This article covers the combined Second and Third days of the medieval Via Palma pilgrimage from Acre to Jerusalem, akin to the Santiago route. It highlights Carmelite Order sites on Mount Carmel integral to the Via Palma, exploring the legacy of Prophet Elijah, the order’s founding during the Crusades, and notable figures associated with Carmel. It complements the article on the Second day’s journey through Haifa – Read the Complementary article

Prophet Elijah

Elijah the prophet holds significant importance across Christian denominations, exemplifying the monastic lifestyle. Alongside Moses, Elijah is uniquely distinguished for encountering God on Mount Sinai. He is also present with Moses beside Jesus during the Transfiguration on Mount Tabor and is associated with the ascension to heaven from the Mount of Olives. Consequently, numerous churches worldwide, and especially in Haifa (given his association with Mount Carmel), are dedicated to Elijah.

The Carmelite Order believes that the life story of Elijah contains hidden mysteries. Elijah emerges from obscurity directly into a showdown with Ahab, proclaiming in God’s name that a drought will afflict the land due to Ahab’s sins, and it will not rain until the people repent and turn back to God, challenging the belief that rain is summoned by Baal. Consequently, Elijah is compelled to flee, following divine guidance on his whereabouts and actions. The scripture recounts, “And the word of God came to him saying: “Leave here, turn eastward and hide in the Chorath Ravine, east of the Jordan. You will drink from the brook, and I have directed the ravens to supply you with food there.” (1 Kings 17:2-3).

If the monk navigates successfully through these four stages, he attains a state of prophetic excellence, earning the privilege to “drink from the brook,” symbolizing the attainment of spiritual nourishment and enlightenment. To sustain him in this elevated state, God commands the Holy Spirit to assist him – “and I have directed the ravens to supply you with food.” These stages—renouncing worldly life, combating ego, embracing solitude, and embodying grace through acts of kindness—culminate in a profound understanding of God. Elijah stands as the pioneering figure on this spiritual journey, setting the precedent for others to follow.

Following God’s instructions, Elijah seeks refuge in the Ravine, but eventually, the brook dries up due to a lack of rain. In response, God commands Elijah: “Go at once to Zarephath in the region of Sidon and stay there. I have directed a widow there to supply you with food” (1 Kings 17:9). Sidon was the capital of the Phoenicians, the homeland of Jezebel, and the epicenter of Baal worship. In this adversarial territory, Elijah is instructed to conceal himself, and his sustenance is entrusted to a widow, a woman without means.

Elijah carries out two miracles in the widow’s house: first, he makes the widow’s jar of flour and her jug of oil inexhaustible, miraculously refilling until the advent of rain, echoing Jesus’ miracle of multiplying the loaves and fishes. The second miracle sees Elijah reviving the widow’s son from the dead, mirroring the type of miracles Jesus performed, notably his resurrection of a widow’s son in Sidon, spurred by her appeal for his intervention. Hence, for these reasons among others, Carmelite monks regard Elijah as a precursor to Jesus, akin to other biblical characters whose life events foreshadow the narratives surrounding Jesus’ ministry.

In the third year of drought, God commands Elijah to confront Ahab and conclude the battle against idol worship, promising to bring rain to the arid land. Elijah meets Ahab and instructs him to assemble the prophets of Baal and Asherah, along with the Israelite populace, on Mount Carmel. There, Elijah sets forth a challenge to the prophets of Baal: to kindle fire on an altar, thereby proving whose deity is genuine. As the prophets of Baal unsuccessfully strive to ignite their altar, Elijah taunts them. He then erects an altar using 12 stones, representing the tribes of Israel, restores the desecrated altar of God (a move rich with symbolic significance), saturates it with water, and calls upon God to manifest His grandeur to the people of Israel.

