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Samaritans

Samaritans (/səˈmærɪtənz/; Samaritan Hebrew: ࠔࠠࠌࠝࠓࠩࠉࠌ‎,[2]romanized: Šā̊merīm, transl. Guardians/Keepers [of the Torah]; Hebrew: שומרונים, romanizedŠōmrōnīm; Arabic: السامريون, romanizedas-Sāmiriyyūn) are an ethnoreligious group who originate from the ancient Israelites.[3] They are native to the Levant and adhere to Samaritanism, an Abrahamic and ethnic religion.

Samaritans
ࠔࠌࠓࠉࠌ
שומרונים
السامريون
Samaritans marking Passover on Mount Gerizim near Nablus
Total population
~840 (2021)[1]
Regions with significant populations
 Israel (Holon)460 (2021)
 State of Palestine[a] (Kiryat Luza)380 (2021)[1]
Languages
Religion
Samaritanism
Related ethnic groups
Jews, other Semitic-speaking peoples (Levantine Arabs, Palestinians, Mandaeans, etc.)

Samaritan tradition claims the group descends from the northern Israelite tribes who were not deported by the Neo-Assyrian Empire after the destruction of the Kingdom of Israel. They consider Samaritanism to be the true religion of the ancient Israelites and regard Judaism as a closely related but altered religion. Samaritans also regard Mount Gerizim (near both Nablus and biblical Shechem), and not the Temple Mount in Jerusalem, to be the holiest place on Earth.[4][5] They attribute the schism between Samaritanism and Judaism to have been caused by Eli creating an alternate shrine at Shiloh, in opposition to Mount Gerizim.

Once a large community, the Samaritan population shrank significantly in the wake of the brutal suppression of the Samaritan revolts against the Byzantine Empire. Mass conversion to Christianity under the Byzantines and later to Islam following the Muslim conquest of the Levant further reduced their numbers.[6] In the 12th century, the Jewish traveler Benjamin of Tudela estimated that only around 1,900 Samaritans remained in the regions of Palestine and Syria.[7]

As of 2021, the community stood at around 840 individuals, divided between Kiryat Luza on Mount Gerizim and the Samaritan compound in Holon.[8][b] There are also small populations in Brazil and Sicily and elsewhere.[9][10] The Samaritans in Kiryat Luza speak Levantine Arabic, while those in Holon primarily speak Israeli Hebrew. For the purposes of liturgy, Samaritan Hebrew and Samaritan Aramaic are used, both written in the Samaritan script. The head of the Samaritan community is the Samaritan High Priest.

Samaritans have a standalone religious status in Israel, and there are occasional conversions from Judaism to Samaritanism and vice versa, largely due to interfaith marriages. While Israel's rabbinic authorities came to consider Samaritanism to be a sect of Judaism,[11] the Chief Rabbinate of Israel requires Samaritans to undergo a formal conversion to Judaism in order to be officially recognized as Halakhic Jews. Rabbinic literature rejected Samaritans unless they renounced Mount Gerizim as the historical Israelite holy site.[c] Samaritans possessing only Israeli citizenship in Holon are drafted into the Israel Defense Forces, while those holding dual Israeli and Palestinian citizenship in Kiryat Luza are exempted from mandatory military service.

Etymology and terminology

Inscriptions from the Samaritan diaspora in Delos, dating as early as 150-50 BCE, and perhaps slightly earlier, provide the "oldest known self-designation" for Samaritans, indicating that they called themselves "Israelites".[12] Strictly speaking, the Samaritans now refer to themselves generally as "Israelite Samaritans."[d]

In their own language the Samaritans call themselves Shamerim (שַמֶרִים), meaning "Guardians/Keepers/Watchers", and in Arabic (Arabic: السامريون, romanizedal-Sāmiriyyūn).[13] The term is cognate with the Biblical Hebrew term Šomerim, and both terms reflect a Semitic root שמר, which means "to watch, guard". Historically, Samaritans were concentrated in Samaria. In Modern Hebrew, the Samaritans are called Shomronim {שומרונים}, which also means "inhabitants of Samaria", literally, "Samaritans".

That the meaning of their name signifies Guardians/Keepers/Watchers [of the Law/Torah], rather than being a toponym referring to the inhabitants of the region of Samaria, was remarked on by a number of Christian Church fathers, including Epiphanius of Salamis in the Panarion, Jerome and Eusebius in the Chronicon and Origen in The Commentary on Saint John's Gospel.[14][15][16]

Josephus uses several terms for the Samaritans, which he appears to use interchangeably.[e] Among them is reference to Khuthaioi, a designation employed to denote peoples in Media and Persian putatively sent to Samaria to replace the exiled Israelite population.[f][g] These Khouthaioi were in fact Hellenistic Phoenicians/Sidonians. Samareis (Σαμαρεῖς) may refer to inhabitants of the region of Samaria, or of the city of that name, though some texts use it to refer specifically to Samaritans.[h]

Origins

The similarities between Samaritans and Jews was such that the rabbis of the Mishnah found it impossible to draw a clear distinction between the two groups.[17] Attempts to date when the schism among Israelites took place, which engendered the division between Samaritans and Judaeans, vary greatly, from the time of Ezra down to the destruction of Jerusalem (70 CE) and the Bar Kokhba revolt (132-136 CE).[18] The emergence of a distinctive Samaritan identity, the outcome of a mutual estrangement between them and Jews, was something that developed over several centuries. Generally, a decisive rupture is believed to have taken place in the Hasmonean period.[19]

Ancestrally, Samaritans affirm that they descend from the tribes of Ephraim and Manasseh in ancient Samaria. Samaritan tradition associates the split between them and the Judean-led Southern Israelites to the time of the biblical priest Eli,[20] described as a "false" high priest who usurped the priestly office from its occupant, Uzzi, and established a rival shrine at Shiloh, and thereby prevented southern pilgrims from Judah and the territory of Benjamin from attending the shrine at Gerizim. Eli is also held to have created a duplicate of the Ark of the Covenant, which eventually made its way to the Judahite sanctuary in Jerusalem.[i]

A Jewish Orthodox tradition, based on material in the Bible, Josephus and the Talmud, dates their presence much later, to the beginning of the Babylonian captivity. In Rabbinic Judaism, for example in the Tosefta Berakhot, the Samaritans are called Cuthites or Cutheans (Hebrew: כותים, Kutim), referring to the ancient city of Kutha, geographically located in what is today Iraq.[21] Josephus in both the Wars of the Jews and the Antiquities of the Jews, in writing of the destruction of the temple on Mt. Gerizim by John Hyrcanus 1, also refers to the Samaritans as the Cuthaeans.[j] In the biblical account, however, Kuthah was one of several cities from which people were brought to Samaria.[k]

The Israeli biblical scholar Shemaryahu Talmon has supported the Samaritan tradition that they are mainly descended from the tribes of Ephraim and Manasseh who remained in Israel after the Assyrian conquest. He states that the description of them at 2 Kings 17:24[22] as foreigners is tendentious and intended to ostracize the Samaritans from those Israelites who returned from the Babylonian exile in 520 BCE. He further states that 2 Chronicles 30:1[23] could be interpreted as confirming that a large fraction of the tribes of Ephraim and Manasseh (i.e., Samaritans) remained in Israel after the Assyrian exile.[24]

Modern genetic studies support the Samaritan narrative that they descend from indigenous Israelites. Shen et al. (2004) formerly speculated that outmarriage with foreign women may have taken place.[3] Most recently the same group came up with genetic evidence that Samaritans are closely linked to Cohanim, and therefore can be traced back to an Israelite population prior to the Assyrian invasion. This correlates with expectations from the fact that the Samaritans retained endogamous and biblical patrilineal marriage customs, and that they remained a genetically isolated population.[25][26]

Samaritan version

The Samaritan traditions of their history are contained in the Kitab al-Ta'rikh compiled by Abu'l-Fath in 1355.[27] According to this, a text which Magnar Kartveit identifies as a "fictional" apologia drawn from earlier sources, including Josephus but perhaps also from ancient traditions,[28] a civil war erupted among the Israelites when Eli, son of Yafni, the treasurer of the sons of Israel, sought to usurp the High Priesthood of Israel from the heirs of Phinehas. Gathering disciples and binding them by an oath of loyalty, he sacrificed on the stone altar, without using salt, a rite which made the then High Priest Ozzi rebuke and disown him. Eli and his acolytes revolted and shifted to Shiloh, where he built an alternative Temple and an altar, a perfect replica of the original on Mt. Gerizim. Eli's sons Hophni and Phinehas had intercourse with women and feasted on the meats of the sacrifice, inside the Tabernacle. Thereafter Israel was split into three factions: the original Mt. Gerizim community of loyalists, the breakaway group under Eli, and heretics worshipping idols associated with the latter's sons. Judaism emerged later with those who followed the example of Eli.[29][30][l]

Mount Gerizim was the original Holy Place of the Israelites from the time that Joshua conquered Canaan and the tribes of Israel settled the land. The reference to Mount Gerizim derives from the biblical story of Moses ordering Joshua to take the Twelve Tribes of Israel to the mountains by Shechem (Nablus) and place half of the tribes, six in number, on Mount Gerizim, the Mount of the Blessing, and the other half on Mount Ebal, the Mount of the Curse.

Biblical versions

 
Foreigners eaten by lions in Samaria, illustration by Gustave Doré from the 1866 La Sainte Bible, The Holy Bible

Accounts of Samaritan origins in respectively 2 Kings 17:6,24 and Chronicles, together with statements in both Ezra and Nehemiah differ in important degrees, suppressing or highlighting narrative details according to the various intentions of their authors.[m]

The emergence of the Samaritans as an ethnic and religious community distinct from other Levant peoples appears to have occurred at some point after the Assyrian conquest of the Israelite Kingdom of Israel in approximately 721 BCE. The records of Sargon II of Assyria indicate that he deported 27,290 inhabitants of the former kingdom.

Jewish tradition affirms the Assyrian deportations and replacement of the previous inhabitants by forced resettlement by other peoples but claims a different ethnic origin for the Samaritans. The Talmud accounts for a people called "Cuthim" on a number of occasions, mentioning their arrival by the hands of the Assyrians. According to 2 Kings 17:6, 24 and Josephus,[31] the people of Israel were removed by the king of the Assyrians (Sargon II)[32] to Halah, to Gozan on the Khabur River and to the towns of the Medes. The king of the Assyrians then brought people from Babylon, Kutha, Avva, Hamath and Sepharvaim to place in Samaria.[33] Because God sent lions among them to kill them, the king of the Assyrians sent one of the priests from Bethel to teach the new settlers about God's ordinances. The eventual result was that the new settlers worshipped both the God of the land and their own gods from the countries from which they came.[34]

In the Chronicles, following Samaria's destruction, King Hezekiah is depicted as endeavouring to draw the Ephraimites, Zebulonites, Asherites and Manassites closer to Judah.[35] Temple repairs at the time of Josiah were financed by money from all "the remnant of Israel" in Samaria, including from Manasseh, Ephraim, and Benjamin.[36] Jeremiah likewise speaks of people from Shechem, Shiloh, and Samaria who brought offerings of frankincense and grain to the House of YHWH.[37] Chronicles makes no mention of an Assyrian resettlement.[38] Yitzakh Magen argues that the version of Chronicles is perhaps closer to the historical truth and that the Assyrian settlement was unsuccessful, a notable Israelite population remained in Samaria, part of which, following the conquest of Judah, fled south and settled there as refugees.[39]

Adam Zertal dates the Assyrian onslaught at 721 BCE to 647 BCE, infers from a pottery type he identifies as Mesopotamian clustering around the Menasheh lands of Samaria, that they were three waves of imported settlers.[40]

The Encyclopaedia Judaica (under "Samaritans") summarizes both past and present views on the Samaritans' origins. It says:

Until the middle of the 20th century it was customary to believe that the Samaritans originated from a mixture of the people living in Samaria and other peoples at the time of the conquest of Samaria by Assyria (722–721 BCE). The biblical account in II Kings 17 had long been the decisive source for the formulation of historical accounts of Samaritan origins. Reconsideration of this passage, however, has led to more attention being paid to the Chronicles of the Samaritans themselves. With the publication of Chronicle II (Sefer ha-Yamim), the fullest Samaritan version of their own history became available: the chronicles, and a variety of non-Samaritan materials.

According to the former, the Samaritans are the direct descendants of the Joseph tribes, Ephraim and Manasseh, and until the 17th century CE they possessed a high priesthood descending directly from Aaron through Eleazar and Phinehas. They claim to have continuously occupied their ancient territory and to have been at peace with other Israelite tribes until the time when Eli disrupted the Northern cult by moving from Shechem to Shiloh and attracting some northern Israelites to his new followers there. For the Samaritans, this was the "schism" par excellence.

— "Samaritans" in Encyclopaedia Judaica, 1972, Volume 14, col. 727.

Furthermore, to this day the Samaritans claim descent from the tribe of Joseph.[n]

Josephus's version

Josephus, a key source, has long been considered a prejudiced witness hostile to the Samaritans,[o] He displays an ambiguous attitude, calling them both a distinct, opportunistic ethnos and, alternatively, a Jewish sect.[41]

Dead Sea scrolls

The Dead Sea scrolls' Proto-Esther fragment 4Q550c has an obscure phrase about the possibility of a Kutha(ean)(Kuti) man returning but the reference remains obscure.[42] 4Q372 records hopes that the northern tribes will return to the land of Joseph. The current dwellers in the north are referred to as fools, an enemy people. However, they are not referred to as foreigners. It goes on to say that the Samaritans mocked Jerusalem and built a temple on a high place to provoke Israel.[43]

History

Iron Age

The narratives in Genesis about the rivalries among the twelve sons of Jacob are viewed by some as describing tensions between north and south. According to the Hebrew Bible, they were temporarily united under a United Monarchy, but after the death of Solomon, the kingdom split in two, the northern Kingdom of Israel with its last capital city Samaria and the southern Kingdom of Judah with its capital, Jerusalem. The Deuteronomistic history, written in Judah, portrayed Israel as a sinful kingdom, divinely punished for its idolatry and iniquity by being destroyed by the Neo-Assyrian Empire in 720 BCE. The tensions continued in the post-exilic period. The Books of Kings are more inclusive than Ezra–Nehemiah since the ideal is of one Israel with twelve tribes, whereas the Books of Chronicles concentrate on the Kingdom of Judah and ignore the Kingdom of Israel.[44]

Contemporary scholarship confirms that deportations did take place both before and after the Assyrian conquest of the Kingdom of Israel in 722-720 BCE. However, these deportations are thought to have been less severe than the Book of Kings portrays.[45] During the earlier Assyrian invasions, the Transjordan did experience significant deportations, with entire tribes vanishing; the tribes of Reuben, Gad, Dan, and Naphtali are never again mentioned. However, Samaria was a larger and more populated area, and even if the Assyrians did deport 30,000 people as they claimed, many would have remained in the area. The cities of Samaria and Megiddo were mostly left intact, and the rural communities were generally left alone. Some scholars have claimed there's no evidence to support the settlement of foreigners in the area,[45] however, others disagree.[46] Nevertheless, the Book of Chronicles records that King Hezekiah of Judah invited members of the tribes of Ephraim, Zebulun, Asher, Issachar and Manasseh to Jerusalem to celebrate Passover after the destruction of Israel. In light of this, it has been suggested that the bulk of those who survived the Assyrian invasions remained in the region. The Samaritan community of today is thought to be predominantly descended from those who remained.[45]

Samaritans claim to be descended from the Israelites of ancient Samaria who were not expelled by the Assyrian conquerors of the northern kingdom of Israel in 722 BCE. They had their own sacred precinct on Mount Gerizim and claimed that it was the original sanctuary. Moreover, they claimed that their version of the Pentateuch was the original and that the Jews had a falsified text produced by Ezra during the Babylonian exile. Both Jewish and Samaritan religious leaders taught that it was wrong to have any contact with the opposite group, and neither was to enter the other's territories or even to speak to the other. During the New Testament period, the tensions were exploited by Roman authorities as they likewise had done between rival tribal factions elsewhere, and Josephus reports numerous violent confrontations between Jews and Samaritans throughout the first half of the first century.[47]

Persian period

 
Ancient inscription in Samaritan Hebrew. From a photo c. 1900 by the Palestine Exploration Fund.

According to Chronicles 36:22–23, the Persian emperor, Cyrus the Great (reigned 559–530 BCE), permitted the return of the exiles to their homeland and ordered the rebuilding of the Temple (Zion). The prophet Isaiah identified Cyrus as "the Lord's Messiah".[48]

During the First Temple, it was possible for foreigners to help the Jewish people in an informal way until tension grew between the Samaritans and Judeans. This meant that foreigners could physically move into Judean land and abide by its laws and religion.[49]

Ezra 4 says that the local inhabitants of the land offered to assist with the building of the new Temple during the time of Zerubbabel, but their offer was rejected. According to Ezra, this rejection precipitated a further interference not only with the rebuilding of the Temple but also with the reconstruction of Jerusalem.[49] The issue surrounding the Samaritans offer to help rebuild the temple was a complicated one that took a while for the Judeans to think over. There had always been a division between the north and the south and this instance perfectly illustrates that. Following Solomon's death, sectionalism formed and inevitably led to the division of the kingdom.[49] This division led to the Judeans rejecting the offer made by the Samaritans to centralise worship at the Temple.[49][better source needed]

The text is not clear on this matter, but one possibility is that these "people of the land" were thought of as Samaritans. We do know that Samaritan and Jewish alienation increased and that the Samaritans eventually built their own temple on Mount Gerizim, near Shechem.[19]

The term "Cuthim" applied by Jews to the Samaritans had clear pejorative connotations, and is regarded as an insult to Samaritanism, implying that they were interlopers brought in from Kutha in Mesopotamia and rejecting their claim of descent from the ancient Tribes of Israel.[50]

The archaeological evidence can find no sign of habitation in the Assyrian and Babylonian periods at Mount Gerizim, but indicates the existence of a sacred precinct on the site in the Persian period, by the 5th century BCE.[51] According to most modern scholars, the split between the Jews and Samaritans was a gradual historical process extending over several centuries rather than a single schism at a given point in time.[19]

Hellenistic period

Antiochus IV Epiphanes and Hellenization

Antiochus IV Epiphanes was on the throne of the Seleucid Empire from 175 to 163 BCE. His policy was to Hellenize his entire kingdom and standardize religious observance. According to 1 Maccabees 1:41-50 he proclaimed himself the incarnation of the Greek god Zeus and mandated death to anyone who refused to worship him. In the 2nd century BCE, a series of events led to a revolution by a faction of Judeans against Antiochus IV.

The universal peril led the Samaritans, eager for safety, to repudiate all connection and kinship with the Jews. The request was granted. This was put forth as the final breach between the two groups. The breach was described at a much later date in the Christian Bible (John 4:9), "For Jews have no dealings with Samaritans."[52]

Anderson notes that during the reign of Antiochus IV (175–164 BCE):[53][better source needed]

the Samaritan temple was renamed either Zeus Hellenios (willingly by the Samaritans according to Josephus) or, more likely, Zeus Xenios, (unwillingly in accord with 2 Macc. 6:2).

— Bromiley, 4.304

Josephus Book 12, Chapter 5 quotes the Samaritans as saying:

We therefore beseech thee, our benefactor and saviour, to give order to Apolonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbances, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation and from their customs, but let our temple which at present hath no name at all, be named the Temple of Jupiter Hellenius.

