Kadita. They dreamed of turning the site into an ecological community where man would live in harmony with nature. In 1991 they founded an association to build the ecological village in Kadita and received the blessing of then-housing minister Sharon. Twenty families settled in Kadita based on written agreements with the government. The families built temporary homes and began tilling the soil. In 1999, after years without progress, and after they refused a suggestion to become a village of individuals, the Ministerial Committee for the Development of the Negev and the Galilee made a decision "to work toward the establishment of an ecological community." Shortly afterwards the association received a letter from Sharon, by then the national infrastructures minister, wishing them success. Sharon praised the perseverance of the site's settlers. By 2008 there were some forty families. Around that date there erupted disagreement with the Israel Lands Authority that claims the settlers are criminals and their structures are illegal, and they have gone on record saying so. The ILA wanted to build a formal ordered community of 150 homes with streets and services at Kadita, anathema to the residents who crave a low-impact, sustainable ecological settlement. Kadita is home to both left- and right-wing ideologists, academics and high school graduates, religious and secular, who feel that the ILA has changed its tune toward them, having initially supported them as helping re-Judaize the Galilee. The settlers’ detailed plans for the environmentally friendly rehabilitation of 5,000 dunams of terraces and orchards, and for the development of Kadita "as a regional, national and global education centre for sustainable living," remain on hold. In the meantime the settlers eke a life out, and there are several cabins for rent and other small-scale businesses.
Modern Kadita, a rambling, unplanned micture of shacks, tents, houses and cabins.
We travelled towards the route 886, where we stopped at the Ein Zeitim adventure playground [J], before crossing into the Biriya forest.
Yonatan inspects the Ein Zeitim playground, repaired after heavy damage following the snow of winter 2013.
Biriya Forest
Biriya Forest is the largest planted forest in the Galilee. It covers an area of 20 square km on the slopes descending east from Tzfat to Rosh Pina and Hatzor, north to Dalton River, and west, to Amud River. It contains forests, groves, springs, an ancient synagogue, a lime pit, tombs of the righteous, diverse flora, and scenic routes and hiking trails with recreation areas and scenic lookouts.
Sign of a Zionist woodsman!
Ein Gever Spring [K]
Ein Gever is a small seasonal spring over which the British erected a building with a small pool next to it, an orchard and an herb garden. Under the shade of the trees in the forest, east of the spring, there is a JNF recreation area. The spring was dry when we visited.
Pistacia Valley [L]
The JNF planted Pistachio vera trees here in 1963.
Nevoraya (Naburiya or Nabratein) Synagogue [M]
The village of Naburiya, which is located on the scenic road, existed during the first and second temple periods. Archaeological excavations disclosed the remains of the synagogue, one of the oldest in the Galilee, which was constructed after the Bar Kochba revolt. The village was abandoned for 200 years following the earthquake of 363 CE, and in 564 CE the synagogue was rebuilt, as one may learn from the inscription on the lintel of its main entrance: “Built four hundred and ninety-four years after the destruction of the temple in the time of Hanina Ben Leizer and Luliana Bar Yudan.” This is a very important inscription, both dating the synagogue and referring to the community’s leaders. An inscription on a synagogue with a date is very rare, and the inscription is on display at the Israel Museum in Jerusalem. The synagogue structure existed until around 640 CE.
Lintel from the main entrance of the nevoraya Synagogue, Israel Museum. [Photo credit: Daniel Ventura, Wikipedia.]
At the site of the synagogue there remain two rows of four stone columns. The façade of the synagogue was partially reconstructed by JNF and the Israel Antiquities Authority.
Lintel from the Torah niche at Nevoraya (Naburiya or Nabratein) Synagogue in the Upper Galilee, 3rd century CE, Rockerfeller Museum, Jerusalem.
Neburaya is believed to be identical with Nabratein, a location north of Tzfat where Elazar Hamodai (of Modi'im) and Yaakov Ish Nevoraia (Jacob of Kfar Neburaya), a compiler of the Haggadah, are buried, though we did not visit their graves on this trip.
Ein Navoraya (Naburiya or Nabratein) Spring [N]
Ein Naburiya is the spring of the ancient village of Naburiya, and flows all year round from a small cave in a large shiny area of white chalk stone, in which troughs were carved for watering herds and washing laundry.