When God’s fire consumes the altar, all the people prostrate themselves in awe and worship God. Elijah then commands the people to apprehend the prophets of Baal and execute them, their bodies discarded in the Kishon River. Ahab, likely by this point acquiescing to Elijah’s directive, orders a feast in anticipation of rain, yet the sky remains clear of any clouds. Persistently, Elijah sends his servant to check for clouds seven times, and it’s only on the seventh attempt that a small cloud, “about the size of a man’s hand,” emerges from the sea. This tiny cloud rapidly expands into a massive storm, ushering in the long-awaited rain. The Carmelite monks hold the belief that Elijah, through his prophetic vision, perceived in this cloud the image of Mary and foresaw the coming of Jesus and the ensuing events.

However, the brief détente between Ahab and Elijah quickly dissolves the following day when Jezebel learns of Elijah’s actions against the prophets of Baal. Her threat to kill him forces Elijah to flee for his life to the south, into the kingdom of Judah, and eventually into the desert to escape further (given that Jezebel’s daughter Athaliah was queen in Judah). Leaving his servant in Beersheba, Elijah travels a day’s journey into the wilderness, where, exhausted and despondent under a solitary tree, he pleads for death. Elijah laments, “I have had enough, Lord,” he said. “Take my life; I am no better than my ancestors” (1 Kings 19:4). This moment of despair is interpreted by some as Elijah’s expression of remorse over the killing of the Baal prophets.

Elijah, worn out, lies down and sleeps, until an angel awakens him, urging him to eat a cake and drink from a jug of water placed beside him. Initially eating only a little, Elijah falls asleep again, but the angel insists he eat more to sustain himself. With the strength gained from this sustenance, Elijah embarks on a forty-day and forty-night journey to Horeb, the mountain of God, where he finds shelter in a cave. It is there that God questions him, “What are you doing here, Elijah?”

Elijah answers, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too” (1 Kings 19:10).

Elijah’s retreat into a cave symbolizes a journey into his deepest self, where he confronts his feelings of jealousy and anger. It is in this moment of introspection that God imparts wisdom through words that resonate deeply with spiritual significance: “The Lord said, ‘Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.’ Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was an earthquake, but the Lord was not in the earthquake. After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper” (1 Kings 19:11-12). These verses convey that God’s presence is found not in the grandiose or tumultuous events, but in the quiet and stillness within—a soft, gentle whisper. This profound understanding underscores the value of silence embraced by monks, particularly those who pursue silence as their way of life, revealing the profound nature of finding God in the tranquility of one’s inner being.

After his encounter with God at Mount Sinai, Elijah undergoes a profound transformation, transitioning from a zealot and fanatic to a man of peace and reconciliation. Henceforth, God assigns Elijah different kinds of tasks, one of which is to anoint Elisha as his successor. Elijah encounters Elisha while he is plowing in the field, symbolically passing his cloak to him, and Elisha leaves his cattle to follow Elijah. This act holds a deeper significance, representing the establishment of a school for prophets under Elijah’s guidance.

The final prophecies in the Bible foretell that before the arrival of the great and dreadful day, Elijah will come to reconcile the hearts of fathers with their children and the hearts of children with their fathers (Malachi 3:24). Transformed by this change, Elijah is, one might say, enlightened, and at the end of his life, he ascends to heaven. Additionally, he occasionally appears unexpectedly to offer aid during times of distress or to resolve difficulties.

Elijah continued to impart his teachings in a cave on Mount Carmel to the attendees of his school of prophets, and Elisha followed in his footsteps. According to the Carmelite order, solitary prophets dwelled on Mount Carmel until the time of Jesus, eagerly awaiting the arrival of the Messiah—whom Elijah had foreseen in the cloud and prophesied about. They transmitted this vision and the knowledge of the impending event from one generation to the next, remaining a sacred community throughout the ages. When Jesus was born, they, like other wise men and prophets of antiquity, sensed the significance of the event and dispatched messengers to seek him out. Upon Jesus’s arrival in Jerusalem, their representatives also journeyed there, encamping outside the Lions’ Gate. Following the crucifixion, they returned to Mount Carmel bearing the good news of the Gospel, subsequently embracing Christianity.