— Josephus

Shortly afterwards, the Greek king sent Gerontes the Athenian to force the Jews of Israel to violate their ancestral customs and live no longer by the laws of God; and to profane the Temple in Jerusalem and dedicate it to Olympian Zeus, and the one on Mount Gerizim to Zeus, Patron of Strangers, as the inhabitants of the latter place had requested.

— II Maccabees 6:1–2

Destruction of the temple

During the Hellenistic period, Samaria was largely divided between a Hellenizing faction based in Samaria (Sebastia) and a pious faction in Shechem and surrounding rural areas, led by the High Priest. Samaria was a largely autonomous state nominally dependent on the Seleucid Empire until around 110 BCE,[p] when the Hasmonean ruler John Hyrcanus destroyed the Samaritan temple and devastated Samaria. Only a few stone remnants of the temple exist today.[54]

Roman period

Early Roman era

Under the Roman Empire, Samaria became a part of the Herodian Tetrarchy, and with the deposition of the Herodian ethnarch Herod Archelaus in the early 1st century CE, Samaria became a part of the province of Judaea.

Samaritans appear briefly in the Christian gospels, most notably in the account of the Samaritan woman at the well and the parable of the Good Samaritan. In the former, it is noted that a substantial number of Samaritans accepted Jesus through the woman's testimony to them, and Jesus stayed in Samaria for two days before returning to Cana. In the latter, it is only the Samaritan who helped the man stripped of clothing, beaten, and left on the road half dead, his Abrahamic covenantal circumcision implicitly evident. The priest and Levite walked past. But the Samaritan helped the naked man regardless of his nakedness (itself religiously offensive to the priest and Levite[55]), his self-evident poverty, or to which Hebrew sect he belonged.

The Temple of Gerizim was rebuilt after the Bar Kokhba revolt against the Romans, around 136 CE. A building dating to the second century BCE, the Delos Synagogue, is commonly identified as a Samaritan synagogue, which would make it the oldest known Jewish or Samaritan synagogue.[56][q]

Much of the Samaritan liturgy was set by the high priest Baba Rabba in the 4th century.[59]

Byzantine times

According to Samaritan sources, Eastern Roman emperor Zeno (who ruled 474–491 and whom the sources call "Zait the King of Edom") persecuted the Samaritans. The Emperor went to Neapolis (Shechem), gathered the elders and asked them to convert to Christianity; when they refused, Zeno had many Samaritans killed, and re-built the synagogue as a church. Zeno then took for himself Mount Gerizim, and built several edifices, among them a tomb for his recently deceased son, on which he put a cross, so that the Samaritans, worshiping God, would prostrate in front of the tomb. Later, in 484, the Samaritans revolted. The rebels attacked Sichem, burned five churches built on Samaritan holy places and cut the finger of bishop Terebinthus, who was officiating at the ceremony of Pentecost. They elected a Justa (or Justasa/Justasus) as their king and moved to Caesarea, where a noteworthy Samaritan community lived. Here several Christians were killed and the church of St. Sebastian was destroyed. Justa celebrated the victory with games in the circus. According to the Chronicon Paschale, the dux Palaestinae Asclepiades, whose troops were reinforced by the Caesarea-based Arcadiani of Rheges, defeated Justa, killed him and sent his head to Zeno.[60] According to Procopius, Terebinthus went to Zeno to ask for revenge; the Emperor personally went to Samaria to quell the rebellion.[61]

Some modern historians believe that the order of the facts preserved by Samaritan sources should be inverted, as the persecution of Zeno was a consequence of the rebellion rather than its cause, and should have happened after 484, around 489. Zeno rebuilt the church of St. Procopius in Neapolis (Sichem) and the Samaritans were banned from Mount Gerizim, on whose top a signaling tower was built to alert in case of civil unrest.[62]

According to an anonymous biography of Mesopotamian monk named Barsauma, whose pilgrimage to the region in the early 5th century was accompanied by clashes with locals and the forced conversion of non-Christians, Barsauma managed to convert Samaritans by conducting demonstrations of healing.[63] Jacob, an ascetic healer living in a cave near Porphyreon, Mount Carmel in the 6th century CE, attracted admirers, including Samaritans who later converted to Christianity.[64][65] Under growing government pressure, many Samaritans who refused to convert to Christianity in the sixth century may have preferred paganism and even Manicheism.[66]

Under a charismatic, messianic figure named Julianus ben Sabar (or ben Sahir), the Samaritans launched a war to create their own independent state in 529. With the help of the Ghassanids, Emperor Justinian I crushed the revolt; tens of thousands of Samaritans died or were enslaved. The Samaritan faith, which had previously enjoyed the status of religio licita, was virtually outlawed thereafter by the Christian Byzantine Empire; from a population once at least in the hundreds of thousands, the Samaritan community dwindled to tens of thousands.[citation needed]

The Samaritan population in Samaria did, however, survive the revolts. During a pilgrimage to the Holy Land in 570 CE, a Christian pilgrim from Piacenza travelled through Samaria and recorded the following: "From there we went up past a number of places belonging to Samaria and Judaea to the city of Sebaste, the resting-place of the Prophet Elisha. There were several Samaritan cities and villages on our way down through the plains, and wherever we passed along the streets they burned away our footprints with straw, whether we were Christians or Jews, they have such a horror of both".[67] A change in the local population's identity throughout the Byzantine period is not indicated by the archeological findings either.[68]

 
Mosaic from Samaritan synagogue (Israel Museum)

Early Islamic period

By the time of the Muslim conquest of the Levant, apart from Palestine, small dispersed communities of Samaritans were living also in Arab Egypt, Syria, and Iran. According to Milka Levy-Rubin, many Samaritans converted under Abbasid and Tulunid rule (878-905 CE), having been subjected to harsh hardships such as droughts, earthquakes, persecution by local governors, high taxes on religious minorities and anarchy.[69]

Like other non-Muslims in the empire, such as Jews, Samaritans were often considered to be People of the Book, and were guaranteed religious freedom.[70] Their minority status was protected by the Muslim rulers, and they had the right to practice their religion, but, as dhimmi, adult males had to pay the jizya or "protection tax". This however changed during late Abbasid period, with increasing persecution targeting the Samaritan community and considering them infidels which must convert to Islam.

Anarchy overtook Palestine during the early years of Abassid Caliph al-Ma'mun (813–833 CE), when his rule was challenged by internal strife. According to the Chronicle of Abu l-Fath, during this time, many clashes took place, the locals suffered from famine and even fled their homes out of fear, and "many left their faith". An exceptional case is of ibn Firāsa, a rebel who arrived in Palestine in the year 830 and was said to have loathed Samaritans and persecuted them. He punished them, forced them to convert to Islam, and filled the prisons with Samaritan men, women, and children, keeping them there until many of them perished from hunger and thirst. He had also demanded payment for enabling them to circumcise their sons on the eighth day. A lot of people abandoned their religion at that time.[71] The revolt was put down, but caliph al-Mu'tasim then increased taxes on the rebels, which sparked a second uprising. Rebel forces captured Nablus, where they set fire to synagogues belonging to the Samaritan and Dosithian (Samaritan sect) faiths. The community's situation briefly improved when this uprising was put down by Abassid forces, and High Priest Pinhas ben Netanel resumed worship in the Nablus synagogue. Under the reign of al-Wāthiq bi-llāh, Abu-Harb Tamim, who had the support of Yaman tribes, led yet another uprising. He captured Nablus and caused many to flee, the Samaritan High Priest was injured, and later died of his wounds in Hebron. The Samaritans couldn't go back to their homes until Abu-Harb tamim was vanquished and captured (842 CE).[71]

A number of restrictions on the dhimmi were reinstituted during the reign of the Abbasid Caliph al-Mutawakkil (847–861 CE), prices increased once more, and many people experienced severe poverty. "Many people lost faith as a result of the terrible price increases and because they became weary of paying the jizya. There were many sons and families who left their faith and became lost".[71] The tradition of men wearing a red tarboosh may also go back to an order by al-Mutawakkil, that required non-Muslims to be distinguished from Muslims.[72]

The numerous instances of Samaritans converting to Islam that are mentioned in the Chronicle of Abu l-Fath are all connected to economic difficulties that led to widespread poverty among the Samaritan population, anarchy that left Samaritans defenseless against Muslim attackers, and attempts by those people and others to force conversion on the Samaritans. It is crucial to keep in mind that the Samaritan community was the smallest among the other dhimmi communities and that it was also situated in Samaria, where Muslim settlement continued to expand as evidenced by the text; by the ninth century, villages such as Sinjil and Jinsafut were already Muslim. This makes it possible to assume that the Samaritans were more vulnerable than other dhimmi, what greatly broadened the extent of their Islamization.[71]

Archaeological data demonstrates that during the 8th and 9th centuries, winepresses west of Samaria stopped operating, but the villages to which they belonged persisted. Such sites could be securely identified as Samaritan in some of those cases, and it is likely in others. According to one theory, the local Samaritans who converted to Islam kept their villages going but were barred by Islamic law from making wine. These findings date to the Abassid period, and are in accordance with the Islamization process as described in the historical sources.[68]

As time goes on, more information from recorded sources refers to Nablus and less to the vast agricultural regions that the Samaritans had previously inhabited. Hence, the Abassid era marks the disappearance of Samaritan rural habitation in Samaria. By the end of the period, Samaritans were mainly centered in Nablus, while other communities persisted in Caesarea, Cairo, Damascus, Aleppo, Sarepta, and Ascalon.[68]

Crusader period

During the Crusades, the Frankish takeover of Nablus, where the majority of Samaritans lived,[73][r] was relatively peaceful compared to the massacres elsewhere where one can assume that Samaritans shared the fate of Arabs and Jews generally in Palestine by being put to death or enslaved[citation needed]. Such acts took place in Samaritan maritime communities in Arsuf, Caesarea, Acre and perhaps Ascalon.[74] During the initial razzia in Nablus, nonetheless, the invading Franks destroyed Samaritan buildings and sometime later tore down their ritual bath and synagogue on Mt. Gerizim.[74] Christians bearing crosses successfully pleaded for a calm transition.[75] Like the non-Latin Christian inhabitants of the Kingdom of Jerusalem, came to be tolerated and perhaps favored because they were docile and had been mentioned positively in the New Testament.[76] The calamities that befell them during the Frankish reign came from Muslims such as the commander of the Dasmascene army, Bazwȃdj, who raided Nablus in 1137 and abducted 500 Samaritan men, women and children back to Damascus.[77]

Ayyubid and Mamluk rule

Two hundred Samaritans were reportedly forced to convert to Islam in the village of Immatain by Saladin, according to a tradition recalled by a Samaritan High Priest in the 20th century; however, written sources make no reference to this event.[78]

Ottoman rule

 
Samaritan worship center on Mount Gerizim. From a photo c. 1900 by the Palestine Exploration Fund.

According to the Ottoman censuses of 1525–1526, 25 Samaritan families lived in Gaza, and 29 families lived in Nablus. In 1548–1549, there were 18 families in Gaza and 34 in Nablus.[79]

The Samaritan community in Egypt shrank as a result of Ottoman persecution of Samaritans who worked for the Mamluk government and the majority of them converting to Islam.[79] In Damascus, the majority of the Samaritan community was massacred or converted to Islam during the reign of the Ottoman Pasha Mardam Beqin in the early 17th century. The remainder of the Samaritan community there, in particular the Danafi family, which is still influential today, moved back to Nablus in the 17th century.[80] The Matari family relocated from Gaza to Nablus at about the same time that the Marhiv family moved back from Sarafand, Lebanon. There were no longer any Samaritans in either Gaza or Damascus; only a handful remained in Gaza.[81]

The Nablus community endured because most of the surviving diaspora returned, and they have maintained a tiny presence there to this day. In 1624, the last Samaritan High Priest of the line of Eleazar son of Aaron died without issue, but according to Samaritan tradition, descendants of Aaron's other son, Ithamar, remained and took over the office.[50]

Following the death of High Priest Shelamia ben Pinhas, Muslim persecution of Samaritans intensified, and they became the target of violent riots that led to many of them converting to Islam. In 1624, access to Mount Gerizim's summit was outlawed for the survivors, and they were only permitted to make Passover sacrifices on the mountain's eastern slopes. By the middle of the 17th century, very small Samaritan communities survived in Nablus, Gaza, and Jaffa.[79]

The status of the Samaritan community of Nablus greatly improved in the early 18th century because one of them, Ibrahim al-Danafi, who was also a poet and an author, worked for the Tuqan family, which then dominated the city. Al-Danafi also bought the hill of Pinehas and the plot on Mount Gerizim's summit to be used by the community, but the favorable conditions that were necessary for the community's recovery did not last. The 1759 earthquake, the endemic that followed, and the other restrictions placed on the Samaritans limited the growth of their community, and by the end of the 18th century, there were only 200 people living there and living off of trade, brokerage, and tax collection.[79]

During the 1840s, the ulama of Nablus began asserting that the Samaritans may not be considered "People of the Book" and therefore have the same status as pagans and must convert to Islam or die. As a result, locals attempted to force the conversion of two children of a Samaritan widow who had a Muslim lover in 1841. Her young daughter died from fear, but her 14-year-old boy converted to Islam. Another Samaritan was later coerced into converting to Islam. Appealing to the King of France did not help. The Samaritan people were eventually helped by the Jewish Hakham Bashi Chaim Abraham Gagin, who published a statement asserting that "the Samaritan people are a branch of the Israelites, who acknowledge the truthfulness of the Torah," and as such should be protected as a "People of the Book". The ulama ceased their preaching against Samaritans. The Samaritans also paid bribe to the Arabs, totaling approx. 1000 GBP, and eventually came out of their hiding places. However, they were prohibited from offering Passover sacrifices on Mount Gerizim until 1849.[81]

By the late Ottoman period, the Samaritan community dwindled to its lowest. In the 19th century, with pressure of conversion and persecution from the local rulers and occasional natural disasters, the community fell to just over 100 persons.

Mandatory Palestine

 
Yitzhaq ben Amram ben Shalma ben Tabia, the High Priest of the Samaritans, Nablus, c. 1920
 
Interior of the Synagogue of the Samaritans in Nablus, c. 1920

The situation of the Samaritan community improved significantly during the British Mandate of Palestine. At that time, they began to work in the public sector, like many other groups. With better medical care and Samaritan men marrying Jewish women, the demographic status of the community improved throughout the Mandatory period.[81] The censuses of 1922 and 1931 recorded 163 and 182 Samaritans in Palestine, respectively.[82] The majority of them lived in Nablus,[82] 12 resided in Tulkarm, 12 in Jaffa, and 6 in As-Salt, Transjordan. Later some moved to Ramat Gan and even to Haifa.[81]

During the 1929 Palestine riots, Arab rioters attacked Samaritans who were performing the Passover sacrifice on Mount Gerizim and flung stones at them as well as their guests. The British police got involved and stopped any potential fatalities.[81]

Israeli, Jordanian and Palestinian rule

After the end of the British Mandate of Palestine and the subsequent establishment of the State of Israel, some of the Samaritans who were living in Jaffa emigrated to Samaria and lived in Nablus. By the late 1950s, around 100 Samaritans left the West Bank for Israel under an agreement with the Jordanian authorities in the West Bank.[83] In 1954, Israeli President Yitzhak Ben-Zvi fostered a Samaritan enclave in Holon, Israel, located in 15a Ben Amram Street.[84][85][8] During Jordanian rule in the West Bank, Samaritans from Holon were permitted to visit Mount Gerizim only once a year, on Passover.[86]

In 1967, Israel conquered the West Bank during the Six-Day War, and the Samaritans there came under Israeli rule. Until the 1990s, most of the Samaritans in the West Bank resided in the West Bank city of Nablus below Mount Gerizim. They relocated to the mountain itself near the Israeli settlement of Har Brakha as a result of violence during the First Intifada (1987–1990). Consequently, all that is left of the Samaritan community in Nablus itself is an abandoned synagogue. The Israeli army maintains a presence in the area.[8] The Samaritans of Nablus relocated to the village of Kiryat Luza. In the mid-1990s, the Samaritans of Kiryat Luza were granted Israeli citizenship. They also became citizens of the Palestinian Authority following the Oslo Accords. As a result, they are the only people to possess dual Israeli-Palestinian citizenship.[86][87]

 
Sofi Tsedaka, an Israeli actress from the Samaritan community
 
During the entire week following the Feast of the Passover, the Samaritans remain encamped on Mount Gerizim. On the last day of the encampment, they begin at dawn a pilgrimage to the crest of the sacred mount. Before setting forth on this pilgrimage, however, the men spread their cloths and repeat the creed and the story of the Creation in silence, after which, in loud voice they read the Book of Genesis and the first quarter of the Book of Exodus, ending with the story of the Passover and the flight from Egypt
— John D. Whiting
  The National Geographic Magazine, Jan 1920

Today, Samaritans in Israel are fully integrated into society and serve in the Israel Defense Forces. The Samaritans of the West Bank seek good relations with their Palestinian neighbors while maintaining their Israeli citizenship, tend to be fluent in Hebrew and Arabic, and use both a Hebrew and Arab name.[86]

Genetic studies

Demographic investigation

Demographic investigations of the Samaritan community were carried out in the 1960s. Detailed pedigrees of the last 13 generations show that the Samaritans comprise four lineages:

  • The priestly Cohen lineage from the tribe of Levi.
  • The Tsedakah lineage, claiming descent from the tribe of Manasseh
  • The Joshua-Marhiv lineage, claiming descent from the tribe of Ephraim
  • The Danafi lineage, claiming descent from the tribe of Ephraim

Y-DNA and mtDNA comparisons

Recently several genetic studies on the Samaritan population were made using haplogroup comparisons as well as wide-genome genetic studies. Of the 12 Samaritan males used in the analysis, 10 (83%) had Y chromosomes belonging to haplogroup J, which includes three of the four Samaritan families. The Joshua-Marhiv family belongs to Haplogroup J-M267 (formerly "J1"), while the Danafi and Tsedakah families belong to haplogroup J-M172 (formerly "J2"), and can be further distinguished by the M67 SNP—the derived allele of which has been found in the Danafi family—and the PF5169 SNP found in the Tsedakah family.[88] However the biggest and most important Samaritan family, the Cohen family (Tradition: Tribe of Levi), was found to belong to haplogroup E.[89]

A 2004 article on the genetic ancestry of the Samaritans by Shen et al. concluded from a sample comparing Samaritans to several Jewish populations, all currently living in Israel—representing the Beta Israel, Ashkenazi Jews, Iraqi Jews, Libyan Jews, Moroccan Jews, and Yemenite Jews, as well as Israeli Druze and Palestinians—that "the principal components analysis suggested a common ancestry of Samaritan and Jewish patrilineages. Most of the former may be traced back to a common ancestor in what is today identified as the paternally inherited Israelite high priesthood (Cohanim) with a common ancestor projected to the time of the Assyrian conquest of the kingdom of Israel."[89]

Demographics

Figures

 
A Samaritan and the Samaritan Torah

There were 1 million Samaritans in biblical times,[90] but in recent times the numbers are smaller. There were 100 in 1786 and 141 in 1919,[1] then 150 in 1967.[90] This grew to 745 in 2011, 751 in 2012, 756 in 2013, 760 in 2014, 777 in 2015, 785 in 2016, 796 in 2017, 810 in 2018 and 820 in 2019.[1]

The Samaritan community dropped in numbers during the various periods of Muslim rule in the region. The Samaritans could not rely on foreign assistance as much as the Christians did, nor on a large number of diaspora immigrants as did the Jews. The once-flourishing community declined over time, either through emigration or conversion to Islam among those who remained.[69]

Today, half reside in modern homes at Kiryat Luza on Mount Gerizim, which is sacred to them, and the rest in the city of Holon, just outside Tel Aviv.[85][8] There are also four Samaritan families residing in Binyamina-Giv'at Ada, Matan, and Ashdod. As a small community physically divided between neighbors in a hostile region, Samaritans have been hesitant to overtly take sides in the Arab–Israeli conflict, fearing that doing so could lead to negative repercussions. While the Samaritan communities in both the West Bank's Nablus and Israeli Holon have assimilated to the surrounding respective cultures, Hebrew has become the primary domestic language for Samaritans. Samaritans who are Israeli citizens are drafted into the military, along with the Jewish citizens of Israel.

