VIRTUAL JEWISH MUSEUM

Temple Shekel

This Shekel coin was made by the Jews of Israel during their battle with Rome, known as 'The First Revolt'. It lasted for most of 5 years from about 65 - 70 CE. They had circulating coins at their disposal but made these as an expression of independence from Rome and as a rallying point for the 2nd Temple (which was destroyed at the end). It is carefully designed to fulfill the requirements of a shekel payment & reads 'Jerusalem the Holy, Shekel of Israel, Year 2'. Others read years 1 - 5.

First Temple.seal

First Temple period inscriptions appear in clay and on stone. This is a clay seal impression written in ancient Hebrew script. The letters we can see, below the double line, are MLKYH. The full inscription, known from other examples, reads: LNGBI BN MLKYHU, 'Of Negbi son of Malkiyahu'. Seals were used for identification, authenticity, and security. This one may have sealed a parchment document. This script was gradually abandoned during the Second Temple period.

First Temple.inscribed weights

Dome shaped stone and bronze weights have been found in the Land. They were used on balance scales and are flat on the bottom. Some blank ones probably had denominations painted on. These have them engraved in stone. 'Beka' at left means 'half' (a shekel), 'Pim' means 2/3, and 'Nezef' on the right means 5//6. Many other denominations have simple marks. The Bible mentions stone weights in Deut. 25:13.

First Temple.Hevron.Jar handle

Impressions of symbols are found in clay. This jar handle is impressed with a seal that has a royal emblem in the center, the word 'LMLK' (= for the king) above (partly smudged) and the work HVRN (= Hevron) below. They date from 700 BCE and show that the contents were part of some sort of Royal taxes. Hundreds have been found, mostly around Jerusalem.

Persia.Yehud

The Babylonians conquered Judea and sent the Jews into exile. They were soon overcome by Persia who eventually permitted Jews to return. This little coin shows a Persian king on the front. On the back is an eagle and the word in ancient Hebrew script 'YHD' which reads 'Yehud' and is no doubt the Judean province mentioned in the book of Ezra (5:8).

Athenian coins & Immitations

Athenian coinage was accepted internationally, and widely imitated. These are all Holy Land products based on the original. The left one is from local use in Gaza. the right one is a Yehud coin, from the Jerusalem area. The middle piece continues the imitation but with a male, bearded image on the front. These are attributed to the old Philistine territory on the coast.

Samaritans

This is another diminutive coin in the 'Yehud' group. But instead of Yehud it says 'Shomron'. Shomron is Shechem (Nablus) in the north and was the site of the Samaritans, a group that has mixed origins but practices a religion based on Judaism, with significant differences. They claim to have remained in the Land after the Babylonian exile and continued the 'original traditions'. Most were absorbed into Islam and fewer than a thousand exist today, in Israel.

Alexander the Great.Akko.

Alexander the Great's conquest of Persia included the Holy Land. He minted coins in many places, including Akko, where this silver coin was struck. The mint mark is under the outstretched arm on the back. This tetradrachm was struck on the Greek weight system and weighs more than the local shekels, around 16 grams. Alexander brought Greek language and culture to this area, which lasted 1000 years.

Egypt.Akko and Gaza

After Alexander's untimely death, his kingdom was split among his generals, through civil war. This land was a buffer between warring Egypt under the Ptolemies and Syria under the Seleucids. These Ptolemaic tetradrachms were minted in the cities of Gaza in the south and Akko ('Ptolemais') in the north. Relations with Jews were often favorable and there were even Ptolemaic style coins issued with 'Yehud' inscriptions in Hebrew.

Syria. Akko and Gaza

The Seleucid empire under Antiochus III took control of the Land in 201 BCE. For a time there were good relations with the Jews. These coins were minted in Akko and as far south as Gaza - but now under Syrian rule. However when his son Antiochus IV, who was a Hellenist, came to power, he he forced Greek culture upon the population, including the Jewish people. This led to the Maccabean revolt and the Hasmonean dynasty in Jerusalem. It also gave rise to Hellenizing factions among the Jews.

Syrian Tetradrachm

This Syrian tetradrachm pictures Antiochus VII, Sidetes. His warmer relations with the Hasmoneans resulted in a distinctly Jewish bronze coinage.