All these accounts are recorded in the writings of the Carmelite order, which was established on Mount Carmel in the 13th century.

Nahal Siach

In 1204, a monk named Brocard experienced a dream in which the prophet Elijah summoned him to revive the school of prophecy established on Mount Carmel. Prompted by this vision, Brocard, leading a small monastic community settled in the caves of Nahal Siach in Carmel, sought to invoke the spirit of Elijah and the ancient school of prophecy. Through divine guidance, they were enlightened to the true path of a hermit, and with the descent of the Holy Spirit upon them, they founded the Carmelite order within a few years. Thus, the symbol of the Carmelites includes three representations of the star of David, and the color of their robe is black, reminiscent of Elijah’s robe that was burned by fire when he ascended to heaven in a storm. Elijah threw the cloak to Elisha, and this symbolized the beginning of the school and the transmission of the Holy Spirit, knowledge of hermetic life and prophecy to others.

Indeed, running along the entire stretch of the short Siach Ravine, which skirts the residences of the city of Haifa, are striking bushes adorned with yellow and green hues. These are the Euphorbia bushes, lending their name to the Wadi, as “Siach” means bush in Hebrew. It’s likely that these particular Euphorbia bushes originated from plants brought by the monks who settled in Carmel during the Middle Ages from Europe. The Siach Wadi stands as the sole habitat for this shrub in Israel. While these bushes are aesthetically pleasing, caution must be exercised as their milky sap is toxic, and the plant itself is protected. Hence, it’s advisable not to pick or touch them.

The Carmelites believe that the spiritual school aimed at attaining sanctity and prophecy, established by Elijah and Elisha in Biblical times, continued to exist in one form or another until their time, and that in fact, they are its spiritual successors. Part of the practice of prophecy was abstinence, so for 900 years after Elijah’s death, there was a tradition of spiritual monasticism in Carmel, and following the appearance of Jesus, those monks became Christians. The tradition continued with the hermits and desert fathers of the Byzantine period and even in the early Muslim periods it prevailed. Eventually, it went underground, and only with the coming of the Crusaders could it be revived and practiced openly again.

As one journeys into the heart of the Wadi, a striking sight emerges: the impressive ruins perched upon an expansive artificial terrace. These are the remnants of the first Carmelite church from the Crusader period! While the hermits resided in seclusion within the caves nestled in the surrounding white cliffs, they convened daily for Mass at this site, spending the remainder of their time in prayer and crafting baskets for sustenance.

Towards the rear of the dilapidated church lies a picturesque spring, trickling from a tunnel hewn into the rock and pooling into a small reservoir that maintains its water level throughout the year. According to Christian Carmelite tradition, this is Elijah’s spring, and adjacent to it lies a two-story cave (now sealed by a door) where Elijah purportedly dwelled during his time in Carmel. Alternate traditions suggest this spring as the one from which Elisha quenched his thirst. In this serene setting, the sights and sounds of the city fade away, enveloped by cypresses and forest trees, transforming the ambiance to that of the Galilean mountains. Amidst the verdant foliage and rugged cliffs, the presence of the Carmelite God seems palpable.

After years of seclusion in the Siach Ravine, communing with the Holy Spirit and the teachings of Elijah’s School of Prophecy, the monks who settled in Carmel in the 13th century sought to establish a constitution for their fledgling order, one that would gain recognition from the Church. To achieve this, they turned to Albert, the Patriarch of Jerusalem at the time, revered as a saint by them, who resided in Acre. Albert managed to channel the spirit of Elijah and the prophetic school of Carmel, inspiring the creation of an innovative set of regulations. These regulations blended the eremitic ethos of solitude with the communal spirit of cenobitic life, forging a distinct way of life for the order.

The statute of the Carmelite Order, authored by Patriarch Albert, stipulates that Carmelite monasteries should be situated in deserts or other remote natural settings. Each monastery is to be guarded by an abbot stationed at the entrance. Within the confines of the monastery, monks are to maintain constant seclusion in their cells, except during communal religious activities or mass.

