This article discusses the 8th and 9th days of a medieval pilgrimage along the Via Palma, a route from Acre to Jerusalem, akin to the Santiago pilgrimage. It marks the start of the third “Spiritual” phase, journeying from Jaffa through Lod and Ramla to Latrun.
Day 8: from Jaffa to Lod
The pilgrimage route from Acre to Jerusalem is segmented into three distinct sections, with the final stretch from Jaffa to Jerusalem being termed the “Spiritual” segment. Indeed, upon reaching Jaffa, pilgrims start to sense the proximity of the world’s most sacred city, as Jaffa serves as the nearest seaport to Jerusalem.
Pilgrims desiring a shorter journey from Acre to Jerusalem often opted to sail along the coast to Jaffa, then proceed overland to Jerusalem. Jaffa stands out as the sole natural harbor in this segment of the coastline. Furthermore, its location at the heart of the fertile coastal plain makes it an ideal starting point not only for the final leg to Jerusalem but also for exploring other notable sites in the vicinity. Additionally, Jaffa was accessible directly by sea from Europe or other Mediterranean locations, notably from Gaza and Egypt.
Several routes connect Jaffa to Jerusalem, dotted with numerous historical landmarks along the way. The ancient path that likely held the most significance during the time of Jesus was the route through the ascent of Beth-Horon. However, due to various political, military, and other considerations, the crusaders’ “Via Palma” took a more southerly route towards Jerusalem. This path runs parallel to the modern road connecting Jerusalem to Tel Aviv today (road 1), lying within the borders of Israel as they were established before 1967. This indicates that the Crusaders maintained a strategic corridor of control linking the sections of Jerusalem under their dominion in the 13th century with the coastal plain.
According to Prawer, many pilgrims initially arrived in Jaffa, where they faced two main travel options: the first was to journey to Jerusalem, either via Latrun or Beth-Horon, and then proceed to Bethlehem, Ein Kerem, Hebron, Jericho, and the Jordan baptism site. The alternative was to visit the Samaria region and Sebastia first, then traverse the mountains towards Jerusalem. However, during the Second Crusader Kingdom (13th century), this second route became less viable, leading pilgrim caravans to favor the singular Latrun road to Jerusalem exclusively.
The pilgrims of the “Via Palma” embarked on their journey over two or three days, pausing at Ramla and Latrun. However, we’ll break down the trek to Jerusalem into four stages (days): the first day involves travelling from Jaffa to Ramla and Lod; the second day from Lod to Latrun; the third day from Latrun to Abu Gosh; and the fourth day comprises a half-day journey from the Abu Gosh area to Jerusalem, with an optional detour to Nebi Samuel.
The 8th day of the pilgrimage (also the first from Jaffa to Jerusalem) proves to be an exhausting one, starting with navigating through the expansive urban sprawl of the Tel Aviv Metropolis. This entails walking beside roads lacking sidewalks and crossing bustling highways. Although this route is far from ideal for a pilgrimage, adhering to the traditional “Via Palma” path leaves us with no alternative but to traverse from Jaffa to Ramla. An alternate route bypasses the urban center entirely by veering east near the Yarkon River on the 7th day, following well-kept walking paths to Afek Park, and then heading south to Lod and Ramla. However, this variation means missing out on Jaffa, a pivotal location on the “Via Palma” with significant Christian importance.
The road from Jaffa to the east
From the Old City of Jaffa, we proceed along the roads towards the Abu Kabir neighborhood. Here, nestled within a large garden park, stands a building reminiscent of a fairytale: a red castle seemingly out of place. This structure is a church erected by the Russian Orthodox in the late 19th century, believed to be on the site of Simon the Tanner’s house, where Peter is said to have lodged (contrastingly, Catholics identify St. Peter’s Church in Old Jaffa as this site). Tradition maintains that the church’s cemetery holds the grave of Tabitha, the girl Peter resurrected. It appears she was brought back from the dead only to eventually succumb to old age and death, a reflection of the natural cycle of life.
In 1835, tombs dating back to the Second Temple period were uncovered in the courtyard of the Church, with one tomb purportedly identified as that of Tabitha. Consequently, the church was constructed above this tomb. To its east lies a botanical ecological garden featuring endemic plants, while to the south, a public park equipped with playgrounds incorporates remnants of the Arab village present before the War of Independence.
Departing from the Russian Church of St. Peter, our journey heads south towards the Abu Kabir detention center. From there, a direct route stretches to Ramla, covering a distance of 18 km. This main road, largely devoid of sidewalks, necessitates cautious walking on the left-hand side, including periodic road crossings. Presently, the road might seem nondescript, yet historically, it was lined with villages: initially Yazur, followed by Beit Dagan, and then Sarafand (now the site of the Tzerifin army camp). In the Crusader era, these villages hosted fortresses that secured the road.
