Pt1 Mapping Roman-Era Eretz Yisrael: From Biblical Place-Names to the Powers of Edom (Megillah 6a-b)

The fraught geopolitical and metaphysical Relationships between Rome/Edom, Italy, Caesarea, Germania, and Jerusalem

This is the first part of a two-part series. The outline of the series is below.

The sugya opens with R’ Yoḥanan, recalling an insight from his youth that the elders later confirmed. He identifies three biblical place-names from Joshua¹ with contemporary Galilean sites: Hammath (חמת) = Tiberias (because of its hot springs), Rakat (רקת) = Tzippori (elevated like a riverbank), and Kinneret = Ginosar (noted for fruit sweet as the sound of a lyre). These identifications launch a chain of discussions, re-readings, and disputes about biblical geography.

Rava challenges the notion that Rakkath is Tzippori, insisting it is Tiberias, citing funeral laments that refer to Tiberias as “Rakkath” (these poetic laments also mention “Sheshakh” as a cipher for Babylonia). The sugya records several eulogies, including one for R’ Zeira, describing his origins in “Shinar” (=Babylonia) and growth in the Eretz Yisrael, and personifying Rakkath mourning its cherished vessel.

Rabba reorganizes the identifications: Hammath = the hot springs of Gerar near Tiberias, Rakkath = Tiberias, Kinneret = Ginosar. He explains “Rakkath” as a praise of its residents— even the “empty ones” are full of mitzvot, like a pomegranate. R’ Yirmeya and Rava each offer further etymologies of “Tiberias,” tying it to either its central position (“navel of the land”) or its good view.

The sugya continues with other biblical place-identifications. Zeira states Kitron (קטרון) = Tzippori, whose name reflects its position atop a mountain “like a bird.” This leads into a folkloric narrative about two northern Tribes: the Tribe of Zebulun, dissatisfied with its inheritance of mountains, seas, and rivers versus the Tribe of Naphtali’s fertile highlands. God replies that Zebulun’s coastal resources—namely the ḥilazon (murex snail) for tekhelet (Tyrian purple dye)—will make all Israel dependent on him, as hinted in Deuteronomy 33:19. Rav Yosef interprets terms in that verse: “shfunei” = ḥilazon, “temunei” = tarit (a type of fish), “ḥol” = the white sand used for glass.² The sugya adds that theft of these resources will not prosper, again drawn from the same verse.

Shifting regions, R’ Abbahu identifies Ekron = Caesarea, described as “daughter of Edom” (i.e. Roman), situated in sand (i.e. on the coast), oppressive to Israel in Greek and early Roman times, and later renamed after Hasmonean victory.

The fraught geopolitical and metaphysical Relationships between Rome/Edom, Italy, Caesarea, Germania, and Jerusalem

R’ Yosei b. Ḥanina reads Zechariah 9:7 allegorically: Greco-Roman pagan temples (“house of altars” and “house of piles”), synagogues and study halls in Edom, and theaters and circuses that in the (messianic) future will become places where Jewish leaders will teach Torah.

R’ Yitzḥak identifies the northern town of Leshem (לשם) with Pamias,³ and another tradition again equates Ekron with Caesarea, a metropolis where kings are numerous or appointed. A broader claim follows: Caesarea and Jerusalem exist in inverse fortune—they cannot both be thriving or both be destroyed—based on Ezekiel 26:2. Rav Naḥman bar Yitzḥak ties this inverse relationship to Genesis 25:23 (Jacob and Esau).

Further interpretations of Esau/Edom appear in R’ Yitzḥak’s readings of Isaiah 26:10 and Psalms 140:9. These depict dialogues in which Isaac advocates for Esau, and God answers that Esau will act corruptly even in a land of uprightness, destroying Israel; and Jacob prays that Esau’s desires not be granted, with “his device” interpreted as “Germamia of Edom” (=Germania), whose release would bring world-destruction. R’ Ḥama b. Ḥanina describes ongoing conflict between 300 Germanic princes and 365 Roman chieftains, whose continual battles prevent either side from consolidating overwhelming power.