The primary aim is to cultivate and safeguard a profound interior life through contemplation and meditation. Monks are instructed to engage in uninterrupted prayer and meditation on the Law of the Lord: “Each of you must remain in his cell, or nearby, contemplating the Lord’s law day and night and attending to his prayers, unless called to another duty.” This instruction underscores the inseparability of continuous prayer and solitude, emphasizing their integral role in the monk’s spiritual practice.

The fundamental duty of Carmelite monks is prayer, which serves as the essence of their regulations. Their labor is characterized as “a work of meditation and prayer.” Above all, the Carmelite monk is obligated to pursue God and foster a connection with Him. The Carmelite tradition has always embraced the integration of prayer with mystical exploration. The writings of early monks underscore this dual objective: striving to present to God a pure heart through personal endeavor, and seeking, as a heavenly gift, the experience of His presence and the sweetness of His glory. The commitment to prayer naturally leads to deeper aspirations that enrich and transform human life, making it a labor of love.

Silence occupies another central position in the Carmelite monastic path, representing the path to holiness. This silence mirrors the experience of Elijah on Mount Sinai—a “gentle whisper.” Simultaneously, this holiness is equated with continual prayer, which keeps the heart vigilant. The communal aspect of the Rule is exemplified by the significant role of the monastery abbot. The abbott is akin to a father figure, required to embody humility and service to others.

As outlined in the regulations, the monks are instructed to gather once daily for mass, a practice uncommon in other orders. According to the Rule, “The community of Carmel Orphans are born from the Mass, just as the early church was born from the breaking of the bread.” Through this communal gathering, the monks express gratitude for the redemptive sacrifice of Jesus and affirm that their community originates from it.

Adjacent to the remnants of the church and monastery stands a chapel, reconstructed in the form of a grand altar, which continues to be utilized by the Carmelites today. Further downstream from the historical site, at the exit of the Wadi, lie picturesque orchards and another spring emerging from the ground. On the southern side, steep stairs lead up to the vicinity of the grand mosque within the Kababir neighborhood. Visitors may ascend these stairs or retrace their path through Nahal Siach to the Carmel watershed en route to the next destination: the Mia fortress ruins, situated in an area designated by the Crusaders as the village and birthplace of a esteemed French saint and patron of Paris – St. Denis.

Holy Men in Mount Carmel

The Patriarch of Jerusalem at the start of the 13th century was Albert of Jerusalem, a man later recognized as a saint. Originally from Vercelli, Italy, he played a pivotal role in granting permission and offering blessings for the establishment of the new Carmelite monk order, authoring their statutes. This underscores the connection between the religious leaders of the Crusaders residing in Acre and the monks on Mount Carmel.

Albert, a saint in the Catholic Church celebrated on September 16th, was renowned for his peacemaking efforts, notably mediating conflicts such as the struggle between the Popes and Emperor Frederick Barbarossa over control of Cyprus. This dispute entangled various entities including the Kingdom of Jerusalem, the Templar Order, and the Armenian Kingdom. Albert, recognized as a worldly figure and distinguished scholar, garnered reverence from pilgrims who visited Acre, seeking his blessing before embarking on their journey to Jerusalem via the Via Palma. It is presumed that he held organized gatherings attended by large groups of pilgrims. Following his passing, pilgrims often visited the house where he resided, which was subsequently consecrated in Acre.

Another important saint is St. Berthold of Calabria, a monk who established a monastic community in Nahal Siach during the First Kingdom of Jerusalem in the 12th century (1185), served as an inspiration to the Carmelite order. His feast day is celebrated on March 29th. Some sources suggest that Saint Brocard, the founder of the Carmelite order, succeeded him.

The journey from Acre to the Carmel Mountain, led the pilgrims to a dramatically different landscape of forests and mountains, where they encountered devout monks reminiscent of saints and biblical figures they had heard about. Perhaps they sought blessings from monks residing in caves along Nahal Siach and were welcomed to join the order’s daily mass if they were acquainted with the right individuals.