 
The current Samaritan High Priest: "Aabed El Ben Asher Ben Matzliach", 133rd generation since Elazar the Son of Aaron The Priest, from the line of Ithamar. In priestly office 2013-present.
 
Samaritans celebrating Passover on Mount Gerizim in the West Bank

Relations of Samaritans with Israeli Jews, Muslim and Christian Palestinians in neighboring areas have been mixed. Samaritans living in both Israel and in the West Bank have Israeli citizenship.

Samaritans in the Palestinian Authority-ruled territories are a minority in the midst of a Muslim majority. They had a reserved seat in the Palestinian Legislative Council in the election of 1996, but they no longer have one. Samaritans living in the West Bank have been granted passports by both Israel and the Palestinian Authority.

Community survival

One of the biggest problems facing the community today is the issue of continuity. With such a small population, divided into only four families or houses (Cohen, Tsedakah, Danafi, and Marhiv, with the Matar family dying out in 1968),[91][s] and a general refusal to accept converts, it is common for Samaritans to marry within their extended families, even first cousins. There has been a history of genetic disorders within the group due to the small gene pool. To counter this, the Holon Samaritan community has allowed men from the community to marry non-Samaritan (primarily, Israeli Jewish) women, provided that the women agree to follow Samaritan religious practices. There is a six-month trial period before officially joining the Samaritan community to see whether this is a commitment that the woman would like to take. This often poses a problem for the women, who are typically less than eager to adopt the strict interpretation of biblical (Levitical) laws regarding menstruation, by which they must live in a separate dwelling during their periods and after childbirth. There have been a few instances of intermarriage. In addition, all marriages within the Samaritan community are first approved by a geneticist at Tel HaShomer Hospital, in order to prevent the spread of genetic disorders. In meetings arranged by "international marriage agencies",[92] a small number of women from Russia and Ukraine who agree to observe Samaritan religious practices have been allowed to marry into the Qiryat Luza Samaritan community in an effort to expand the gene pool.[93][94]

The Samaritan community in Israel also faces demographic challenges as some young people leave the community and convert to Judaism. A notable example is Israeli television presenter Sofi Tsedaka, who has made a documentary about her leaving the community at age 18.[95]

The head of the community is the Samaritan High Priest, who is the 133rd generation since Ithamar, a son of Aaron the priest's line from 1624 CE onward; before then, the line of priesthood went through Elazar, son of Aaron the priest.[96] The current high priest is Aabed-El ben Asher ben Matzliach who assumed the office on 19 April 2013. The High Priest of every generation is selected by the eldest in age from the priestly family and resides on Mount Gerizim.[97]

Samaritan origins of Palestinian Muslims in Nablus

Much of the local Palestinian population of Nablus is believed to be descended from Samaritans who converted to Islam.[50] According to the historian Fayyad Altif, large numbers of Samaritans converted due to persecution under various Muslim rulers, and because the monotheistic nature of Islam made it easy for them to accept it.[50] The Samaritans themselves describe the Ottoman period as the worst period in their modern history, as many Samaritan families were forced to convert to Islam during that time.[83] Even today, certain Nabulsi family names such as Al-Amad, Al-Samri, Maslamani, Yaish, and Shaksheer among others, are associated with Samaritan ancestry.[50][83]

For the Samaritans in particular, the passing of the al-Hakim Edict by the Fatimid Caliphate in 1021, under which all Jews and Christians in the Southern Levant were ordered to either convert to Islam or leave, along with another notable forced conversion to Islam imposed at the hands of the rebel ibn Firāsa,[6] would contribute to their rapid unprecedented decrease, and ultimately almost complete extinction as a separate religious community. As a result, they had decreased from nearly a million and a half in late Roman (Byzantine) times to 146 people by the end of the Ottoman period.

In 1940, the future Israeli president and historian Yitzhak Ben-Zvi wrote an article in which he stated that two thirds of the residents of Nablus and the surrounding neighboring villages were of Samaritan origin.[98] He mentioned the name of several Palestinian Muslim families as having Samaritan origins, including the Al-Amad, Al-Samri, Buwarda and Kasem families, who protected Samaritans from Muslim persecution in the 1850s.[98] He further claimed that these families had written records testifying to their Samaritan ancestry, which were maintained by their priests and elders.[98]

Samaritanism

 
Samaritans pray before the Holy Rock on Mount Gerizim.

Samaritanism is centered on the Samaritan Pentateuch, which Samaritans believe to be the original and unaltered version of the Torah that was given to Moses and the Israelites on Mount Sinai.[99] The Samaritan Pentateuch contains some differences from the Masoretic version of the Torah used in Judaism; according to Samaritan tradition, key parts of the Jewish text were fabricated by Ezra.[t] The Samaritan version of the Book of Joshua also differs from the Jewish version, which focuses on Shiloh. According to Samaritan tradition, Joshua built a temple (al-haikal) on Mount Gerizim and placed therein a tabernacle (al-maškan) in the second year of the Israelites' entry into the land of Canaan.[100][u]

According to Samaritan scripture and tradition, Mount Gerizim, located near the Biblical city of Shechem (on the southern side of modern-day Nablus, West Bank), has been venerated as the holiest place for the Israelites since the conquest of Canaan by Joshua, long before the Temple in Jerusalem was established under Davidic and Solomonic rule over the United Kingdom of Israel. This view differs from Jewish belief which views the Temple Mount in Jerusalem as the holiest site in the world to worship God. It is commonly taught in Samaritan tradition that there are 13 references to Mount Gerizim in the Torah to prove their claim of holiness in contrast to Judaism, which relies solely on the later Jewish prophets and writings to back their claims of the holiness of Jerusalem.[101][102][103]

Other Samaritan tradition books include the Memar Marqah (The teachings of Marqah), the Samaritan liturgy known as "the Defter", and Samaritan law codes and biblical commentaries.

Samaritans outside the Holy Land observe most Samaritan practices and rituals such as the Sabbath, ritual purity, and all festivals of Samaritanism with the exception of the Passover sacrifice, which can only be observed at Mount Gerizim.

Samaritan Temple

According to Samaritans,[104][better source needed] it was on Mount Gerizim that Abraham was commanded by God to offer his son Isaac as a sacrifice.[105] God then causes the sacrifice to be interrupted, explaining that this was the ultimate test of Abraham's obedience, as a result of which all the world would receive blessing.

 
Ruins on Mount Gerizim c. 1880.

The Torah mentions the place where God chooses to establish his name (Deuteronomy 12:5),[106] and Judaism takes this to refer to Jerusalem. However, the Samaritan text speaks of the place where God has chosen to establish his name, and Samaritans identify it as Mount Gerizim, making it the focus of their spiritual values.

The legitimacy of the Samaritan temple was attacked by Jewish scholars including Andronicus ben Meshullam.

In the Christian Bible, the Gospel of John relates an encounter between a Samaritan woman and Jesus in which she says that the mountain was the center of their worship. She poses the question to Jesus when she realizes that he is the Messiah. Jesus affirms the Jewish position, saying "You [that is, the Samaritans] worship what you do not know," although he also says, "a time is coming when you will worship the Father neither on this mountain nor in Jerusalem."[107]

Religious beliefs

  • There is one God, YHWH, (informally referred to by Samaritans as "Shehmaa"), the same God recognized by the Hebrew prophets.
  • The Torah was given by God to Moses.
  • Mount Gerizim, not Jerusalem, is the one true sanctuary chosen by Israel's God.
  • Many Samaritans believe that at the end of days, the dead will be resurrected by the Taheb, a restorer (possibly a prophet, some say Moses).
  • Resurrection and Paradise. Samaritans accept the resurrection of the dead on the basis of Deuteronomy 32 also known as the Song of Moses, a tradition that is traced back to their sage Marqah.[108]
  • The priests are the interpreters of the law and the keepers of tradition; scholars are secondary to the priesthood.
  • The authority of post-Torah sections of the Tanakh, and classical Jewish Rabbinical works (the Talmud, comprising the Mishnah and the Gemara) is rejected.
  • They have a significantly different version of the Ten Commandments (for example, their 10th commandment is about the sanctity of Mount Gerizim).

The Samaritans have retained an offshoot of the Ancient Hebrew script, a High Priesthood, the slaughtering and eating of lambs on Passover eve, and the celebration of the first month's beginning around springtime as the New Year. Yom Teru'ah (the biblical name for "Rosh Hashanah"), at the beginning of Tishrei, is not considered a New Year as it is in Rabbinic Judaism. The Samaritan Pentateuch differs from the Jewish Masoretic Text as well. Some differences are doctrinal: for example, the Samaritan Torah explicitly states that Mount Gerizim is "the place that God has chosen" to establish his name, as opposed to the Jewish Torah that refers to "the place that God chooses". Other differences are minor and seem more or less accidental.

Relationship to Rabbinic Judaism

 
The Samaritan mezuzah engraved above the front door

Samaritans refer to themselves as Benai Yisrael ("Children of Israel"), which is a term used by all Jewish denominations as a name for the Jewish people as a whole. They, however, do not refer to themselves as Yehudim (literally "Judeans"), the standard Hebrew name for Jews.

The Talmudic attitude expressed in tractate Kutim is that they are to be treated as Jews in matters where their practice coincides with Rabbinic Judaism but as non-Jews where their practice differs. Some claim that since the 19th century, Rabbinic Judaism has regarded the Samaritans as a Jewish sect and the term "Samaritan Jews" has been used for them.[11]

Religious texts

Samaritan law is not the same as Halakha (Rabbinic Jewish law). The Samaritans have several groups of religious texts, which correspond to Jewish Halakha. A few examples of such texts are:

  • Torah
    • Samaritan Pentateuch: There are some 6,000 differences between the Samaritan Pentateuch and the Masoretic Jewish Pentateuch text; and, according to one estimate, 1,900 points of agreement between it and the Greek LXX version. Several passages in the New Testament would also appear to echo a Torah textual tradition not dissimilar to that conserved in the Samaritan text. There are several theories regarding the similarities. The variations, some corroborated by readings in the Old Latin, Syriac and Ethiopian translations, attest to the antiquity of the Samaritan text.[109][110][111]
  • Historical writings
  • Hagiographical texts
    • Samaritan Halakhic Text, The Hillukh (Code of Halakha, marriage, circumcision, etc.)
    • Samaritan Halakhic Text, the Kitab at-Tabbah (Halakha and interpretation of some verses and chapters from the Torah, written by Abu Al Hassan 12th century CE)
    • Samaritan Halakhic Text, the Kitab al-Kafi (Book of Halakha, written by Yosef Al Ascar 14th century CE)
    • Al-Asatir—legendary Aramaic texts from the 11th and 12th centuries, containing:
      • Haggadic Midrash, Abu'l Hasan al-Suri
      • Haggadic Midrash, Memar Markah—3rd or 4th century theological treatises attributed to Hakkam Markha
      • Haggadic Midrash, Pinkhas on the Taheb
      • Haggadic Midrash, Molad Maseh (On the birth of Moses)
  • Defter, prayer book of psalms and hymns.[112]
  • Samaritan Haggadah[113]

Christian sources: New Testament

Samaria or Samaritans are mentioned in the New Testament books of Matthew, Luke, John and Acts. The Gospel of Mark contains no mention of Samaritans or Samaria. The best known reference to the Samaritans is the Parable of the Good Samaritan, found in the Gospel of Luke. The following references are found:

  • When instructing his disciples as to how they should spread the word, Jesus tells them not to visit any Gentile or Samaritan city, but instead, go to the "lost sheep of Israel".[114]
  • A Samaritan village rejected a request from messengers travelling ahead of Jesus for hospitality, because the villagers did not want to facilitate a pilgrimage to Jerusalem, a practice which they saw as a violation of the Law of Moses. Two of his disciples want to "call down fire from heaven and destroy them," but Jesus rebukes them.[115]
  • The Parable of the Good Samaritan.[116]
  • Jesus healed ten lepers, of whom only one returned to praise God, and he was a Samaritan.[117][118][118]
  • Jesus asks a Samaritan woman of Sychar for water from Jacob's Well, and after spending two days telling her townsfolk "all things" as the woman expected the Messiah to do, and presumably repeating the Good News that he is the Messiah, many Samaritans become followers of Jesus. He accepts without comment the woman's assertion that she and her people are Israelites, descendants of Jacob.[119][118]
  • Jesus is accused of being a Samaritan and being demon-possessed. He denies the latter accusation explicitly, and denies the former previously—having already done so in his conversation with the Samaritan woman.[120]
  • Christ tells the apostles that they would receive power when the Holy Spirit comes upon them and that they would be his witnesses in "Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."[121]
  • The Apostles are being persecuted. Philip preaches the Gospel to a city in Samaria, and the Apostles in Jerusalem hear about it. So they send the Apostles Peter and John to pray for and lay hands on the baptized believers, who then receive the Holy Spirit (vs. 17). They then return to Jerusalem, preaching the Gospel "in many villages of the Samaritans".[122][27]
  • Acts 9:31 says that at that time the churches had "rest throughout all Judaea and Galilee and Samaria".
  • Acts 15:2–3 says that Paul and Barnabas were "being brought on their way by the church" and that they passed through "Phenice and Samaria, declaring the conversion of the Gentiles". (Phoenicia in several other English versions).

Notable Samaritans

See also

Notes

  1. ^ Samaritans in the West Bank have Palestinian citizenship (Sabella 2011, p. 75,n.4).
  2. ^ "Today there are precisely 705 Samaritans, according to the sect's own tally. Half live near the West Bank city of Nablus on Mt. Gerizim [...]. The other half live in a compound in the Israeli city of Holon, near Tel Aviv." (Friedman 2007)
  3. ^ Tractate Kutim 2:8:"They can only be accepted (i.e. as converts?) if they renounce Mount Gerizim, and recognize Jerusalem and the resurrection of the dead." (Stern 2018, p. 105)
  4. ^ "Since they attach great importance to their identity as the true Israelites, they added a note that their self-identiication is not 'Samaritans', but 'Israelites whose center of life is Mt. Gerizim'. Generally, they call themselves 'Israelite Samaritans'." (Pummer 2016, p. 2)
  5. ^ Samareis Σαμαρεῖς (49 times); Samar(e)itai Σαμαρ(ε)ιται (18); Sikimitai Σικιμῖται (17 times); Hebraioi Ἑβραῖοι and Khouthaoi Χουθαοι (8 times). The form Σαμαρεῖται was the term favoured in the Persian period, but scribes transmitting Josephus's works used the forms interchangeably (Kartveit 2009, pp. 71–79, 71–73).
  6. ^ "Once Salmanasses had then deported the Israelites, he settled in their place the nation of Chouthaites (τὸ τϖν Χουθαίων ἔθνος), who previously were in the interior of Persia and Media. Thereafter, however, they were called the Samareians (Σαμαρεῖς) getting this name from the country in which they were settled. Josephus, Antiquities of the Jews 10:184." (Kartveit 2009, p. 74)
  7. ^ "(The Chouthaioi brought to Samaria their own gods and worshipped them and thereby) provoked the Most High God to anger and wrath..And so they sent some elders to the king of the Assyrians and asked him to send priests.. and after being instructed in the laws and worship of this God, they worshipped him with great zeal... They continue to practice these same customs even to this day, those who are called Chouthaioi in the Hebrew language, and Samareitai (Σαμαρείται) in the Greek; those who alternatively (πρὸς μεταβολὴν) call themselves their relatives whenever they see things going well for the Jews, as if they were descendants of Joseph and had family ties with them in virtue of that origin; when, however, they see that things are going badly for them (i.e., for the Jews), they say that they are not at all close to them and that they have no claim to their loyalty or race; instead they make themselves out to be migrants of another nation(μετοίκους ἀλλοεθνεῖς)." Josephus, Antiquities of the Jews 9.288-291 (Kartveit 2009, p. 74).
  8. ^ Joseph also uses the term "those of Gerizim" (τϖν ἐν Γαριζείν) Antiquities of the Jews 12:7 (Kartveit 2009, p. 72).
  9. ^ Shlomo Hofman paraphrases their traditional view as follows: "Until that time, the Ark of the Covenant had been kept at the sanctuary of YHWH on Mt. Gerizim. According to this tradition, the priest Eli was prevented from rising to the high priesthood because he was of the family of Itamar, not the high priestly family of Eleazar. Nevertheless, he took the Ark of the Covenant from Mt. Gerizim to Shiloh and established a rival cult there. As a result of this, two centers of the priesthood arose. One center was on Mt. Gerizim, at whose head stood the legitimate high priest, Uzzi (a descendant of Phineas and of the family Eleazar). The second (heretical) priesthood was at Shiloh, and the priest Eli, a descendant of Itamar, was at its head." (Hofman 2007, p. 719)
  10. ^ Josephus, Wars of the Jews 1:62; Antiquities of the Jews 13:154-256 (Pummer 2009, pp. 200–210).
  11. ^ "The settlement upheaval and destruction of the Northern Kingdom occurred in the late eighth century BCE, followed by the Assyrian resettlement of peoples brought from neighbouring lands. Presumably these peoples joined the remnant that was left in Samaria. These fateful historical events hardly left any traces in the material culture of Samaria.... (Challenging Adam Zertal's use of Cuthean for this period, Magen continues) Cuth was one of several cities from which various peoples were brought to Samaria (2 Kings 17:24). To spite the Samaritans, the Sages dubbed them 'Cutheans'," (Magen 2007, p. 177 and n.3)
  12. ^ "A terrible civil war broke out between Eli son of Yafni, of the line of Ithamar, and the sons of Pincus (Phinehas), because Eli son of Yafni resolved to usurp the High Priesthood from the descendants of Pincus. He used to offer sacrifices on an altar of stones. He was 50 years old, endowed with wealth and in charge of the treasury of the Children of Israel. ...He offered a sacrifice on the altar, but without salt, as if he were inattentive. When the Great High Priest Ozzi learned of this, and found the sacrifice was not accepted, he thoroughly disowned him; and it is (even) said that he rebuked him. Thereupon he and the group that sympathized with him, rose in revolt and at once he and his followers and his beasts set off for Shiloh. Thus Israel split in factions. He sent to their leaders saying to them, 'Anyone who would like to see wonderful things, let him come to me.' Then he assembled a large group around him in Shiloh, and built a Temple for himself there; he constructed a place like the Temple (on Mount Gerizim). He built an altar, omitting no detail—it all corresponded to the original, piece by piece. At this time the Children of Israel split into three factions. A loyal faction on Mount Gerizim; a heretical faction that followed false gods; and the faction that followed Eli son of Yafni in Shiloh." (Anderson & Giles 2001, pp. 11–12)
  13. ^ "The author of Chronicles conceals the information that is given prominence in Kings, and vice versa. [...] The books of Ezra and Nehemiah adopt a narrow sectarian approach that seeks to maintain the uniqueness and racial purity of the exiles in Babylonia, while Chronicles is more broad-minded and views the Israelite nation as a great people that includes all the tribes, both Judah and Israel." (Magen 2007, p. 187)
  14. ^ "The laymen also possess their traditional claims. They are all of the tribe of Joseph, except those of the tribe of Benjamin, but this traditional branch of people, which, the Chronicles assert, was established at Gaza in earlier days, seems to have disappeared. There exists an aristocratic feeling amongst the different families in this community, and some are very proud over their pedigree and the great men it had produced." (Montgomery 2006, p. 32)
  15. ^ "if one considers the general framework, the Samaritans are used by Josephus as a group that forms a negative counterpart to the loyal Jews, an example of people who try to exploit the ruling powers and who are justly punished for that." (Kartveit 2009, p. 72); "For many centuries, more precisely since the days of Flavius Josephus the account in 2 Kings 17:24-41 was accepted as accurate description of the origin of the Samaritans. They were seen as descendants of pagan colonist converts from Cutha in Persia, and were therefore called 'Cutheans' However, recent research has shown that this tradition was the result of polemics against the Samaritans, and cannot be accepted as historical."(Pummer 1997, p. 118)
  16. ^ Josephus sets the date for the destruction at 128 BCE. Israeli archaeology has established that the destruction levels are compatible only with a later date, around 110 BCE (Kartveit 2009, p. 193).
  17. ^ The notion that the structure is a synagogue has been contested by Lidia Matassa[57] whose views were in turn dismissed by Monika Trümper.[58]
  18. ^ Benjamin of Tudela, who passed through the region in 1170 and found that the Samaritan population was more numerous than that of the Jews (1,200), estimated there were 1,000 Samaritans in Nablus, 200 in Caesarea and 300 in Ascalon, omitting mention of those in Acre and Gaza. He also counted 400 in Damascus (Kedar 1989, p. 84).
  19. ^ A process of segmentation has slightly multiplied this number (Schreiber 2014, pp. 164–167).
  20. ^ "Samaritan and Islamic scholars, as well as several of the Church Fathers, argue that Ezra falsified the Bible when he rewrote it and that the Torah we have now could not be the same as the one that Moses dictated." (Fried 2014, p. 141)
  21. ^ "The Samaritan Tolidah Chronicle assumes a period of 260 years for the 'Time of Divine Favour'...A few years ago Abram Spiro suggested that if we calculate 360 years backwards from the point of time of the destruction of the Samaritan temple by John Hyrcanus, then we arrive at 388 B.C. as an entirely possible date for the construction of the Samaritan temple on Mt Gerizim. Thus Spiro considered the 260 'years of divine favour' to be the time in which the Samaritan s possessed a temple, and he thought they had projected this back into the time of Moses since they had no ancient history." (Bowman 2004, p. 35)

