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Exile looks at new evidence that suggests the majority of the Jewish people may not have been exiled following the fall of Jerusalem in 70 AD, and asks us to rethink about an event that has played a critical role in the Christian and Jewish traditions.
Director: Ilan Ziv
Director: Ilan Ziv
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00:17For centuries Jews around the world have been lamenting the destruction of Jerusalem and their
00:22temple, which they believe was the beginning of their long 2,000 years of exile.
00:52Exile is not only a religious Jewish belief.
00:56For millions of Jews and of non-Jews alike, it's a historical fact.
01:02So that's one of the most dramatic points that you can really touch the end of Jerusalem.
01:08And not only the end of Jerusalem, the end of the existence of ongoing life of Jews in this country.
01:23But what has been considered as fact for centuries has been challenged by archaeological evidence unearthed across Israel.
01:36Here, only 70 miles from Jerusalem, in the ancient town of Sepphoris, evidence does not point to a people driven
01:44into exile, but on the contrary, to a population that flourished.
01:52So why has exile been perceived as a tangible reality for thousands of years?
01:59And if it never existed, what accounts for the millions of Jews who over centuries have settled around the world?
02:21And perhaps the inevitable question, what happened to inhabitants of places like Sepphoris who were never exiled?
02:34Until 1948, a predominantly Muslim Palestinian village stood on the ruins of Sepphoris.
02:43The village was destroyed, and its inhabitants barred from returning.
02:52Is it possible that some of the Palestinian refugees are descendants of ancient Jews who were never exiled?
03:20It has since there were years in this country there and Brende Gitarab, just to ridوا of its nation.
03:36Stay in front of Jerusalem, as Satan!
03:41Go for £9.
03:43I should not send other knights for America to extend their refuge sometime in sympathy in the past.
03:44Let only23 2000 these years later, therefore we will be trying to further his students.
03:47Now that I should depart from Tikki to Greece, کہ the focus of the nation ¨Suuuur什麼.
04:20Every day, thousands of Jewish and Christian tourists flocked to Jerusalem to experience
04:26the story of exile and confirmed the version of history they grew up on.
04:33The Jewish rebellion against Rome in 66 A.D., which led to the destruction of the Temple
04:40and the city, the center of ancient Judaism.
04:46We are just reaching now one of the focal places for any Jew worldwide at the time when
04:53the Temple is still existing up on top of the mountain here.
04:57The largest man-made complex on earth that could accommodate a quarter of a million people.
05:02And the need to accommodate so many is because three times a year, Jews would gather here
05:08in the high holidays at the most sacred place, the meeting place, the place to say, I am
05:15a Jew.
05:18The story of exile begins here in the visitor center, where the Jewish Temple is virtually
05:25made whole again.
05:29The temple used to hold Judaism's most sacred objects, symbols of the nation's covenant
05:35with God, the Ark of the Covenant, and the candle holder with its seven branches, the menorah.
05:57But what tourists are not being told is that the temple was not only a religious center,
06:03but an economic powerhouse with donations from four corners of the empire and the income
06:09from hundreds of thousands of pilgrims.
06:13The city was highly inflated, it was very overblown, it had a huge population of people
06:19who derived their livelihood from the temple and the pilgrimage trade.
06:25And it was also a city which was founded on Jewish piety.
06:29Jewish piety was the currency, was the cultural capital of the city.
06:37We have to think of something like the Vatican City when we think about Jerusalem.
06:43The Vatican City, you know, it's embedded in Rome, but it feels quite different from the
06:49city that it's embedded in.
06:50It has a distinctive internal culture.
06:54And the things that are important in the Vatican City are often not very important immediately
07:02beyond its boundaries.
07:03And I think that the same thing could be said for Jerusalem in the first century.
07:10Similar to the Vatican, Jerusalem was ruled by its religious authority, the temple priests.
07:19Under the houses of the Jewish quarter of Jerusalem, there are remains of a whole neighborhood,
07:26a quarter of the priestly class of Jerusalem from the time of the temple.
07:33Here those priests that served at the temple used to live.
07:36And when you look around, you can see that those houses kept quite high standard of living,
07:42with mosaic floors, with murals, fresca on the walls, beautiful furniture.
07:49And here we have the people that support to be the spiritual leader, living in beautiful
07:55houses, a good life while there was so much of poverty around.