Pilgrims likely immersed themselves in readings from prophetic books, the Books of Kings, patriarchal literature, the teachings of desert fathers, and Christian theologians, with a particular emphasis on passages from the New Testament. This spiritual engagement transformed the journey into a profound experience from its outset. Some may have opted to spend several days in the churches and monasteries of Carmel, feeling a spiritual resonance with the serene surroundings rather than the bustling and polluted city of Acre.

Stella Maris and Rosh Carmel

The term “Stella Maris” translates to “star of the sea,” one of the epithets of Mary. Within the monastery lies the mother church, serving as the global headquarters of the Carmelite order, which boasts approximately 40,000 monks and nuns worldwide, purporting to continue the spiritual legacy of Elisha and Elijah. Although the order originated in Nahal Siach, in the modern era, following the return of Catholics to Israel, it found its residence in Rosh Carmel, the pinnacle of the Carmel mountain range.

The site where the Stella Maris Monastery now stands was once home to a monastery built during the Crusader period, dedicated to St. Margaret of Antioch. She is recognized as one of the 14 holy helpers and is revered as the patroness of women in pregnancy and childbirth. St. Margaret faced persecution from the Roman authorities due to her steadfast refusal to renounce her faith. Seeking refuge, she lived the life of a shepherd, but her beauty caught the attention of a Roman general who desired her hand in marriage. When she declined his proposal, she was martyred for her beliefs. According to legend, during her execution, she was swallowed by a dragon, symbolic of the devil, but was miraculously vomited out due to the presence of the cross she held in her hand.

St. Margaret is revered as a saint in both the Catholic and Orthodox traditions, with particular significance to the English faithful. During the 13th century, many English pilgrims journeyed to the Holy Land and visited Carmel, where they found solace at the monastery dedicated to St. Margaret. Similarly, French pilgrims had St. Denis village in Rosh Mia, while Italians found a spiritual haven in Nahal Siach, where numerous Italian monks resided.

The monastery of St. Margaret on Mount Carmel was primarily Orthodox, yet it also served as a pilgrimage site for Catholics, particularly on her feast day, July 20th, although historical records on this matter are somewhat ambiguous. According to accounts from the “Holy Pilgrim’s Journey,” atop Carmel stood a monastery inhabited by black monks (Benedictines), with another monastery likely situated nearby, possibly where Elijah lived in a cave chapel within the rock formation on the slope below.

According to Pringle, there was a structure known as Margaret’s Castle near the monastery, which belonged to the Templars and was situated above Elijah’s Cave. This castle was square-shaped, featuring a tower at each corner, and its exact location is believed to have been beneath the present-day lighthouse. Indeed, the museum at the entrance to Stella Maris displays part of a tomb inscription discovered near the lighthouse, belonging to a Templar.

Over time, Crusader pilgrims began to associate the monastery atop Carmel with the prophet Elijah rather than St. Margaret. Within the monastery was a cave, still extant today, which pilgrims linked to the biblical account of Elijah dwelling in a cave in the Chorath Ravine, sustained by ravens. While Elijah indeed received sustenance from ravens near the Jordan River, tradition prevailed, leading to the lower Elijah’s Cave at the mountain’s base being regarded as the site where Elijah established a school of prophets. Conversely, the cave atop the mountain came to be associated with Elijah’s seclusion and sanctification, identified with the cave in the Chorath Ravine.

After the fall of the Crusader kingdom in 1291, the monasteries and Christian edifices on the mountain were razed. However, Christian monks, particularly Carmelites, endeavored to return and resettle in Carmel over the ensuing years. In the mid-17th century, Father Prosper of the Carmelite order succeeded in establishing residency in another cave below the lighthouse, situated between the lower and upper caves (though not accessible to the general public), and founded a monastery known as Stella Maris.