The sugya concludes with several maxims from R’ Yitzḥak—on labor and success, and on not provoking a wicked person enjoying good fortune, supported by verses in Psalms—and with Ulla’s description of Rome, called “Italia of Greece.” He portrays it as an enormous fortified metropolis: 300×300 parasangs, 365 markets (the smallest 16×16 mil), daily royal banquets, stipends for natives and residents, thousands of bathhouses with smoke-vents beyond the walls, and four natural or artificial defenses—sea, mountains, iron barrier, and swamp.

Outline

Intro

The Passage - Mapping Roman-Era Eretz Yisrael: From Biblical Place-Names to the Powers of Edom (Megillah 6a-b)

1. R’ Yoḥanan (as a child) - Identifies Biblical place-names from Book of Joshua with contemporary Galilean sites: Biblical Hammath = contemporary Tiberias (because of its hot springs), Rakkath = Tzippori (elevated like a riverbank), and Kineret = Ginosar (whose fruit are as sweet as the sound of a kinnor)

2. Rava - Rejects identifying Rakkath with Tzippori and insists Rakkath is Tiberias, based on funeral laments that call Tiberias “Rakkath” and “Sheshakh” = Babylonia - Jeremiah 25:26 (alluded to via “Sheshakh” as a cipher for Babylonia)

3. Anonymous eulogizer for R’ Zeira - Describes R’ Zeira as born in Shinar (=Babylonia) and raised in “eretz tzvi” (=Eretz Yisrael); personified Rakkath (=Tiberias) laments losing its cherished vessel

4. Rabba - Reconfigures the identifications: Biblical Hammath = contemporary hot springs of Gerar near Tiberias; Rakkath = Tiberias; Kineret = Ginosar

   1. Called “Rakkath” because even the “empty” people of Tiberias are as full of mitzvot as a pomegranate

5. R’ Yirmeya - the city’s real name is Rakkath, and it is called Tiberias because it sits at the center (tabbur) of Eretz Yisrael

6. Rava - Also assumes the real name is Rakkath; “Tiberias” etymologically derives from ‘tova re’iyyata’ (“its view is good”)

7. Zeira - biblical Kitron = contemporary Tzippori, whose name reflects its sitting atop a mountain “like a bird” - Judges 1:30

8. Zebulun was resentful over his portion compared to Naphtali’s; the verse indicates Zebulun risked his life because of dissatisfaction with his land versus Naphtali’s “high places of the field” - Judges 5:18

9. Tribe of Zebulun’s speech before God - Complains that brothers received fields and vineyards while he received mountains, hills, seas, and rivers

10. God Responds to Zebulun that everyone will need Zebulun because of ḥilazon and other resources in his territory, read from Moses’ blessing - Deuteronomy 33:19

11. Rav Yosef - Interprets the terms in Deut 33:19: “shfunei” = ḥilazon, “temunei” = tarit (a fish), “ḥol” = white glass-sand

    1. ... theft of these resources will fail economically, based on “there they shall sacrifice offerings of righteousness” - Deuteronomy 33:19

Part 2

1. R’ Abbahu - Biblical “Ekron” = contemporary Caesarea, “daughter of Edom,” sitting in the sands and functioning as a “spike” against Israel in Greek and Hasmonean times; later called “Aḥidat Migdal Shir” after Hasmonean victory - Zephaniah 2:4

2. R’ Yosei b. Ḥanina - Interprets verse allegorically as referring to Greco-Roman pagan temples and stone-pile cult sites; synagogues and study halls in Rome; theaters and circuses that will (in the messianic future) become venues for teaching Torah - Zechariah 9:7

3. R’ Yitzḥak - Biblical “Leshem” = contemporary “Pamyas”

   1. Biblical “Ekron” = contemporary Caesarea; biblical “daughter of Edom,” is the contemporary royal metropolis where kings are numerous / appointed - Zephaniah 2:4 - Joshua 19:47

