This article focuses on the 10th day of pilgrimage along the Via Palma, a medieval pilgrimage route akin to the Santiago pilgrimage, stretching from Acre to Jerusalem. Specifically, it covers the journey through the Judean Mountains from Latrun to the village of Abu Gosh..

Day 10: From Latrun to Abu Gosh

On the 10th day of our pilgrimage, we will journey from Neve Shalom and Latrun to Abu Gosh in Jerusalem, passing through significant sites such as Latrun, Emmaus, Ayalon Park, and Givat Yaarim. While it’s possible to trek from Ramla to Abu Gosh in one challenging day without overnight accommodation, we’ll adjust our itinerary to cover more sights and walk approximately 15-20 km per day. Thus, we’ll dedicate one day to walking from Ramla to Latrun and another day from Latrun to Abu Gosh. The focus of the second day is transitioning from the lowland hilly terrain to the Judean Mountains, where we’ll ascend to heights exceeding 800 meters. Let’s embark on this journey step by step.

The Ayalon Valley has long served as a gateway to the Judean Mountains and has been a strategic point in the journey to Jerusalem, witnessing numerous conflicts throughout history. From battles between Joshua and the Canaanite kings to clashes between Judah the Maccabee and the Greeks, and from the struggles of Israelis against Arabs during the War of Independence to the confrontations between Crusaders and Muslims, this valley has seen its share of warfare. However, its strategic significance has also fostered encounters between diverse peoples, religions, and eras, earning it a reputation as a place of visions, worship, and holy sites representing various religions across different epochs.

Today, there is a growing movement among several groups associated with the valley to transform it into a space for intercultural and interreligious dialogue. One prominent example is the Jewish-Arab settlement of Neve Shalom, which serves as a beacon of hope for reconciliation. We will begin our day at Neve Shalom, taking some time to explore this community before setting out on our journey.

From Neve Shalom, our journey continues through Emek Hakalaniot to the Latrun Monastery, known as a place of peace, and then to the nearby Templar fortress and the Christian community in Emmaus. These three Christian sites are significant stops on our pilgrimage route near the Latrun junction, along with the Mini Israel site and the Yad Lashirion memorial for fallen soldiers of the Armored Corps, located north of the junction.

Continuing from the junction, we traverse the paths of Park Canada towards the spurs of the Judean Mountains, ascending the ancient Roman road to Neve Ilan. From there, our route leads to the cluster of sites at Kiryat Yaarim and Abu Gosh, where we will find accommodations for our final night before reaching Jerusalem. Before we delve into the sites of Latrun, it’s worth elaborating on Neve Shalom, a settlement with a hostel suitable for pilgrims and a Christian-oriented meditation and contemplation center established by Bruno Hussar, a remarkable individual.

Neve Shalom – a joint Jewish-Arab settlement

Neve Shalom stands as a unique testament to coexistence in Israel, being the only Jewish-Arab mixed settlement in the country. Founded in 1969 by Bruno Hussar, just two years after the displacement of residents from nearby villages like Yalo, Beit Nuba, and Emmaus in the Latrun area, its purpose was to showcase that Israelis and Palestinians can live together harmoniously despite the challenges. Moreover, it serves as a spiritual hub fostering inter-religious dialogue between Christians and Jews.

Today, with over 300 residents, Neve Shalom boasts a guest house and café, offering hospitality to pilgrims like ourselves. Despite encountering obstacles over the years, the settlement remains a beacon of hope, serving as a focal point for various peace movements and hosting an active peace school. Noteworthy is the “Dumia” (Silence) round building and adjacent domed halls, forming the pluralistic spiritual center where workshops and spiritual activities take place.

The building of “Dumia” is a spherical structure nestled within the forest, featuring a large round window on its northern side offering a view of the Latrun Monastery. Its ceiling is adorned with small circular openings that allow beams of light to filter through, while at its center lies a stone basin where visitors can light candles. The concept behind the term “Dumia” (Silence) reflects on a time before the emergence of various languages—Hebrew, Arabic, English, and the like—where silence reigned supreme: “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” (Genesis, 1:2). One can almost perceive the profound silence from which all originated and to which all will return. Silence, in this context, serves as a means to transcend internal conflicts and divisions, allowing for a deeper connection with one’s innermost self and with God.