One of the initial landmarks we encounter en route is the Mikve Israel Agricultural School, a site of historical significance adorned with a captivating botanical garden. Approximately 2 km beyond it, we arrive at our first destination for the day: Yazur. This location is identified with the Crusader village of “Bath,” renowned for a remarkable event involving Nicodemus, a member of the Sanhedrin. According to tradition, Nicodemus carved a wooden statue of Jesus, and miraculously, the face of Jesus appeared on it without any human intervention. Discovered by chance in a cave during the 8th century, this statue was later relocated to Lucca in Italy. It now holds a place of reverence as the Holy Face of Lucca within the local cathedral.
Nicodemus is remembered for his significant role in the New Testament narratives, particularly for assisting Joseph of Arimathea in removing Jesus’ body from the cross and arranging for its burial. Prior to this, Nicodemus had a profound conversation with Jesus about rebirth, which left a lasting impression on him. He learned the secrets of baptism from Jesus and attempted, unsuccessfully, to persuade the Sanhedrin of Jesus’ teachings. Following the Crucifixion, Nicodemus brought myrrh and aloes to anoint Jesus’ body, preparing it for burial. Given that Nicodemus’ home was recognized in the vicinity of Ramla, it was considered likely for him to have visited the nearby villages, including the site where the miraculous statue was found.
During the era of the Second Crusader Kingdom, the fortress located above the village was known as Casel des Plains or Casellum Balneorum. Constructed by the Templars in 1191, this citadel was later demolished by the Mamluks in the latter part of the 13th century. Today, at the heart of the Yazur settlement lies a hill, crowned by a scenic park. At its summit, visitors can find the remnants of the citadel tower, complete with informative signage, archaeological relics, and occasionally, a small museum room open to the public. Historical accounts also mention a church within the village dedicated to Mary.
Following Yazur, the next village en route is Beit Dagan. Here, Richard the Lionheart is credited with constructing a fortress at a site named Casel Maene. The Crusaders established a strategic network of citadels stretching from Jaffa to Jerusalem, designed to maintain visual contact between them for the protection of pilgrims. Thus, from Yazur, one can see Beit Dagan, and from Beit Dagan, Sarafand is visible. Sarafand hosted a Crusader village and fortress, atop which an abandoned Arab village and a military camp were later established. Sarafand’s name signifies “sunrise,” yet ironically, it marked a “sunset” for its Arab inhabitants, who were compelled to leave in 1948.
As the pilgrims progressed from the citadel of Sarafand, they advanced towards Lod and Ramla. In the vicinity of Ramla, they encountered the tomb of the prophet Habakkuk. According to Teitmer, Habakkuk was the one who delivered food to Daniel in the lions’ den. At the dawn of the Crusader era in the 12th century, Habakkuk’s grave was pinpointed a few kilometers north of Lod. However, by the 13th century, the grave’s reputed location shifted to the road connecting Jaffa and Ramla. Tradition holds that Habakkuk was the son of the Shunammite woman, revived by Prophet Elisha following his death, and born initially due to Elisha’s miraculous intervention on behalf of his mother. Habakkuk’s narrative includes a miraculous journey to Daniel in Babylon. Present-day traditions locate Habakkuk’s tomb in the Galilee, while others believe it to be in Iran.
The journey from Jaffa to Ramla traverses main roads. Departing the urban sprawl of the Dan (Tel Aviv) Metropolis and crossing the Ayalon Highway, especially after moving under road no 4, the landscape transforms to reveal green, open fields with Lod airport noticeable to the north. This lengthy stretch of relatively undeveloped land evokes a sense of a bygone era, reminiscent of both the Arab villages once present in this area and of even earlier times. In the distance, the urban expanses of Rishon LeZion, Beer Ya’akov, and eventually, the towers of the new neighborhoods in West Ramla emerge into view.
Ramla
The 8th day of the pilgrimage starts off as uneventful but turns into an enriching and stimulating experience upon reaching the cities of Lod and Ramla, places of great importance to the pilgrims. The name “Ramla,” of Arabic derivation, resonated with the Crusaders as reminiscent of “Ramah,” the city associated with the prophet Samuel. This connection was seemingly divinely validated when, during the First Crusade, the bones of the prophet were purportedly discovered in Ramla. The Crusaders took these relics to be interred at Nebi Samuel, which they identified as Shiloh, where they remain to this day.
Willebrand of Oldenburg, along with the accounts in “Ways of the Pilgrims,” identifies Ramla as Ramathaim-Zophim, the hometown of Elkanah, Samuel the prophet’s father. Ramathaim is also noted as the city of Joseph of Arimathea (referred to as Harmati in some traditions), a figure central to the Holy Grail legends. Described as a prominent and affluent Jew and a follower of Jesus, Joseph of Arimathea is famed for using his influence to gain permission to remove Jesus’ body from the cross for burial—a significant deviation from the customary practice of leaving the body exposed.