The fraught geopolitical and metaphysical Relationships between Rome/Edom, Italy, Caesarea, Germania, and Jerusalem

1. Caesarea (Rome/Edom) and Jerusalem are in inverse relation: they cannot both be destroyed or settled; when one is “full,” the other is “laid waste,” based on a verse about Tyre rejoicing over Jerusalem’s fall - Ezekiel 26:2

2. Rav Naḥman bar Yitzḥak - Supports the same inverse-relationship idea from the oracle about Jacob and Esau (one people’s strength necessarily entails the other’s weakness) - Genesis 25:23

3. R’ Yitzḥak - Interprets verse as a dialogue between Isaac and God about Esau: Isaac requests favor for Esau; God responds that he is wicked and will act corruptly even in a land of uprightness and will destroy Eretz Yisrael; Isaac concludes that such a figure will not behold God’s majesty - Isaiah 26:10

4. R’ Yitzḥak - Reads verse as Jacob asking God not to grant Esau’s desires and not to remove the “muzzle” restraining him; identifies this “zemam” with the threat of Germamya of Edom (=Germany), which, if unleashed, would destroy the world - Psalms 140:9

5. R’ Ḥama b. Ḥanina - Expands on Germamya and Rome: describes 300 crown-princes in Germamya and 365 marzavnei in Rome, engaged in constant low-level war that continually kills a leader and forces replacement, thereby occupying Rome and preventing overwhelming power

6. R’ Yitzḥak - “I labored and did not find” and “I did not labor and found” are not credible

7. R’ Yitzḥak - don’t provoke a wicked person whose “hour smiles” on him; he’ll succeed, he’ll win in court, and he’ll see his enemies fall - Psalms 37:1; Psalms 10:5

8. Ulla - “Italia shel Yavan” (=Greek Italy) is the city of Rome, with its enormous dimensions, 365 markets, bathhouses, financial welfare for residents and natives, and its geographic defenses on four sides

The Passage

Megillah.5b.18-6b.12

R’ Yoḥanan (as a child) - Identifies Biblical place-names from Book of Joshua with contemporary Galilean sites: Biblical Hammath = contemporary Tiberias (because of its hot springs), Rakkath = Tzippori (elevated like a riverbank), and Kineret = Ginosar (whose fruit are as sweet as the sound of a kinnor)

(See footnote.)⁴

אמר רבי יוחנן:

כי הוינא טליא

אמינא מלתא דשאילנא לסבייא

ואישתכח כוותי.

Incidental to the previous discussion concerning Tiberias, the Talmud relates that R’ Yoḥanan said:

When I was a child

I said something that I later asked the Elders about,

and it was found in accordance with my opinion.

1. חמת זו טבריא,

   1. ולמה נקרא שמה חמת?

   2. על שום חמי טבריא.

2. רקת זו ציפורי,

   1. ולמה נקרא שמה רקת?

   2. משום דמידלייא כרקתא דנהרא.

3. כינרת זו גינוסר,

   1. ולמה נקרא שמה כינרת?

   2. דמתיקי פירא כקלא דכינרי.

1. I said that Hammath (חמת) is Tiberias.

   1. And why was it called Hammath?

   2. On account of the hot springs of [ḥammei] Tiberias that are located there.⁵

2. And I said that Rakkath (רקת) is Tzippori.

   1. And why was it called Rakkath?

   2. Because it is raised above the surrounding areas like the bank [rakta] of a river.

3. And I said that Chinnereth (כינרת) is Ginosar (גינוסר).

   1. And why was it called Chinnereth?

   2. Because its fruit are sweet like the sound of a harp [kinnor].

Rava - Rejects identifying Rakkath with Tzippori and insists Rakkath is Tiberias, based on funeral laments that call Tiberias “Rakkath” and “Sheshakh” = Babylonia - Jeremiah 25:26 (alluded to via “Sheshakh” as a cipher for Babylonia)

(See footnote.)⁶

אמר רבא:

מי איכא למאן דאמר רקת לאו טבריא היא?!