Citations

  1. ^ a b c d SamUp 2022.
  2. ^ שַמֶרִים
  3. ^ a b Shen et al. 2004, pp. 825–826, 828–829, 826–857.
  4. ^ Deuteronomy 16:6 (Samaritan Version) "Has Chosen"
  5. ^ UNESCO 2017.
  6. ^ a b Levy-Rubin 2000, pp. 257–276.
  7. ^ Crown, Pummer & Tal 1993, pp. 70–71.
  8. ^ a b c d Rosenblatt 2002.
  9. ^ Tsedaka 2015.
  10. ^ ISII: Keepers.
  11. ^ a b Sela 1994, pp. 255–266.
  12. ^ Kartveit 2019, pp. 9–10.
  13. ^ Manzur 1979.
  14. ^ Pummer 2002, pp. 123, 42, 156.
  15. ^ Crown 1989, p. 196.
  16. ^ Epiphanius 2009, p. 30.
  17. ^ Zsengellér 2017, p. 157.
  18. ^ Crown 1991, p. 17.
  19. ^ a b c Bourgel 2019, p. 1.
  20. ^ Fried 2014, p. 148.
  21. ^ Gurevich 2010, p. 156.
  22. ^ 2 Kings 17:24
  23. ^ 2 Chronicles 30:1
  24. ^ Talmon 2002, pp. 25–27.
  25. ^ Oefner et al. 2013.
  26. ^ Appelbaum & Appelbaum 2008.
  27. ^ a b Kartveit 2019, p. 2.
  28. ^ Kartveit 2019, p. 3.
  29. ^ Kartveit 2019, pp. 2–3.
  30. ^ Kartveit 2009, p. 38.
  31. ^ Josephus, Antiquities 9.277–91
  32. ^ See the wording of 2 Kings 17 which mentions Shalmaneser in verse 3 but the "king of the Assyrians" from verse 4 onward.
  33. ^ 2 Kings 17:24
  34. ^ 2 Kings 17:25–33
  35. ^ 2 Chronicles 30:1 2 Chronicles 30:10–11 2 Chronicles 30:18
  36. ^ 2 Chronicles 34:9
  37. ^ Jeremiah 41:5
  38. ^ Magen 2007, p. 186.
  39. ^ Magen 2007, p. 187.
  40. ^ Zertal 1989, pp. 77–84.
  41. ^ Kartveit 2009, pp. 78, 82.
  42. ^ Kartveit 2009, p. 74.
  43. ^ Kartveit 2009, pp. 168–171.
  44. ^ Coogan 2009, p. 353.
  45. ^ a b c Tobolowsky 2022, pp. 69–70, 73–75.
  46. ^ Zertal 2007, pp. 55, 63, 90.
  47. ^ Powell 2009.
  48. ^ Isaiah 45:1
  49. ^ a b c d Schiffman 1991, p. ?.
  50. ^ a b c d e Ireton 2003.
  51. ^ Magen 2007, pp. 178–179.
  52. ^ John 4:9;27
  53. ^ Jackson n.d.
  54. ^ Bourgel 2016, pp. 505–523.
  55. ^ Bible Hub: Nakedness.
  56. ^ White 1987, pp. 133–160.
  57. ^ Matassa 2007, pp. 133–160.
  58. ^ Trümper 2020, pp. 87, 105, 107, 108–118.
  59. ^ Cowley 1894, pp. 121–122.
  60. ^ Pummer 2002, p. 367.
  61. ^ Procopius, Buildings, 5.7.
  62. ^ Crown 1989, pp. 72–73.
  63. ^ Nau, "Re´sume´", ROC 9 (1914), 114–15.
  64. ^ Vita Jacobi, text and trans. in Pummer, 326–31
  65. ^ Sivan 2008, p. 172.
  66. ^ Procopius, Anecdota. 11.26
  67. ^ Wilkinson, John (1977). Jerusalem Pilgrims before the Crusades. Ariel Publishing House. p. 81. ISBN 0-85668-078-8.
  68. ^ a b c שור, נתן (2006). "רדיפות השומרונים בידי העבאסים והיעלמות היישוב השומרוני החקלאי". In שטרן, אפרים; אשל, חנן (eds.). ספר השומרונים [Book of the Samaritans] (in Hebrew) (2 ed.). ירושלים: יד יצחק בן-צבי; רשות העתיקות. pp. 587–590. ISBN 965-217-202-2.
  69. ^ a b Ehrlich 2022, p. 33.
  70. ^ Pummer 1987, p. 4.
  71. ^ a b c d לוי-רובין, מילכה (2006). שטרן, אפרים; אשל, חנן (eds.). ספר השומרונים [Book of the Samaritans; The Continuation of the Samaritan Chronicle of Abu l-Fath] (in Hebrew) (2 ed.). ירושלים: יד יצחק בן צבי, רשות העתיקות, המנהל האזרחי ליהודה ושומרון: קצין מטה לארכיאולוגיה. pp. 562–586. ISBN 965-217-202-2.
  72. ^ Pummer 1987, p. 17.
  73. ^ Kedar 1989, p. 85.
  74. ^ a b Kedar 1989, p. 83.
  75. ^ Kedar 1989, pp. 82–83.
  76. ^ Kedar 1989, pp. 86–87.
  77. ^ Kedar 1989, p. 91.
  78. ^ קדר, ב"ז (2006). "השומרונים תחת השלטון הפרנקי" [The Samaritans under Frankish rule]. In שטרן, אפרים; אשל, חנן (eds.). ספר השומרונים [Book of the Samaritans] (in Hebrew) (2 ed.). ירושלים: יד יצחק בן-צבי; רשות העתיקות; המנהל האזרחי ליהודה ושומרון - קצין מטה לארכאולוגיה. p. 594. ISBN 965-217-202-2.
  79. ^ a b c d רוזן, מינה (1998). "13. שומרונים וקראים" [13. Samaritans and Karaites]. In כהן, אמנון (ed.). ההיסטוריה של ארץ ישראל: שלטון הממלוכים והעות'מאנים (1260-1804) [The History of Eretz Israel under the Mamluk and Ottoman rule (1260-1804)] (in Hebrew). בית הוצאה כתר, ירושלים; יד יצחק בן-צבי. p. 258.
  80. ^ Schreiber 2014, p. 46.
  81. ^ a b c d e שור, נתן (2006). "השומרונים בתקופה הממלוכית, העות'מאנית ובמאה העשרים" [The Samaritans under Mamluk and Ottoman rule and during the 20th century]. In שטרן, אפרים; אשל, חנן (eds.). ספר השומרונים [Book of the Samaritans] (in Hebrew) (2 ed.). ירושלים: יד יצחק בן-צבי; רשות העתיקות; המנהל האזרחי ליהודה ושומרון - קצין מטה לארכאולוגיה. pp. 604–648. ISBN 965-217-202-2.
  82. ^ a b Ben-Zvi 1933, p. 87.
  83. ^ a b c Yousef & Barghouti 2005.
  84. ^ ISII.
  85. ^ a b Friedman 2007.
  86. ^ a b c The Jewish Week 2011.
  87. ^ Jerusalem Cinematheque: Samaritan.
  88. ^ Family Tree DNA.
  89. ^ a b Shen et al. 2004.
  90. ^ a b Barbati 2013.
  91. ^ Tsedaka.
  92. ^ Patience 2007.
  93. ^ Ferguson 2013.
  94. ^ Nammari 2013.
  95. ^ Steinberg 2017.
  96. ^ The Samaritans High Priests.
  97. ^ Leviticus 21:10
  98. ^ a b c Ben Zvi 1985, p. 8.
  99. ^ Deuteronomy 33:4
  100. ^ Pummer 2011, pp. 125–131.
  101. ^ ISII: Four unique principles.
  102. ^ Tsedaka & Sullivan 2013, p. 28.
  103. ^ Deuteronomy 11-12 Deuteronomy 27:4 (Samaritan Version) "And You shall set up these stones which I command you today on Aargaareezem (Mount Gerizim)"
  104. ^ grizimtour.com.
  105. ^ Genesis 22:2
  106. ^ Deuteronomy 12:5
  107. ^ John 4:21–22
  108. ^ Tsedaka & Sullivan 2013, p. 485.
  109. ^ VanderKam & Flint 2005, p. 95.
  110. ^ Law 2013, p. 24.
  111. ^ Seeligmann 2004, pp. 64ff.
  112. ^ Bowman 1977.
  113. ^ זבח קרבן הפסח: הגדה של פסח, נוסח שומרוני (Samaritan Haggada & Pessah Passover / Zevaḥ ḳorban ha-Pesaḥ: Hagadah shel Pesaḥ, nusaḥ Shomroni = Samaritan Haggada & Pessah Passover), Avraham Nur Tsedaḳah, Tel Aviv, 1958
  114. ^ Matthew 10:5–6
  115. ^ Luke 9:51–53
  116. ^ Luke 10:30–37
  117. ^ Luke 17:11–19, esp. 17:16
  118. ^ a b c Kartveit 2019, p. 1.
  119. ^ John 4:4-42
  120. ^ John 8:48
  121. ^ Acts 1:8
  122. ^ Acts 8:1–25

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  • Stern, Sacha (2018). Jewish Identity in Early Rabbinic Writings. BRILL. ISBN 978-9-004-33276-8.
  • Talmon, Shemaryahu (2002). "Biblical Traditions in Samaritan History". In Stern, Ephraim; Eshel, Hanan (eds.). Sefer Ha-Shomronim (in Hebrew). Jerusalem: Ben Zvi Institute. pp. 25–27.
  • Thomson, J. E. H. (1919). The Samaritans: Their Testimony to the Religion of Israel. Edinburgh & London: Oliver and Boyd.
  • Tobolowsky, Andrew (2022). "The Tribes That Were Not Lost: The Samaritans". The Myth of the Twelve Tribes of Israel: New Identities Across Time and Space. Cambridge: Cambridge University Press. pp. 69–70, 73–75. doi:10.1017/9781009091435.003. ISBN 978-1-316-51494-8.
  • "Topical Bible: Nakedness". Bible Hub. Retrieved 24 June 2017.
  • . Archived from the original on 14 June 2008.
  • Trümper, Monika (2020). "The Synagogue in Delos Revisited". In Doering, Lutz; Krause, Andrew R. ) (eds.). Synagogues in the Hellenistic and Roman Periods: Archaeological Finds, New Methods, New Theories. Vandenhoeck & Ruprecht. pp. 81–123. ISBN 978-3-525-52215-8.
  • Tsedaka, Benyamim. "Israelite Samaritan Families Today". Israelite Samaritan Information Institute.
  • Tsedaka, Benyamim (1 May 2015). "Brazil". Israelite Samaritan Information Institute.
  • Tsedaka, Benyamim; Sullivan, Sharon, eds. (2013). The Israelite Samaritan Version of the Torah: First English Translation Compared with the Masoretic Version. Grand Rapids, Michigan / Cambridge: Wm. B. Eerdmans Publishing. ISBN 978-1-467-46454-3.
  • VanderKam, James; Flint, Peter (2005). The Meaning of the Dead Sea Scrolls: Their Significance For Understanding the Bible, Judaism, Jesus, and Christianity (2nd ed.). A&C Black. ISBN 978-0-567-08468-2.
  • White, L. Michael (April 1987). "The Delos Synagogue Revisited Recent Fieldwork in the Graeco-Roman Diaspora". Harvard Theological Review. 80 (2): 133–160. doi:10.1017/S0017816000023579. JSTOR 1509604. S2CID 162810274.
  • Yousef, Hussein Ahmad; Barghouti, Iyad (24 January 2005). . Zajel. Archived from the original on 19 January 2012.
  • Zertal, Adam (November 1989). "The Wedge-Shaped Decorated Bowl and the Origin of the Samaritans". Bulletin of the American Schools of Oriental Research (276): 77–84. doi:10.2307/1356853. JSTOR 1356853. S2CID 163900813.
  • Zertal, Adam (30 November 2007). The Manasseh Hill Country Survey, Volume 2: The Eastern Valleys and the Fringes of the Desert. Brill. pp. 55, 63, 90. ISBN 978-90-474-2387-4.
  • Zsengellér, József (June 2017). "The Samaritan Diaspora in Antiquity". Acta Antiqua. 56 (2): 157–175. doi:10.1556/068.2016.56.2.2. S2CID 166167208 – via ResearchGate.

External links

  • "Samaritans" in The Jewish Encyclopedia
  • "Good Samaritans: Israel's smallest religious minority offers Jews a glimpse of what might have been" 2018-11-20 at the Wayback Machine by Benjamin Balint, Tablet Magazine
  • , David Steinberg
  • "Samaritans" 2013-01-29 at the Wayback Machine (theory on the Samaritan–Jewish tensions), Jona Lendering
  • "Guards of Mount Gerizim", Alex Maist
  • The Samaritans: The Earliest Jewish Sect, by
  • "The Messianic Hope of the Samaritans" by Jacob, Son of Aaron, High Priest of the Samaritans, Chicago, 1907
  • Cowley, Arthur Ernest (1911). "Samaritans" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 24 (11th ed.). pp. 109–111.

Media

  • Samaritan Holidays & Feasts in the Land of Israel
  • "Samaritans in Nablus and the West Bank", Rüdiger Benninghaus
  • Who are The Samaritans? 2021-11-09-2021 By Religion for Breakfast