08:09In a city run by religious authorities, theological rivalries played an enormous role in shaping
08:17the city's politics and eventually leading to the rebellion in 66 AD.
08:25The sectarian groups are defined by their differences of opinion over how to interpret the Hebrew Bible.
08:34And why do they care?
08:36Well, because they're unusually invested in it.
08:38Because that is the culture of the town they live in, of the place they live.
08:42This is not the case elsewhere in Jewish Palestine.
08:53Jerusalem and the tiny region of Judea were only a small part of a far larger territory,
09:00created by series of previous Jewish military expansions, forcing the conquered population
09:07to convert to Judaism.
09:09Jerusalem, despite the common belief, did not represent the entire Jewish nation.
09:16Jerusalem.
09:17So the Jewish world has expanded tremendously.
09:21There were more of them.
09:22They were also in closer connection with each other.
09:26And they were divided.
09:27And they were divided.
09:28There were all these profound divisions.
09:32So, you know, there's this complicated business that they're all in some sense part of one group.
09:37But by the same token, they're often at each other's throats.
09:42It is so the main road of the city that was here.
09:47This city that was then the pearl of the east.
09:49The profound divisions that gave rise to the rebellion have been simplified over time into a single narrative.
09:57That of a Jewish nation that refused to accept the authority of a pagan Roman Caesar.
10:03It was an important city.
10:05The religion being very institutional, well built here, was all the combined of being a nation of Jews.
10:14And so it was a way to say, we are unique, we are independent.
10:20You can rule us, but still we are independent.
10:23And that would be hard for an empire to tolerate.
10:33There is one man who single-handedly succeeded in shaping the narrative of the rebellion.
10:40His name was Josephus Flavius, a son of Jerusalem's priestly elite.
10:49His book, The Jewish War, is the most important historical record of the time that has for centuries shaped the
10:58perception of the rebellion as a national uprising.
11:06The family for which I am derived is not an ignoble one, but has descended all along from the priests.
11:13So with us, to be of the sacerdotal dignity is an indication of the splendor of a family.
11:26For Josephus, the rebellion was the uprising of the ethnos of the nation of the Jews against the Romans.
11:34Josephus reflects this Jerusalemite perspective.
11:36He sees things from that angle.
11:38He thinks that the Jerusalemites are in control of the entire country.
11:42You know, that the priesthood is in control of the country and that everyone is equally loyal to the priesthood
11:48and the temple.
11:48And that any time a Jerusalemite shows up anywhere in the countryside, people will automatically fall at his feet.
12:07Josephus began his career as a military commander, sent by the rebel leadership in Jerusalem to bring the Galilee into
12:16the fold of the rebellion.
12:39Josephus rose to the
12:44He came to the Galil in 1966 at Sfira.
12:58He grew up in a family, particularly in Jerusalem.
13:02He has lived quite a long time.
13:05It's difficult to work from him.
13:07He is now looking for an area that is a very big area.
13:10There are only two villages, Tsipori and Tveria.
13:13He needs to learn and to know the community of the Galil.
13:19To see who is with him, who is against him, who is against him, who is against him, who is
13:22against him.
13:23He needs to learn about the Galil politics.
13:31Josephus failed to recruit the Galilee's biggest cities to the rebellion.
13:37Jerusalem's national aspiration suffered its first setback in Sifhoris.
13:47But the inhabitants of this city, having determined to continue their allegiance to the Romans,
13:53sent to the Roman governor and desired him to come to them immediately and take possession of their city.
14:06Sepphoris's decision not to join the rebellion triggered the interest of Israeli archaeologist Zev Weiss.
14:14His findings shed new light on why Sepphoris and the Galilee chose not to rebel.
14:31Sepphoris is a temple of the
14:43It's not a person who is willing to take the rest of the army and continue to be completed.
14:57Zev's findings cover a period of hundreds of years.
15:02They help us imagine a society which Josephus barely mentioned and never focused on.
15:10We have already in the first time of Sfira,
15:14even in the past that Ziporia was a small town, a small town on the ground.
15:19We have a clear understanding that there is a gap between other people.
15:24There is a possibility to begin to find things that come from abroad.
15:33Jerusalem might have mobilized for a national war,
15:35yet the majority of the Galilee didn't seem to have any interest in a fight.
15:42Josephus found himself holed up with a small group of followers in Jotapata,
15:47one of the few towns and villages that did end up fighting the Romans.
