Hanukkah always held a special place in the calendar for Jewish pioneers in the Land of Israel, thanks to the symbolism of the Maccabean Revolt and all it represented: independence, nationalism, heroism, and the struggle against cultural suppression.
Throughout the holiday, the historical legacy of the Maccabean Revolt was emphasized, and each year trips were made to the Maccabees’ graves in Modi’in and to sites of ancient battles in Judea. These trips included hikes, readings from the Bible and the Book of Maccabees, and guided tours.
The Hanukkah festivities for adults and youth included dances and stage performances, as well as variety shows that included literary, theatrical and musical passages that related directly to the events of Hanukkah and its main messages.
Here is a slection of old posters and ads for various pre-state Hanukkah events during the 1930s-1940s
In the 1920s, a new tradition was established to connect Hanukkah with the renewal of Hebrew culture. The eight days of Hanukkah were declared “Hebrew Book Week”.
On Hanukkah, youth movements would hold marches in in the city streets alongside urban festivals. The local authorities also encouraged residents to light menorahs in order to enhance the festive atmosphere.
Special: 150 Years at the Western Wall
How did the Western Wall look before its liberation in '67? What did it look like 100 years ago? And 150 years ago?
How did the Western Wall look before its liberation in ’67? What did it look like 100 years ago? And 150 years ago? Rare photographs from the National Library of Israel’s collections show a different Western Wall than the one we know today. One area for prayers became two and the uniforms of those who visited and guarded changed, yet one thing has stayed the same: the Jewish people’s yearning to visit and pray at this most revered of sites.
The identities of those who photographed the site also changed over the years, ranging from renowned international photographers in awe of the extraordinary relationship between man and stone, to tourists and pilgrims visiting the Wall as part of a journey to the Holy Land, to local and foreign soldiers simply there as part of their service. The images also reveal the history of photography itself: black and white photographs, hand-colored photographs, changing methods of printing and developing.
Join us on this historic journey to the Western Wall.
Resolving Biblical Contradictions – in Translation
The first Hebrew translation of the famous work El Conciliador also served as the translator’s own personal diary
“I was happy and joyful as my beloved daughter was born…and died on the night of the 5th”
For thousands of years, Jews and Christians alike have turned to the Bible as a means of resolving the many contradictions in their lives. In the 17th century, the Rabbi and diplomat Menasseh Ben Israel turned the tables: he wrote a book named El Conciliador (The Conciliator), in which he attempted to resolve the contradictions within the Bible itself. This was a tremendous task, and his target audience did not consist only of fellow Jews.
In El Conciliador, Menasseh Ben Israel addresses two potential audiences: Christian scholars and clergymen interested in gaining more knowledge about the Jewish faith, and the descendants of the Conversos in Spain and Portugal. The latter wished to return to their Jewish roots after many generations during which they (and their ancestors) were forced to live as Christians.
A copper engraving by the Jewish artist Salom Italia depicting Menasseh Ben Israel encircled by Latin writing. The print, whose dimensions are 13×19.5 cm, was apparently produced soon after the engraving was done in 1643. From the Abraham Schwadron Collection at the National Library
The book follows a consistent pattern: the author presents two contradictory Biblical verses, describes the precise contradiction he found in them (as the reader does not necessarily spot the contradiction or in some cases he or she may identify another contradiction instead), and then attempts to “resolve” the contradiction: he makes use of both Jewish and non-Jewish sources, occasionally quoting luminaries such as Seneca or Plato, thereby displaying extraordinary in-depth knowledge coupled with interpretive skills.
It is interesting to note that when Menasseh Ben Israel refers to Plato as an authority he does not hesitate to claim that the father of philosophy was directly influenced by the Jewish religion and that many of his conclusions are based on the Bible.
The Latin translation of Menasseh Ben Israel’s El Conciliador was completed in 1633 and shows the book’s importance to the Christian public. From the National Library of Israel collection
Like many of Menasseh Ben Israel’s endeavors, El Conciliador was crowned a tremendous success. The book was re-published over the years in a number of editions, and was even translated into other European languages. It established its author as an authority on Jewish sources, and earned him the title “Ambassador of the Jews”. In the wake of the book’s success, an extensive exchange of letters began between Menasseh Ben Israel and Christian scholars throughout the continent. It took over 200 years for El Conciliador to be translated into Hebrew.
“Resolving” the Contradictions of the 19th Century in Hebrew
Little is known about the life of Mr. Raphael Kirchheim, who translated El Conciliador into Hebrew. We know even less about why this 19th century German-Jewish scholar chose to undertake this task. It is possible that as a Jew affiliated with the Reform movement, which attracted many German Jews in the 19th century, he saw the translation of El Conciliador as a project with personal and general-Jewish significance, especially when considering the period in which he was active.