Joseph of Arimathea, alongside Nicodemus, removed Jesus’ body from the cross and laid him to rest in a family-owned burial site nearby, which would eventually be recognized as the location of the Church of the Holy Sepulchre. This account is documented in the New Testament: “Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. When he learned from the centurion that it was so, he gave the body to Joseph. So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb.” (Mark, 15:43-46).
The legends of the Holy Grail recount that Joseph of Arimathea acquired the Holy Grail, the cup Jesus used at the Last Supper and into which his blood was collected, during this time. He then transported it to England or perhaps another European destination. The Grail, infused with Jesus’ attributes, positively affected the surrounding land and people, imbuing the area with sacredness. Guarded within a hidden and special castle by Joseph’s descendants, the Holy Grail brought blessings to both the land and its kingdom.
Joseph of Arimathea was particularly revered by English pilgrims because they believed he was an Israeli tin merchant who visited England on his travels, and on one such journey, he was thought to have brought the young Jesus with him. After the crucifixion, Joseph moved to England, bringing the Holy Grail and some disciples with him. He is credited with founding the first church in Britain at Glastonbury and initiating Celtic and English Christianity. It is notable that in the 13th century, the stories of the Holy Grail were more familiar to English pilgrims than the New Testament. These stories, written in their language and filled with rich legends and myths, were particularly resonant and meaningful to them.
Ramla was founded by the Arabs at the start of the 8th century, serving as the capital during the Umayyad period. Its prominence waned in the 11th century but was revitalized in the 12th century by the Crusaders, who intermittently controlled it until 1260. During the Ottoman era, Ramla was a crucial district center and crossroads. The establishment of the railway network and the construction of the road to Jerusalem in the latter half of the 19th century marked its evolution into a significant Arab city. Before the War of Independence, Ramla was home to over 20,000 Arabs, predominantly Christians. The conflict led to the displacement of much of its original populace, with new Jewish immigrants and displaced Arab populations resettling in the vacated homes. Currently, Ramla is a growing city with a population exceeding 80,000, nearly a third of whom are Arabs, including several thousand Christians.
Entering Ramla via Sderot Herzl, one is immediately struck by the ancient Arab houses that have withstood the ravages of war. A kilometer’s walk along the main street reveals, to the left, the Emmanuel Anglican Church. This exquisite one-story edifice, rendered in a rustic Neo-Gothic style, seems as though it has been transported straight from Cambridge or Oxford to Ramla. Constructed in 1913, the church is a testament to the Christian renaissance occurring in Israel at the time, marked by the expansion of Christian educational institutions. It features distinctive colored windows, among which the depiction of Joseph of Arimathea is particularly noteworthy.
Venturing from the main street into the alleys of the old city, one’s first stop is the St. Nicodemus Monastery of the Franciscans. This monastery, akin to other Franciscan establishments in Acre, Haifa, and Jaffa, is integrated with a school. Featuring a courtyard and a large church, the monastery’s tower is a prominent feature on the Ramla skyline. The Franciscan presence in the Land of Israel, initiating at the end of the 14th century, bolstered the pilgrimage route to Jerusalem via Ramla. In Ramla, Christians have identified the locations of both Joseph of Arimathea’s and Nicodemus’ houses. who cooperated in getting Jesus body off the cross, the church was inaugurated in 1902. It houses a painting by Titian depicting this biblical scene, along with statues of Nicodemus and Joseph of Arimathea, who were revered figures unafraid to embrace the teachings of a revolutionary Rabbi from Galilee, Jesus. Their actions sought to mediate between the religion of their forebears and the forthcoming spiritual shift, thereby positioning themselves as conduits between the religious past and future.
Departing from the Franciscan Church, our journey through the ancient alleys of Ramla leads us to the Armenian Church dedicated to St. George, and not far from it, the Greek Orthodox Church, also named in honor of St. George. The Armenian Church, with its remnants of Crusader architecture, is largely inaccessible, while the Greek Orthodox Church resides within a monastery maintained by the Brotherhood of the Holy Sepulchre, reflecting a common feature of Orthodox Christian sites. The latter church underwent renovations in the late 19th century and serves the city’s largest Christian congregation.
Following our exploration of these churches, we’ll make our way back to Ramla’s main thoroughfare, Sderot Herzl, to visit a Christian girls’ institution named after St. Joseph, managed by the Sisters of the Order of St. Joseph. From there, a short 200-meter walk eastwards brings us to the Ramla Museum. This venue showcases exquisite exhibits from Ramla’s era as the capital in the early Arab period, as well as artifacts from the Crusader era and other historical periods. Adjacent to the museum lies the market, alongside a large mosque that was once a Crusader church.