Hasmonean Rule.Yochanan Hyrcanus

The son of Simon Maccabee, Yochanan (John) Hyrcanus was the first to issue coins of his own entirely in Hebrew. He called himself 'Kohen Gadol', High Priest, and not king. The inscription is in the ancient Hebrew style, which was no longer read by the masses, but harked back to the sovereignty of the First Temple. It reads 'Yehochanan Kohen Gadol Vehever Hayehudim' - John high priest and the council of Jews. This council is probably the Sanhedrin, Judaism's supreme court.

Hasmonean.Hyrcanus.rev

The back of the coin displays a double cornucopia, horn of plenty. This design was adopted from Greek sources, but resonates with Jewish tradition. Such animal horns were used as containers for oil and also as instruments - the Shofar. Here they are shown full of ears of wheat with grapes and other fruits. In the center is a pomegranate on a stalk. These are all fruits with which Israel was blessed, according to the Bible.

Hasmonean.Yannai.obv

Alexander Yannai was a son of Yochanan Hyrcanus. By now, these men all had Greek as well as Hebrew names. His first coins were similar to his father's. Then came new ones with bold Greek inscriptions on the front and Hebrew on the back. Both read: Alexander the King. Calling oneself King while a member of the priestly family and not the Davidic family caused great strife with Rabbinic leaders and their followers. The anchor may signify the conquest of port cities.

Hasmonean.Yannai.rev

This design represents a star within a wheel or perhaps a diadem, worn by rulers. In between the spokes are Hebrew letters spelling 'Yehonatan Hamelech'.

Hasmonean.Yannai.square letters

Two interesting coins of Yannai stand out because their inscriptions are in the newer 'square' script, sometimes called Aramaic script. They read 'Malka Alecsandros' = King Alexander. This script had become widely used in the second Temple period. Both pieces have an anchor on the back. The one on the right is struck in lead!

Hasmonean.Antigonus

Antigonus was a nephew of Yannai. His Hebrew name was Matityahu, for the first Hasmonean (of Chanukah fame). His reign was full of strife with rivals and with the rising influence of Rome. He was the last of the Hasmonean rulers. His coins read 'Matityahu' in Hebrew and 'Antigonus' in Greek. They are larger and of double thickness.

Herod the Great

Herod 'The Great' was empowered by Rome to rule Judaea. His family was Idumean (Edomite) and had joined the Jewish people. He claimed the title King. He was controlled by Rome and identified with them. Most of his coins show symbols foreign to Jewish senses, like helmets and shields. He is remembered for his monumental building projects, including the Temple in Jerusalem.

Herodian rule

Herod's sons succeeded him but not as king. Rome divided up the lands and gave parts to three of them. Sons and grandsons continued to rule at the pleasure of Rome. Their coin designs are agricultural and did not offend the Jewish population.

Herodian.types

Jewish Shekel

Jewish shekels and half-shekels were produced during the five years of the 'First Revolt' against Rome, 66-70 CE. Possibly, the supply of silver coins diminished during the war. More likely, this was an expression of independence from Rome, which never permitted independent striking of silver. The coins kept the Temple economy going, and satisfied the requirement of the annual half-shekel payment. The pomegranate and cup designs all relate to the Temple service and decoration.

Bronze Coins of Revolt.Years 2 & 3

These coins were the small change of daily transactions during the First Revolt. There were many small coins already circulating, but these bore slogans of resistance: 'Year 2 (3) / Freedom of Zion'. They are the classic 'Masada coins'. Designs show an amphora, sometimes covered, and a grape leaf.

Bronze coins of Revolt.year 4

These are notable for their larger size, their distinctive designs, and revised legend. They read 'Year 4 of the Redemption of Zion'. Changing 'freedom' to 'redemption' suggests that they saw the end coming. The cup design matches the silver shekel. The other side shows the 'Four Minim' - Lulav, Etrog, and other branches used on the Sukkot holiday, and especially in the Temple.

Rome Captures Judea

Despite valiant resistance, and with much loss of life, Rome prevailed, the Temple was destroyed, and Judea subjugated. Rome celebrated the conquest of this little province with a wide variety of coins in all sizes and metals, known as the Judea Capta series. Figures represent the conquered population and the mighty victors.

Roman.Vespasian &Titus

The generals-turned- emperors of the Roman forces were Vespasian and Titus. This father and son team is most closely associated with the destruction of the Temple and the carnage accompanying it. Many Jews were sold into slavery and others were banned from Jerusalem. Jewish life continued in other parts of the country.

Roman.Hadrian portrait

Emperor Hadrian ruled from 117 - 138 CE. He was a travelling emperor who visited parts of the empire, including Judea. Hadrian was a Hellenist, a staunch admirer of Greek culture. This motivated him to forbid circumcision, and other Jewish practices, which resulted in the 'Second Revolt' against Rome from about 130 - 135 CE.

