Ein Kerem
Ein Kerem (, "ʿEin Kerem" lit. "Spring of the Vineyard"; in Arabic "ʿAyn Kārim"; also Ain Karem, Ein Karem) is a historic mountain village southwest of ancient Jerusalem, and now a neighborhood in the outskirts of the modern city, within Jerusalem District, Israel. It is the site of the Hadassah Medical Center. Ein Kerem was an important Jewish village during the late Second Temple Period, during which it became important to Christianity. Christian tradition holds that John the Baptist was born in Ein Kerem, following the biblical verse in Luke saying John's family lived in a "town in  the hill country of Judea". Probably because of its location between Bethlehem and Jerusalem, this location was a very comfortable one for a pilgrimage, and this led to the establishment of many churches and monasteries in the area. During the years of Ottoman and later British rule in Palestine, Ein Kerem was a Palestinian Arab village. It was depopulated of its residents during the 1948 Arab-Israeli War. After the war it became, once again, a Jewish settlement. Today, Ein Kerem is a vibrant bohemian neighborhood of Jerusalem, with a population of 2,000 (2010). It has retained a very high -level of authenticity, its natural environment remains intact, and its old houses are still inhabited and preserved. It attracts three million visitors a year, one-third of them pilgrims from around the world. Alongside its religious landmarks, Ein Kerem is also known for its fine art, culinary, and musical scenes. Etymology. The name "Ein Kerem" can be literally translated from Hebrew as "Spring of the Vineyard" or "Spring of Kerem", probably derived from an ancient Iron Age Israelite city called Kerem, mentioned as a city in the dominion of the tribe of Judah according to Joshua 15 (Septuagint version of  Joshua). In Arabic, it could be understood as well as "Spring of the Vineyard", but also as "the Generous Spring". History. A spring that provides water to the village of Ein Kerem stimulated settlement there from an early time. Bronze Age. Pottery has been found near the spring dating to the Middle Bronze Age. Iron Age/Israelite period. During the Iron Age, or Israelite period, Ein Kerem is usually identified as the location of the biblical village of Beth HaKerem (), where the name comes from. Second Temple period. A well-preserved "mikveh ("Jewish ritual bath) indicates there was a Jewish  settlement in the Second Temple period along with some other discoveries such as handful of graves, bits of a wall, and an olive press. A reservoir here was mentioned in the Copper Scroll, one of the Dead Sea Scrolls. Roman and Byzantine periods. During excavations in the Church of Saint John the Baptist, a marble statue of Aphrodite (or Venus) was found, broken in two. It is believed to date from the Roman era and was probably toppled in Byzantine times. Today, the statue is at the Rockefeller Museum. Excavations in front of the same church, which has at its  core the cave which Christian tradition identifies as the birthplace of John the Baptist, have unearthed remains of two Byzantine chapels, one containing an inscription mentioning Christian "martyrs", but without any mention of John. Ceramics from the Byzantine period have also been found in Ein Kerem. Sources from the Byzantine period are associating Ein Kerem with the place where Elizabeth, the mother of John the Baptist, had lived, which is not properly named by the New Testament. In around 530 CE, the Christian pilgrim Theodosius places Elizabeth's town at a distance of from Jerusalem, which suits Ein Kerem. Early  Islamic period. Ein Kerem was recorded after the Islamic conquest. Al-Tamimi, the physician (d. 990), mentions a church in Ein Kerem that was venerated by the Christians, also mentioning an old custom of the Jews of Ein Kerem to make wreaths from the boughs (branches) of a wild plant belonging to the mint family (Lamiaceae) during the Jewish holiday of Shavu'ot. Crusader period. It is mentioned under the name St. Jehan de Bois, "Saint John in the Mountains", during the Crusades. The Crusaders were the first to build here a church dedicated to St John, rebuilt in the 17th  century by the Franciscans and still active today, and Moshe Sharon considers it as "almost sure" that the Crusaders are the ones who started the tradition of identifying that particular site as St John's birthplace. Mamluk period. A coin from the reign of As-Salih Hajji (1389 CE.) was found here, together with pottery, glassware and other coins from the Mamluk era. Ottoman period. Most of the village - some 15,000 dunams - was waqf land set aside charitably to benefit the Moroccan Muslim community in Jerusalem, belonging to the endowment established by Abu Madyan in the 14th century. In 1517 , the village was included in the Ottoman empire with the rest of Palestine and in the 1596 tax-records it appeared as "'Ain Karim", located in the "Nahiya" of Jabal Quds of the "Liwa" of Al-Quds. The village had at this time 29 households, all Muslim. The villagers paid a fixed tax rate of 33.3% on agricultural products, which included wheat, barley, summer crops, vineyards, grape syrup/molasse, goats and beehives in addition to "occasional revenues"; a total of 5,300 akçe. All