This edifice stands as one of the most grandiose and well-preserved Crusader structures in the country, originally constructed as a church by Queen Melisenda in the mid-12th century, dedicated to John the Baptist. Remarkably, it has maintained its integrity through the centuries, with the primary alteration being its conversion from a church to a mosque by Salah al-Din or one of his descendants, also bearing the name al-Din. Presently, it is known as El Omariya Mosque, serving as the great Friday mosque of Ramla.
Lod
From Ramla, the pilgrims would proceed to Lod, the site of St. George’s tomb, who was the most venerated saint of the Middle Ages and the Crusades. Lod, unlike Ramla which was founded in the 8th century during the Muslim period, is an ancient city with significant historical roots as a crucial Jewish center during the Second Temple, Mishnaic, and Talmudic eras. In Lod, St. Peter is said to have healed Aeneas of his paralysis, a miraculous event believed to have been commemorated by a church in Crusader times. This is documented in the Acts of the Apostles: “As Peter traveled about the country, he went to visit the saints in Lydda. There, he found a man named Aeneas, paralyzed and bedridden for eight years. ‘Aeneas,’ Peter said to him, ‘Jesus Christ heals you. Get up and roll up your mat.’ Immediately, Aeneas got up. All those who lived in Lydda and Sharon saw him and turned to the Lord” (Acts 9:32).
St. George undoubtedly stands as the most celebrated saint of Lod. In the Byzantine era, Lod emerged as a pivotal Christian hub and briefly served as the country’s capital. St. George, born in the 3rd century in Lod, was later interred there, elevating its status as a crucial pilgrimage destination and sanctifying the city. Before Ramla’s establishment in the Muslim period, Lod was the most significant stop for pilgrims journeying from Jaffa to Jerusalem. During the Crusades, the bishop overseeing the entire region was based in Lod, with his ecclesiastical authority extending over areas including Ibelin (Yavne), Miraval (Migdal Afek), and Blanche Garde (Tel Tzafit).
Positioned at Israel’s transportation nexus, Lod flourished as a railway hub during the Mandate period, and an airport (now Ben Gurion Airport) was established nearby. The Arab inhabitants of Lod largely departed (or were expelled) in the course of the War of Independence, making way for Jewish immigrants and displaced Arab communities from other regions. Presently, Lod is on an upward trajectory of development, with Arabs constituting a quarter of its population, including a thousand Christians.
Traveling from Ramla to Lod, one traverses past the Ayalon and Maasiyahu prisons, entering Yerushalayim Boulevard. Adjacent to this boulevard is a beautifully manicured strip of garden lawn featuring a pedestrian path. Shortly after the boulevard begins, visitors encounter an ancient and picturesque domed building known as “Beer HaShalom,” constructed during the Mamluk period. Muslim tradition holds that near this well, a pivotal battle of judgment will unfold between the Messiah, recognized as Jesus, and the false Messiah Dajjal, identified with the Antichrist. It’s noteworthy that Muslim eschatology often incorporates Christian end-of-days narratives, with Jesus revered as the Messiah. The legend surrounding the well may well be influenced by the lore associated with Saint George of Lod, intertwining the region’s rich tapestry of religious beliefs and historical narratives.
At the conclusion of Yerushalayim Boulevard, the route extends directly onto Henrietta Szold Street, with the old cemetery to the right. This leads into the densely constructed zone of the old city, much of which was razed during the War of Independence. The journey culminates at a parking lot situated in front of the St. George Crusader Church. Following the Crusades, the church fell into ruin. Baybars, the Mamluk ruler, erected the grand mosque of Lod al-Omari atop a portion of its remnants. However, a significant section of the site lay in ruins until 1872 when two Christian families from Lod undertook the restoration of both the church and the adjacent monastery, subsequently entrusting it to the Orthodox Brotherhood of the Holy Sepulchre.
A local monk recounts that the original church was constructed by Queen Helena during her pilgrimage to Jerusalem, dedicated to St. George. Indeed, the initial edifice was erected in the 4th century but succumbed to destruction amidst the Persian invasion in the early 7th century. Upon their arrival in Israel, the Crusaders established a splendid church in homage to their patron saint at this historic site. The remnants of this Crusader-era church were incorporated into the 19th-century reconstruction.
Beneath the church lies the tomb of St. George. When the Crusaders erected the church, they transported his relics from Bethany in Turkey to be interred within an underground crypt. St. George is also revered as “the producer of myrrh,” and thus, the tombstone is said to exude myrrh, often manifesting as a liquid perfume rather than solely as incense, like frankincense. The site is renowned for numerous other miracles. In the main hall, visitors can view the chains that bound St. George, believed to possess healing properties for both mental and physical ailments among the devout.
The church’s grand chandelier mirrors that of the Church of the Holy Sepulchre, signifying the deep connection between this site and Jerusalem (both Chandeliers were donated by the Russian government). To the left of the iconostasis—the icon screen—stands a prototypical depiction of Archangel Michael, sword raised, towering over a vanquished figure representing Satan underfoot. This image symbolizes the perpetual battle between good and evil, asserting that, with the aid of Archangel Michael (and St. George), goodness prevails.