16:16One of the first things that I saw that we had to know is whether it was a place for
16:21the Romans.
16:21and these are the victims that were built by the S.V.E.M.T.T.Y.A.O.
16:25So we did a very big effort here.
16:27In fact, a 50% of the family of the F.E.M.T. F.A.T.
16:30was a challenge for the agricultural plants.
16:32This plant, which we are looking at here, is a plant from the Greatest of the M.A.M.T.
16:36We have managed to explain this in the next few minutes to do an archaeological plant.
16:40And this result, and this information today,
16:44is a real sense of the fact that the image of S.V.E.M.T.Y.A.O.
16:47In the book of the Jewish War, it's a real image.
16:56Moti Aviam found very little in Ciotapata,
17:01beyond evidence of war and killing,
17:03a grim picture of the destruction of an entire community.
17:18Yet, only a few miles away, Zev Weiss' findings shed new light
17:24on the cultural divide between those who rebelled
17:27and the society that chose not to.
17:35The Judaism practiced in Jerusalem and Ciotapata
17:39could not tolerate Rome's foreign rule.
17:43Zephorus, on the other hand, promoted coexistence
17:47with Rome's pagan culture.
17:50We are here on the side of the Dekumanos,
17:54west of the Dekumanos.
17:55For three years, we have come to a place
18:00where we can find a place that is known
18:04about the future of the Mekdash.
18:07Only in the last year,
18:08we can be afraid that we are carrying the Mekdash.
18:28Zev's discovery of the existence of a pagan temple,
18:32dating to the time when Sepphoris became a Jewish theological center,
18:36was nothing short of sensational.
18:46Zepphoris also had a Roman theater around the time of the rebellion.
18:57It had bathhouses and mosaic floors depicting human figures,
19:02all forbidden and unheard of
19:05in the religion practiced in Jerusalem and tiny Judea.
19:16Zepphoris and Jerusalem seem to symbolize
19:20a deep cultural and political divide
19:22rather than the unity of a national uprising.
19:29I think this is the main story.
19:33The relations with Rome,
19:34that is, to advance the relations,
19:37to ensure the leadership of the society
19:39in the modern spaces, of course,
19:41or to relax completely
19:43and to fight from all the relationship
19:45with the Jewish culture
19:47and the Jewish culture
19:49and to be united as a Jewish community.
20:01The reality of Sepphoris has been unearthed
20:04only in the past three decades.
20:12For centuries, perception has been shaped
20:16by Josephus' single powerful narrative
20:19of a heroic national uprising.
20:31St. Paulist's war
20:41Abandoned by his troops before the war even began,
20:44Josephus was forced to watch from behind the town's walls
20:48as 50,000 Roman soldiers were setting siege to Ciotapata.
20:53Vastly outnumbered, he and his band of rebels faced certain death.
21:19We know that Josephus likes to really write up these episodes of resistance, which is quite interesting.
21:24It plays into the rest of his account that this was a heroic rebellion.
21:32When push came to shove, the Jewish nation offered heroic resistance to the Romans, as is shown by the siege
21:39of Ciotapata.
21:57Ciotapata fell on July the 13th after 40 days of siege.
22:03The Romans went on for three years, brutally erasing every rebellious community around the country.
22:10Towns and villages that did not rebel were spared, and in the Galilee they were the majority.
22:39The Romans were even by the city of Ciotapata.
22:39The Romans was so rivals that they had.
22:40The Romans was so jumped out and he would have returned to the Romans.
22:40The Romans was there at the end, and the Romans was dead, and it was mostly a caveman.
22:43The Romans must be out and take it.
22:49In Jotapata, Josephus's short military career was over.
22:55He escaped the fate of his troops and that of the town by hiding in a cave and finally
23:01surrendering to the Romans.
23:07But Josephus did not die with the people of Jotapata.
23:11His life was spared by General Vespasian.
23:15Josephus became the general's personal slave, taking, as Roman custom dictates, Vespasian's
23:23last name, Flavius.
23:26Vespasian now embraces Josephus, frees him from chains, makes him part of his entourage,
23:32eventually brings him to Rome, settles him in a house, and has Josephus write these accounts
23:37of the Jewish rebellion against the Romans.
23:52Suddenly, Josephus's version of the rebellion gained an unexpected ally.