The circular hall stands as a tribute to Bruno Hussar, the visionary behind Neve Shalom, a Dominican monk who cherished moments of silent contemplation. Throughout his life, Bruno yearned to embrace the ascetic lifestyle of the Cistercian monks—those devoted to perpetual prayer, silence, and reflection. Yet, fate repeatedly propelled him into a life of activism. Thus, it is deeply symbolic that following his passing, amidst the silence that ensued, a sanctuary was erected in his honor—a haven steeped in profound tranquility. Overlooking a Trappist monastery (a branch of the Cistercians) known for its silent devotion, the Dumia building resides beyond the settlement’s confines, nestled on the forest’s edge. As one enters, the echoes of footsteps reverberate, underscoring the sanctity of the space. This sanctuary serves as an oasis of prayer and meditation, welcoming all, day and night, free of charge. Here, individuals from all walks of life can seek solace and nourish their souls amidst the serenity it provides.

About Bruno Hussar – founder of Neve Shalom

Bruno Hussar (1911-1996) hailed from a secular Jewish family in Cairo, Egypt, where he spent his formative years. At 22, he underwent a profound transformation, converting to Christianity and embracing Catholicism. Subsequently, he embarked on a spiritual journey that led him to join the Dominican Order. Throughout his life, Bruno grappled with the intricate tapestry of his identity, recognizing and embracing four distinct facets of his being: the Jew—reflecting his upbringing and heritage; the Arab—rooted in the environment that shaped his existence; the Christian—embodying his commitment to the Dominican way of life; and the Israeli—symbolizing his deep connection to the land where he dedicated much of his life’s work.

Remarkably, these diverse aspects of Bruno’s identity coexisted harmoniously within him. He took pride in his Jewish roots, holding them in high regard while simultaneously laboring tirelessly for the advancement of the State of Israel, a cause he deeply cherished. Moreover, Bruno’s compassion extended beyond borders; he devoted himself to serving the local Arab population—both Christian and Muslim—nurturing relationships grounded in mutual respect and understanding. Throughout his endeavors, Bruno remained steadfast in his commitment to embodying the Christian ideal of love, fostering unity and harmony among all whom he encountered.

As Bruno became increasingly involved in political activism over the years, his friends at Beit Isaiah found themselves grappling with his call for religious individuals to engage in practical earthly matters. Drawing from the biblical verse “we will do and listen,” Bruno argued that their purpose was not merely to study and reflect, but to actively atone for the sins of the Christian world against Jews and foster genuine friendship between the two religions. Therefore, he believed they should not shy away from involvement in pressing issues.

Embracing this philosophy, Bruno engaged in various activities advocating for Israel at the UN and elsewhere, while also participating in demonstrations against injustices faced by Arabs, such as the cases of Ikrit and Biraam, and tirelessly working towards peace. Despite the success of Beit Isaiah as a study center, Bruno began to contemplate whether intellectual exchanges alone were sufficient to bridge the divide between Jews and Arabs. He envisioned a deeper integration that went beyond mere dialogue—a community where Jews, Arabs, Muslims, and Christians could coexist while remaining true to their respective faiths and traditions, fostering mutual respect and understanding. Thus, the vision for Neve Shalom was conceived—a testament to Bruno’s unwavering commitment to reconciliation and harmony.

A group of individuals rallied around Bruno’s vision, aspiring to establish a village-community that would serve as the foundation for a peace school. While war schools were plentiful worldwide, Bruno believed that peace, too, could be cultivated and mastered, envisioning Neve Shalom as the world’s first peace school.

In 1967, Bruno shared his vision with the Father in charge and obtained permission to pursue it. However, it took three more years for him to fully commit to the project. Initially met with skepticism and doubts of feasibility, Bruno persisted. The Trappist monastery in Latrun generously donated a parcel of land for the endeavor, and in 1972, the first settlers arrived. Enduring pioneer conditions, Bruno himself resided in an old bus before the arrival of the first Jewish and Arab families in 1977. By the early 1980s, the settlement gained official recognition, paving the way for the construction of permanent homes. Today, Neve Shalom thrives as a testament to Bruno’s enduring legacy, with Bruno remaining a resident until his passing.