Upon reaching the Church of St. George in Lod, pilgrims offered their gratitude to the saint for ensuring their safe journey to Israel, for St. George was revered as the patron saint of the English and Genoese ships that transported most of the pilgrims. He was also believed to safeguard them during the arduous trek by foot. Furthermore, it was universally acknowledged that St. George played a crucial role in the existence of the Crusader Kingdom by aiding Christians on the battlefield. In this vein, pilgrims recounted the victory of Baldwin IV, aided by St. George, at the Battle of Gezer in 1177, and sought his assistance in the ongoing effort to fully reclaim the Holy Land from Muslim control.
The journey through Lod marks the completion of the eighth day of walking on the pilgrim route known as the “Via Palma.” The day’s start might feel mundane and secular, navigating the urban streets of Jaffa-Tel Aviv, but it culminates in a profound sense of sanctity. The experience of being in Ramla and Lod feels like stepping into a different realm, hard to believe these places are just a day’s walk (or a fifteen-minute drive) from the bustling metropolis. With limited accommodation options in Ramla and Lod, pilgrims are often compelled to seek lodging in nearby areas or opt for a bus ride to Tel Aviv, planning to return the following morning.
thoughts on Saint George
St. George holds a position of unparalleled importance as a Christian saint in Israel and across vast swathes of the Christian world. His name, signifying “the one who comes from the earth” – from “Gaia,” underscores his pivotal role in the eternal struggle between good and evil, both in this world and beyond. St. George symbolizes the sanctification of war within Christianity, a religion that initially eschewed all forms of violence.
Serving as a soldier in the Roman Imperial Guard, the most prestigious division of the Roman army, towards the end of the 3rd century AD, St. George was celebrated for his bravery, integrity, and virtuous character. His conversion to Christianity, however, led to his martyrdom under the orders of Emperor Diocletian. St. George’s legacy is also intertwined with the legendary tale of a valiant knight who battled and vanquished a green dragon to rescue a damsel held captive in a dragon-guarded castle, further cementing his status as a heroic figure in Christian lore.
In Christianity, the color green embodies a complex duality. It is a color that carries ambiguity; on one side, it is associated with the devil, representing temptation and evil. On the other, green symbolizes life, renewal, and is closely linked to John the Baptist, signifying growth and the flourishing of God’s creation. St. George’s connection to the color green derives from his name meaning “the one who comes from the earth,” highlighting the natural, life-giving aspects of green, as what originates from the earth is inherently green.
Yet, the narrative of St. George battling a green dragon introduces the dichotomy within the color’s symbolism—the dragon represents the malevolent facets of green, embodying the evil that can arise from the earth. This battle illustrates the broader spiritual struggle between good and evil, where the natural world can produce both beneficial and harmful outcomes: thorns and thistles versus medicinal plants and nourishing food, or flowers that enhance the beauty of creation and glorify God.
The imagery of rain falling on both the just and unjust alike serves as a metaphor for this duality, emphasizing humanity’s role in discerning and nurturing the good while combating and eradicating the evil—the “satanic green.” In the tale of St. George and the dragon, the dragon symbolizes human vices, desires, and the apocalyptic challenges of the end times. St. George, emerging from the earth, confronts this terrestrial threat, embodying the hope and divine mission to transform the earth into a paradise, underlining the eternal conflict and ultimate reconciliation between the earth’s generative and destructive powers.
The lady imprisoned in the castle, as recounted in the legend of St. George and the dragon, symbolizes the Shekinah—the divine presence or essence within us, akin to our soul or the innermost aspect of our being, often depicted as a dormant beauty awaiting revival. St. George’s battle against the dragon is metaphorically a fight against our baser instincts and desires, the animalistic parts of our nature, aiming to liberate the Holy Spirit or our higher faculties represented by the lady. This allegorical interpretation of the legend points to an inner conflict inherent in every individual: the challenge of overcoming the former self, characterized by lower impulses, to allow the emergence of a new, spiritual self. It’s a narrative of transformation and renewal, where the act of slaying the dragon—overcoming personal demons and temptations—facilitates the awakening and release of the divine spark within, symbolized by the rescue of the lady in the castle.
Historically, the story of St. George slaying the dragon has been interpreted by many Christians in a simplistic, albeit misguided manner, tying the narrative to worldly events and leading to war and destruction. In this interpretation, the lady in the castle is perceived as the Church, perceived to be in need of liberation from its adversaries—often characterized as Muslim infidels, representing the forces of Satan and evil. For many, St. George became a symbol of militant zeal in defense of the Church, a stark contrast to the teachings of Jesus.