Bar Kochba.obverse types

Shimon Bar Kochba emerged as the leader of the Second Revolt. His coins, again in ancient Hebrew script, declare 'Shimon Prince of Israel' and 'Year one (or 2) of the Redemption (or Freedom) of Israel. The designs show implements and instruments used in the temple.

Bar Kochba.reverse types

The coins have mostly been found in ancient caves, high above the Dead Sea or excavated out of soft rock underground. Those were the last hiding places of Jewish fighters. Some coins abbreviate 'Shimon' to 'Shma', a prayer which Hadrian forbade be recited in synagogues.

Hadrian.visiting & plowing

Two coins of Hadrian in Judea. A large Roman brass one shows him being greeted by his subjects in Judea, which he visited early in his reign. The smaller one shows him plowing up Jerusalem, a symbol of conquest and re-dedication as a Roman Colony.

Roman.Aelia &Palestina

Hadrian, who once proudly announced he visited 'Judea' on his coins, now did everything he could to erase the Jewish character of the land. Jerusalem was re-dedicated as Aelia Capitolina where the coin on the left was minted. Judea now became Syria -Palestina, as the coin on the right declares. The Philistines had disappeared 1000 years prior, but it served to suppress the Jewish character of the land. Some still call it Palestine today.

Roman city coins

'City coins' are those minted by individual local cities, under Roman control. They always show the portrait of the reigning emperor on the front. The reverse shows elements of local interest, including local temples, gods and goddesses, or local geographical or historical elements. Every city in the Holy Land of size or significance minted such coins. These are from Ashkelon, Gaza, Tiberias, Antipatris, and Capitolias. Roman control continued until it became the Byzantine empire.

Byzantine Empire

Constantine I, emperor of Rome, in the fourth century moved the capital of Rome from Italy to Byzantium in today’s Turkey (renamed Constantinople and today Istanbul). Byzantine coins circulated in the Holy Land but only a few were struck there. The coin on the left, of Maurice Tiberius was counter-marked, most likely in Caesaria. The one on the right was struck in NEApolis as the letters show, known to Jews as Shechem and to Arabs as Nablus. The land was overwhelmed by Arab conquest by 640 CE.

Umayyad coins Jerusalem

These three coins, all minted in Jerusalem by the Arab conquerors, show the progression of Moslem influence. The left one shows the 'M' of value that residents were used to. The city name appears around in Greek and an emperor- type image on the front. The middle coin still shows a figure but he looks more Arab and the words are in Arabic ('Iliya' from 'Aelia'). On the right the coin bears only words, no images, and makes the Islamic declaration of faith, with the name Iliya on the bottom.

Umayyad city coins

The Umayyad conquerors struck coins in numerous Holy Land cities. Unlike the Romans and Byzantines, there are no images of gods or buildings. Just the simple declaration 'There is no god but Allah and Mohammad is his prophet'. And 'In the name of Allah this coin was minted in .....(city)'. These are from Akko, Ashkelon, Lod, Nablus, and Ramleh.

Umayyad coins Tiberias

Here too we see an early Arab coin, from Tiberias, still influenced by local norms. The large 'M' value had been a feature of Byzantine coins. So had Greek inscriptions. Remarkably, on the front appear crosses, which the local population associated with valid coins. The inscription Tiberias is in Greek and Arabic. The later style 'post-reform', was all Moslem, with no images, no Greek and certainly no crosses. The population gradually adapted to the Arab/Moslem culture.

Crusader coins.Knights in armor

The Crusades reached the Holy Land around 1100 CE. They wanted to guarantee free access for Christian pilgrims (and push back some Islamic aggression). They established strongholds in Antioch, Edessa, Tripolis, and Jerusalem. These coins, from Antioch, Tripolis and Tiberias portray knights in chain mail, armor and weapons. Over two centuries, much life was lost, with the local inhabitants suffering the most.

Crusader coins.crosses

As one might expect, crosses were prominent on at least one side of every Crusader coin. Remarkable is the one on the right which has Arabic inscriptions and a cross in the middle. This is a Crusader coin with Christian legends, but in Arabic, in an attempt to find acceptance among the locals who were now used to that language.

French Crusader Coin. Cross & Star!

This French Crusader coin has a cross in the center. On the back surprisingly, we find a 'star of David'. Although in modern times this symbol is associated with Jews, that was not so in the Middle Ages. It is a star, a geometric design, and was actually frequently used by Moslems until recently.