of the revenue went to a waqf. In the course 17th century, the Franciscans manage to recover  the ruins of the church raised by the Crusaders over the traditional birth cave of St. John and, in spite of local Muslim opposition, to rebuild and fortify it as the Monastery of St. John in the Mountains. James Silk Buckingham visited in the early 1800s, and found he was "more pleased with this village [...] than with any other place I had yet visited in Palestine." In 1838, "Ain Karim" was noted as a Muslim and Latin Christian village in the "Beni Hasan" district. In 1863 Victor Guérin noted a thousand inhabitants "of whom there are barely two hundred and  fifty who are Catholics; the others are Muslim." The ancestors of the latter were held to descend from Maghrabins, that is to say, originating from the Maghreb (North Africa). Guérin describes them as rowdy and fanatical, until a few years before his visit having very often attacked the Catholic monks at the Monastery of St John in order to extort from them food and money, a habit that had subsided only lately. An official Ottoman village list from about 1870 showed that "Ain Karim" had 178 houses and a population of 533, though the population count included only men. The  population consisted of 412 Muslims in 138 houses, 66 Latin Christians in 18 houses, and 55 Greek Christians in 12 houses. In 1883, the PEF's "Survey of Western Palestine" (SWP) described Ain Karim as: "A flourishing village of about 600 inhabitants, 100 being Latin Christians. It stands on a sort of natural terrace projecting from the higher hills on the east of it, with a broad flat valley below on the west. On the south below the village is a fine spring ('Ain Sitti Miriam), with a vaulted place for prayer over it. The water issues from a spout  into a trough." In 1896 the population of "'Ain Karim" was estimated to be about 1,290 persons. British Mandate period. In the 1922 census of Palestine, conducted by the British Mandate authorities, the population of 'Ain Karim was 1,735; consisting of 1,282 Muslims and 453 Christians, increasing in the 1931 census to 2,637, in 555 houses. During the 1929 riots in Palestine, Arab residents of 'Ain Karim launched raids against the nearby Jewish neighborhood of Bayit VeGan. In the 1945 statistics, Ein Karim had a population of 3,180; 2,510 Muslims and 670 Christians, The total land area was 15,029 dunams , of this, a total of 7,960 dunums of land were irrigated or used for plantations, 1,199 were used for cereals; while a total of 1,704 dunams were classified as built-up (urban) areas. The 1947 United Nations Partition Plan for Palestine placed 'Ayn Karim in the Jerusalem enclave intended for international control. 1948 Arab-Israeli War. When the 1947-1949 Palestine war started, 'Ain Karim became a major base of operations against nearby Jewish neighborhoods. In February 1948, the village's 300 guerilla fighters were reinforced by a well-armed Arab Liberation Army force of mainly Syrian fighters, and on  March 10 a substantial Iraqi detachment arrived in the village, followed within days by some 160 Egyptian fighters. On March 19, the villagers joined their foreign guests in attacking a Jewish convoy on the Tel Aviv-Jerusalem road. Immediately after the April 1948 massacre at the nearby village of Deir Yassin ( to the north), most of the women and children in the village were evacuated. The village was finally captured by Israeli forces during the . The remaining residents fled on July 10–11. The Arab Liberation Army forces which had camped in the village left on July 14–16 after Jewish forces  captured two dominating hilltops, Khirbet Beit Mazmil and Khirbet al-Hamama, and shelled the village. During its last days, 'Ayn Karim suffered from severe food shortages. State of Israel. After the war ended, Israel incorporated the village into the municipal boundaries of Jerusalem. Ein Kerem was one of the few depopulated Arab localities which survived the war with most of the buildings intact. The abandoned homes were resettled with new immigrants, many of whom Mizrahi Jews who fled from the Arab countries who fought the Arab-Israeli war during the war and after it, i.e. Jews from Iraq and Egypt  but also from Yemen. Over the years, the bucolic atmosphere attracted a population of artisans and craftsmen. Today it is a vibrant bohemian neighborhood of Jerusalem, attracting many artist, young people and tourists. In 1961, Hadassah built its medical center on a nearby hilltop, including the Hadassah Ein Kerem hospital and the Hebrew University of Jerusalem schools of medicine, dentistry, nursing, and pharmacology. Biblical connections. Old Testament. Only the Septuagint translation of the Hebrew Bible, the base for the Christian Old Testament, names a place in the hills of Judah as "Carem" (). New Testament. According to the New Testament, Mary  went "into the hill country, to a city of Judah" () when she visited her cousin Elizabeth, the wife of Zechariah. During the Byzantine period, Theodosius (530 CE) gives the distance between Jerusalem and the town of Elizabeth as . The Jerusalem Calendar ("Kalendarium Hyerosolimitanum") or the Georgian Festival Calendar, dated by some before 638, the year of the Muslim conquest, mentions