Megillah

and it was found that I was right: [I said:] Hamath is Tiberias. And why was it called Hamath? On account of the hot springs [hamme] of Tiberias. Rakath is Sepphoris, And why was it called Rakath? Because it slopes down like the bank [raktha] of a river. Kinnereth is Gennesaret. And why was it called Kinnereth? Because its fruits are sweet like the music of a harp [kinnor].1 Raba said: Is there anyone who can maintain that Rakath is not Tiberias, seeing that when a man dies here [in Babylonia] they mourn for him there [in Tiberias] as follows: ‘Great was he in Sheshach2 and he has a name in Rakath’,3 and when the coffin is taken there they mourn for him thus: ‘Ye lovers of the remnants,4 dwellers in Rakath, go forth and receive the slaughtered of the depths’.5 When R. Zera departed, a certain mourner opened his dirge thus: ‘The land of Shinar6 conceived and bore him, the beauteous land7 brought up her delight. Woe to me, saith Rakath, for her precious instrument is lost’!8 No, said Raba. Hamath is the hot springs of Gerar; Rakath is Tiberias; and Kinnereth is Gennesaret. Why is it called Rakath? Because even the least worthy9 of its inhabitants are full of religious performances like a pomegranate. R. Jeremiah said: Rakath is its proper name. And why is it called Tiberias? Because it is situated in the very centre10 of the land of Israel. Rabbah said: Rakath is its name. And why is it called Tiberias? Because its aspect is good. 11 Zeira said: Kitron is Sepphoris. And why is it called Sepphoris? Because it is perched on the top of a mountain like a bird [zippor]. But is Kitron Sepphoris? Now Kitron was in the territory of Zebulun, as it is written, Zebulun drove not out the inhabitants of Kitron nor the inhabitants of Nahalol.12 Now Zebulun complained of his portion, as it says, Zebulun was a people which shamed his soul to death.13 Why? Because Naphtali was on the high places of the field.14 Zebulun complained to the Holy One, blessed be he, saying: Sovereign of the Universe, to my brethren Thou hast given fields and vineyards and to me Thou hast given hills and mountains; to my brethren Thou hast given lands, and to me Thou hast given lakes and rivers. [God] replied: They will all require thee for the hilazon,15 as it says, and the hidden treasures of the sand,16 and R. Joseph learnt: ‘Hidden’ indicates the hilazon; ‘treasures’ indicates the tunny fish;17 ‘sand’ indicates white glass.18 Zebulun then said: Sovereign of the Universe, who will inform me?19 He replied: There they shall offer sacrifices of righteousness.20 This shall be thy sign: whoever takes of thee without payment will not prosper in his business. Now if you assume that Kitron is Sepphoris, why did Zebulun complain of his portion, seeing that Sepphoris is an excellent spot? Nor can you say that it is not ‘flowing with milk and honey’. For Resh Lakish has said: I have myself seen the trail of milk and honey21 round Sepphoris, and it is sixteen miles by sixteen miles. Nor can you say that [even so] his is not as good as his brothers, since Rabbah b. Bar Hanah said in the name of R. Johanan: I have myself seen the trail of milk and honey of the whole land of Israel, and it extends [altogether] about as far as from Be Kubi22 to the Fort of Tulbanke, twenty-two parasangs in length and six parasangs in breadth?23 Even so, he preferred fields and vineyards. This is also indicated by the language of the text, as it says, ‘Naphtali upon the high places of the field’. This is a proof. R. Abbahu said: [It is written], Ekron shall be rooted up;24 this is Kisri the daughter of Edom,25 which is situated among the sands, and which was a thorn in the side of Israel26 in the days of the Greeks. When the House of the Hasmoneans grew powerful and conquered them, they called it ‘the capture of the tower of Shir’.27 R. Jose b. Hanina said: What is meant by the text, And I will take away his blood out of his mouth and his detestable things from between his teeth, and he also shall be a remnant for our God?28 ‘And I will take away his blood out of his mouth’: this refers to their sacrificial shrines.29 ‘And his detestable things from between his teeth’: this refers to their oracles.30 ‘And he also shall be a remnant for our God’: these are the synagogues and houses of learning in Edom.31 And he shall be as a chief in Judah, and Ekron as a Jebusite:32 these are the theatres and circuses33 in Edom in which one day the chieftains of Judah shall publicly teach the Torah. R. Isaac said: Leshem is Pamias.34 Ekron shall be rooted out: this is Caesarea, the daughter of Edom, which was a metropolis35 of kings. Some say that this means that kings were brought up there, and others that kings were appointed from there. Caesarea36 and Jerusalem [are rivals]. If one says to you that both are destroyed, do not believe him; if he says that both are flourishing, do not believe him; if he says that Caesarea is waste and Jerusalem is flourishing, or that Jerusalem is waste and Caesarea is flourishing, you may believe him, as it says, I shall be filled, she is laid waste;37 if this one is filled, that one is laid waste, and if that one is filled, this one is laid waste. R. Nahman b. Isaac derived the same lesson from here: and the one people shall be stronger than the other people.38 R. Isaac also said: What is the meaning of the verse, Let favour be shown to the wicked, yet will he not learn righteousness?39 Isaac said in the presence of the Holy One, blessed be He: Sovereign of the Universe, let mercy be shown to Esau. He replied: He is wicked. He said to Him; He has not learnt righteousness.40 He replied: In the land of uprightness41 will he deal wrongfully.42 He said: If so, let him not behold the majesty of the Lord.42 R. Isaac also said: What is meant by the verse, Grant not, O Lord, the desires of the wicked, draw not out his bit,43 so that they exalt themselves, selah?44 Jacob said before the Holy One, blessed be He: Sovereign of the Universe, grant not to Esau the wicked the desire of his heart, draw not out his bit: producing colourless glass among the ancients. V. Krauss T.A. II, 286.] geographical names v. Keth., Sonc. ed. p. 724 notes.] being in Rabbinic literature the prototype of Imperial Rome.] reference is probably to the conquest of Caesarea by Alexander Jannaeus, v. Josephus Ant. XIII, 15, n. Cf. also Meg. Ta'an. III. The old name of Caesarea was Strato's Tower, after the Phoenician king Strato, its founder. The reading ‘shed’(demon) contains perhaps at allusion to the worship of Astarte by the original inhabitants. On the other readings v. Hildesheimer, H. Beitrage z. Geographie Palastinas, pp. 4ff] being identified with Dajr al Banat and the latter with Bait Galia, both in the neighbourhood of Bethlehem. V. Horowitz S. Palestine, pp. 126 and 129.]