St. Anne Crusader Church

The St. Anne Church still stands in the northeast corner of Jerusalem's old city walls. It was built by the Crusaders in the early 1100s. Despite some Moslem re-purposing and more recent French restoration, it is largely an original Crusader building.

Moslem Dome of the Rock

The Ottoman empire conquered the Holy Land in 1517. They built the walls we see today around the Old City, on earlier foundations. The centerpiece of the country was the Dome of the Rock, on the Temple mount in Jerusalem (upper left). Despite this, the city was generally neglected and never became a capital or seat of government.

Mamluk rule.Baybars

The Mamluks of Egypt, a powerful body of slave soldiers, ruled from 1250 until 1517. Baybars became sultan in 1260. He defeated the remaining crusaders and solidified his kingdom. His heraldic symbol is the lion, which appears on his coins.

Baybars.Lions gate

The same lion images appear on the 'Lion's Gate' on the Eastern side of Jerusalem's old city walls. This gate is attributed to the Baybars era. The Mamluks were also the ones who, in 1296, forbade Jews to approach beyond seven steps at the entrance to the Cave of Machpelah in Hevron.

Worship in the Old City

This one panorama of Jerusalem's old city shows places of worship for three religions: On the left the Catholic Church of the Holy Sepulchre; in the center, the grey dome of the El-Aqsa Mosque; and on the right the Tiferet Yisrael synagogue.

Ottoman coins

The 'dollar' coin of the Ottoman empire was this silver 20 'Kurus' coin. The Israeli slang word 'grush' comes from it. There are no images, just the name of king, the date, and the mint, Constantinople. The smaller bronze coin is from Egypt, 40 'Paras'. The fancy design is called 'Tugra', a calligraphic monogram of the Sultan's name.

Tzedakah coin/token

This Egyptian coin has been over-stamped three times with Hebrew letters. They are Tzadi, Lamed, and Ayin. It's an abbreviation for Tzedakah Le'Aniyim - 'charity for the poor'. There are numerous homemade tokens from the late 19th/early 20th century in the Holy Land. Tokens enables a person to give small amounts to more people.

Ottoman Cancellation

A check written in 1903 on the Anglo-Palestine bank in Jerusalem for Chaim Scherzer, who endorsed it on the back in Hebrew. Like almost every piece of paper in the empire, it required a tax stamp which was affixed & cancelled. This cancellation is remarkable for showing Turkish, French, & HEBREW letters! This appealed to the Jewish residents of Jerusalem, who were the primary letter-writers in the Land at this time. Later the cancellation was changed to read 'Jewish Quarter' in French.

Jerusalem.Yochanan 4 synagogues.1600

In the early 1600s, the Ottomans permitted Jews to build a synagogue. It eventually grew to a complex of 4 small connected synagogues each with its own identity. R' Yochanan is reputed to have prayed on this spot. This was the central Sephardic synagogue of the Old City, until ruined by Jordan in the 1947 war. Today it is fully renovated and functional.

Sepharadim.Kollel life.Elyashar.1854

Jewish religious life was organized around Yeshivot and Kollelim. These institutions not only provided education but often also stipends to advanced students and their families. There was a myriad of rules about who qualified and how funds would be distributed. This document, signed by 4 rabbis in 1854, sets policy for a student who takes a leave of absence. It is written in Sephardic Solitreo script.

Sephardic Jewish Clothing

These Sephardic Jews walk in Old Jerusalem's streets. They are dressed in typical clothing that was worn throughout the Ottoman empire. Sepharadim often spoke Arabic, understood Arab culture, and had better relations with them than did the Ashkenazic community.

Hevron.shador letter

The Rabbinic leaders of the Sephardic community in Hevron created this Shador letter of introduction for Moshe Yisrael Melamed. He is headed to Pressburg ? to collect funds for the starving families of Hevron. Not dated but from the 1880s-90s.

Hevron.R' Medini

Hevron was famously the burial place of the Patriarchs and the seat of King David's rule. Jews were banished after the Temple's destruction. Small groups returned over the years as the city changed hands many times. By the 17th century there were Sephardic and Ashkenazic communities. Shmuel Shulman of Jerusalem wrote this card to the famous R' Chaim Medini of Hevron in 1903 to help his grandson.

Hevron.E.D. Slonim

Elazar Don Slonim was a son of long-time residents and an officer of the Anglo Palestine bank. He sent this envelope in May 1928, not knowing that a year later he would be slaughtered in his home along with dozens of other Jews in the infamous Hebron Massacre of 1929.