samaritans, this, article, about, ethnoreligious, group, their, religion, samaritanism, parable, parable, good, samaritan, other, uses, samaritan, disambiguation, confused, with, sarmatians, samaritan, hebrew, ࠉࠌ, romanized, Šā, merīm, transl, guardians, keepe. This article is about the ethnoreligious group For their religion see Samaritanism For the parable see Parable of the Good Samaritan For other uses see Samaritan disambiguation Not to be confused with Sarmatians Samaritans s e ˈ m aer ɪ t en z Samaritan Hebrew ࠔ ࠌ ࠓ ࠉࠌ 2 romanized Sa merim transl Guardians Keepers of the Torah Hebrew שומרונים romanized Sōmrōnim Arabic السامريون romanized as Samiriyyun are an ethnoreligious group who originate from the ancient Israelites 3 They are native to the Levant and adhere to Samaritanism an Abrahamic and ethnic religion Samaritansࠔࠌࠓࠉࠌ שומרונים السامريونSamaritans marking Passover on Mount Gerizim near NablusTotal population 840 2021 1 Regions with significant populations Israel Holon 460 2021 State of Palestine a Kiryat Luza 380 2021 1 LanguagesModern spoken languages Israeli Hebrew Palestinian Arabic Liturgical languages Samaritan Hebrew Samaritan AramaicReligionSamaritanismRelated ethnic groupsJews other Semitic speaking peoples Levantine Arabs Palestinians Mandaeans etc This article contains special characters Without proper rendering support you may see question marks boxes or other symbols Samaritan tradition claims the group descends from the northern Israelite tribes who were not deported by the Neo Assyrian Empire after the destruction of the Kingdom of Israel They consider Samaritanism to be the true religion of the ancient Israelites and regard Judaism as a closely related but altered religion Samaritans also regard Mount Gerizim near both Nablus and biblical Shechem and not the Temple Mount in Jerusalem to be the holiest place on Earth 4 5 They attribute the schism between Samaritanism and Judaism to have been caused by Eli creating an alternate shrine at Shiloh in opposition to Mount Gerizim Once a large community the Samaritan population shrank significantly in the wake of the brutal suppression of the Samaritan revolts against the Byzantine Empire Mass conversion to Christianity under the Byzantines and later to Islam following the Muslim conquest of the Levant further reduced their numbers 6 In the 12th century the Jewish traveler Benjamin of Tudela estimated that only around 1 900 Samaritans remained in the regions of Palestine and Syria 7 As of 2021 the community stood at around 840 individuals divided between Kiryat Luza on Mount Gerizim and the Samaritan compound in Holon 8 b There are also small populations in Brazil and Sicily and elsewhere 9 10 The Samaritans in Kiryat Luza speak Levantine Arabic while those in Holon primarily speak Israeli Hebrew For the purposes of liturgy Samaritan Hebrew and Samaritan Aramaic are used both written in the Samaritan script The head of the Samaritan community is the Samaritan High Priest Samaritans have a standalone religious status in Israel and there are occasional conversions from Judaism to Samaritanism and vice versa largely due to interfaith marriages While Israel s rabbinic authorities came to consider Samaritanism to be a sect of Judaism 11 the Chief Rabbinate of Israel requires Samaritans to undergo a formal conversion to Judaism in order to be officially recognized as Halakhic Jews Rabbinic literature rejected Samaritans unless they renounced Mount Gerizim as the historical Israelite holy site c Samaritans possessing only Israeli citizenship in Holon are drafted into the Israel Defense Forces while those holding dual Israeli and Palestinian citizenship in Kiryat Luza are exempted from mandatory military service Contents 1 Etymology and terminology 2 Origins 2 1 Samaritan version 2 2 Biblical versions 2 3 Josephus s version 2 4 Dead Sea scrolls 3 History 3 1 Iron Age 3 2 Persian period 3 3 Hellenistic period 3 3 1 Antiochus IV Epiphanes and Hellenization 3 3 2 Destruction of the temple 3 4 Roman period 3 4 1 Early Roman era 3 4 2 Byzantine times 3 5 Early Islamic period 3 6 Crusader period 3 7 Ayyubid and Mamluk rule 3 8 Ottoman rule 3 9 Mandatory Palestine 3 10 Israeli Jordanian and Palestinian rule 4 Genetic studies 4 1 Demographic investigation 4 2 Y DNA and mtDNA comparisons 5 Demographics 5 1 Figures 5 2 Community survival 5 3 Samaritan origins of Palestinian Muslims in Nablus 6 Samaritanism 6 1 Samaritan Temple 6 2 Religious beliefs 6 3 Relationship to Rabbinic Judaism 6 4 Religious texts 7 Christian sources New Testament 8 Notable Samaritans 9 See also 10 Notes 10 1 Citations 11 Sources 12 External linksEtymology and terminology EditInscriptions from the Samaritan diaspora in Delos dating as early as 150 50 BCE and perhaps slightly earlier provide the oldest known self designation for Samaritans indicating that they called themselves Israelites 12 Strictly speaking the Samaritans now refer to themselves generally as Israelite Samaritans d In their own language the Samaritans call themselves Shamerim ש מ ר ים meaning Guardians Keepers Watchers and in Arabic Arabic السامريون romanized al Samiriyyun 13 The term is cognate with the Biblical Hebrew term Somerim and both terms reflect a Semitic root שמר which means to watch guard Historically Samaritans were concentrated in Samaria In Modern Hebrew the Samaritans are called Shomronim שומרונים which also means inhabitants of Samaria literally Samaritans That the meaning of their name signifies Guardians Keepers Watchers of the Law Torah rather than being a toponym referring to the inhabitants of the region of Samaria was remarked on by a number of Christian Church fathers including Epiphanius of Salamis in the Panarion Jerome and Eusebius in the Chronicon and Origen in The Commentary on Saint John s Gospel 14 15 16 Josephus uses several terms for the Samaritans which he appears to use interchangeably e Among them is reference to Khuthaioi a designation employed to denote peoples in Media and Persian putatively sent to Samaria to replace the exiled Israelite population f g These Khouthaioi were in fact Hellenistic Phoenicians Sidonians Samareis Samareῖs may refer to inhabitants of the region of Samaria or of the city of that name though some texts use it to refer specifically to Samaritans h Origins EditThe similarities between Samaritans and Jews was such that the rabbis of the Mishnah found it impossible to draw a clear distinction between the two groups 17 Attempts to date when the schism among Israelites took place which engendered the division between Samaritans and Judaeans vary greatly from the time of Ezra down to the destruction of Jerusalem 70 CE and the Bar Kokhba revolt 132 136 CE 18 The emergence of a distinctive Samaritan identity the outcome of a mutual estrangement between them and Jews was something that developed over several centuries Generally a decisive rupture is believed to have taken place in the Hasmonean period 19 Ancestrally Samaritans affirm that they descend from the tribes of Ephraim and Manasseh in ancient Samaria Samaritan tradition associates the split between them and the Judean led Southern Israelites to the time of the biblical priest Eli 20 described as a false high priest who usurped the priestly office from its occupant Uzzi and established a rival shrine at Shiloh and thereby prevented southern pilgrims from Judah and the territory of Benjamin from attending the shrine at Gerizim Eli is also held to have created a duplicate of the Ark of the Covenant which eventually made its way to the Judahite sanctuary in Jerusalem i A Jewish Orthodox tradition based on material in the Bible Josephus and the Talmud dates their presence much later to the beginning of the Babylonian captivity In Rabbinic Judaism for example in the Tosefta Berakhot the Samaritans are called Cuthites or Cutheans Hebrew כותים Kutim referring to the ancient city of Kutha geographically located in what is today Iraq 21 Josephus in both the Wars of the Jews and the Antiquities of the Jews in writing of the destruction of the temple on Mt Gerizim by John Hyrcanus 1 also refers to the Samaritans as the Cuthaeans j In the biblical account however Kuthah was one of several cities from which people were brought to Samaria k The Israeli biblical scholar Shemaryahu Talmon has supported the Samaritan tradition that they are mainly descended from the tribes of Ephraim and Manasseh who remained in Israel after the Assyrian conquest He states that the description of them at 2 Kings 17 24 22 as foreigners is tendentious and intended to ostracize the Samaritans from those Israelites who returned from the Babylonian exile in 520 BCE He further states that 2 Chronicles 30 1 23 could be interpreted as confirming that a large fraction of the tribes of Ephraim and Manasseh i e Samaritans remained in Israel after the Assyrian exile 24 Modern genetic studies support the Samaritan narrative that they descend from indigenous Israelites Shen et al 2004 formerly speculated that outmarriage with foreign women may have taken place 3 Most recently the same group came up with genetic evidence that Samaritans are closely linked to Cohanim and therefore can be traced back to an Israelite population prior to the Assyrian invasion This correlates with expectations from the fact that the Samaritans retained endogamous and biblical patrilineal marriage customs and that they remained a genetically isolated population 25 26 Samaritan version Edit The Samaritan traditions of their history are contained in the Kitab al Ta rikh compiled by Abu l Fath in 1355 27 According to this a text which Magnar Kartveit identifies as a fictional apologia drawn from earlier sources including Josephus but perhaps also from ancient traditions 28 a civil war erupted among the Israelites when Eli son of Yafni the treasurer of the sons of Israel sought to usurp the High Priesthood of Israel from the heirs of Phinehas Gathering disciples and binding them by an oath of loyalty he sacrificed on the stone altar without using salt a rite which made the then High Priest Ozzi rebuke and disown him Eli and his acolytes revolted and shifted to Shiloh where he built an alternative Temple and an altar a perfect replica of the original on Mt Gerizim Eli s sons Hophni and Phinehas had intercourse with women and feasted on the meats of the sacrifice inside the Tabernacle Thereafter Israel was split into three factions the original Mt Gerizim community of loyalists the breakaway group under Eli and heretics worshipping idols associated with the latter s sons Judaism emerged later with those who followed the example of Eli 29 30 l Mount Gerizim was the original Holy Place of the Israelites from the time that Joshua conquered Canaan and the tribes of Israel settled the land The reference to Mount Gerizim derives from the biblical story of Moses ordering Joshua to take the Twelve Tribes of Israel to the mountains by Shechem Nablus and place half of the tribes six in number on Mount Gerizim the Mount of the Blessing and the other half on Mount Ebal the Mount of the Curse Biblical versions Edit Foreigners eaten by lions in Samaria illustration by Gustave Dore from the 1866 La Sainte Bible The Holy Bible Accounts of Samaritan origins in respectively 2 Kings 17 6 24 and Chronicles together with statements in both Ezra and Nehemiah differ in important degrees suppressing or highlighting narrative details according to the various intentions of their authors m The emergence of the Samaritans as an ethnic and religious community distinct from other Levant peoples appears to have occurred at some point after the Assyrian conquest of the Israelite Kingdom of Israel in approximately 721 BCE The records of Sargon II of Assyria indicate that he deported 27 290 inhabitants of the former kingdom Jewish tradition affirms the Assyrian deportations and replacement of the previous inhabitants by forced resettlement by other peoples but claims a different ethnic origin for the Samaritans The Talmud accounts for a people called Cuthim on a number of occasions mentioning their arrival by the hands of the Assyrians According to 2 Kings 17 6 24 and Josephus 31 the people of Israel were removed by the king of the Assyrians Sargon II 32 to Halah to Gozan on the Khabur River and to the towns of the Medes The king of the Assyrians then brought people from Babylon Kutha Avva Hamath and Sepharvaim to place in Samaria 33 Because God sent lions among them to kill them the king of the Assyrians sent one of the priests from Bethel to teach the new settlers about God s ordinances The eventual result was that the new settlers worshipped both the God of the land and their own gods from the countries from which they came 34 In the Chronicles following Samaria s destruction King Hezekiah is depicted as endeavouring to draw the Ephraimites Zebulonites Asherites and Manassites closer to Judah 35 Temple repairs at the time of Josiah were financed by money from all the remnant of Israel in Samaria including from Manasseh Ephraim and Benjamin 36 Jeremiah likewise speaks of people from Shechem Shiloh and Samaria who brought offerings of frankincense and grain to the House of YHWH 37 Chronicles makes no mention of an Assyrian resettlement 38 Yitzakh Magen argues that the version of Chronicles is perhaps closer to the historical truth and that the Assyrian settlement was unsuccessful a notable Israelite population remained in Samaria part of which following the conquest of Judah fled south and settled there as refugees 39 Adam Zertal dates the Assyrian onslaught at 721 BCE to 647 BCE infers from a pottery type he identifies as Mesopotamian clustering around the Menasheh lands of Samaria that they were three waves of imported settlers 40 The Encyclopaedia Judaica under Samaritans summarizes both past and present views on the Samaritans origins It says Until the middle of the 20th century it was customary to believe that the Samaritans originated from a mixture of the people living in Samaria and other peoples at the time of the conquest of Samaria by Assyria 722 721 BCE The biblical account in II Kings 17 had long been the decisive source for the formulation of historical accounts of Samaritan origins Reconsideration of this passage however has led to more attention being paid to the Chronicles of the Samaritans themselves With the publication of Chronicle II Sefer ha Yamim the fullest Samaritan version of their own history became available the chronicles and a variety of non Samaritan materials According to the former the Samaritans are the direct descendants of the Joseph tribes Ephraim and Manasseh and until the 17th century CE they possessed a high priesthood descending directly from Aaron through Eleazar and Phinehas They claim to have continuously occupied their ancient territory and to have been at peace with other Israelite tribes until the time when Eli disrupted the Northern cult by moving from Shechem to Shiloh and attracting some northern Israelites to his new followers there For the Samaritans this was the schism par excellence Samaritans in Encyclopaedia Judaica 1972 Volume 14 col 727 Furthermore to this day the Samaritans claim descent from the tribe of Joseph n Josephus s version Edit Josephus a key source has long been considered a prejudiced witness hostile to the Samaritans o He displays an ambiguous attitude calling them both a distinct opportunistic ethnos and alternatively a Jewish sect 41 Dead Sea scrolls Edit The Dead Sea scrolls Proto Esther fragment 4Q550c has an obscure phrase about the possibility of a Kutha ean Kuti man returning but the reference remains obscure 42 4Q372 records hopes that the northern tribes will return to the land of Joseph The current dwellers in the north are referred to as fools an enemy people However they are not referred to as foreigners It goes on to say that the Samaritans mocked Jerusalem and built a temple on a high place to provoke Israel 43 History EditIron Age Edit The narratives in Genesis about the rivalries among the twelve sons of Jacob are viewed by some as describing tensions between north and south According to the Hebrew Bible they were temporarily united under a United Monarchy but after the death of Solomon the kingdom split in two the northern Kingdom of Israel with its last capital city Samaria and the southern Kingdom of Judah with its capital Jerusalem The Deuteronomistic history written in Judah portrayed Israel as a sinful kingdom divinely punished for its idolatry and iniquity by being destroyed by the Neo Assyrian Empire in 720 BCE The tensions continued in the post exilic period The Books of Kings are more inclusive than Ezra Nehemiah since the ideal is of one Israel with twelve tribes whereas the Books of Chronicles concentrate on the Kingdom of Judah and ignore the Kingdom of Israel 44 Contemporary scholarship confirms that deportations did take place both before and after the Assyrian conquest of the Kingdom of Israel in 722 720 BCE However these deportations are thought to have been less severe than the Book of Kings portrays 45 During the earlier Assyrian invasions the Transjordan did experience significant deportations with entire tribes vanishing the tribes of Reuben Gad Dan and Naphtali are never again mentioned However Samaria was a larger and more populated area and even if the Assyrians did deport 30 000 people as they claimed many would have remained in the area The cities of Samaria and Megiddo were mostly left intact and the rural communities were generally left alone Some scholars have claimed there s no evidence to support the settlement of foreigners in the area 45 however others disagree 46 Nevertheless the Book of Chronicles records that King Hezekiah of Judah invited members of the tribes of Ephraim Zebulun Asher Issachar and Manasseh to Jerusalem to celebrate Passover after the destruction of Israel In light of this it has been suggested that the bulk of those who survived the Assyrian invasions remained in the region The Samaritan community of today is thought to be predominantly descended from those who remained 45 Samaritans claim to be descended from the Israelites of ancient Samaria who were not expelled by the Assyrian conquerors of the northern kingdom of Israel in 722 BCE They had their own sacred precinct on Mount Gerizim and claimed that it was the original sanctuary Moreover they claimed that their version of the Pentateuch was the original and that the Jews had a falsified text produced by Ezra during the Babylonian exile Both Jewish and Samaritan religious leaders taught that it was wrong to have any contact with the opposite group and neither was to enter the other s territories or even to speak to the other During the New Testament period the tensions were exploited by Roman authorities as they likewise had done between rival tribal factions elsewhere and Josephus reports numerous violent confrontations between Jews and Samaritans throughout the first half of the first century 47 Persian period Edit Ancient inscription in Samaritan Hebrew From a photo c 1900 by the Palestine Exploration Fund According to Chronicles 36 22 23 the Persian emperor Cyrus the Great reigned 559 530 BCE permitted the return of the exiles to their homeland and ordered the rebuilding of the Temple Zion The prophet Isaiah identified Cyrus as the Lord s Messiah 48 During the First Temple it was possible for foreigners to help the Jewish people in an informal way until tension grew between the Samaritans and Judeans This meant that foreigners could physically move into Judean land and abide by its laws and religion 49 Ezra 4 says that the local inhabitants of the land offered to assist with the building of the new Temple during the time of Zerubbabel but their offer was rejected According to Ezra this rejection precipitated a further interference not only with the rebuilding of the Temple but also with the reconstruction of Jerusalem 49 The issue surrounding the Samaritans offer to help rebuild the temple was a complicated one that took a while for the Judeans to think over There had always been a division between the north and the south and this instance perfectly illustrates that Following Solomon s death sectionalism formed and inevitably led to the division of the kingdom 49 This division led to the Judeans rejecting the offer made by the Samaritans to centralise worship at the Temple 49 better source needed The text is not clear on this matter but one possibility is that these people of the land were thought of as Samaritans We do know that Samaritan and Jewish alienation increased and that the Samaritans eventually built their own temple on Mount Gerizim near Shechem 19 The term Cuthim applied by Jews to the Samaritans had clear pejorative connotations and is regarded as an insult to Samaritanism implying that they were interlopers brought in from Kutha in Mesopotamia and rejecting their claim of descent from the ancient Tribes of Israel 50 The archaeological evidence can find no sign of habitation in the Assyrian and Babylonian periods at Mount Gerizim but indicates the existence of a sacred precinct on the site in the Persian period by the 5th century BCE 51 According to most modern scholars the split between the Jews and Samaritans was a gradual historical process extending over several centuries rather than a single schism at a given point in time 19 Hellenistic period Edit Antiochus IV Epiphanes and Hellenization Edit Antiochus IV Epiphanes was on the throne of the Seleucid Empire from 175 to 163 BCE His policy was to Hellenize his entire kingdom and standardize religious observance According to 1 Maccabees 1 41 50 he proclaimed himself the incarnation of the Greek god Zeus and mandated death to anyone who refused to worship him In the 2nd century BCE a series of events led to a revolution by a faction of Judeans against Antiochus IV The universal peril led the Samaritans