Father Prosper played a significant role in the Catholic Church’s missions in the Middle East during that era, including ventures to Aleppo in Syria, Basra in Iraq, Iran, and others. As a result of these efforts, Emir Turbay, ruling over Syria and Israel at the time, granted him permission in 1631 to construct the monastery on Carmel. Initially intending to appropriate the Elijah Cave itself, opposition from local dervishes compelled him to select an alternative cave approximately one hundred meters above the original site. Fortunately, this location boasted three small caves ideally suited for a modest monastery. Presently, a small chapel called “Prosper’s Chapel” stands at the site in his memory, although it is not open to the public.

After Father Prosper, a renewed Christian presence began in Carmel, which persisted for 130 years until 1763 when Dahar al-Omar, the ruler of the Galilee, destroyed the small monastery. However, after a few years, the Carmelites obtained a license to rebuild their monastery, erecting it atop the Headland of Carmel in its current location. This monastery was again ravaged during Napoleon’s campaign to Israel in 1798 but was reconstructed several decades later on a grand scale, forming the structure that stands today.

Although the monastery building itself was constructed in the mid-19th century, the church within underwent renovation during the Mandate period, featuring magnificent wall paintings and four marble panels. These panels depict the appearances of the four most esteemed saints of the order: Teresa of Avila and John of the Cross from Spain in the 16th century, Mariam Baouardy from Palestine in the 19th century, and Edith Stein, a Jewish convert and saint from 20th century Europe.

Above the entrance gate to the building is the emblem of the Carmelite order, portraying a black robe transforming into a cross, with two Stars of David flanking it on either side and one above it. This robe symbolizes Elisha’s garment, passed down from Elijah, which was charred black by the fiery chariot upon which Elijah ascended to heaven. Adjacent to the church entrance on the right, there is a small museum showcasing antiquities discovered in the settlement of the monks in the nearby Nahal Siach, where the order originated in the 13th century. Additionally, there is a plaque from the remnants of the Templar citadel that once stood at the location of today’s lighthouse during the Middle Ages. Inside the entrance room, a large star adorns the floor, symbolizing the center of the universe and signifying that this is the mother church of the order. For those seeking the center of the universe, it is to be found in Haifa.

On the left side, there is an entrance leading to the private section of the monastery where the vestry is situated. Inside are expansive closets containing peculiar robes adorned with various esoteric symbols, including a triangle enclosing the name of God in Hebrew – Jehovah. Further along the path, behind the church’s apse accessible to the public, lies another chamber known as the choir hall, or “Koro,” which is reserved for the monks’ use. Here, every morning at five o’clock, the monks gather to chant religious hymns. Continuing onward, one may come across the room of skulls, where the skulls of past monks who served in the monastery are housed. Situated behind the main church’s altar, this room is not open to public access. Caution is advised not to startle and accidentally tug on the hanging rope, which triggers the bell above and may induce panic. Skulls near church altars are a common sight, as Christian tradition holds that human bones retain the sanctity bestowed upon them during life. These revered remains of saints are known as “relics.”

Inside the church, beneath the altar, lies the cave where Elijah sought seclusion. Down the mountain, he instructed his disciples, while at the summit, he withdrew into solitude—a layout reminiscent of the great Orthodox Monasteries on Mount Athos in Greece. During the Middle Ages, this cave was believed to be the resting place of Elisha, Elijah’s successor. Positioned above the cave is the central apse of the church, adorned with a statue. This sculpture, one of the renowned Carmelite artworks brought from Rome, depicts Mary cradling the infant Jesus in her arms. Clad in a blue robe adorned with various symbols and amulets, such as the pentagram—a symbol associated with protection against the evil eye—Mary serves the role of shielding the monks and nuns from the world’s demonic forces, thereby providing a secure environment for their spiritual endeavors.

In the courtyard of the grand monastery building lie gardens, with a small pyramid at its center serving as a memorial monument to the French soldiers who perished during Napoleon’s campaign to conquer Acre over two centuries ago. Napoleon repurposed the structure as a hospital for wounded soldiers involved in the Acre campaign.