the village by name, "Enqarim," as the place of a festival in memory of Elizabeth celebrated on the twenty-eighth of August. The English writer Saewulf, on pilgrimage to Palestine in 1102–1103, wrote of a monastery in the area of  Ein Karim dedicated to St. Sabas, where 300 monks had been "slain by Saracens", but without mentioning any tradition connected to St. John. Landmarks. Church of the Visitation. The Church of the Visitation, or "Abbey Church of St John in the Woods", is located across the village to the southwest from St. John's. The ancient sanctuary there was built against a rock declivity. It is venerated as the "pietra del nascondimento", the "stone in which John was concealed," in reference to the Protevangelium of James. The site is also attributed to John the Baptist's parental summer house, where  Mary visited them. The modern church was built in 1955, also on top of ancient church remnants. It was designed by Antonio Barluzzi, an Italian architect, who designed many other churches in the Holy Land during the 20th century. Monastery of St. John in the Mountains. The Catholic Monastery of St. John ba-Harim (St. John "in the Mountains" in Hebrew) is centered on a church containing the cave identified by tradition as the birthplace of Saint John the Baptist. The church is built over the remnants of a Crusader church and its porch stands over the remains of two  Byzantine chapels, both containing mosaic floors. The current structure received its outlook as the result of the latest large architectural intervention, finished in 1939 under the guidance of the Italian architect, Antonio Barluzzi. In 1941–1942 the Franciscans excavated the area west of the church and monastery. The southernmost of the rock-cut chambers they found can probably be dated to the first century CE. Some remnants below the southern part of the porch suggests the presence of a "mikve" (Jewish ritual bath) that is dated to the Second Temple Period. The church is mentioned in the "Book of the Demonstration , attributed to Eutychius of Alexandria (940): The church of Bayt Zakariya in the district of Aelia bears witness to the visit of Mary to her kinswoman Elizabeth." The site of the Crusader church built above the traditional birth cave of St John, destroyed after the departure of the Crusaders, was purchased by Franciscan custos, Father Thomas of Novara in 1621. After a decades-long struggle with the Muslim inhabitants, the Franciscans finally managed to rebuild and fortify their church and monastery by the 1690s. Convent of the Sisters of Zion. The monastery of "Les Sœurs de Notre-Dame de Sion  (Sisters of Our Lady of Zion), built in 1860, was founded by two brothers from France, Theodore and Marie-Alphonse Ratisbonne, who were born Jewish and converted to Christianity. They established an orphanage here. Alphonse himself lived in the monastery and is buried in its garden. Gorny or Moscobia" Convent. The convent was established by the Jerusalem mission of the Russian Orthodox Church in 1871 (see also Russian Wikipedia page ). The name "Gorny Convent" refers to the visit of the Virgin Mary to her cousin St. Elizabeth "into the hill country, to a town in Judah," "gorny" meaning "mountainous" in  Russian. It was nicknamed "Muskobiya" (Arabic for Muscovite) by the local Arab villagers, which mutated in Hebrew to "Moskovia." Apart from the structures serving the nunnery and a pilgrims hostel, it now contains three churches, enclosed within a compound wall. The Church of Our Lady of Kazan ("Kazanskaya") is dedicated to the holy icon of Our Lady of Kazan and is the oldest among the three churches, being consecrated in 1873. The Cathedral of All Russian Saints, with its gilded domes, was started before the Russian Revolution and could only be completed in 2007. The cave church of St. John  the Baptist was consecrated in 1987. Mary's Spring. According to a Christian tradition which started in the 14th century, the Virgin Mary drank water from this village spring, and here is also the place where Mary and Elizabeth met. Therefore, since the 14th century the spring is known as the Fountain of the Virgin. The spring waters are considered holy by some Catholic and Orthodox Christian pilgrims who visit the site and fill their bottles. What looks like a spring is actually the end of an ancient aqueduct. The former Arab inhabitants built a mosque and school on the  site, of which a Maqam (shrine) and minaret still remain. An inscribed panel to the courtyard of the mosque dates it to 1828-1829 CE (1244 H.) The spring was repaired and renovated by Baron Edmond de Rothschild. St. Vincent. St. Vincent-Ein Kerem is a home for physically or mentally handicapped children. Founded in 1954, St. Vincent-Ein Kerem is a non-profit enterprise under leadership of the Daughters of Charity of St. Vincent de Paul. Related sites in the area. Monastery of St. John in the Wilderness. The Monastery of St. John in the Wilderness, containing a cave  associated with the saint, is located close to Ein Kerem and Moshav Even Sapir. Cave of St John the Baptist. A cave believed by some to have been used for the worship of St John the Baptist, if not by the saint himself, is located close to kibbutz Tsuba, not far from Ein Kerem.