This is what Bruno wrote in 1988: “The cloud, which led me through the various stages of my life to Neve Shalom (he refers to the cloud that led the Israelites in the desert), has not lifted again. I no longer see the pillar of darkness or fire before me. Instead tongues of fire envelop The various stages of the journey we have made, and are calling to my attention. This is no longer a journey in the desert, now the Spirit seems to be saying to me: ‘Look deeper, try to distinguish between the signs of the times. You have completed the horizontal journey, now try the vertical journey… You no longer live to do anything, but so that what is done will bear fruit’. This is what I live for today, until my very beloved and loving creator, my father, comes to call me.”

Bruno passed away in 1995 and was laid to rest in Neve Shalom, where the Dumia center was established in his honor, preserving his memory and vision. From Neve Shalom, we’ll descend to the enchanting valley nestled between the settlement and the Latrun monastery opposite it. This valley bore witness to some of the toughest battles of the War of Independence. At its heart lies a prominent grove of eucalyptus trees, where in 1948, a young officer named Arik Sharon was seriously injured. He had to endure an entire day before rescue came at night, and it was here that his worldview began to take shape. In contrast, not far from this spot, lies a prehistoric site called “Hatula,” where one can observe a rock with craters used for crushing grain. Adjacent to the monastery is a hilltop, atop which stands the Templar Latrun Citadel.

Latrun Monastery

From the Kalaniot Valley, we’ll traverse dirt roads leading to the parking lot of the Latrun Monastery. To the south of it, there’s a square featuring a shed and benches beside a totemic statue dedicated to three notable figures: Rashi, Saladin, and Bernard of Clairvaux, the founder of the Cistercian order, whose members established the Latrun Monastery. This monument symbolizes peace and cooperation, as each of these individuals exemplified tolerance and respect for other religions.

Bernard of Clairvaux, a prominent figure in the early 12th century, exerted significant influence during his time. While he supported the military orders and advocated for the Second Crusade, he was also renowned as a philosopher and theologian. Notably, he championed the veneration of Mary in Christianity, spearheaded a reform of monastic orders, penned a new statute for the Cistercian order, and delivered compelling sermons as a charismatic preacher. Despite his advocacy for the Crusade, Bernard emphasized the importance of piety, justice, and compassion. He intervened to halt the persecution of Jews, advocating for peaceful persuasion rather than violence against non-believers. Described as humble, noble, and gentle in his interactions, Bernard left a lasting impact on Christian thought and practice.

Saladin, the renowned Muslim conqueror of Jerusalem during the Crusades, distinguished himself through his mercy and compassion. Despite his military victories, he opted not to slaughter his enemies, allowing the inhabitants of Jerusalem to evacuate peacefully and permitting the continuation of medical services for the wounded under his rule. Rashi, a prominent Jewish Torah commentator in the 12th century, earned recognition and respect beyond the Jewish community. He courageously spoke out against the persecution of Jews during the First Crusade, embodying principles of compassion and justice. These three figures, Saladin, Bernard of Clairvaux, and Rashi, stood as beacons of light and humanity amid a tumultuous and violent era. Their coexistence and collaboration epitomized the ideals of Neve Shalom, emphasizing a shared humanity transcending religious differences.

From the parking lot, an ornate gate grants access to the monastery courtyard. Positioned to the right is the monastery’s wine and souvenir shop, belonging to the Trappist order, a subset of the Cistercian order originating from the town of Trappe in Normandy during the 17th century. Initially, the land belonged to the Carmelite order, who still retain control over the nearby Emmaus area. However, as the Carmelites were primarily nuns and unsuited for intensive agricultural pursuits, and so, they transferred the Monastery lands to the Trappists.