eager for safety to repudiate all connection and kinship with the Jews The request was granted This was put forth as the final breach between the two groups The breach was described at a much later date in the Christian Bible John 4 9 For Jews have no dealings with Samaritans 52 Anderson notes that during the reign of Antiochus IV 175 164 BCE 53 better source needed the Samaritan temple was renamed either Zeus Hellenios willingly by the Samaritans according to Josephus or more likely Zeus Xenios unwillingly in accord with 2 Macc 6 2 Bromiley 4 304 Josephus Book 12 Chapter 5 quotes the Samaritans as saying We therefore beseech thee our benefactor and saviour to give order to Apolonius the governor of this part of the country and to Nicanor the procurator of thy affairs to give us no disturbances nor to lay to our charge what the Jews are accused for since we are aliens from their nation and from their customs but let our temple which at present hath no name at all be named the Temple of Jupiter Hellenius Josephus Shortly afterwards the Greek king sent Gerontes the Athenian to force the Jews of Israel to violate their ancestral customs and live no longer by the laws of God and to profane the Temple in Jerusalem and dedicate it to Olympian Zeus and the one on Mount Gerizim to Zeus Patron of Strangers as the inhabitants of the latter place had requested II Maccabees 6 1 2 Destruction of the temple Edit During the Hellenistic period Samaria was largely divided between a Hellenizing faction based in Samaria Sebastia and a pious faction in Shechem and surrounding rural areas led by the High Priest Samaria was a largely autonomous state nominally dependent on the Seleucid Empire until around 110 BCE p when the Hasmonean ruler John Hyrcanus destroyed the Samaritan temple and devastated Samaria Only a few stone remnants of the temple exist today 54 Roman period Edit Early Roman era Edit Under the Roman Empire Samaria became a part of the Herodian Tetrarchy and with the deposition of the Herodian ethnarch Herod Archelaus in the early 1st century CE Samaria became a part of the province of Judaea Samaritans appear briefly in the Christian gospels most notably in the account of the Samaritan woman at the well and the parable of the Good Samaritan In the former it is noted that a substantial number of Samaritans accepted Jesus through the woman s testimony to them and Jesus stayed in Samaria for two days before returning to Cana In the latter it is only the Samaritan who helped the man stripped of clothing beaten and left on the road half dead his Abrahamic covenantal circumcision implicitly evident The priest and Levite walked past But the Samaritan helped the naked man regardless of his nakedness itself religiously offensive to the priest and Levite 55 his self evident poverty or to which Hebrew sect he belonged The Temple of Gerizim was rebuilt after the Bar Kokhba revolt against the Romans around 136 CE A building dating to the second century BCE the Delos Synagogue is commonly identified as a Samaritan synagogue which would make it the oldest known Jewish or Samaritan synagogue 56 q Much of the Samaritan liturgy was set by the high priest Baba Rabba in the 4th century 59 Byzantine times Edit Further information Samaritan Revolts According to Samaritan sources Eastern Roman emperor Zeno who ruled 474 491 and whom the sources call Zait the King of Edom persecuted the Samaritans The Emperor went to Neapolis Shechem gathered the elders and asked them to convert to Christianity when they refused Zeno had many Samaritans killed and re built the synagogue as a church Zeno then took for himself Mount Gerizim and built several edifices among them a tomb for his recently deceased son on which he put a cross so that the Samaritans worshiping God would prostrate in front of the tomb Later in 484 the Samaritans revolted The rebels attacked Sichem burned five churches built on Samaritan holy places and cut the finger of bishop Terebinthus who was officiating at the ceremony of Pentecost They elected a Justa or Justasa Justasus as their king and moved to Caesarea where a noteworthy Samaritan community lived Here several Christians were killed and the church of St Sebastian was destroyed Justa celebrated the victory with games in the circus According to the Chronicon Paschale the dux Palaestinae Asclepiades whose troops were reinforced by the Caesarea based Arcadiani of Rheges defeated Justa killed him and sent his head to Zeno 60 According to Procopius Terebinthus went to Zeno to ask for revenge the Emperor personally went to Samaria to quell the rebellion 61 Some modern historians believe that the order of the facts preserved by Samaritan sources should be inverted as the persecution of Zeno was a consequence of the rebellion rather than its cause and should have happened after 484 around 489 Zeno rebuilt the church of St Procopius in Neapolis Sichem and the Samaritans were banned from Mount Gerizim on whose top a signaling tower was built to alert in case of civil unrest 62 According to an anonymous biography of Mesopotamian monk named Barsauma whose pilgrimage to the region in the early 5th century was accompanied by clashes with locals and the forced conversion of non Christians Barsauma managed to convert Samaritans by conducting demonstrations of healing 63 Jacob an ascetic healer living in a cave near Porphyreon Mount Carmel in the 6th century CE attracted admirers including Samaritans who later converted to Christianity 64 65 Under growing government pressure many Samaritans who refused to convert to Christianity in the sixth century may have preferred paganism and even Manicheism 66 Under a charismatic messianic figure named Julianus ben Sabar or ben Sahir the Samaritans launched a war to create their own independent state in 529 With the help of the Ghassanids Emperor Justinian I crushed the revolt tens of thousands of Samaritans died or were enslaved The Samaritan faith which had previously enjoyed the status of religio licita was virtually outlawed thereafter by the Christian Byzantine Empire from a population once at least in the hundreds of thousands the Samaritan community dwindled to tens of thousands citation needed The Samaritan population in Samaria did however survive the revolts During a pilgrimage to the Holy Land in 570 CE a Christian pilgrim from Piacenza travelled through Samaria and recorded the following From there we went up past a number of places belonging to Samaria and Judaea to the city of Sebaste the resting place of the Prophet Elisha There were several Samaritan cities and villages on our way down through the plains and wherever we passed along the streets they burned away our footprints with straw whether we were Christians or Jews they have such a horror of both 67 A change in the local population s identity throughout the Byzantine period is not indicated by the archeological findings either 68 Mosaic from Samaritan synagogue Israel Museum Early Islamic period Edit By the time of the Muslim conquest of the Levant apart from Palestine small dispersed communities of Samaritans were living also in Arab Egypt Syria and Iran According to Milka Levy Rubin many Samaritans converted under Abbasid and Tulunid rule 878 905 CE having been subjected to harsh hardships such as droughts earthquakes persecution by local governors high taxes on religious minorities and anarchy 69 Like other non Muslims in the empire such as Jews Samaritans were often considered to be People of the Book and were guaranteed religious freedom 70 Their minority status was protected by the Muslim rulers and they had the right to practice their religion but as dhimmi adult males had to pay the jizya or protection tax This however changed during late Abbasid period with increasing persecution targeting the Samaritan community and considering them infidels which must convert to Islam Anarchy overtook Palestine during the early years of Abassid Caliph al Ma mun 813 833 CE when his rule was challenged by internal strife According to the Chronicle of Abu l Fath during this time many clashes took place the locals suffered from famine and even fled their homes out of fear and many left their faith An exceptional case is of ibn Firasa a rebel who arrived in Palestine in the year 830 and was said to have loathed Samaritans and persecuted them He punished them forced them to convert to Islam and filled the prisons with Samaritan men women and children keeping them there until many of them perished from hunger and thirst He had also demanded payment for enabling them to circumcise their sons on the eighth day A lot of people abandoned their religion at that time 71 The revolt was put down but caliph al Mu tasim then increased taxes on the rebels which sparked a second uprising Rebel forces captured Nablus where they set fire to synagogues belonging to the Samaritan and Dosithian Samaritan sect faiths The community s situation briefly improved when this uprising was put down by Abassid forces and High Priest Pinhas ben Netanel resumed worship in the Nablus synagogue Under the reign of al Wathiq bi llah Abu Harb Tamim who had the support of Yaman tribes led yet another uprising He captured Nablus and caused many to flee the Samaritan High Priest was injured and later died of his wounds in Hebron The Samaritans couldn t go back to their homes until Abu Harb tamim was vanquished and captured 842 CE 71 A number of restrictions on the dhimmi were reinstituted during the reign of the Abbasid Caliph al Mutawakkil 847 861 CE prices increased once more and many people experienced severe poverty Many people lost faith as a result of the terrible price increases and because they became weary of paying the jizya There were many sons and families who left their faith and became lost 71 The tradition of men wearing a red tarboosh may also go back to an order by al Mutawakkil that required non Muslims to be distinguished from Muslims 72 The numerous instances of Samaritans converting to Islam that are mentioned in the Chronicle of Abu l Fath are all connected to economic difficulties that led to widespread poverty among the Samaritan population anarchy that left Samaritans defenseless against Muslim attackers and attempts by those people and others to force conversion on the Samaritans It is crucial to keep in mind that the Samaritan community was the smallest among the other dhimmi communities and that it was also situated in Samaria where Muslim settlement continued to expand as evidenced by the text by the ninth century villages such as Sinjil and Jinsafut were already Muslim This makes it possible to assume that the Samaritans were more vulnerable than other dhimmi what greatly broadened the extent of their Islamization 71 Archaeological data demonstrates that during the 8th and 9th centuries winepresses west of Samaria stopped operating but the villages to which they belonged persisted Such sites could be securely identified as Samaritan in some of those cases and it is likely in others According to one theory the local Samaritans who converted to Islam kept their villages going but were barred by Islamic law from making wine These findings date to the Abassid period and are in accordance with the Islamization process as described in the historical sources 68 As time goes on more information from recorded sources refers to Nablus and less to the vast agricultural regions that the Samaritans had previously inhabited Hence the Abassid era marks the disappearance of Samaritan rural habitation in Samaria By the end of the period Samaritans were mainly centered in Nablus while other communities persisted in Caesarea Cairo Damascus Aleppo Sarepta and Ascalon 68 Crusader period Edit During the Crusades the Frankish takeover of Nablus where the majority of Samaritans lived 73 r was relatively peaceful compared to the massacres elsewhere where one can assume that Samaritans shared the fate of Arabs and Jews generally in Palestine by being put to death or enslaved citation needed Such acts took place in Samaritan maritime communities in Arsuf Caesarea Acre and perhaps Ascalon 74 During the initial razzia in Nablus nonetheless the invading Franks destroyed Samaritan buildings and sometime later tore down their ritual bath and synagogue on Mt Gerizim 74 Christians bearing crosses successfully pleaded for a calm transition 75 Like the non Latin Christian inhabitants of the Kingdom of Jerusalem came to be tolerated and perhaps favored because they were docile and had been mentioned positively in the New Testament 76 The calamities that befell them during the Frankish reign came from Muslims such as the commander of the Dasmascene army Bazwȃdj who raided Nablus in 1137 and abducted 500 Samaritan men women and children back to Damascus 77 Ayyubid and Mamluk rule Edit Two hundred Samaritans were reportedly forced to convert to Islam in the village of Immatain by Saladin according to a tradition recalled by a Samaritan High Priest in the 20th century however written sources make no reference to this event 78 Ottoman rule Edit Samaritan worship center on Mount Gerizim From a photo c 1900 by the Palestine Exploration Fund According to the Ottoman censuses of 1525 1526 25 Samaritan families lived in Gaza and 29 families lived in Nablus In 1548 1549 there were 18 families in Gaza and 34 in Nablus 79 The Samaritan community in Egypt shrank as a result of Ottoman persecution of Samaritans who worked for the Mamluk government and the majority of them converting to Islam 79 In Damascus the majority of the Samaritan community was massacred or converted to Islam during the reign of the Ottoman Pasha Mardam Beqin in the early 17th century The remainder of the Samaritan community there in particular the Danafi family which is still influential today moved back to Nablus in the 17th century 80 The Matari family relocated from Gaza to Nablus at about the same time that the Marhiv family moved back from Sarafand Lebanon There were no longer any Samaritans in either Gaza or Damascus only a handful remained in Gaza 81 The Nablus community endured because most of the surviving diaspora returned and they have maintained a tiny presence there to this day In 1624 the last Samaritan High Priest of the line of Eleazar son of Aaron died without issue but according to Samaritan tradition descendants of Aaron s other son Ithamar remained and took over the office 50 Following the death of High Priest Shelamia ben Pinhas Muslim persecution of Samaritans intensified and they became the target of violent riots that led to many of them converting to Islam In 1624 access to Mount Gerizim s summit was outlawed for the survivors and they were only permitted to make Passover sacrifices on the mountain s eastern slopes By the middle of the 17th century very small Samaritan communities survived in Nablus Gaza and Jaffa 79 The status of the Samaritan community of Nablus greatly improved in the early 18th century because one of them Ibrahim al Danafi who was also a poet and an author worked for the Tuqan family which then dominated the city Al Danafi also bought the hill of Pinehas and the plot on Mount Gerizim s summit to be used by the community but the favorable conditions that were necessary for the community s recovery did not last The 1759 earthquake the endemic that followed and the other restrictions placed on the Samaritans limited the growth of their community and by the end of the 18th century there were only 200 people living there and living off of trade brokerage and tax collection 79 During the 1840s the ulama of Nablus began asserting that the Samaritans may not be considered People of the Book and therefore have the same status as pagans and must convert to Islam or die As a result locals attempted to force the conversion of two children of a Samaritan widow who had a Muslim lover in 1841 Her young daughter died from fear but her 14 year old boy converted to Islam Another Samaritan was later coerced into converting to Islam Appealing to the King of France did not help The Samaritan people were eventually helped by the Jewish Hakham Bashi Chaim Abraham Gagin who published a statement asserting that the Samaritan people are a branch of the Israelites who acknowledge the truthfulness of the Torah and as such should be protected as a People of the Book The ulama ceased their preaching against Samaritans The Samaritans also paid bribe to the Arabs totaling approx 1000 GBP and eventually came out of their hiding places However they were prohibited from offering Passover sacrifices on Mount Gerizim until 1849 81 By the late Ottoman period the Samaritan community dwindled to its lowest In the 19th century with pressure of conversion and persecution from the local rulers and occasional natural disasters the community fell to just over 100 persons Mandatory Palestine Edit Yitzhaq ben Amram ben Shalma ben Tabia the High Priest of the Samaritans Nablus c 1920 Interior of the Synagogue of the Samaritans in Nablus c 1920 The situation of the Samaritan community improved significantly during the British Mandate of Palestine At that time they began to work in the public sector like many other groups With better medical care and Samaritan men marrying Jewish women the demographic status of the community improved throughout the Mandatory period 81 The censuses of 1922 and 1931 recorded 163 and 182 Samaritans in Palestine respectively 82 The majority of them lived in Nablus 82 12 resided in Tulkarm 12 in Jaffa and 6 in As Salt Transjordan Later some moved to Ramat Gan and even to Haifa 81 During the 1929 Palestine riots Arab rioters attacked Samaritans who were performing the Passover sacrifice on Mount Gerizim and flung stones at them as well as their guests The British police got involved and stopped any potential fatalities 81 Israeli Jordanian and Palestinian rule Edit After the end of the British Mandate of Palestine and the subsequent establishment of the State of Israel some of the Samaritans who were living in Jaffa emigrated to Samaria and lived in Nablus By the late 1950s around 100 Samaritans left the West Bank for Israel under an agreement with the Jordanian authorities in the West Bank 83 In 1954 Israeli President Yitzhak Ben Zvi fostered a Samaritan enclave in Holon Israel located in 15a Ben Amram Street 84 85 8 During Jordanian rule in the West Bank Samaritans from Holon were permitted to visit Mount Gerizim only once a year on Passover 86 In 1967 Israel conquered the West Bank during the Six Day War and the Samaritans there came under Israeli rule Until the 1990s most of the Samaritans in the West Bank resided in the West Bank city of Nablus below Mount Gerizim They relocated to the mountain itself near the Israeli settlement of Har Brakha as a result of violence during the First Intifada 1987 1990 Consequently all that is left of the Samaritan community in Nablus itself is an abandoned synagogue The Israeli army maintains a presence in the area 8 The Samaritans of Nablus relocated to the village of Kiryat Luza In the mid 1990s the Samaritans of Kiryat Luza were granted Israeli citizenship They also became citizens of the Palestinian Authority following the Oslo Accords As a result they are the only people to possess dual Israeli Palestinian citizenship 86 87 Sofi Tsedaka an Israeli actress from the Samaritan community During the entire week following the Feast of the Passover the Samaritans remain encamped on Mount Gerizim On the last day of the encampment they begin at dawn a pilgrimage to the crest of the sacred mount Before setting forth on this pilgrimage however the men spread their cloths and repeat the creed and the story of the Creation in silence after which in loud voice they read the Book of Genesis and the first quarter of the Book of Exodus ending with the story of the Passover and the flight from Egypt John D Whiting The National Geographic Magazine Jan 1920 Today Samaritans in Israel are fully integrated into society and serve in the Israel Defense Forces The Samaritans of the West Bank seek good relations with their Palestinian neighbors while maintaining their Israeli citizenship tend to be fluent in Hebrew and Arabic and use both a Hebrew and Arab name 86 Genetic studies EditFurther information Genetic history of the Middle East See also Genetic studies on Jews and Israelites Genetics Demographic investigation Edit This section does not cite any sources Please help improve this section by adding citations to reliable sources Unsourced material may be challenged and removed August 2022 Learn how and when to remove this template message Demographic investigations of the Samaritan community were carried out in the 1960s Detailed pedigrees of the last 13 generations show that the Samaritans comprise four lineages The priestly Cohen lineage from the tribe of Levi The Tsedakah lineage claiming descent from the tribe of Manasseh The Joshua Marhiv lineage claiming descent from the tribe of Ephraim The Danafi lineage claiming descent from the tribe of EphraimY DNA and mtDNA comparisons Edit Recently several genetic studies on the Samaritan population were made using haplogroup comparisons as well as wide genome genetic studies Of the 12 Samaritan males used in the analysis 10 83 had Y chromosomes belonging to haplogroup J which includes three of the four Samaritan families The Joshua Marhiv family belongs to Haplogroup J M267 formerly J1 while the Danafi and Tsedakah families belong to haplogroup J M172 formerly J2 and can be further distinguished by the M67 SNP the derived allele of which has been found in the Danafi family and the PF5169 SNP found in the Tsedakah family 88 However the biggest and most important Samaritan family the Cohen family Tradition Tribe of Levi was found to belong to haplogroup E 89 A 2004 article on the genetic ancestry of the Samaritans by Shen et al concluded from a sample comparing Samaritans to several