24:00Having come to power by force and aspiring to establish his own dynasty, Vespasian was
24:08a new emperor in search of legitimacy.
24:16The only key to legitimacy in this sort of environment, if you don't have it through dissent, is what's
24:22called in Latin the jus gladii, the law of the sword.
24:39That is, a substantial military victory can make you a legitimate ruler.
24:46What this means is that it was in Vespasian's interest to have this war portrayed exactly
24:52as Josephus wanted to portray it, a great all-out war between two mighty nations.
24:59The end of the war, a great battle, a great battle, a great battle, a great battle, a great
25:28three years after he was captured in Jotapata,
25:32Josephus returned, not as a Jewish militant fighting Rome,
25:37but as a chronicler embedded in the Roman army,
25:40invited to witness the fall of his hometown.
25:47This city was completely destroyed and disappeared.
25:52And part of this very dramatic last moment of the city
25:56could be traced over here when the Jerusalemites tried to escape
26:01and save their lives when the Romans slaughtered everybody.
26:24More terrible than the noise were the sights that made the eye.
26:29Nowhere could the ground be seen between corpses
26:31and the soldiers climbing over heaps of bodies as they chased the fugitives.
26:53Here we are.
26:55And you can see the hall here and many other halls all along.
26:59Those halls were done by the Romans themselves, the Roman soldiers,
27:04at the very last day of Jerusalem,
27:07when people tried to use the underground drainage canal here
27:12to escape out without being seen by the Romans.
27:18How do we know about that?
27:20Josephus Flavius speaks about it.
27:23Everybody, one by one, was pulled out and had been killed.
27:40To celebrate his victory over the Jews,
27:43Emperor Vespasian and his son Titus held a victory parade,
27:47exhibiting what was probably the most cherished loot of the war,
27:51the Jewish menorah,
27:53a proud symbol of a monotheistic religion he thought was vanquished.
28:11The very center of the Roman Empire,
28:14that is the Roman Forum, the Capitoline Hill on one end,
28:18the Colosseum on another end,
28:19is altered in order to celebrate the Flavian victory over the Jews.
28:26And I think that it makes a lot of sense to see Josephus' Jewish war as part of that.
28:30If the welfare of the Jew,
28:31nothing would look like,
28:33noticação –
28:33continue,
28:34for Daaruwかった,
28:35anymore.
28:36Thanks to Aaron's men,
28:42I prefer this land,
28:44more near.
28:45Hey,
28:47Hi, great...
28:50The curse.
28:52How do we do it?illar
28:54told SATAas Among
28:54the Forum's monuments there is this Titus Ark of Triumph,
28:59celebrating the destruction of Jerusalem.
29:04Its stone carvings depict Roman soldiers
29:07carrying the temple's loot and the sacred menorah.
29:16Josephus' sort of desire, retrospectively,
29:19to have the Jews unify as a single group,
29:22as a mighty nation, and rise up to fight the Romans,
29:25which was essentially a kind of Jewish national aspiration
29:29which never happened,
29:30resonated perfectly with the Flavian dynasty's need
29:34to have experienced a great victory over a great nation.
29:49But what happened after the destruction of Jerusalem?
29:57Nowhere in his writings does Josephus mention
30:00the forced expulsion of the Jews from Jerusalem
30:03or the rest of the Roman province.
30:07So why is it that exile has been historically perceived as a fact
30:12and the destruction of Jerusalem as the evidence?
30:46Well, let's see.
30:47Let's see.
30:47Josephus mentioned in his book
30:49that 90,000,
30:50this is the number that he was in charge,
30:52and I would say that he was in charge,
30:54from the citizens of Jerusalem,
30:56who were known for the Jews,
30:57in Lov, in southern Africa,
30:58and some of them came to Italy, to Rome.
31:02But it is a number of Iranian people
31:07that is not behind it.
31:08It's the
31:08of the people's
31:19So that's one of the most dramatic points that you can really touch the end of Jerusalem.
31:25And not only the end of Jerusalem, the end of the existence of ongoing life
31:31of Jews in this country.
31:34Jerusalem is by far the symbol of this huge dramatic end
31:39that created the spreading of the people all over the diaspora
31:43and the beginning of this very long process of longing to come back.
32:05The historical image is the image that the Jews created from the country.
32:17And the image is between the Jews and the Jews in Jerusalem.