Safed.Shador letter.complete

The rabbinic leaders of the 4 holy cities would send elaborate letters with their emissaries, hoping to gather donations from abroad. This one was sent from Tzefat (Safed) in 1893. The ornamental style, decorative lettering, and fancy signatures all contribute to the letter's hoped impact.

Safed.Shador.1893.top

The top of the letter presents quotes and honorific salutations. Tzefat became Jewishly significant in the 1500's when Spanish refugees arrived. There developed a culture of scholarship and mysticism which to some extent still exists today.

Safed.Shador 1893.bottom

The body of the letter describes its holder, one Yitzchak Halevi ben Mordechai, a Torah scholar all his life. He now finds it necessary to travel, to collect funds for his son's wedding. Seven rabbis signed in Tzefat. When he arrived in Egypt, it was endorsed and stamped by the Rabbi of Cairo.

Safed.postcard.1904

Ch. Shapiro wrote from Tzefat in 1904, to his sons in Paris. He discusses family matters.

Safed.postcard.message

Safed.R' Yosef Karo synagogue

R' Yosef Karo, refugee from Spain, settled in Safed in 1536. He served as the town's Chief Rabbi and Head of the Rabbinic Court until his death in 1575, at the age of eighty-seven. He is most famous for compiling the authoritative digest of Jewish laws - the 'Shulchan Aruch'. Named for him, this synagogue may mark the spot where he lived.

Tiberias.receipt.Abulafia 1916

In the 2nd–10th centuries, Tiberias was the largest Jewish city in the Galilee and the political and religious center of the Jews of Israel. Fortunes rose and fell with repeated earthquakes and conquests. Spanish refugees came in the 1500s. More recently, refugees from Arab lands came after 1948. This receipt was stamped in 1916 by R' Haim Abulafia, whose family had been leading the community for centuries.

Ashkenazic Yeshiva 1905

In addition to the Sephardic population, Tiberias had a sizable Ashkenazic community. This envelope is from the Yeshiva Or Torah in Tiberias. It was mailed in 1905 to Germany. It probably contained a request for donations to the Yeshiva.

R' Yosef Chaim Sonnenfeld

The Jews of the Holy Land lived religious lives. They viewed the Land as a place with historic meaning, intended for living a life of fulfilling commandments. They provided for one another, often living on subsistence levels, and waited for the Messiah. R' Yosef Chaim Sonnenfeld (1848-1932) came from Hungary and eventually led the devout Ashkenazic community. He was 'pro' the land of Israel but 'anti' modern Zionism. His signature appears on the document.

R' Shmuel Salant

R' Shmuel Salant (1816-1909) came from Russia in 1840. He gathered funds for Ashkenazim and Sepharadim alike. By 1871 he was Chief Ashkenazic rabbi, admired by all for his scholarship as well as a moderate and tolerant approach to fellow Jews. This letter is signed and stamped by him. He is trying to determine who inherits a sum of money that was left intestate.

Western Wall.Kotel

Down through the ages, whenever Jews were permitted access to the Western Wall, they came to pray. It is a retaining wall left from the second Temple built by Herod the Great. It remains a focal point of religious Jews to this day. In this old image, Ashkenazic Jews are standing near the wall while Sephardic Jews are sitting next to it on the ground.

Early settlements outside the Walls

While nearly everyone wanted to live in Jerusalem, the old city became impossibly crowded. In the 1860's buildings began to appear outside the walls. They were built around courtyards in order to share facilities and guard against marauding Arabs. Those 'settlements' eventually became the religious neighborhoods of the new city of Jerusalem. This card pictures a few of them.

Jerusalem.Old city quarters

This map from the beginning of the 20th century shows the Old City of Jerusalem identifying its quarters. They are Armenian, Christian, Moslem, and Jewish quarters. The areas are not divided equally, and residents lived in all the areas. The Jewish quarter is close to the Western Wall and to Zion gate.

Churches,Mosques,Synagogues.old city

This postcard shows the skyline of Old Jerusalem from the northeast corner. The nearest building is the Roman Catholic Church of Saint Anne. Above it are domes of the 'Holy Sepulchre'. To the right a minaret of a mosque. Near the center, Protestant Church of Redeemer tower. To the far left at the skyline are the domes of the two great synagogues: 'Hurva' and 'Tiferet Yisrael'. The synagogues were destroyed in the '48 war but are being rebuilt.