The Trappists adhere to a life of simplicity, viewing conversation about mundane matters as distracting and potentially leading to heretical thoughts. Preferring silence, the monastery is often referred to as the Monastery of the Silent Monks. However, it’s worth noting that the monks don’t take a vow of silence, and will speak when necessary. They dedicate themselves to praying seven times a day, engaging in meditation, and diligently working for their sustenance. One motivating factor behind the Trappist monks’ decision to settle in Latrun was the conscription policy of the Third Republic. The French government mandated the conscription of chaplains into the army unless they had completed over ten years of service overseas. This exemption, known as “chaplains with a knapsack,” was enacted in 1889 to bolster the French colonial endeavors.

Father Cleopas, the pioneer who initiated the monastery in 1887, was named after one of the dixciples who reportedly encountered resurrected Jesus in nearby Emmaus. Initially, the farm belonging to the Carmelites, was purchased by the Trappists along with several other structures, including the notable “Maccabi Hotel”. Erected in the mid-19th century alongside the construction of the Jaffa-Jerusalem road, the hotel’s significance waned after the introduction of the railway to Jerusalem in the 1890s, resulting in a reduction in its size. The acquisition of the monastery was finalized in 1890 with assistance from the French government, facilitating the relocation of the remaining monks to the site.

The monks arrived at the monastery following a pilgrimage to Christian sites across Israel, during which they paid a visit to the Latin Patriarch. Impressed by their dedication, the Patriarch decided to donate his extensive library to the monastery upon his passing. On December 9, the monastery’s foundation was celebrated, marking the introduction of the strict Trappist regulations into the community’s life. Despite facing initial challenges stemming from the harsh physical conditions and internal disputes, the monastery saw notable achievements in agriculture and construction during its early years. Interestingly, the monastery’s statutes do not impose limitations on wine consumption, leading to the development of wine production as a significant industry.

The monks established a school that enrolled boys from the nearby village of Emmaus (which ceased to exist in 1967), with French as the language of instruction. They also provided medical assistance to many in need, a service they continued even during times of war in the region. In 1905, another group of Trappist monks arrived from Holland and Germany to join the community. The construction of the monastery’s church was completed in 1929, and the magnificent structure that stands today was finally finished in 1960. During the War of Independence, the monastery endured hardships, including shelling and an influx of wounded individuals seeking refuge. Despite the challenges, the monks remained steadfast in their commitment to the area, bearing witness to the intense battles that unfolded around them. Following the war, the monastery served as a United Nations observation point and was situated within the Jordanian enclave.

One of the most remarkable features of the monastery’s church is the statue of Our Lady of Sorrows in the apse, depicting Mary presenting a cross to the infant Jesus. This poignant representation of Mary witnessing her son’s crucifixion serves as a poignant reminder of the tumultuous times experienced by the area’s inhabitants. The serene Tuscan-style hill, now pastoral, was once a battleground marked by fierce conflicts. This theme will be further underscored at our next destination: Latrun Citadel. From the triangular peace statue, a dirt road leads up to the hill’s summit. Upon reaching the top, a path winds through the ruins of the Latrun Citadel.

Latrun Citadel

The Crusader citadel of Latrun was initially constructed in 1132 as a stronghold for the Templar Order. Their primary objective was to safeguard the route to Jerusalem and shield the numerous pilgrims from raids by hostile Muslim adversaries. Originally named “Le Toron des Chevaliers,” translating to “the citadel of the knights,” confusion over its name led to it being referred to as “Latrun,” associated with the good thief from the New Testament, known in Latin as Bonu Latrunis.

The only reference to the good thief appears in the book of Luke: “But the other criminal rebuked him. ‘Don’t you fear God,’ he said, ‘since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ Jesus answered him, ‘Truly I tell you, today you will be with me in paradise'” (Luke 23:40-43). In the same book, there is also the story of the two disciples who met Jesus near Emmaus, which was also later identified with Latrun (see the next chapter).

The Templar Order was founded by the inspiration of Bernard of Clairvaux, who was also the man behind the establishment of the Cistercian order of monks, meaning that the same person was indirectly responsible for the establishment of Latrun Monastery and Latrun Fortress. Bernard was such an important figure in the 12th century that he had the power to chart a path for a new Christian man, who is a combination of a knight and a monk, and thus the first order of the Knights Templar was created, whose role was, among other things, to protect the pilgrims to the holy places. The Templars soon became the largest, richest and most influential order in the Christian world. They established a network of fortresses in the Land of Israel, especially along the roads, and also in other places in Europe, including along the pilgrim routes to Santiago in Spain and Via Francigena to Rome.