32:34The image is the image that is simply not true from the history of the Jews.
32:38The Jews were not in the history of the Jews.
32:42It was a historical image that was based on the history of the Jews and the Jews.
32:51But it was not the history of the Jews.
32:54The Jews were in the place of the Jews.
32:56And they were in the history of the Jews.
33:08They were in the history of the Jews.
33:17Since the
33:19The image is hidden.
33:45Despite the ample evidence gathered in the Galilee, the perception persists that the destruction of Jerusalem put an end to
33:53Jewish life here.
33:57Masada, the last chapter in Josephus' book, is the place that best illustrates the power of legend over reality.
34:17Hundreds of thousands of tourists visit Masada each year. This isolated rock, on which the last battle occurred after the
34:26fall of Jerusalem, has become one of Israel's most visited national parks.
34:34This is a very critical turning point in the history of the area. And this, by the way, is an
34:40example of what Josephus was talking about.
34:46According to Josephus, 960 Jewish militants, whom he named Zealots, fled with their families from Judea and Jerusalem to the
34:56edge of the desert on the shores of the Dead Sea.
35:00They barricaded themselves in this fortress and withstood the Roman siege for three years.
35:08The most powerful army in the world, and the most equipped in the world. And on the other side, 960,
35:14Zealots, women and children with books of Torah. They want to continue the battle.
35:35But it is Josephus' tale of what the Romans found when they entered the compound that captured the world's imagination.
35:53Expecting further resistance, the Romans armed themselves at dawn, seeing no enemy but dreadful solitude at every sight, fire within,
36:05and silence.
36:24All 960 men, women and children committed suicide according to Josephus, preferring death to surrender.
36:42And it's a lesson for all of us to stand up to what is right and to be at the
36:48top of the mountain defending our convictions.
36:56And I think this is one of your country's symbols, never give up.
37:15Several archaeological expeditions found evidence of Jewish life and of the Roman siege, but nothing to support Josephus' dramatic tale.
37:26But that did not prevent UNESCO from designating the isolated rock as a World Heritage Site, declaring it a symbol
37:36of the ancient Jewish Kingdom of Israel, of its violent destruction, and of the subsequent diaspora.
37:51The Lubbel family from New York, like many others in the Jewish diaspora, chose to hold their daughter's bat mitzvah,
37:59her coming-of-age ceremony, not in the customary synagogue, but on Masada.
38:04They posted the event on YouTube.
38:08For them, coming here is a symbolic return after a long exile.
38:15We say at the Seder, on Passover, and on Yom Kippur, next year in Jerusalem.
38:20We're always saying that, next year in Jerusalem, next year in Jerusalem, for thousands of years.
38:25And now you have come to Jerusalem. You are in Israel.
38:40In her bat mitzvah, 13-year-old Louisa sang Jerusalem of Gold, a popular Israeli song depicting Jerusalem as an
38:53empty city waiting for its exiled children to return.
38:56...
39:23So if exile is ultimately the end,
39:27an idea that cannot be supported by evidence, how and when was it born?
39:32To begin uncovering its roots, we need to explore yet one more rebellion
39:38that erupted 62 years after the destruction of Jerusalem.
40:03To the world, Masada is the symbolic end of Jewish life in Israel.
40:10In reality, the Jewish population not only survived and flourished,
40:15it even produced a second rebellion 60 years later.
40:20It was this rebellion, some claim, that is the origin of exile.
40:26In Jerusalem, we saw the attempt of the Jews to try and revolt against the Romans,
40:32regaining their freedom and so on, not only once.
40:35The first huge revolt was the one that ended with the destruction of the city and the temple,
40:40and then 60 years later, another revolt started against the Romans.
40:49The new rebellion that erupted against the Romans was limited mainly to the region of Judea.
40:56It was a guerrilla war, made possible in part by the desert and the caves that dot the area.
41:03The rebellion was led by a mysterious messianic leader named Bar Kokhba, or Bar Kusba.
41:35The name of Bar Kokhba is called Bar Kokhba, and the name of Bar Kokhba is called Bar Kusba.
41:42Bar Kokhba is called the people who saw the Messiah.
41:45In addition, the people who turned to him called Bar Kusba is called Bar Kusba.
42:02Bar Kokhba is called Bar Kokhba, and Bar Kokhba is called Bar Kokhba, and Bar Kokhba is called Bar Kokhba.