In the nascent days of Christianity, followers adhered closely to Jesus’s teachings, including the principle of turning the other cheek when confronted with violence. Early Christians often chose martyrdom over taking the lives of others, embodying a pacifist approach to their faith. However, as Christianity evolved, circumstances dictated a shift towards militarism in defense of the faith and the Church, a transformation epitomized by the legend of St. George. This shift reached a pivotal moment in the 12th century when Bernard of Clairvaux advocated for killing in Jesus’s name, marking a significant departure from early Christian pacifism, particularly during the Crusades and leading up to the establishment of the Inquisition.
In contemporary times, there’s a perceptible movement within Christianity back towards its foundational values of peace and tolerance. The monks of the Brotherhood of the Holy Sepulchre, along with the local Christian community safeguarding St. George’s Church in Lod, maintain amicable relations with the diverse local populace, welcoming Jewish and Muslim visitors alike. This reflects a return to the core Christian values of peace and acceptance of others, showcasing a reconciliation with the religion’s early teachings and ethos.
Day 9: From Lod to Latrun
The ninth day of the pilgrimage holds its own unique significance, While each day of the pilgrimage is special in its own right, this day stands apart because on this day pilgrims reach the foothills of the Judean Mountains, where they begin to encounter the spiritual aura or energy field of Holy Jerusalem. This aura is believed to extend outward from the city for approximately 20 kilometers, the equivalent of a day’s journey on foot. Ancient beliefs held that the Shekinah, the divine presence once thought to dwell within the Temple, radiated up to 20-30 kilometers from Jerusalem. This notion is evidenced by archaeological finds dating back to prehistoric times, where stones from Jerusalem have been discovered in Tel Gezer in the lowlands. These stones are thought to mark the spiritual boundaries of Jerusalem, signifying the extent of the Shekinah’s reach and the sacred space surrounding the city.
In Jewish tradition, Modi’in holds a significant place as the primary point of departure for pilgrimages to the Temple during the three pilgrimage festivals. It was regarded as being within the realm of the Shekinah, the divine presence, suggesting that any location within a day’s walk of Jerusalem was considered to be part of Jerusalem itself or under its spiritual influence. This concept of an area being spiritually connected to a central holy site is mirrored in Christian tradition through the story of Jesus revealing himself to his disciples in Emmaus near Latrun after his resurrection, illustrating the pervasive reach of Jerusalem’s sacred influence beyond its physical boundaries.
Starting the day in the eastern part of Lod, near the Church of St. George, the journey heads east towards the Ginaton junction, and from there, the path leads towards Ben Shemen and Yaar Modi’in. One potential route involves walking alongside road number 1 towards the Ben Shemen forest. Although this road poses risks due to traffic, it directly leads to the parking area below Mitzpe Modi’in, where the path rejoins the Israel Trail. A safer and more advisable alternative involves heading towards Moshav Ben Shemen, crossing through it, and then taking the dirt roads eastward, passing beneath Highway 6 towards the Ben Shemen Forest, near the cemetery of Kfar Daniel’s founders. From Kfar Daniel, the journey continues to Khirbeat Gamzo. This route enables connection to the Ben Shemen Forest’s dirt paths and the Israel Trail, offering a blend of historical sites and natural beauty along the way.
Ben Shemen Forest, standing as one of the largest forests in the country, is also the most frequented due to its close proximity to the central region. This forest, characterized by its rocky, hilly landscape, is dotted with olive and pine groves, verdant spaces, and sites of historical significance. It was populated during the Second Temple, Mishnaic, and Talmudic times, as well as throughout the Byzantine period, though it now features many open spaces. The heart of the forest is the Mitzpe Modiin area, a hub of activity, especially on weekends, boasting a variety of food stalls, an amphitheater, a Japanese pagoda, an observation tower, among other attractions. Just 2 kilometers east and north of road 443 lies Neot Kedumim Park, spanning 2.5 square kilometers. This park is designed to mimic the agricultural landscapes and terraces of the Second Temple period, offering a glimpse into the historical practices of the region.
During the Second Temple era, the Modi’in area served as a crucial assembly point for Jewish pilgrims on their journey to Jerusalem. It was considered an integral part of Jerusalem’s sacred complex, adhering to the Temple’s purity laws. This region, encompassing the villages around Modi’in and the settlement itself, was pivotal in the Maccabean revolt against Greek rule, marking the heartland of the Hasmonean dynasty. Historical accounts mention that Shimon the Hasmonean erected seven pyramids in his hometown to honor his four brothers, his parents, and himself, although no remnants of these monuments have been found.
Visible today, however, are the Maccabees’ tombs located within the Hammam ruins, situated north of highway 443 opposite the settlement of Mevo Modi’in. This area is now home to a community of Rabbi Shlomo Carlebach’s followers. Other noteworthy sites in the vicinity include Khirbet Gardi, identified with the grave of Mattathias the Hasmonean, and Khirbet Tarsi, each offering a tangible connection to the rich historical and religious tapestry of the Modi’in area.