The first page of the Hebrew translation of El Conciliador by Raphael Kirchheim. This is not a complete translation of the original book, but primarily a translation of the sections focusing on the Pentateuch. From the National Library of Israel collection
After all, the time in which Kirchheim lived was a period in which the unity which had characterized the Jewish people for much of their history was irreparably ruptured, a century replete with novel Jewish figures: enlightened Jews fighting to reform education and the Jewish library; Hassidim searching for a new spiritual experience; Orthodox Jews struggling to maintain the status quo; and toward the end of this tumultuous century: Zionist pioneers.
Reminiscent of the author of the work he translated into Hebrew, Kirchheim’s translation tells us a thing or two about his own boldness. Kirchheim did not suffice with simply translating, he also wrote his comments (and often reservations) on El Conciliador’s conclusions alongside various paragraphs. In one section, for example, the translator notes that “What the author writes in Rabban Gamliel’s name is a lie, and he said the opposite to his disciples”, and in a later place in the manuscript he notes that “His [Menasseh Ben Israel] words are the opposite and are not found without each other”.
It is unclear whether Kirchheim intended to publish his translation: the manuscript is full of erasures, amendments and internal glosses. Additionally, at the end of the manuscript, Kirchheim documents the names of his relatives, the deaths of his father and his two wives over ten years apart. He does not forget to record the births of his son and daughter. When writing about his daughter, for example, Kirchheim writes “The 3rd of Adar 5601 [February 2, 1841] – was happy and joyful for me because my beloved daughter Mina was born”, two days later he added the heartbreaking words, “And (she) died on the night of the 5th”.
The page which ends the Hebrew manuscript of El Conciliador in which the translator notes the history of his immediate family. Here Kirchheim records the birth of his son and daughter, and his daughter’s death a few days after her birth. From the National Library of Israel collection
Most of the details surrounding the Ben Israel/Kirchheim manuscript are still unknown to us.
However, the more pressing question is undoubtedly: can the resolution of the many contradictions in the Bible truly bring about friendship between the various members of this tumultuous nation?
A First Glimpse into the Treasures of the “Afghan Genizah”
A first glimpse into a few fascinating documents that reveal the life of the Afghan-Jewish communities during the 11th-13th centuries
This discovery will keep the Library and researchers busy for years to come and enables a rare view of the Jewish-Afghan community and the rich Muslim cultures that lived in that region. Meanwhile, here is a first glimpse to several special documents from the “Afghan Genizah”.
Mishnah Seder Nezikin
Mishnah Seder Nezikin (Order of Damages) from the “Afghan Genizah”
It is clear that the scribe of this Mishnah was deft in his craft: In dense hand writing, while being entirely coherent, the scribe copied the Seder Nezikin regarding idol worship from the Mishnah. The scribe differentiated sentences with a colon, for two possible reasons: first, it is commonly used in scripture; and second, in order to use as much of the page he had at hand.
Haftarot (Leviticus-Numbers)
Jeremiah 17 from the “Afghan Genizah”
Zechariah 2 from the “Afghan Genizah”
Among the documents within the “Afghan Genizah” procured by the National Library are two Haftarot taken from Jeremiah 17 (the first pair of pages) and from Zechariah 2 (the second pair of pages). It is interesting to note that every verse is translated into Aramaic. What does this inform us regarding the prevalence of Hebrew among the members of the Jewish-Afghan community in the 11th-13th centuries?
Proverbs 22-23
Proverbs 22-23 from the “Afghan Genizah”
Not a lot survived from this nearly 1000 year old page, and yet, we can identify that it is a part of a copy of the Book of Proverbs (chapters 22-23).
Siddur for Shabbat Prayers
Siddur for Shabbat Prayers from the”Afghan Genizha”
This is an interesting siddur for Shabbat, on the first page presented here, the Kiddush for Shabbat ends with a special wording taken from the book of Nehemiah, chapter 9, verse 14: “And madest known unto them Thy holy Sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant” (Trans. 1917 JPS).
This is an uncommon ending to the prayer and is an example of the small, yet significant differences within the Afghan Siddurim of the 11th-13th centuries.
Commentaries on the Torah in Jewish Persian (Leviticus 11)
Leviticus 11 from the “Afghan Genizah”
The parchment presented here in Jewish Persian (Persian written in Hebrew letters) and it contains commentaries for verses 21-22 from Leviticus 11. The verses that survived the passage of time are part of a Halakhic discussion regarding the kosher slaughtering of animals. Most of the writing has faded and damaged, and we can only decipher a few words here and there.
A Trader’s Notebook
A Trader’s Notebook from the “Afghan Genizah”
This is a fully preserved page from a trader’s notebook. This notebook belonged to a Jewish merchant known as Abu Nasser from the 11th century; it sheds light on the economic and business life of the Jews that lived by the Silk Road. The notebook recounts a number of business transactions that occurred between Jews and Muslims in the region.
The National Library of Israel is grateful to the William Davidson Foundation and the Haim and Hanna Salomon Fund for their generous support of this acquisition.