Opposite the monastery building lies a parking lot, flanked by a chapel dedicated to Teresa of Avila on the south side and a pillar featuring a statue of Mary crafted from cannon barrels used in the Chilean civil war at the close of the 19th century—a symbol of Mary’s association with peace, on the Northern side. In the early 20th century, a belief emerged that Mary could bring peace to the Land of Israel, leading the Christian residents of Haifa, during the Mandate period, to organize processions for her on Sundays, two weeks after Easter. These processions, starting from the Church of the Holy Family in the Lower City and culminating at the monastery atop Carmel, evolved as part of the faith in Our Lady of Palestine, believed to bring solace to the troubled land.

North of the church lies a picturesque garden featuring chapels for the 14 stations of the cross. Across the road stands a balcony, serving as the embarkation point for a cable car descending to the beach, a pathway leads to the restaurant below. At the first bend of the path lies an iron gate, beyond which a dirt trail leads to Father Prosper’s chapel, nestled amidst the slope between the lighthouse and the Elijah Cave. Another path extends west from the parking lot, leading to the Sacred Heart Chapel nestled in an open area overlooking the sea. In the past, it served as a place of prayer and solitude for monks. From there, a ten-minute walk downhill leads to the Elijah Cave.

Departing from the Stella Maris Monastery, we proceed to Tchernikhovski Street, where we encounter the Teresa of Avila Chapel at its onset. Continuing along the street, we reach the Monastery of Our Lady of Carmel of the Carmelite Nuns. South of Stella Maris, in the present-day Ramat Shaul neighborhood, lies an area known as Khirbat at Timna, identified during the Crusader period as Gilgal. This village belonged to the Miriam Monastery in the Jehoshaphat Valley in Jerusalem and once housed a church, although no remains of it have been discovered. Pilgrims from there would journey to Nahal Siach, the abode of the Carmelite monks. Midway along the route, in the location of today’s Kababir neighborhood, stood a village called Anne, where tradition holds that the nails used in Jesus’ crucifixion were forged.

Teresa of Avila

About a hundred meters south of the Stella Maris Monastery, across the street, lies the Teresa of Avila Chapel. This chapel, though not accessible to the general public, serves as a burial place for the monastery’s monks and a private sanctuary for prayer. It provides an opportunity to reflect on the life of the esteemed Saint Teresa of Avila, a prominent figure in all Carmelite churches and sites in Haifa. Saint Teresa, who lived in Spain during the 16th century, played a pivotal role in revitalizing the Carmelite order of Nuns. Her eloquent poetry continues to inspire monks, nuns, and countless others worldwide. Additionally, she authored two renowned guidebooks for spiritual seekers: “The Interior Castle” and “The Way of Perfection.”

Teresa of Avila is notable as the first woman in Christianity to receive a Doctor of Religion degree from the Vatican. As a contemplative nun within the Carmelite order, she conceived of Christianity as a spiritual journey leading to enlightenment, accessible to virtuous individuals. God represents ultimate truth, and to stray from truth is to reject the profound significance of the cross. This journey toward truth is often arduous, as it requires individuals to relinquish illusions and ego-driven desires. Confronting falsehoods and overcoming inner demons constitute a formidable internal battle. The ultimate aim for humanity is to attain inner peace through this journey of self-discovery and truth-seeking. Throughout her life, she developed a series of meditations and techniques aimed at guiding individuals along this spiritual path.

One of Teresa’s meditations depicts union with God as residing within a splendid crystal castle. This imagery symbolizes the soul’s journey toward purification and spiritual growth. Initially, this journey may involve discomfort and pain, akin to the process of polishing a rough diamond. Yet, it is regarded as crucial for achieving ultimate victory. Through this purification, one gains the clarity to perceive inner demons transparently, represented by the crystal’s clarity. Teresa likens the refinement of the soul to that of a polished mirror; if left uncleansed, it may obscure one’s true nature. Thus, continuous purification becomes imperative to reach a state akin to a polished diamond, enabling the soul to realize its union with God.