The precise location of ancient Modi’in remains a subject of debate, with some suggesting it was situated at the site of the village of Midia, which lies beyond the separation fence in the West Bank. Regardless of its exact location, the Maccabees held a significant place in the hearts of the Crusaders and, by extension, were of considerable interest to the pilgrims who likely visited sites associated with them. Near the entrance to Modi’in, there was a Byzantine monastic center, and even today, a valley in the Gemzo stream is known as “The Monks’ Valley,” characterized by its caves hewn into the rock, which pilgrims are thought to have visited.
The journey from Ben Shemen leads south towards Tel Gamzo. Pilgrims have the option to veer off the dirt paths to explore Mitzpe Modi’in and sites associated with the Maccabees. Gamzo was a significant Jewish city during the Mishnaic and Talmudic periods, famed as the home of the esteemed tanna Nahum Ish Gamzo. Prior to the War of Independence, an Arab village stood here, near which the Jewish moshav of Gamzo was later established. Today, all that remains is the impressive archaeological mound, bearing witness to the area’s rich historical narrative.
From Khirvet Gamzo, the journey continues along the scenic dirt paths of the Ben Shemen forest towards Khirvet Haruv, the site of the ancient Jewish village of Haruv, situated near the remains of an Arab village bearing the same name. This locale represents the highest elevation in the region, offering a stunning observation point, Mitzpe (Observation Point) Chen Egoz, with panoramic views of the entire coastal plain and the Modi’in hills. In the vicinity of a nearby watchtower lie the remnants of an ancient Roman citadel, surrounded by a landscape rich in ancient tombs.
Descending from Mitzpe Chen Egoz, the route follows a dirt road that eventually merges with an asphalt road, crossing a bridge over road 431 to enter one of Modi’in’s industrial zones. Before reaching the buildings, the path veers off, winding between hills towards Khirvet Beit Tov, identified with the Talmudic village of Tobi. This segment of the journey skirts closely alongside road number 1 (autostrada), paralleling it for a stretch before diverging towards the forests adjacent to Moshav Shaalvim, blending historical exploration with the natural beauty of the area.
Upon entering the Ben Shemen forest, the journey aligns with the marked path of the Israel Trail. Near Moshav Shaalvim, travelers encounter several picturesque and well-maintained viewpoints that offer expansive vistas of the lush and inviting Ayalon Valley. The view unfolds westward, with Tel Gezer visible in the distance and the skyline of the Dan (Tel Aviv) metropolis on the horizon.
From Moshav Shaalvim, the route descends towards Highway 1. Pilgrims on the “Via Palma” have the choice of two appealing options: they can either continue along the Israel Trail towards Latrun to spend the night in that vicinity or head on foot to the settlement of Mevo Horon for overnight accommodation. Historically, pilgrims could opt to stay at the fortress in Latrun or proceed to the citadel near Mevo Horon (Tel Ayalon) for lodging. Given the limited availability of guest houses in these areas today, a recommended itinerary involves first traveling to Latrun, then moving on to Neve Shalom, where an excellent guest house provides accommodation. This plan allows for exploration of Latrun, Emmaus, and Tel Ayalon (near Mevo Horon) the following day, enriching the pilgrimage experience with historical and natural sights.
To reach Mevo Horon, depart from the Israel Trail shortly after passing beneath the towering bridge carrying the new Jerusalem train tracks. Turning left, follow the path along the Nahal Ayalon riverbed within the picturesque Ayalon Valley, proceeding until you reach the point where the train tracks enter a tunnel. At this juncture, you’ll find Road 3, which leads directly to Mevo Horon. Turning east onto Road 3, a 1-kilometer walk brings you to a departure point from the road, leading onto dirt paths towards an artificial lake near the settlement.
Exiting the railroad bridge area towards Mevo Horon ushers you into a serene, concealed segment of the Ayalon Valley, offering views beyond the separation fence to the villages of Bayt Liqya and Bayt Sira. To the south, the enchanting hills of Latrun Park unfurl, but the majestic Judean mountains to the east dominate the landscape. Nestled within these mountains, in a quaint valley, lies the settlement of Nataf. The Ayalon Valley is historically significant as the site where Joshua commanded the sun to stand still and the moon to halt, according to biblical narrative.
From the water reservoir near Mevo Horon, a brief ascent leads to Tel Ayalon. This site is home to the remnants of the Crusader fortress Castellum Arnoldi, constructed by the House of Anjou of Jerusalem in the mid-12th century. Tel Ayalon served as a crucial waypoint for pilgrims, marking an important chapter in the storied history of the region’s religious and cultural heritage.