There are amphibians in the pool all year round, such as salamanders, newts, frogs and toads: we saw and heard many Hadera frogs (Rana levantina) – צפרדע נחלים – also known as Levant water frog, and recently reclassified as Pelophylax bedriagae.
You can hear the frogs (though not see them) in this video: whenever I got close they stopped croaking!
Mitzpe Avi Vigder (Avi’s Lookout) [P]
A beautiful picnic area and lookout, looking east over Nahal Dalton.
The Hula valley from Avi's lookout, with the Golan beyond.
Tom & Sasha Weisz Lookout [Q]
Another beautiful lookout, looking over Nahal Hazor.
Grave of Rabbi Yonatan Ben Uziel [R]
At Amuka, located on the western edge of the Biriya forest, is the ancient gravesite of the Talmudic scholar Rabbi Yonatan Ben Uziel, the great disciple of Hillel the Elder. In one of his commentaries, Jewish tradition relates that Yonatan Ben Uziel never married because he preferred to dedicate all of his time to his Torah studies. Toward the end of his life he regretted this, so in order to encourage marriages he gave a blessing that all those who are unmarried will find their “zivug” or true soulmates within a period of one year if they visit his resting place. The site attracts many singles, both men and women, of all ages and levels of Jewish practice. The place has become a popular pilgrimage destination and was filled with the faithful when we visited, but we didn’t have time to venture in.
In the Talmud tractate Sukkah it is written that when birds flew over his head they burned due to the presence of the angels who came to hear Yonason Ben Uziel study Torah.
Yonatan Ben Uziel is best known for his Translation of the Prophets, the “Targum, into Aramaic, the vernacular of his day. The Talmud tractate Megilla writes that he planned to author a translation and commentary on the Ketuvim as well but the heavens prevented this from happening because they did not want him to reveal the secrets of the final redemption.
Many travellers’ accounts describe visits to Kever Yonatan Ben Uziel, the earliest dating back to the 12th century CE. These describe the grave being near a small Arab village containing roughly sixty houses. The actual Tzion was built from stones with a large, thick beautiful tree growing over it. It is told that this tree was chopped down by the local Arab governor who needed a large beam for the house he was building. Within eight days of its completion, the house collapsed upon the Governor, killing him and his entire family. Awe stricken, the Arabs of the Amuka collected the remaining scraps of the tree and brought them back, placing them by the tomb.
Many of the early travellers’ accounts also note how the location was respected by the local Muslim population. Muslims would come to the Kever to light oil and make pledges in honour of Yonatan Ben Uziel, perhaps because of the incident with the tree! They would refer to the grave as the tomb of Sheik Charav which translates as 'foreign man', a reference to this saint being Jewish. There are a number of Muslim graves in the vicinity of the Kever, another sign that it was awed by the Arabs.
In the 16th century the Tzion was renovated by Rabbi Shem Tov Even Gaon, one of the early Kabbalists of Tzfat who came from Spain, together with some wealth Italian Jews residing in Tzfat at the time. In 1979 the Tzion was once again renovated and expanded. During the construction part of the original stone coffin was uncovered.
Grave of the Tanna Mokrat (מוקרט) [S]
Near Kever Yonatan Ben Uziel Amuka is the grave of the Tana or Amaroa Mokrat who is also known as Dman Mokras. He is not mentioned in any sources other then Sefer Hadoraos and in Shemos Hatzadikim from Rebbe Nasson of Breslov.
Although both these sources refer to the grave of the Mokrat as near that of Yonatan ben Uziel in Amuka, until recently its exact location remained unidentified. Yisroel Meir Gabbai, whom we met above, created a Tzion right at the edge of the large parking lot of the grave of Yonatan Ben Uziel. According to their research and old maps, this location was marked by the Arabs in the past as the grave of Sheik Machmad El Agami, which is translated as 'Not from this nation', meaning he was Jewish. It was common practice amongst Muslims living in Israel to preserve the location of Kevrei Tzadikim and start referring to them as one of their own sheiks. At the exact location marked on the old map, Gabbai found a small mound of stones, which he augmented and marked.
“Figs” approved Rubbish heap (אתר תאנים) [T]
On the route down towards Hazor and Machanayim junction, we passed the smelly rubbish tip called “Figs” – and nevertheless admired the many white storks (Ciconia ciconia) – חסידה לבנה – attracted by the waste and the turning of soil over it by huge diggers.
By now starving, we drove back via Rosh Pina and Tzfat, where we bought burekas which we scoffed at the edge of Biriya village!