The lamp’s excellent condition, the clarity of its symbols, and its discovery on Har HaZeitim, the Mount of Olives — a site of profound significance — have captured the public’s imagination. This find challenges a common scholarly understanding that there was minimal Jewish presence in Jerusalem during this historical period, following the destruction of the Beit HaMikdash (the Temple) in the year 70 CE and the expulsion of Jews by the Romans and the exclusion of Jews from Jerusalem in the Byzantine period.
As a tour guide specializing in Jerusalem’s history, I was eager to uncover the specifics of this find, as the exact location wasn’t reported in the many news sources I consulted. It turns out that the lamp was discovered in a burial cave beneath a modern apartment complex, approximately 15 years old, located on one of the peaks of the Mount of Olives. This extraordinary context raised even more questions:
Why was this lamp discovered only recently?
Why wasn’t the exact location of this significant find reported in the news?
To find answers, I had the opportunity to speak with Daniel Luria, executive director of Ateret Cohanim, an organization dedicated to revitalizing Jewish life in and around Jerusalem including in the Har HaZeitim area. Luria provided fascinating insights into the discovery and its context.
A Modern Discovery with Ancient Roots
According to Luria, about 3 years ago, after the buildings were purchased and Jewish families moved into the buildings on the Mount of Olives known as the Shiloach Heights, rumors began to circulate about burial caves beneath the structures. For religious Jews, this posed a serious issue:
1. Building atop burial sites is considered disrespectful to those interred.
2. For Cohanim (descendants of Aaron with specific ritual purity laws), proximity to burial sites renders the location off-limits, even if the remains date back 1,700 years.
To address some of these concerns, the Israel Antiquities Authority (IAA) conducted a salvage excavation beneath the buildings. Five burial caves were uncovered, one of which was identified as Jewish, along with the remarkable menorah lamp. Debris from 1,700 years as well as human bones were found; the bones were respectfully reburied in a different location. In response to concerns about tumah (ritual impurity associated with burial sites), rabbinic authorities were consulted, and measures were taken to resolve the issue for those visiting the area.
A Story Rooted in Jewish History
The Mount of Olives has unparalleled significance in Jewish history. This is the very route King David took as he fled Jerusalem during his son, Absalom’s rebellion, Luria cites:
“David went up the Mount of Olives, weeping as he went; his head was covered, and he walked barefoot” (2 Samuel 15:30). According to the Midrash, King David paused during his ascent to look back at the place of the Shechinah, the Divine Presence, where the Temple would later stand. Another block of buildings in this area—named Ma’aleh Zeitim — echo this historical and spiritual connection. The Shiloach Heights, are similarly named for an ancient Biblical connection, recalling a water system, famous for having been renovated by the Jewish King Hezekiah, 2700 years ago. Interestingly, the local Arabs also named the neigbhorhood after the spring there, calling it Silwan. This region’s historical narrative is deeply intertwined with the Jewish people.
During the Roman and later Byzantine times, Jewish life persisted here to some extent, as evidenced by the lamp’s discovery. Centuries later, from the 1880s until the 1920s and 1930s, Jewish Yemenite and Sephardi families resided here until violent riots forced them to leave. In August, 1938, the British authorities evicted Jewish families from their homes – being unwilling to protect them from their violent neighbors – and with the promise they could return shortly when things calmed down. It took approximately 60 years until the Jewish properties could start to be returned to. In recent decades, Jewish families have returned, reclaiming property and restoring the community.
Why Wasn’t the Full Story Reported?
Daniel Luria says he really isn’t sure why this would be left out but speculates that the full story’s omission from the headlines may stem from political discomfort. Luria feels that now more than ever – when threatening Jerusalem is to a large extent what is behind the current battles Israel faces – is a time for pride in Jewish heritage. However, he is aware that some might unfortunately feel the area it was found in carries political sensitivities that for them would overshadow the excitement about the all the details.
In the year 2000, Israeli Prime Minister Ehud Barak, U.S. President Bill Clinton, and Palestinian leader Yasser Arafat considered ceding this area to the Palestinian Authority, despite its profound Jewish significance. The Mount of Olives is not only a historical treasure but also a strategic vantage point overlooking Jerusalem’s Old City. This same vantage point was used by Jordanian forces in 1948 to shell the Jewish Quarter, causing significant destruction, injuries, and loss of life. In the end of these discussions, Arafat rejected the offer, and many Israelis felt a sense of relief.
Reporting on a discovery that reinforces Jewish ties to Jerusalem could be seen as controversial by some. But should political sensitivity determine whether the truth is shared?
A Chanukah Reflection
The announcement of the discovery coincides with Chanukah, a celebration of Jewish perseverance and the refusal to compromise on core values. The Maccabees stood firm in the face of immense pressure to abandon their traditions. Should we compromise today by omitting parts of the story that affirm Jewish history in Jerusalem because some are embarrassed or afraid? Does hiding the facts, help or hurt?
These are questions worth pondering. I invite readers to consider them and reach their own conclusions, just as we light the candles of Chanukah to illuminate the truth and honor our heritage.
Leah Bean-Bowman is a licensed guide in Israel and has a MA in Religion and Politics in the Middle East from Bar Ilan University.
