Archaeological remains on the Givʿat Ram spur, previously known as Sheikh Badr, have been uncovered over the course of more than 55 years. In light of the varied data obtained till now, interim conclusions are presented here. The site appears to have been continuously inhabited from at least the late Iron Age until the Early Islamic period. The scanty late Iron Age, Persian, and Early Hellenistic period remains imply that the settlement was limited to the summit of the spur. The strategic location of the site, overlooking the main western access to ancient Jerusalem, and its similarities to other key sites, such as Ramat Raḥel, Tell el-Ful, Bethany and, Nabi Samwil, suggest that it formed part of a network of military and/or administrative outposts surrounding Jerusalem during these periods. Until the First Jewish Revolt against Rome, the site appears to have been associated with the Jewish population of Judah. During the course of the Hasmonean and Herodian periods the site reached its maximum area. The settlement, possibly a private estate belonging to a member of the ruling class (the family of the high priest?), developed into a production center for common pottery, providing for the needs of the ever growing population of Jerusalem and its Jewish pilgrims. Following the suppression of rebellious Judea, the Romans reoccupied the strategically located summit with a military outpost of the Tenth Legion. The legion erected its central kilnworks nearby. The products produced here were used to build the legion's facilities in Aelia Capitolina and elsewhere. Production appears to have ceased sometime during the first half of the third century CE. The exact nature of the site during the third—fourth century, following the departure of the legion, remains unclear. A large monastic complex with other facilities was later developed on the summit, perhaps to serve and accommodate the constant flow of Christian pilgrims to the Holy Land. We suggest that this complex, rather then the nearby medieval site of Deir Yasin, should be identified with the site of Iasonis Pagus mentioned in the Georgian Lectionary. Sometime during the seventh century CE the monastic complex ceased to exist under violent circumstances. The scanty Early Islamic period remains may have belonged to the first way-station of a postal service network based in Jerusalem.
|Translated title of the contribution
|The Site at Binyanei ha-Uma and Its Role in the Settlement Network Surrounding Jerusalem
|Number of pages
|ארץ ישראל: מחקרים בידיעת הארץ ועתיקותיה
|Published - 2007