והא כי שכיב איניש הכא,

התם ספדי ליה הכי:

1. ״גדול הוא בששך,

2. ושם לו ברקת״.

Rava said:

Is there anyone who says that Rakkath is not Tiberias?!

Isn’t it true that when a great man dies here, in Babylonia,

they lament his demise there, in Tiberias, as follows:

1. “Great was he in Sheshakh, i.e., Babylonia (see Jeremiah 25:26),

2. and he had a name in Rakkath”

וכי מסקי ארונא להתם,

ספדי ליה הכי:

1. אוהבי שרידים

2. יושבי רקת,

3. צאו וקבלו הרוגי עומק.

Furthermore, when they bring up the casket of an important person to there, to Tiberias,

they lament his demise as follows:

1. “You lovers of the remnants of the Jewish people,

2. residents of Rakkath,

3. go out and receive the dead from the deep”, i.e., the low-lying lands of Babylonia.

Anonymous eulogizer for R’ Zeira - Describes R’ Zeira as born in Shinar (=Babylonia) and raised in “Eretz Tzvi” (=Eretz Yisrael); personified Rakkath (=Tiberias) laments losing its cherished vessel

כי נח נפשיה דרבי זירא,

פתח עליה ההוא ספדנא:

1. ארץ שנער הרה וילדה,

2. ארץ צבי גידלה שעשועיה.

3. אוי נא לה, אמרה רקת,

4. כי אבדה כלי חמדתה.

Similarly, the Talmud relates that when R’ Zeira died,

a certain eulogizer opened his eulogy for him with these words:

1. The land of Shinar, i.e., Babylonia, R’ Zeira’s birthplace, conceived and bore him;

2. the land of the deer, i.e., Eretz Yisrael, where R’ Zeira lived as an adult and rose to prominence, raised her delights.

3. Woe unto her, said Rakkath,

4. for she has lost her precious instrument.

It is apparent from these examples that Rakkath is Tiberias.

Rabba - Reconfigures the identifications: Biblical Hammath = contemporary hot springs of Gerar near Tiberias; Rakkath = Tiberias; Kineret = Ginosar

אלא אמר (רבה):

1. חמת

   1. זו חמי גרר,

2. רקת

   1. זו טבריא,

3. כינרת

   1. זו גינוסר.

Rather, Rabba said:

1. Hammath

   1. is the hot springs of Gerar that are adjacent to Tiberias;

2. Rakkath

   1. is Tiberias;

3. and Chinnereth

   1. is Ginosar.

Called “Rakkath” because even the “empty” people of Tiberias are as full of mitzvot as a pomegranate

ולמה נקרא שמה רקת?

שאפילו ריקנין שבה מלאין מצות כרמון.

And why was Tiberias called Rakkath?

Because even the empty ones [reikanin] of Tiberias are as full of mitzvot as a pomegranate is full of seeds.

R’ Yirmeya - the city’s real name is Rakkath, and it is called Tiberias because it sits at the center (tabbur) of Eretz Yisrael

רבי ירמיה אמר:

רקת שמה,

ולמה נקרא שמה טבריא?

שיושבת בטבורה של ארץ ישראל.

R’ Yirmeya said:

In fact, Rakkath is its real name;

and why was it called Tiberias?

Because it sits in the very center⁷ of Eretz Yisrael.

Rava - Also assumes the real name is Rakkath; “Tiberias” etymologically derives from ‘tova re’iyyata’ (“its view is good”)

(רבא) אמר:

רקת שמה,

ולמה נקרא שמה טבריא?

שטובה ראייתה.

Rava said:

Rakkath is its real name,

and why was it called Tiberias?

Because its appearance is good [tova re’iyyata].

Zeira - biblical Kitron = contemporary Tzippori, whose name reflects its sitting atop a mountain “like a bird” - Judges 1:30

אמר זעירא:

קטרון זו ציפורי.

ולמה נקרא שמה ציפורי?

שיושבת בראש ההר כצפור.

§ While continuing to identify places that are mentioned in the Bible, Zeira said:

The city of Kitron that is mentioned in the Bible is the city of Tzippori.