In other words, the Templars had an essential connection to the pilgrimage tradition. They were figures of legendary knightly monks living in the mysterious castles (citadels) that the pilgrims saw on their way to the holy places. Within the citadels of the Templars, there was a tradition of study and prayer, and among circles close to them, stories about the Holy Grail appeared and Christian thought and mysticism developed. In the great fortress of Latrun, there were many places to stay, and it can be assumed that the pilgrims enjoyed the presence of the knights, adding to the experience of their pilgrimage. They could also find libraries and prayer rooms, receive medical and financial help, and seek spiritual advice and guidance for the way.

When you reach the top of Latrun’s hill, you can enter the large halls from the time of the “Via Palma,” which still stand and convey a sense of the place in the past. The construction with the large stones and arches is very impressive. Near the citadel, you can see the remains of the village of Latrun and an old monument in honor of the 7th Israeli army Brigade. The fortress was used as a Jordanian outpost, and you can also see the remains of bunkers from the War of Independence.

From the top of the hill of Latrun, we go down to road 3 and cross road 1 to its other side, where the site of Emmaus is located. It houses an interesting Christian community, an important archaeological site with a museum, and monastery buildings.

Emmaus

In the book of Luke, we are told about Jesus meeting two of his disciples near a place called Emmaus after his resurrection: “Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. They were talking with each other about everything that had happened. As they talked and discussed these things with each other, Jesus himself came up and walked along with them; but they were kept from recognizing him. He asked them, ‘What are you discussing together as you walk along?’ They stood still, their faces downcast. One of them, named Cleopas, asked him, ‘Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?'” (Luke, 24:13-18).

Emmaus was likely a Jewish village in the hills near the Ayalon River during Jesus’ time. However, the village was destroyed, and in the 3rd century, Emperor Elagabalus built a city in its place. This city became the capital of the lowland region during the Byzantine period and was identified with the biblical Emmaus. In the 5th century, a large church and monastery were constructed there, and traditions emerged regarding the healing properties of the springs where Jesus washed his feet. However, in the 7th century, Emmaus was abandoned due to a plague, and the administrative center of the lowland shifted to Lod and later to Ramla. This created a sort of energy triangle between Lod, Ramla, and Emmaus.

After the city was abandoned, the identification of the biblical Emmaus shifted to Abu Gosh and the village of Al Qubeba. The Crusaders associated Emmaus with Abu Gosh and constructed a significant church there, along with another church in El Qubeba. Consequently, the Franciscans also linked Emmaus to El Qubeba and built a new church there in the early 20th century, alongside Abu Gosh, where the Crusader church was preserved. However, a serendipitous revelation by the Christian saint Mirian Bouardi led to the re-identification of the original site near Latrun. In 1878, Miriam Boardi passed by Emmaus and, following a vision she had, recognized the ancient remains along the road as the place where Jesus appeared. Surprisingly, her identification proved historically accurate, and since then, it has been accepted by much of the Christian world. Consequently, the crown of resurrection has returned to the original Emmaus site.

In 1932, a substantial structure was erected on the site, serving as a monastery named the “House of Peace”. However, the monks eventually vacated the premises. In 1993, a modern Christian community from France, known as the “Sons of Beatitude”, established residency at the location. This community represents a new Christian movement aligned with the spirit of the Second Vatican Council. Many such movements emerged in the 1970s, aiming to infuse vitality into the traditional Catholic Church, which had become somewhat stagnant.

The Sons of Beatitude community offers its members the choice between marriage and celibacy, seeking to actualize Christian ideals through a life of sharing and service. Typically comprising 10-20 individuals, the community is responsible for maintaining the Emmaus site. Within its grounds lie the remnants of a large Byzantine church, ancient burial caves dating back to the Second Temple period, excavations of the Roman and Byzantine city of Emmaus Nicopolis, and a museum showcasing local antiquities. Members of the community warmly welcome guests, assist pilgrims, and actively engage in interreligious and intercultural dialogue efforts.