Castellum Arnoldi and Beit Nova
Today, on the fringes of the Ayalon Valley, the religious settlement of Mevo Horon is expanding, situated at the location of the ancient and up to 1967 Arab village of Beit Nuba. Pilgrims historically identified Beit Nuba with the priestly village of Anat, believed to be the birthplace of the prophet Jeremiah, which deeply moved them. It’s likely that guides would have pointed out significant sites associated with the prophet’s life and upbringing. The French archaeologist Clermont-Ganneau discovered a large medieval church in the area, adding to its historical and religious significance.
To the south of Beit Nuba, the hills of Latrun Park rise, with Tel Ayalon standing out as an impressive peak crowned by the remains of a citadel and underground crusader halls that have been preserved. These remains are part of the Castellum Arnoldi fortress, established by the House of Anjou and Queen Melisinda around 1133. The strategic location, marked by several sizable water springs at the mountain’s base, made it an ideal site for a fortress. With the Templars holding the nearby Latrun fortress, built in 1132, the Hospitallers also engaged in construction efforts to establish a stronghold for themselves, taking charge of the fortress from 1133 onwards. Both sites offer visitors a glimpse into the authentic crusader architecture, with the halls open for exploration.
The Crusader citadel atop Tel Ayalon is constructed over the historical remnants of the biblical city, designated as a Levitical city allocated to the tribe of Dan, as detailed in the Book of Joshua. Following this period, the Arab village of Yalo emerged on its ruins, echoing the ancient name but was ultimately destroyed and left deserted during the Six-Day War. Presently, Tel Ayalon stands as a forested pinnacle within the scenic confines of Ayalon Park. The site boasts underground halls and chambers that have been meticulously preserved, offering a glimpse into the past as it was during the era of the “Via Palma.”
The journey to Tel Ayalon commences at a prolific spring, alongside which lies a water pool and an ancient Roman edifice known as the “Pool of the Arches,” where visitors have the opportunity to bathe. From this point, the path continues upward along a dirt road that leads to the summit of the hill, inviting exploration and reflection amidst the echoes of history.
Tel Gezer
From Ramla and Lod, pilgrims have two main routes to reach Latrun. The recommended path is through the Ben Shemen forest, offering a more scenic and enriching journey. However, there’s an alternative route that involves walking from Ramla to Tel Gezer and then directly to the Latrun Monastery. Although this path is shorter, it is generally less captivating, with the exception of the historical and archaeological significance of Tel Gezer itself.
If opting for the latter route, the way leads from Ramla to Moshav Matsliah. South of this location, a passage can be found under Road 6 and the train tracks to the east. From this point, dirt roads circumnavigate Moshav Beit Uziel, guiding travelers directly to Tel Gezer. The mound is located near Moshav Karmei Yosef and sits within a small range of hills that straddle the Ayalon Valley and the Ono Valley, positioned in the central lowlands. The summit of Tel Gezer offers some of the most stunning vistas in the country, where one can behold the expansive coastal plain stretching from Gush Dan to Ashdod on one side, and on the other, the Judean Mountains, the Ben Shemen forest hills, and the Ayalon Valley. The panoramic views from ancient times were likely even more impressive than what can be witnessed today.
Tel Gezer’s significance among Crusader pilgrims surged following the Battle of Gezer in 1177, hailed as one of the Crusaders’ most triumphant victories over Muslim forces. This victory, attributed to divine intervention by St. George, saw a relatively small contingent of knights, through a valiant charge, decisively defeat a significantly larger Muslim army. Legends recount St. George appearing on horseback during the battle, inspiring the 500 knights to charge and scatter the 30,000 Muslim soldiers.
To commemorate this victory, a church dedicated to Saint Catherine was erected, likely within the vicinity of the ancient village of Gezer, though no archaeological evidence of the church has been discovered to date. Historical research by Pringle suggests the presence of a village named Mongisart near Tel Gezer. Saint Catherine, revered as a martyr, was the daughter of the governor of Alexandria in the early 4th century. She is celebrated for converting the wife of Emperor Maxentius to Christianity, an act for which she was sentenced to death by the breaking wheel. Miraculously, the wheel broke instead of her bones, leading to her beheading. Legend holds that angels then transported her body to Mount Sinai, where the monastery of Santa Catarina stands as a testament to her faith and sacrifice.
St. Catherine, celebrated for her wisdom and steadfast faith, holds a special place in French devotion as the patron saint of schoolgirls, young women, and those in mechanical trades. Recognized as one of the fourteen Holy Helpers, she is invoked for protection against sudden death and for aid with speech and language difficulties.
From Tel Gezer, the path leads downward towards the Warda spring, proceeding to the village of Bin Nun. This village is named in honor of Joshua (Yehoshua) bin Nun, the biblical figure credited with the miraculous halting of the sun and moon in the Ayalon Valley. Continuing from Kfar Bin Nun along road 424, the journey reaches the Latrun Monastery, situated in the Ayalon area. From Latrun, pilgrims can head to the accommodations in Neve Shalom or explore other lodging options nearby, marking another phase in their spiritual journey through the historical and sacred landscapes of this region.