And why was it called Tzippori?

Because it sits on top of a mountain like a bird [tzippor].

Zebulun was resentful over his portion compared to Naphtali’s; the verse indicates Zebulun risked his life because of dissatisfaction with his land versus Naphtali’s “high places of the field” - Judges 5:18

[...]

קטרון בחלקו של זבולון הואי,

דכתיב:

״זבולון לא הוריש את יושבי קטרון

ואת יושבי נהלול״,

[...]

Kitron was in the tribal territory of Zebulun,

as it is written:

“Neither did Zebulun drive out the inhabitants of Kitron,

nor the inhabitants of Nahalol (נהלול)” (Judges 1:30)

וזבולון מתרעם על מדותיו הוה,

שנאמר: ״זבולון עם חרף נפשו למות״,

מה טעם?

משום ד״נפתלי על מרומי שדה״.

And the tribe of Zebulun was resentful of its portion,

as it is stated: “Zebulun was a people that jeopardized their lives to the death” (Judges 5:18).

What is the reason for their resentfulness?

Because “Naphtali was on the high places of the field” (Judges 5:18).

Tribe of Zebulun’s speech before God - Complains that brothers received fields and vineyards while he received mountains, hills, seas, and rivers

אמר זבולון לפני הקדוש ברוך הוא:

רבונו של עולם!

• לאחיי נתת להם שדות וכרמים,

  • ולי נתת הרים וגבעות!

• לאחיי נתת להם ארצות,

  • ולי נתת ימים ונהרות!

The verse should be interpreted as follows:

Zebulun said before God:

God!

• To my brothers, the tribes whose territory is adjacent to mine, You gave fields and vineyards,

  • whereas to me You gave mountains and hills;

• to my brothers You gave lands,

  • whereas to me You gave seas and rivers.

God Responds to Zebulun that everyone will need Zebulun because of ḥilazon and other resources in his territory, read from Moses’ blessing - Deuteronomy 33:19

אמר לו:

כולן צריכין לך על ידי חלזון,

שנאמר:

״[עמים הר יקראו]

ושפוני טמוני חול״.

God said back to him:

Nevertheless, all will need you due to the ḥilazon, the small sea creature residing in your territory that is the source of the dye used in the ritual fringes [tzitzit].

As it is stated in Moses’ blessing to Zebulun:

“They shall call the people to the mountain: There they shall sacrifice offerings of righteousness; for they shall suck of the abundance of the seas,

and of the hidden treasures of the sand” (Deuteronomy 33:19).

Rav Yosef - Interprets the terms in Deut 33:19: “shfunei” = ḥilazon, “temunei” = tarit (a fish), “ḥol” = white glass-sand

תני רב יוסף:

1. ״שפוני״ —

   1. זה חלזון,

2. ״טמוני״ —

   1. זו טרית,

3. ״חול״ —

   1. זו זכוכית לבנה.

Rav Yosef teaches about this:

1. “Treasures (שפוני)”;

   1. this is referring to the ḥilazon, which is found in the waters of Zebulun.

2. “Hidden (טמוני)”;

   1. this is referring to the tarit, a type of sardine, which is also found in Zebulun’s coastal waters.

3. “Sand (חול)”;

   1. this is referring to the sand from which white glass⁸ is made.

... theft of these resources will fail economically, based on “there they shall sacrifice offerings of righteousness” - Deuteronomy 33:19

אמר לפניו:

רבונו של עולם!

מי מודיעני?!

אמר לו:

״שם יזבחו זבחי צדק״,

סימן זה יהא לך:

כל הנוטל ממך בלא דמים —

אינו מועיל בפרקמטיא שלו כלום.

[...]

Zebulun said to Him:

All of these resources are indeed found in my territory, but God!

who will inform me if others take them without permission?!

God said to the tribe of Zebulun:

“There they shall sacrifice offerings of righteousness.”

This shall be a sign for you:

anyone who takes these items from you without making payment --

will not prosper at all in his business.⁹

[...]