Teresa confronted her inner demons and achieved a profound presence that was sensed in all her endeavors and by everyone around her, radiating light and peace. She founded the order of Carmelite sisters. Like Saint Francis before her, she too observed the elements of nature and discerned within them the mysteries of God. For instance, in her beautiful poem titled “The Springs of Water,” she writes as follows: “I do not find anything more appropriate to describe spiritual trials than water. Perhaps it is because I know so little and am not particularly wise. I like this element of water so much that I look at it in a way more focused than on many other things. In all the things that the great and wise God created there are many useful secrets. Those who understand them benefit, although I believe that in every little thing created by God there is more than what is understood…”

According to her words: “For the love of God one must be very careful, there must be a war in this life. In the face of so many enemies. It is impossible for us to sit with folded hands, there must always be the concern of how we progress, both internally and externally.”

She writes thus: “In order to travel to this inner world within us, love needs to awaken. In order for love to awaken: let go, be, be quiet, be present in gentle silence, be aware of opposites, learn attention and forgetfulness.”

Monastery of the Carmelite nuns

From the Teresa of Avila Chapel, we will continue up Tchernikhovski Street to Sederot Hanassi and the Carmel Center area. Along the way, we’ll pass a high stone wall with an opening leading to the Notre Dame (Our Lady) Monastery of the Carmelite nuns. As part of the evolution of the Carmelite order, various women’s suborders were established. These include contemplative nuns, who reside in enclosed monasteries known as “Carmels,” choosing a life of silence and meditation, and those nuns who dedicate themselves to serving society. The monastery before us belongs to the former category. Despite its contemplative nature, visitors are welcome to explore the church within and the beautiful entrance square outside.

The Carmelite belief holds that the nuns who choose the path of silence and meditation also serve the world, albeit in a different manner. Through their sacrifice, they cleanse the collective subconscious energy of humanity, allowing Jesus to be reborn as a new awareness among believers. From their inception, Carmelites viewed themselves as following in the footsteps of the Virgin Mary. However, this journey evolved over time. Initially, it involved venerating Mary as the physical mother of Jesus. As women’s orders developed, this evolved to worshiping her as a companion on the spiritual journey and a guide to purity. Eventually, Mary came to be revered as the mother of humanity and the Church. Consequently, the birth of Jesus is not confined to the past but is also an ongoing internal process that can occur within individuals at any moment.

Indeed, Elijah, the revered patron of the order, was among the first to grasp this profound mystery. When he witnessed the small cloud rising from the sea toward Carmel following the dramatic confrontation between Elijah and the prophets of Baal, he discerned in it the image of Mary. Elijah perceived that just as this small cloud would expand into a large one, bringing much-needed rain to the earth and ending the drought, so too would Mary bring forth Jesus, who would bring an end to humanity’s state of sin. In doing so, Jesus would shower the earth with the divine blessings and grace needed for spiritual renewal and redemption.

The monastery stands as an imposing Gothic-style edifice, featuring a grand entrance gate adorned with five transoms, symbolizing the wounds of Jesus, and evoking the mystical rose with its five petals. Above the gate, a stone-carved mandorla frames a depiction of Mary cradling the infant Jesus in her arms, surrounded by eight windows and symbols signifying the resurrection of Jesus and the spiritual rebirth facilitated by Mary.

Within the church, the altar occupies the western side, where Elijah witnessed the cloud ascending from the sea. Adorning the apse around the altar is a mosaic portraying Elijah kneeling before the Virgin, as she manifests within the cloud. Above the altar, the cupola showcases five colored windows. Outside, the monastery courtyard boasts a serene garden overlooking Haifa Bay. Nearby, a substantial stone obelisk, erected by the Bahá’ís, commemorates the site where Bahá’u’lláh received the Tablet of Carmel in a vision.

In a separate article, you’ll find a detailed exploration of the supplementary sites in Haifa that compose the Via Palma route, along with a proposed itinerary to guide your journey. – Read more