42:03Where does the population supply come from for the second revolt,
42:09if we lost so many of the population to the first revolt?
42:14Well, first of all, two generations passed, 60 years and more.
42:18Okay.
42:19That gave enough time to regain more and more people,
42:23and I would say that it was much more of a rural population revolt
42:28than the urban one of Jerusalem and the cities around.
42:32Demographically speaking, it's by far the end of everything over here.
42:38So what we'll do now is leaving the cultivated green area towards the desert,
42:44reaching the area where the people escaped to.
42:56Israeli archaeologists were looking for historical roots, legitimacy,
43:02and a link to events that happened 1,800 years earlier.
43:07They were hoping to find archaeological evidence of the existence of Bar Kokhba
43:13to create such a link.
43:32In 1961, an archaeological expedition led by Professor Egil Yadin set out on these desert roads
43:41to look for the remains of Bar Kokhba's fighters,
43:45which he saw as the last signs of independent Jewish life in the country.
43:54which they saw for the remains of Bar Kokhba's
44:17Yigael Yadin, who led the excavation, was no ordinary archaeologist.
44:23He was famous in Israel for serving as the army's chief of staff
44:28during the country's crucial war of independence in 1948.
44:57Held by the army and the government, Yadin's was no ordinary expedition,
45:03but an attempt to find the archaeological evidence
45:06that would confirm the legitimacy of the Israeli state.
45:10You see, this search for the Bar Kokhba documents, which you referred to Mr. Agronsky just now,
45:16was one of the most fascinating, I would say, expeditions.
45:19I had the privilege to take part.
45:31Yadin, who was a great archaeologist, was very much involved,
45:36even emotionally, with the finds here,
45:38as was all of this generation of the big archaeologists.
45:43At the time, that was just a continuation of establishing the state,
45:49and the search for roots and coming back to the country.
45:54And apples like the one of Bar Kokhba or Masada were very, very strong.
46:12So here we are, just about this huge canyon of Nachal Hever, running towards the Dead Sea.
46:18And it has huge, sheer cliffs going all the way down.
46:24And just to have some scale, if you look over there, you see the opening of the cave,
46:28where those refugees found the shelter.
46:31And the distance from the top of the cliff to the cave is 350 feet.
46:39And the caves are right in the middle of the canyon, sometimes 300 feet from the top and 900 feet
46:44from the bottom,
46:45and a steep slope.
46:46The people who found the shelter there could not leave the place.
46:50The Romans made sure that nobody would be able to escape.
46:56The Romans made sure that they had to be able to escape.
47:07The Romans made sure that they had to be able to escape.
47:20The Romans made sure that they had to escape.
47:41And then only we came into the cave where we saw for the first time the first green sight of
47:48the last moment of this desperate war,
47:50a heroic war of Bar Kokhba against the Romans.
47:55The findings were indeed sensational.
47:59Rich evidence of daily life of refugees who hid in the caves, skeletons, personal documents,
48:07and even letters signed by Bar Kokhba himself.
48:12Yadin believed that he had found what he was looking for,
48:16the archaeological evidence of the last moments of the Jewish nation.
48:25This was really, I would say, the last phase of the struggle against the Romans there.
48:31And that was the last time really that the Jews since,
48:35and in Jewish history that there was a revolt that attempted to reconstitute the state of Israel.
48:40Yes, this is the last revolt we call the second revolt,
48:42and actually 1800 years have passed since, since again the Jewish state was established here.
49:01Yadin articulated the official Israeli narrative.
49:05Exile, indeed, began with the final loss of Jewish independence.
49:1922 years after his discoveries, Israel's Prime Minister Menachem Begin flew with a group of politicians and dignitaries to the
49:29canyon.
49:31The skeletal remains, unearthed by Yadin, were given a full military state funeral.
49:3832 years after his
50:08We came from the land, the people of Yisrael live and will live with his children in the land of
50:16Yisrael to the streets.
50:32Both rebellions were used at different times to mark the beginning of exile.
50:38Yet none of these claims are supported by archaeological evidence.
50:44So when and how was the idea of exile born?
50:49For answers, we need to go back to Siphoris in the decades after the failure of Bach-Kochva's rebellion.
51:41For more information, visit www.fema.org
51:56www.fema.org
51:57www.fema.org
51:59Al- встреч Wit
52:03www
52:03You
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