The road from Emmaus to Neve Ilan

From Emmaus, our journey carries on through the picturesque trails of Canada Park towards the east. As we ascend to the ridge of hills, we’ll follow a dirt path leading southward into the valley of Nahal Ilan. Upon passing beneath the railway bridge en route to Jerusalem, the Shaar Hagay interchange will come into view across from us. However, our path diverges from the main road; instead, we’ll veer left onto a rugged track that skirts an electricity relay station, initiating our ascent up the spur towards Neve Ilan. Remarkably, we’re treading the path of an ancient Roman road that once linked to Jerusalem. At the outset of our ascent, we encounter a collection of Roman milestones, a rarity in our country. Here lie approximately ten milestones alongside a stele bearing an inscription dating back to the era of the Thracian emperor Maximinus Thrax in the 3rd century AD.

A side trail veers off towards the parking lots and the sculpture garden of “College Forest,” also known as the “Holland Israel Forest.” This hilly region, enveloped in verdant foliage, forms part of the Yehuda Mountains National Park nature reserve or the KKL areas of the Neve Ilan forest. Numerous birdwatching spots dot the landscape, while the sculpture garden hosts several captivating and artistically rendered sculptures.

From here, two roads flank either side of the spur, ascending towards Neve Ilan. I suggest taking the southern road, leading to the western outer gate of Neve Ilan, granting access to the settlement near the event garden, Kedma. Strolling through the picturesque streets of this rural settlement, one can observe its evolution from a cooperative community of immigrants from the United States, akin in ethos to a kibbutz, to its present status as a burgeoning neighborhood of Jerusalem, replete with charming villas offering panoramic views of the surrounding landscape. Continuing past Neve Ilan, a hill on the northern side of the road reveals the enchanting settlement of Yad Hashmona.

Yad Hashmona

Yad Hashmona marks the final and intriguing stop of our journey today. Founded in the 1970s, it stands as a unique community of Messianic Jews and Evangelical Christians, representing the sole Christian kibbutz of its kind in Israel. Originating from Finland, its settlers sought to atone for the Finnish government’s historical act of handing over eight Jews to the Nazis during World War II, hence its poignant name, “Yad Hashmona,” meaning “the memory of the eight” in Hebrew.

Atop the hill of Yad Hashmona stands a charming guest house adorned with wooden cabins, offering terraces that cascade gently to the north and west. Spread across eight dunams of land lies a biblical garden, where visitors can explore a reconstruction of ancient agricultural terraces, sentinel structures known as “Shomera,” and a variety of plants and crops dating back to biblical times. Within this serene setting, guests can observe the process of olive oil production at an ancient-style olive press and witness the traditional method of wine-making at a grape press. Additionally, the garden features a meticulously recreated ancient synagogue from the Mishnaic and Talmudic periods, originally transported from the Galilee, alongside a mikveh and burial structures, complete with sarcophagi and ossuaries. Throughout the garden’s pathways, visitors may encounter numerous antiquities thoughtfully curated by the Antiquities Authority, sourced from various locations in the Judean Mountains.

Exploring the Sukkot (pergolas) scattered throughout the garden offers visitors a glimpse into the various ancient agricultural and life crafts. The route through the gardens spans approximately a kilometer, allowing for an immersive journey into the times of the Second Temple. Additionally, there are classrooms available for educational purposes, and atop it all sits a beautiful hotel that serves as a serene place to rest at the conclusion of the day’s walk. Admission to the garden requires a fee and please note it is closed on Saturdays and holidays.

For those who opt not to stay at Yad Hashmona, nearby options include the village of Abu Gosh and Maale Hahamisha Kibbutz, offering a selection of accommodations. While it’s possible to reach Jerusalem on the same day with some effort, I believe it would be wiser and spiritually beneficial to take a break before entering the holy city. This pause allows us to prepare ourselves for the monumental and final day of the pilgrimage, where we will ultimately reach our destination.