Jewish populations all currently living in Israel representing the Beta Israel Ashkenazi Jews Iraqi Jews Libyan Jews Moroccan Jews and Yemenite Jews as well as Israeli Druze and Palestinians that the principal components analysis suggested a common ancestry of Samaritan and Jewish patrilineages Most of the former may be traced back to a common ancestor in what is today identified as the paternally inherited Israelite high priesthood Cohanim with a common ancestor projected to the time of the Assyrian conquest of the kingdom of Israel 89 Demographics EditFigures Edit A Samaritan and the Samaritan Torah There were 1 million Samaritans in biblical times 90 but in recent times the numbers are smaller There were 100 in 1786 and 141 in 1919 1 then 150 in 1967 90 This grew to 745 in 2011 751 in 2012 756 in 2013 760 in 2014 777 in 2015 785 in 2016 796 in 2017 810 in 2018 and 820 in 2019 1 The Samaritan community dropped in numbers during the various periods of Muslim rule in the region The Samaritans could not rely on foreign assistance as much as the Christians did nor on a large number of diaspora immigrants as did the Jews The once flourishing community declined over time either through emigration or conversion to Islam among those who remained 69 Today half reside in modern homes at Kiryat Luza on Mount Gerizim which is sacred to them and the rest in the city of Holon just outside Tel Aviv 85 8 There are also four Samaritan families residing in Binyamina Giv at Ada Matan and Ashdod As a small community physically divided between neighbors in a hostile region Samaritans have been hesitant to overtly take sides in the Arab Israeli conflict fearing that doing so could lead to negative repercussions While the Samaritan communities in both the West Bank s Nablus and Israeli Holon have assimilated to the surrounding respective cultures Hebrew has become the primary domestic language for Samaritans Samaritans who are Israeli citizens are drafted into the military along with the Jewish citizens of Israel The current Samaritan High Priest Aabed El Ben Asher Ben Matzliach 133rd generation since Elazar the Son of Aaron The Priest from the line of Ithamar In priestly office 2013 present Samaritans celebrating Passover on Mount Gerizim in the West Bank Relations of Samaritans with Israeli Jews Muslim and Christian Palestinians in neighboring areas have been mixed Samaritans living in both Israel and in the West Bank have Israeli citizenship Samaritans in the Palestinian Authority ruled territories are a minority in the midst of a Muslim majority They had a reserved seat in the Palestinian Legislative Council in the election of 1996 but they no longer have one Samaritans living in the West Bank have been granted passports by both Israel and the Palestinian Authority Community survival Edit See also Cousin marriage in the Middle East One of the biggest problems facing the community today is the issue of continuity With such a small population divided into only four families or houses Cohen Tsedakah Danafi and Marhiv with the Matar family dying out in 1968 91 s and a general refusal to accept converts it is common for Samaritans to marry within their extended families even first cousins There has been a history of genetic disorders within the group due to the small gene pool To counter this the Holon Samaritan community has allowed men from the community to marry non Samaritan primarily Israeli Jewish women provided that the women agree to follow Samaritan religious practices There is a six month trial period before officially joining the Samaritan community to see whether this is a commitment that the woman would like to take This often poses a problem for the women who are typically less than eager to adopt the strict interpretation of biblical Levitical laws regarding menstruation by which they must live in a separate dwelling during their periods and after childbirth There have been a few instances of intermarriage In addition all marriages within the Samaritan community are first approved by a geneticist at Tel HaShomer Hospital in order to prevent the spread of genetic disorders In meetings arranged by international marriage agencies 92 a small number of women from Russia and Ukraine who agree to observe Samaritan religious practices have been allowed to marry into the Qiryat Luza Samaritan community in an effort to expand the gene pool 93 94 The Samaritan community in Israel also faces demographic challenges as some young people leave the community and convert to Judaism A notable example is Israeli television presenter Sofi Tsedaka who has made a documentary about her leaving the community at age 18 95 The head of the community is the Samaritan High Priest who is the 133rd generation since Ithamar a son of Aaron the priest s line from 1624 CE onward before then the line of priesthood went through Elazar son of Aaron the priest 96 The current high priest is Aabed El ben Asher ben Matzliach who assumed the office on 19 April 2013 The High Priest of every generation is selected by the eldest in age from the priestly family and resides on Mount Gerizim 97 Samaritan origins of Palestinian Muslims in Nablus Edit Much of the local Palestinian population of Nablus is believed to be descended from Samaritans who converted to Islam 50 According to the historian Fayyad Altif large numbers of Samaritans converted due to persecution under various Muslim rulers and because the monotheistic nature of Islam made it easy for them to accept it 50 The Samaritans themselves describe the Ottoman period as the worst period in their modern history as many Samaritan families were forced to convert to Islam during that time 83 Even today certain Nabulsi family names such as Al Amad Al Samri Maslamani Yaish and Shaksheer among others are associated with Samaritan ancestry 50 83 For the Samaritans in particular the passing of the al Hakim Edict by the Fatimid Caliphate in 1021 under which all Jews and Christians in the Southern Levant were ordered to either convert to Islam or leave along with another notable forced conversion to Islam imposed at the hands of the rebel ibn Firasa 6 would contribute to their rapid unprecedented decrease and ultimately almost complete extinction as a separate religious community As a result they had decreased from nearly a million and a half in late Roman Byzantine times to 146 people by the end of the Ottoman period In 1940 the future Israeli president and historian Yitzhak Ben Zvi wrote an article in which he stated that two thirds of the residents of Nablus and the surrounding neighboring villages were of Samaritan origin 98 He mentioned the name of several Palestinian Muslim families as having Samaritan origins including the Al Amad Al Samri Buwarda and Kasem families who protected Samaritans from Muslim persecution in the 1850s 98 He further claimed that these families had written records testifying to their Samaritan ancestry which were maintained by their priests and elders 98 Samaritanism EditMain article Samaritanism Samaritans pray before the Holy Rock on Mount Gerizim Samaritanism is centered on the Samaritan Pentateuch which Samaritans believe to be the original and unaltered version of the Torah that was given to Moses and the Israelites on Mount Sinai 99 The Samaritan Pentateuch contains some differences from the Masoretic version of the Torah used in Judaism according to Samaritan tradition key parts of the Jewish text were fabricated by Ezra t The Samaritan version of the Book of Joshua also differs from the Jewish version which focuses on Shiloh According to Samaritan tradition Joshua built a temple al haikal on Mount Gerizim and placed therein a tabernacle al maskan in the second year of the Israelites entry into the land of Canaan 100 u According to Samaritan scripture and tradition Mount Gerizim located near the Biblical city of Shechem on the southern side of modern day Nablus West Bank has been venerated as the holiest place for the Israelites since the conquest of Canaan by Joshua long before the Temple in Jerusalem was established under Davidic and Solomonic rule over the United Kingdom of Israel This view differs from Jewish belief which views the Temple Mount in Jerusalem as the holiest site in the world to worship God It is commonly taught in Samaritan tradition that there are 13 references to Mount Gerizim in the Torah to prove their claim of holiness in contrast to Judaism which relies solely on the later Jewish prophets and writings to back their claims of the holiness of Jerusalem 101 102 103 Other Samaritan tradition books include the Memar Marqah The teachings of Marqah the Samaritan liturgy known as the Defter and Samaritan law codes and biblical commentaries Samaritans outside the Holy Land observe most Samaritan practices and rituals such as the Sabbath ritual purity and all festivals of Samaritanism with the exception of the Passover sacrifice which can only be observed at Mount Gerizim Samaritan Temple Edit According to Samaritans 104 better source needed it was on Mount Gerizim that Abraham was commanded by God to offer his son Isaac as a sacrifice 105 God then causes the sacrifice to be interrupted explaining that this was the ultimate test of Abraham s obedience as a result of which all the world would receive blessing Ruins on Mount Gerizim c 1880 The Torah mentions the place where God chooses to establish his name Deuteronomy 12 5 106 and Judaism takes this to refer to Jerusalem However the Samaritan text speaks of the place where God has chosen to establish his name and Samaritans identify it as Mount Gerizim making it the focus of their spiritual values The legitimacy of the Samaritan temple was attacked by Jewish scholars including Andronicus ben Meshullam In the Christian Bible the Gospel of John relates an encounter between a Samaritan woman and Jesus in which she says that the mountain was the center of their worship She poses the question to Jesus when she realizes that he is the Messiah Jesus affirms the Jewish position saying You that is the Samaritans worship what you do not know although he also says a time is coming when you will worship the Father neither on this mountain nor in Jerusalem 107 Religious beliefs Edit There is one God YHWH informally referred to by Samaritans as Shehmaa the same God recognized by the Hebrew prophets The Torah was given by God to Moses Mount Gerizim not Jerusalem is the one true sanctuary chosen by Israel s God Many Samaritans believe that at the end of days the dead will be resurrected by the Taheb a restorer possibly a prophet some say Moses Resurrection and Paradise Samaritans accept the resurrection of the dead on the basis of Deuteronomy 32 also known as the Song of Moses a tradition that is traced back to their sage Marqah 108 The priests are the interpreters of the law and the keepers of tradition scholars are secondary to the priesthood The authority of post Torah sections of the Tanakh and classical Jewish Rabbinical works the Talmud comprising the Mishnah and the Gemara is rejected They have a significantly different version of the Ten Commandments for example their 10th commandment is about the sanctity of Mount Gerizim The Samaritans have retained an offshoot of the Ancient Hebrew script a High Priesthood the slaughtering and eating of lambs on Passover eve and the celebration of the first month s beginning around springtime as the New Year Yom Teru ah the biblical name for Rosh Hashanah at the beginning of Tishrei is not considered a New Year as it is in Rabbinic Judaism The Samaritan Pentateuch differs from the Jewish Masoretic Text as well Some differences are doctrinal for example the Samaritan Torah explicitly states that Mount Gerizim is the place that God has chosen to establish his name as opposed to the Jewish Torah that refers to the place that God chooses Other differences are minor and seem more or less accidental Samaritans from a photo c 1900 by the Palestine Exploration Fund The Samaritan engraving c by Ephraim Moses Lilien 1920 Sukkot on Mount Gerizim Entrance to a modern Samaritan synagogue in the city of Holon IsraelRelationship to Rabbinic Judaism Edit The Samaritan mezuzah engraved above the front door Samaritans refer to themselves as Benai Yisrael Children of Israel which is a term used by all Jewish denominations as a name for the Jewish people as a whole They however do not refer to themselves as Yehudim literally Judeans the standard Hebrew name for Jews The Talmudic attitude expressed in tractate Kutim is that they are to be treated as Jews in matters where their practice coincides with Rabbinic Judaism but as non Jews where their practice differs Some claim that since the 19th century Rabbinic Judaism has regarded the Samaritans as a Jewish sect and the term Samaritan Jews has been used for them 11 Religious texts Edit Samaritan law is not the same as Halakha Rabbinic Jewish law The Samaritans have several groups of religious texts which correspond to Jewish Halakha A few examples of such texts are Torah Samaritan Pentateuch There are some 6 000 differences between the Samaritan Pentateuch and the Masoretic Jewish Pentateuch text and according to one estimate 1 900 points of agreement between it and the Greek LXX version Several passages in the New Testament would also appear to echo a Torah textual tradition not dissimilar to that conserved in the Samaritan text There are several theories regarding the similarities The variations some corroborated by readings in the Old Latin Syriac and Ethiopian translations attest to the antiquity of the Samaritan text 109 110 111 Historical writings Samaritan Chronicle The Tolidah Creation to the time of Abishah Samaritan Chronicle The Chronicle of Joshua Israel during the time of divine favor 4th century in Arabic and Aramaic Samaritan Chronicle Adler Israel from the time of divine disfavor until the exile Hagiographical texts Samaritan Halakhic Text The Hillukh Code of Halakha marriage circumcision etc Samaritan Halakhic Text the Kitab at Tabbah Halakha and interpretation of some verses and chapters from the Torah written by Abu Al Hassan 12th century CE Samaritan Halakhic Text the Kitab al Kafi Book of Halakha written by Yosef Al Ascar 14th century CE Al Asatir legendary Aramaic texts from the 11th and 12th centuries containing Haggadic Midrash Abu l Hasan al Suri Haggadic Midrash Memar Markah 3rd or 4th century theological treatises attributed to Hakkam Markha Haggadic Midrash Pinkhas on the Taheb Haggadic Midrash Molad Maseh On the birth of Moses Defter prayer book of psalms and hymns 112 Samaritan Haggadah 113 Christian sources New Testament EditSamaria or Samaritans are mentioned in the New Testament books of Matthew Luke John and Acts The Gospel of Mark contains no mention of Samaritans or Samaria The best known reference to the Samaritans is the Parable of the Good Samaritan found in the Gospel of Luke The following references are found When instructing his disciples as to how they should spread the word Jesus tells them not to visit any Gentile or Samaritan city but instead go to the lost sheep of Israel 114 A Samaritan village rejected a request from messengers travelling ahead of Jesus for hospitality because the villagers did not want to facilitate a pilgrimage to Jerusalem a practice which they saw as a violation of the Law of Moses Two of his disciples want to call down fire from heaven and destroy them but Jesus rebukes them 115 The Parable of the Good Samaritan 116 Jesus healed ten lepers of whom only one returned to praise God and he was a Samaritan 117 118 118 Jesus asks a Samaritan woman of Sychar for water from Jacob s Well and after spending two days telling her townsfolk all things as the woman expected the Messiah to do and presumably repeating the Good News that he is the Messiah many Samaritans become followers of Jesus He accepts without comment the woman s assertion that she and her people are Israelites descendants of Jacob 119 118 Jesus is accused of being a Samaritan and being demon possessed He denies the latter accusation explicitly and denies the former previously having already done so in his conversation with the Samaritan woman 120 Christ tells the apostles that they would receive power when the Holy Spirit comes upon them and that they would be his witnesses in Jerusalem and in all Judaea and in Samaria and unto the uttermost part of the earth 121 The Apostles are being persecuted Philip preaches the Gospel to a city in Samaria and the Apostles in Jerusalem hear about it So they send the Apostles Peter and John to pray for and lay hands on the baptized believers who then receive the Holy Spirit vs 17 They then return to Jerusalem preaching the Gospel in many villages of the Samaritans 122 27 Acts 9 31 says that at that time the churches had rest throughout all Judaea and Galilee and Samaria Acts 15 2 3 says that Paul and Barnabas were being brought on their way by the church and that they passed through Phenice and Samaria declaring the conversion of the Gentiles Phoenicia in several other English versions Notable Samaritans EditBaba Rabba Justa Marinus of NeapolisSee also EditCrimean Karaites Karaite Jews MandaeansNotes Edit Samaritans in the West Bank have Palestinian citizenship Sabella 2011 p 75 n 4 Today there are precisely 705 Samaritans according to the sect s own tally Half live near the West Bank city of Nablus on Mt Gerizim The other half live in a compound in the Israeli city of Holon near Tel Aviv Friedman 2007 Tractate Kutim 2 8 They can only be accepted i e as converts if they renounce Mount Gerizim and recognize Jerusalem and the resurrection of the dead Stern 2018 p 105 Since they attach great importance to their identity as the true Israelites they added a note that their self identiication is not Samaritans but Israelites whose center of life is Mt Gerizim Generally they call themselves Israelite Samaritans Pummer 2016 p 2 Samareis Samareῖs 49 times Samar e itai Samar e itai 18 Sikimitai Sikimῖtai 17 times Hebraioi Ἑbraῖoi and Khouthaoi Xoy8aoi 8 times The form Samareῖtai was the term favoured in the Persian period but scribes transmitting Josephus s works used the forms interchangeably Kartveit 2009 pp 71 79 71 73 Once Salmanasses had then deported the Israelites he settled in their place the nation of Chouthaites tὸ tϖn Xoy8aiwn ἔ8nos who previously were in the interior of Persia and Media Thereafter however they were called the Samareians Samareῖs getting this name from the country in which they were settled Josephus Antiquities of the Jews 10 184 Kartveit 2009 p 74 The Chouthaioi brought to Samaria their own gods and worshipped them and thereby provoked the Most High God to anger and wrath And so they sent some elders to the king of the Assyrians and asked him to send priests and after being instructed in the laws and worship of this God they worshipped him with great zeal They continue to practice these same customs even to this day those who are called Chouthaioi in the Hebrew language and Samareitai Samareitai in the Greek those who alternatively prὸs metabolὴn call themselves their relatives whenever they see things going well for the Jews as if they were descendants of Joseph and had family ties with them in virtue of that origin when however they see that things are going badly for them i e for the Jews they say that they are not at all close to them and that they have no claim to their loyalty or race instead they make themselves out to be migrants of another nation metoikoys ἀlloe8neῖs Josephus Antiquities of the Jews 9 288 291 Kartveit 2009 p 74 Joseph also uses the term those of Gerizim tϖn ἐn Garizein Antiquities of the Jews 12 7 Kartveit 2009 p 72 Shlomo Hofman paraphrases their traditional view as follows Until that time the Ark of the Covenant had been kept at the sanctuary of YHWH on Mt Gerizim According to this tradition the priest Eli was prevented from rising to the high priesthood because he was of the family of Itamar not the high priestly family of Eleazar Nevertheless he took the Ark of the Covenant from Mt Gerizim to Shiloh and established a rival cult there As a result of this two centers of the priesthood arose One center was on Mt Gerizim at whose head stood the legitimate high priest Uzzi a descendant of Phineas and of the family Eleazar The second heretical priesthood was at Shiloh and the priest Eli a descendant of Itamar was at its head Hofman 2007 p 719 Josephus Wars of the Jews 1 62 Antiquities of the Jews 13 154 256 Pummer 2009 pp 200 210 The settlement upheaval and destruction of the Northern Kingdom occurred in the late eighth century BCE followed by the Assyrian resettlement of peoples brought from neighbouring lands Presumably these peoples joined the remnant that was left in Samaria These fateful historical events hardly left any traces in the material culture of Samaria Challenging Adam Zertal s use of Cuthean for this period Magen continues Cuth was one of several cities from which various peoples were brought to Samaria 2 Kings 17 24 To spite the Samaritans the Sages dubbed them Cutheans Magen 2007 p 177 and n 3 A terrible civil war broke out between Eli son of Yafni of the line of Ithamar and the sons of Pincus Phinehas because Eli son of Yafni resolved to usurp the High Priesthood from the descendants of Pincus He used to offer sacrifices on an altar of stones He was 50 years old endowed with wealth and in charge of the treasury of the Children of Israel He offered a sacrifice on the altar but without salt as if he were inattentive When the Great High Priest Ozzi learned of this and found the sacrifice was not accepted he thoroughly disowned him and it is even said that he rebuked him Thereupon he and the group that sympathized with him rose in revolt and at once he and his followers and his beasts set off for Shiloh Thus Israel split in factions He sent to their leaders saying to them Anyone who