1. See Joshua 19:35, among list of cities of the Tribe of Naphtali:

וערי מבצר

1. הצדים

2. צר

3. וחמת

4. רקת

5. וכנרת

Its fortified towns were

1. Tzidim,

2. Tzer,

3. Hamat,

4. Rakat,

5. Kineret,

2. Note that the territory of the Tribe of Zebulun was near the major Phoenician cities (in what is now Lebanon). Many of Zebulun’s key motifs (in the Talmud) closely parallel those associated with the Phoenicians (in contemporary Greco-Roman literature).

3. פמייס.

Note that the name “Pamias” stems from the Roman god “Pan”.

For another mention of Pamias (=modern-day Banias), see my recent appendix here, “Appendix 5 - R’ Yosei b. Kisma’s prophecy: The sign of Rome’s gate falling three times before the Messiah comes, the Cave of Pamyas turning to blood, and his instructions for deep burial (Sanhedrin 98a-b)“, section “Although they promised otherwise, the students then ask for a sign; R’ Yosei b. Kisma reproaches them for contradicting themselves, but grants their request: “If it is so, the waters of the Cave of Pamyas will turn to blood”; indeed, they turned to blood“.

4. On Talmudic (folk) etymologies of place names, see my extensive piece collecting the sources, including the passages here.

5. See Wikipedia, “Hammat Tiberias“, and Hebrew Wikipedia entries “חמת טבריה“ and “חמי טבריה“.

6. The Talmud now cites a number of literary eulogies. I format these poems using numbered lines.

In general, compare my previous pieces on literary elegies and poetry in the Talmud:

• A Cycle of Five Elegeic Poems in the Talmud (Moed Katan 25b)

• “Prayer, Poetry, and Ethics: A Journey Through Seventeen Talmudic Prayers and Ethical Teachings (Berakhot 16b-17a)”, final part: Pt3

• “Even if all the seas would be ink: Further Poetry of the Talmud (Shabbat 11a; Berakhot 17a; Moed Katan 25b)”

On Rakat as a literary/archaic term in the Talmudic era for Tiberias, compare my “An Ancient Coded Letter Embedded in the Talmud (Sanhedrin 12a)”, where I quote ed. Steinsaltz:

A pair of Torah scholars came from Rakkath, the biblical name for Tiberias (see Joshua 19:35), which was the seat of the Sanhedrin in Rava’s time.

7. טבורה - ‘tabbur’ - literally: “navel, belly button”.

Compare the equivalent classical Greek term and idea of omphalos of the world. See Wikipedia, “Omphalos“:

An omphalos is a religious stone artefact. In Ancient Greek, the word ὀμφᾰλός (omphalós) means “navel”. Among the Ancient Greeks, it was a widespread belief that Delphi was the center of the world.

From a historical perspective, Tiberias was named after the emperor with that name.

8. זכוכית לבנה.

Compare Wikipedia, “History of glass“, section “Origins“:

According to Pliny the Elder, Phoenician traders were the first to stumble upon glass manufacturing techniques at the site of the Belus River. Georgius Agricola, in De re metallica, reported a traditional serendipitous “discovery” tale of familiar type:

The tradition is that a merchant ship laden with nitrum being moored at this place, the merchants were preparing their meal on the beach, and not having stones to prop up their pots, they used lumps of nitrum from the ship, which fused and mixed with the sands of the shore, and there flowed streams of a new translucent liquid, and thus was the origin of glass.

This account is more a reflection of Roman experience of glass production, however, as white silica sand from this area was used in the production of glass within the Roman Empire due to its high purity levels.

During the 1st century BCE, glass blowing was discovered on the Syro-Judean coast, revolutionizing the industry. The first evidence of the invention of glassblowing was found in the Jewish Quarter of Jerusalem, in a layer of fill inside a ritual bath that was overlain with the paving stones of the Herodian street. Several other site of producing “Judean Glass” were found in Galilee.

And see also Wikipedia, “Roman glass“, section “Chemistry and colours“.

9. פרקמטיא - from Greek.