would like to see wonderful things let him come to me Then he assembled a large group around him in Shiloh and built a Temple for himself there he constructed a place like the Temple on Mount Gerizim He built an altar omitting no detail it all corresponded to the original piece by piece At this time the Children of Israel split into three factions A loyal faction on Mount Gerizim a heretical faction that followed false gods and the faction that followed Eli son of Yafni in Shiloh Anderson amp Giles 2001 pp 11 12 The author of Chronicles conceals the information that is given prominence in Kings and vice versa The books of Ezra and Nehemiah adopt a narrow sectarian approach that seeks to maintain the uniqueness and racial purity of the exiles in Babylonia while Chronicles is more broad minded and views the Israelite nation as a great people that includes all the tribes both Judah and Israel Magen 2007 p 187 The laymen also possess their traditional claims They are all of the tribe of Joseph except those of the tribe of Benjamin but this traditional branch of people which the Chronicles assert was established at Gaza in earlier days seems to have disappeared There exists an aristocratic feeling amongst the different families in this community and some are very proud over their pedigree and the great men it had produced Montgomery 2006 p 32 if one considers the general framework the Samaritans are used by Josephus as a group that forms a negative counterpart to the loyal Jews an example of people who try to exploit the ruling powers and who are justly punished for that Kartveit 2009 p 72 For many centuries more precisely since the days of Flavius Josephus the account in 2 Kings 17 24 41 was accepted as accurate description of the origin of the Samaritans They were seen as descendants of pagan colonist converts from Cutha in Persia and were therefore called Cutheans However recent research has shown that this tradition was the result of polemics against the Samaritans and cannot be accepted as historical Pummer 1997 p 118 Josephus sets the date for the destruction at 128 BCE Israeli archaeology has established that the destruction levels are compatible only with a later date around 110 BCE Kartveit 2009 p 193 The notion that the structure is a synagogue has been contested by Lidia Matassa 57 whose views were in turn dismissed by Monika Trumper 58 Benjamin of Tudela who passed through the region in 1170 and found that the Samaritan population was more numerous than that of the Jews 1 200 estimated there were 1 000 Samaritans in Nablus 200 in Caesarea and 300 in Ascalon omitting mention of those in Acre and Gaza He also counted 400 in Damascus Kedar 1989 p 84 A process of segmentation has slightly multiplied this number Schreiber 2014 pp 164 167 Samaritan and Islamic scholars as well as several of the Church Fathers argue that Ezra falsified the Bible when he rewrote it and that the Torah we have now could not be the same as the one that Moses dictated Fried 2014 p 141 The Samaritan Tolidah Chronicle assumes a period of 260 years for the Time of Divine Favour A few years ago Abram Spiro suggested that if we calculate 360 years backwards from the point of time of the destruction of the Samaritan temple by John Hyrcanus then we arrive at 388 B C as an entirely possible date for the construction of the Samaritan temple on Mt Gerizim Thus Spiro considered the 260 years of divine favour to be the time in which the Samaritan s possessed a temple and he thought they had projected this back into the time of Moses since they had no ancient history Bowman 2004 p 35 Citations Edit a b c d SamUp 2022 ש מ ר ים a b Shen et al 2004 pp 825 826 828 829 826 857 Deuteronomy 16 6 Samaritan Version Has Chosen UNESCO 2017 a b Levy Rubin 2000 pp 257 276 Crown Pummer amp Tal 1993 pp 70 71 a b c d Rosenblatt 2002 Tsedaka 2015 ISII Keepers a b Sela 1994 pp 255 266 Kartveit 2019 pp 9 10 Manzur 1979 Pummer 2002 pp 123 42 156 Crown 1989 p 196 Epiphanius 2009 p 30 Zsengeller 2017 p 157 Crown 1991 p 17 a b c Bourgel 2019 p 1 Fried 2014 p 148 Gurevich 2010 p 156 2 Kings 17 24 2 Chronicles 30 1 Talmon 2002 pp 25 27 Oefner et al 2013 Appelbaum amp Appelbaum 2008 a b Kartveit 2019 p 2 Kartveit 2019 p 3 Kartveit 2019 pp 2 3 Kartveit 2009 p 38 Josephus Antiquities 9 277 91 See the wording of 2 Kings 17 which mentions Shalmaneser in verse 3 but the king of the Assyrians from verse 4 onward 2 Kings 17 24 2 Kings 17 25 33 2 Chronicles 30 1 2 Chronicles 30 10 11 2 Chronicles 30 18 2 Chronicles 34 9 Jeremiah 41 5 Magen 2007 p 186 Magen 2007 p 187 Zertal 1989 pp 77 84 Kartveit 2009 pp 78 82 Kartveit 2009 p 74 Kartveit 2009 pp 168 171 Coogan 2009 p 353 a b c Tobolowsky 2022 pp 69 70 73 75 Zertal 2007 pp 55 63 90 Powell 2009 Isaiah 45 1 a b c d Schiffman 1991 p a b c d e Ireton 2003 Magen 2007 pp 178 179 John 4 9 27 Jackson n d Bourgel 2016 pp 505 523 Bible Hub Nakedness White 1987 pp 133 160 Matassa 2007 pp 133 160 Trumper 2020 pp 87 105 107 108 118 Cowley 1894 pp 121 122 Pummer 2002 p 367 Procopius Buildings 5 7 Crown 1989 pp 72 73 Nau Re sume ROC 9 1914 114 15 Vita Jacobi text and trans in Pummer 326 31 Sivan 2008 p 172 Procopius Anecdota 11 26 Wilkinson John 1977 Jerusalem Pilgrims before the Crusades Ariel Publishing House p 81 ISBN 0 85668 078 8 a b c שור נתן 2006 רדיפות השומרונים בידי העבאסים והיעלמות היישוב השומרוני החקלאי In שטרן אפרים אשל חנן eds ספר השומרונים Book of the Samaritans in Hebrew 2 ed ירושלים יד יצחק בן צבי רשות העתיקות pp 587 590 ISBN 965 217 202 2 a b Ehrlich 2022 p 33 Pummer 1987 p 4 a b c d לוי רובין מילכה 2006 שטרן אפרים אשל חנן eds ספר השומרונים Book of the Samaritans The Continuation of the Samaritan Chronicle of Abu l Fath in Hebrew 2 ed ירושלים יד יצחק בן צבי רשות העתיקות המנהל האזרחי ליהודה ושומרון קצין מטה לארכיאולוגיה pp 562 586 ISBN 965 217 202 2 Pummer 1987 p 17 Kedar 1989 p 85 a b Kedar 1989 p 83 Kedar 1989 pp 82 83 Kedar 1989 pp 86 87 Kedar 1989 p 91 קדר ב ז 2006 השומרונים תחת השלטון הפרנקי The Samaritans under Frankish rule In שטרן אפרים אשל חנן eds ספר השומרונים Book of the Samaritans in Hebrew 2 ed ירושלים יד יצחק בן צבי רשות העתיקות המנהל האזרחי ליהודה ושומרון קצין מטה לארכאולוגיה p 594 ISBN 965 217 202 2 a b c d רוזן מינה 1998 13 שומרונים וקראים 13 Samaritans and Karaites In כהן אמנון ed ההיסטוריה של ארץ ישראל שלטון הממלוכים והעות מאנים 1260 1804 The History of Eretz Israel under the Mamluk and Ottoman rule 1260 1804 in Hebrew בית הוצאה כתר ירושלים יד יצחק בן צבי p 258 Schreiber 2014 p 46 a b c d e שור נתן 2006 השומרונים בתקופה הממלוכית העות מאנית ובמאה העשרים The Samaritans under Mamluk and Ottoman rule and during the 20th century In שטרן אפרים אשל חנן eds ספר השומרונים Book of the Samaritans in Hebrew 2 ed ירושלים יד יצחק בן צבי רשות העתיקות המנהל האזרחי ליהודה ושומרון קצין מטה לארכאולוגיה pp 604 648 ISBN 965 217 202 2 a b Ben Zvi 1933 p 87 a b c Yousef amp Barghouti 2005 ISII a b Friedman 2007 a b c The Jewish Week 2011 Jerusalem Cinematheque Samaritan Family Tree DNA a b Shen et al 2004 a b Barbati 2013 Tsedaka Patience 2007 Ferguson 2013 Nammari 2013 Steinberg 2017 The Samaritans High Priests Leviticus 21 10 a b c Ben Zvi 1985 p 8 Deuteronomy 33 4 Pummer 2011 pp 125 131 ISII Four unique principles Tsedaka amp Sullivan 2013 p 28 Deuteronomy 11 12 Deuteronomy 27 4 Samaritan Version And You shall set up these stones which I command you today on Aargaareezem Mount Gerizim grizimtour com Genesis 22 2 Deuteronomy 12 5 John 4 21 22 Tsedaka amp Sullivan 2013 p 485 VanderKam amp Flint 2005 p 95 Law 2013 p 24 Seeligmann 2004 pp 64ff Bowman 1977 זבח קרבן הפסח הגדה של פסח נוסח שומרוני Samaritan Haggada amp Pessah Passover Zevaḥ ḳorban ha Pesaḥ Hagadah shel Pesaḥ nusaḥ Shomroni Samaritan Haggada amp Pessah Passover Avraham Nur Tsedaḳah Tel Aviv 1958 Matthew 10 5 6 Luke 9 51 53 Luke 10 30 37 Luke 17 11 19 esp 17 16 a b c Kartveit 2019 p 1 John 4 4 42 John 8 48 Acts 1 8 Acts 8 1 25Sources EditAnderson Robert T Giles Terry 2001 The Keepers An Introduction to the History and Culture of the Samaritans Baker Publishing Group ISBN 978 0 801 04547 9 Anderson Robert T Giles Terry 2002 The Keepers An Introduction to the History and Culture of the Samaritans Hendrickson Publishing ISBN 978 1 56563 519 7 Appelbaum Diana Muir Appelbaum Paul 2 November 2008 Genetics and the Jewish identity The Jerusalem Post Aster Shawn Zelig 2019 Sargon in Samaria Unusual Formulations in the Royal Inscriptions and Their Value for Historical Reconstruction Journal of the American Oriental Society 139 3 591 609 Barbati Gabrielle 21 January 2013 Israeli Election Preview The Samaritans Caught Between Two Votes International Business Times Retrieved 14 October 2014 Totaling 760 people between Kiryat Luza and Holon up from 150 people in 1967 but down from an estimated 1 million during Biblical times Ben Zvi Yitzhak 8 October 1985 Oral telling of Samaritan traditions Volume 780 785 A B Samaritan News p 8 Ben Zvi Yitzhak 1933 The Origins of the Samaritans and their Tribal Division In Mills Eric ed Census of Palestine 1931 Vol 1 Government of Palestine pp 86 90 Bourgel Jonathan Fall 2016 The Destruction of the Samaritan Temple by John Hyrcanus A Reconsideration Journal of Biblical Literature 135 3 505 523 doi 10 15699 jbl 1353 2016 3129 JSTOR 10 15699 jbl 1353 2016 3129 Bourgel Jonathan November 2019 The Samaritans during the Hasmonean Period The Affirmation of a Discrete Identity Religions 10 11 628 doi 10 3390 rel10110628 Bowman John 1975 The Samaritan Problem Pickwick Press Bowman John 1977 Samaritan Documents Relating to their History Religion and Life Pittsburgh theological monograph series Vol 2 Wipf and Stock ISBN 978 091513827 2 Bowman John 2004 The Samaritan Problem Studies in the Relationships of Samaritanism Judaism and Early Christianity Wipf and Stock ISBN 978 0 915 13804 3 Contact the AB Institute for Israelite Samaritan Studies Israelite Samaritan Information Institute Retrieved 9 November 2021 Coogan Michael David 2009 A Brief Introduction to the Old Testament The Hebrew Bible in Its Context Oxford University Press ISBN 978 0 195 33272 8 Cowley A October 1894 The Samaritan Liturgy and Reading of the Law Jewish Quarterly Review 7 1 121 140 doi 10 2307 1450335 JSTOR 1450335 Crown Alan D ed 1989 The Samaritans Mohr Siebeck ISBN 978 3 161 45237 6 Crown Alan D July October 1991 Redating the Schism between the Judaeans and the Samaritans The Jewish Quarterly Review 82 1 2 17 50 doi 10 2307 1455003 JSTOR 1455003 Crown Alan David 2005 First published 1984 A Bibliography of the Samaritans Revised Expanded and Annotated 3rd ed Scarecrow Press ISBN 978 0 810 85659 2 Crown Alan David Pummer Reinhard Tal Abraham eds 1993 A Companion to Samaritan Studies Mohr Siebeck ISBN 978 3 161 45666 4 Ehrlich Michael 2022 The Islamization of the Holy Land 634 1800 Arc Humanity Press ISBN 978 1 641 89222 3 Epiphanius 2009 First published 1987 The Panarion of Ephiphanius of Salamis Translated by Frank Williams BRILL ISBN 978 9 004 17017 9 Faith of the Israelite Samaritans Four unique principles Israelite Samaritan Information Institute Retrieved 9 November 2021 FamilyTreeDNA Israelite Samaritans Family Tree DNA Ferguson Jane 8 January 2013 West Bank Samaritans fight extinction Al Jazeera English Retrieved 8 January 2013 Fried Lisbeth S 2014 Ezra and the Law in History and Tradition University of South Carolina Press ISBN 978 1 611 17410 6 Friedman Matti 18 March 2007 Israeli sings for her estranged people Yahoo News Associated Press Archived from the original on 26 March 2007 Gaster Moses 1925 The Samaritans Their History Doctrines and Literature PDF The Schweich Lectures for 1923 Oxford University Press Good Samaritans The Jewish Week 5 April 2011 Gurevich Eliyahu ed 2010 Tosefta Berachot Translated into English with a Commentary Eliyahu Gurevich ISBN 978 0 557 38968 1 Heinsdorff Cornel 2003 Christus Nikodemus und die Samaritanerin bei Juvencus Mit einem Anhang zur lateinischen Evangelienvorlage Christ Nicodemus and the Samaritan Woman at Juvencus With an appendix to the Latin Gospel template Untersuchungen zur antiken Literatur und Geschichte in German Vol 67 ISBN 978 3 110 17851 7 Hjelm Ingrid 2000 Samaritans and Early Judaism A Literary Analysis Journal for the Study of the Old Testament Supplement Series 303 Sheffield Academic Press ISBN 978 1 841 27072 2 Hofman Shlomo 2007 Samaritans In Skolnik Fred ed Encyclopedia Judaica Vol 17 2nd ed Thomson Gale pp 718 740 Ireton Sean 2003 Strategies for Survival of an Ethno religious Minority in the Twenty First Century Thesis Anthrobase University of Kent at Canterbury MA Dissertation for Ethnicity Nationalism and Identity Jackson Wayne n d Jesus and the Samaritan Woman A Samaritan Woman Approaches 1 Christian Courier Retrieved 25 February 2010 Kartveit Magnar 2009 The Origin of the Samaritans Brill ISBN 978 9 004 17819 9 Kartveit Magnar 4 December 2019 Theories of the Origin of the Samaritans Then and Now Religions 10 12 661 doi 10 3390 rel10120661 Kedar Benjamin Z 1989 The Frankish Period In Crown Alan D ed The Samaritans Mohr Siebeck pp 82 94 ISBN 978 3 161 45237 6 Keepers Israelite Samaritan Identity Since Joshua bin Nun Israelite Samaritan Information Institute Retrieved 22 November 2022 Knoppers Gary N 2013 Jews and Samaritans The Origins and History of Their Early Relations OUP USA ISBN 978 0 195 32954 4 Law Timothy Michael 2013 When God Spoke Greek The Septuagint and the Making of the Christian Bible Oxford University Press ISBN 978 0 199 78172 0 Levy Rubin Milka 2000 New Evidence Relating to the Process of Islamization in Palestine in the Early Muslim Period The Case of Samaria Journal of the Economic and Social History of the Orient 43 3 257 276 doi 10 1163 156852000511303 JSTOR 3632444 Macdonald John 1964 The Theology of the Samaritans New Testament Library London SCM Press Magen Yitzakh 2007 The Dating of the First Phase of the Samaritan Temple on Mt Gerizim in Light of Archaeological Evidence In Lipschitz Oded Knoppers Gary N Albertz Rainer eds Judah and the Judeans in the Fourth Century B C E Eisenbrauns pp 157 212 187 ISBN 978 1 575 06130 6 Manzur Ibn 1979 SMR Lisan al Arab Vol 21 Al dar al Misriya li l talif wa l taryamar ISBN 978 0 866 85541 9 Matassa Lidia 2007 Unravelling the Myth of the Synagogue on Delos Bulletin of the Anglo Israel Archaeological Society 25 81 115 Montgomery James A 2006 First published 1907 The Samaritans the Earliest Jewish Sect Bohlen Lectures 1906 Eugene Oregon Wipf amp Stock ISBN 978 1 597 52965 5 Mor Menachem Reiterer Friedrich V Winkler Waltraud eds 2010 Samaritans Past and Present Current Studies Studia Samaritana 5 amp Studia Judaica 53 De Gruyter ISBN 978 3 110 19497 5 Mount Gerizim and the Samaritans UNESCO World Heritage Centre 11 October 2017 Retrieved 24 December 2020 Nammari Dalia 18 March 2013 European women give hope to Samaritans The Times of Israel Oefner Peter J Shen Peidong Holtz George Shpirer Isaac Gefel Dov Lavi Tal Wool Eilon Cohen Jonathan Cinnioglu Cengiz Underhill Peter A Rosenberg Noah A Hochrein Jochen Granka Julie M Hillel Hossi Feldman Marcus W 2013 Genetics and the History of the Samaritans Y Chromosomal Microsatellites and Genetic Affinity between Samaritans and Cohanim Human Biology 85 6 825 858 doi 10 3378 027 085 0601 PMID 25079122 S2CID 12701469 Patience Martin 6 February 2007 Ancient community seeks brides abroad BBC News Retrieved 9 January 2013 Powell Mark Allan 2009 Introducing the New Testament A Historical Literary and Theological Survey Baker Books ISBN 978 1 441 20704 3 Pummer Reinhard 1987 The Samaritans Leiden E J Brill ISBN 978 9 004 07891 8 Pummer Reinhard 1997 Samaritan Synagogues and Jewish Synagogues Similarities and Differences In Fine Steven ed Jews Christians and Polytheists in the Ancient Synagogue Routledge pp 118 160 ISBN 978 0 415 18247 8 Pummer Reinhard 2002 Early Christian Authors on Samaritans and Samaritanism Texts Translations and Commentary Mohr Siebeck ISBN 978 3 161 47831 4 Pummer Reinhard 2009 The Samaritans in Flavius Josephus Mohr Siebeck ISBN 978 3 161 50106 7 Pummer Reinhard 2011 The mosaic Tabernacle as the Legitimate Sanctuary of the Biblical Tabernacle in Samaritanism In Fine Steven ed The Temple of Jerusalem From Moses to the Messiah In Honor of Professor Louis H Feldman BRILL pp 125 149 ISBN 978 9 004 19253 9 Pummer Reinhard 2016 The Samaritans A Profile Wm B Eerdmans Publishing ISBN 978 0 802 86768 1 Purvis James D 1968 The Samaritan Pentateuch and the Origin of the Samaritan Sect Harvard Semitic Monographs Vol 2 Harvard University Press Rosenblatt Dana 14 October 2002 Amid conflict Samaritans keep unique identity CNN Sabella Bernard 2011 The Status of Non Muslims in a Palestinian State In Ahlstand Kajsa Gunner Goran eds Non Muslims in Muslim Majority Societies With Focus on the Middle East and Pakistan ISD LLC pp 73 75 ISBN 978 0 718 84301 4 Samaritan Jerusalem Cinematheque Israel Film Archive The Samaritan High Priests The Samaritans Retrieved 10 November 2021 The Samaritan Update The Samaritanupdate com 5 June 2022 Schiffman Lawrence H 1991 From Text to Tradition A History of Second Temple and Rabbinic Judaism KTAV Publishing House ISBN 978 0 881 25372 6 Schreiber Monika 2014 The Comfort of Kin Samaritan Community Kinship and Marriage BRILL ISBN 978 9 004 27425 9 Seeligmann Isaac Leo 2004 The Septuagint Version of Isaiah and Cognate Studies Mohr Siebeck ISBN 978 3 161 48372 1 Sela Shulamit 1994 The Head of the Rabbanite Karaite and Samaritan Jews On the History of a Title Bulletin of the School of Oriental and African Studies 57 2 255 267 doi 10 1017 S0041977X00024848 JSTOR 620572 S2CID 162698361 Shen P Lavi T Kivisild T Chou V Sengun D Gefel D Shpirer I Woolf E Hillel J Feldman M W Oefner P J 2004 Reconstruction of Patrilineages and Matrilineages of Samaritans and Other Israeli Populations From Y Chromosome and Mitochondrial DNA Sequence Variation Human Mutation 24 3 248 260 doi 10 1002 humu 20077 PMID 15300852 S2CID 1571356 Sivan Hagith 2008 Palestine in late antiquity Oxford University Press ISBN 978 0 199 28417 7 Steinberg Jessica 16 March 2017 A former Samaritan faces the music of her complicated roots The Times of Israel Retrieved 28 April 2018 Stern Sacha 2018 Jewish Identity in Early Rabbinic Writings BRILL ISBN 978 9 004 33276 8 Talmon Shemaryahu 2002 Biblical Traditions in Samaritan History In Stern Ephraim Eshel Hanan eds Sefer Ha Shomronim in Hebrew Jerusalem Ben Zvi Institute pp 25 27 Thomson J E H 1919 The Samaritans Their Testimony to the Religion of Israel Edinburgh amp London Oliver and Boyd Tobolowsky Andrew 2022 The Tribes That Were Not Lost The Samaritans The Myth of the Twelve Tribes of Israel New Identities Across Time and Space Cambridge Cambridge University Press pp 69 70 73 75 doi 10 1017 9781009091435 003 ISBN 978 1 316 51494 8 Topical Bible Nakedness Bible Hub Retrieved 24 June 2017 Tourism Archived from the original on 14 June 2008 Trumper Monika 2020 The Synagogue in Delos Revisited In Doering Lutz Krause Andrew R eds Synagogues in the Hellenistic and Roman Periods Archaeological Finds New Methods New Theories Vandenhoeck amp Ruprecht pp 81 123 ISBN 978 3 525 52215 8 Tsedaka Benyamim Israelite Samaritan Families Today Israelite Samaritan Information Institute Tsedaka Benyamim 1 May 2015 Brazil Israelite Samaritan Information Institute Tsedaka Benyamim Sullivan Sharon eds 2013 The Israelite Samaritan Version of the Torah First English Translation Compared with the Masoretic Version Grand Rapids Michigan Cambridge Wm B Eerdmans Publishing ISBN 978 1 467 46454 3 VanderKam James Flint Peter 2005 The Meaning of the Dead Sea Scrolls Their Significance For Understanding the Bible Judaism Jesus and Christianity 2nd ed A amp C Black ISBN 978 0 567 08468 2 White L Michael April 1987 The Delos Synagogue Revisited Recent Fieldwork in the Graeco Roman Diaspora Harvard Theological Review 80 2 133 160 doi 10 1017 S0017816000023579 JSTOR 1509604 S2CID 162810274 Yousef Hussein Ahmad Barghouti Iyad 24 January 2005 The Political History of the Samaritans Minority under Occupation The Socio politics of the Samaritans in the Palestinian Occupied Territories Zajel Archived from the original on 19 January 2012 Zertal Adam November 1989 The Wedge Shaped Decorated Bowl and the Origin of the Samaritans Bulletin of the American Schools of Oriental Research 276 77 84 doi 10 2307 1356853 JSTOR 1356853 S2CID 163900813 Zertal Adam 30 November 2007 The Manasseh Hill Country Survey Volume 2 The Eastern Valleys and the Fringes of the Desert Brill pp 55 63 90 ISBN 978 90 474 2387 4 Zsengeller Jozsef June 2017 The Samaritan Diaspora in Antiquity Acta Antiqua 56 2 157 175 doi 10 1556 068 2016 56 2 2 S2CID 166167208 via ResearchGate External links Edit Wikimedia Commons has media related to Samaritans Wikisource has the text of the 1905 New International Encyclopedia article Samaritans Samaritans in The Jewish Encyclopedia Good Samaritans Israel s smallest religious minority offers Jews a glimpse of what might have been Archived 2018 11 20 at the Wayback Machine by Benjamin Balint Tablet Magazine The Origin and Nature of the Samaritans and Their Relationship to Second Temple Jewish Sects David Steinberg Samaritans Archived 2013 01 29 at the Wayback Machine theory on the Samaritan Jewish tensions Jona Lendering Guards of Mount Gerizim Alex Maist The Samaritans The Earliest Jewish Sect by James A Montgomery The Messianic Hope of the Samaritans by Jacob Son of Aaron High Priest of the Samaritans Chicago 1907 Cowley Arthur Ernest 1911 Samaritans In Chisholm Hugh ed Encyclopaedia Britannica Vol 24 11th ed pp 109 111 Media Samaritan Holidays amp Feasts in the Land of Israel Samaritans in Nablus and the West Bank Rudiger Benninghaus Who are The Samaritans 2021 11 09 2021 By Religion for Breakfast Retrieved from https en wikipedia org w index php title Samaritans amp oldid 1144043703, wikipedia, wiki, book, books, library,

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