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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.
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00:00A CIDADE NO BRASIL
00:01A CIDADE NO BRASIL
00:10A CIDADE NO BRASIL
00:14A CIDADE NO BRASIL
00:16A CIDADE NO BRASIL
00:17A CIDADE NO BRASIL
00:17A CIDADE NO BRASIL
00:17For centuries, Jews around the world
00:20have been lamenting the destruction
00:21of Jerusalem and their Temple
00:24which they believe
00:26was the beginning of their
00:27long 2,000 years of exile.
00:57But what has been considered
00:59as fact for centuries
01:01has been challenged by archaeological
01:03evidence unearthed across
01:05Israel.
01:10Here, only 70 miles
01:12from Jerusalem,
01:13in the ancient town of Sephoris
01:15evidence does not point
01:17to a people driven into exile
01:19but on the contrary
01:21to a population that flourished.
01:26So why has exile been perceived
01:29as a tangible reality
01:31for thousands of years?
01:33And if it never existed,
01:36what accounts for the millions
01:37of Jews who over centuries
01:39have settled around the world?
01:55and perhaps the inevitable question
01:57what happened to inhabitants
01:59of places like Sephoris
02:01who were never exiled?
02:20In the future,
02:45Amém.
03:14As a punishment, Jerusalem was destroyed, and Jews were forbidden to resettle in it, prompting
03:22a series of migrations to the Galilee and Sepphoris.
03:36The influx of refugees after the two rebellions must have brought with it the hard personal
03:42lessons learned from the failures of religious militancy.
03:47I think that what is happening in the Galilee is an effort that the Jewish community understood
03:52that it is a part of the big empire, and if it is not a part of it, there is
03:56a lot of
03:56things to do.
03:57Yes, with this painting, they went and collected it.
04:14Sepphoris not only grew and expanded.
04:16Its rabbis tried to fill the huge gap created by the destruction of the temple, the center
04:22of Jewish worship and religious rituals.
04:48The rabbis' efforts cannot be archaeologically supported, but found in the religious rituals
04:55that emerged after the destruction.
05:05A family sits down to celebrate the Seder, the traditional Passover meal.
05:11Before the destruction of the temple, Jews were required to make a pilgrimage to Jerusalem
05:16to offer sacrifices in the temple.
05:21This was not possible to happen after the birth of the Bible.
05:25It was necessary to find a decision.
05:28The decision that created the religion of the Chazal is the doctrine of prayer.
05:35What do we do in the doctrine of prayer?
05:37We explain the story.
05:39We create a text.
05:41We create a text.
05:42The text is called the Haggadah of Pesach.
05:56The Haggadah of Pesach is called the Haggadah of Pesach.
06:16The message is, Jewish tradition existed long before the temple and it can survive its loss.
06:24New Jewish rituals were constructed in places like Sephoris.
06:28They could be performed at home or in a synagogue and were no longer tied to Jerusalem.
06:58But this emerging Jewish tradition was being challenged by another group of people.
07:03They, too, were sitting around the table on Passover Eve.
07:09Today, they would be called Christians.
07:13Back then, they considered themselves Jews who followed Jesus.
07:19They, too, were trying to reconstruct their theology after the destruction of the temple.
07:26Their Haggadah was not about the Exodus.
07:29They retold the life of Jesus.
07:34They also explain the story that happened in Pesach.
07:37They also explain the story about the destruction, about the destruction.
07:41The plot between the two stories is how it unfolds and how it unfolds.
07:46The Jews are saying the story of the creation of the people of Pesach.
07:50The story of the Haggadah of Pesach is coming from the work of the church.
07:58The Jews read the story of the Haggadah of Pesach.
08:02The Jews are saying the story of the Haggadah of Pesach.
08:20This argument revolves not only around the concept of redemption, but the meaning of the destruction of Jerusalem and the
08:28temple.
08:30The new Christians saw this as the wrath of God.
08:34Judaism, in contrast, chose to emphasize continuity over the destruction.
08:50The Jews are saying the story of the Haggadah of Pesach.
08:50After the Hesach is coming from the Haggadah, the first one is the story of the Haggadah of Pesach.
08:56The Haggadah is also the story of the Haggadah of Pesach.
08:57But it is the story of the Haggadah of Pesach.
08:59The Haggadah is trying to explain what happened to the Jews.
09:01Why did they come from the Haggadah of Pesach?
09:08Why did they come from the Haggadah of Pesach?
09:09Why did they come from the Haggadah of Pesach?
09:17Now, in these circles, the defeat of the revolt and the destruction of the temple begins to be seen as
09:25a divine sign.
09:26A divine sign that God has pronounced a judgment against Israel.
09:48The Haggadah of Pesach
09:54The Haggadah of Pesach is coming from Jerusalem to the new direction,
09:58the direction of the achievement and the success of the Haggadah,
10:02until the end of the day of the Haggadah of the entire empire.
10:06And the Jews are coming from the ancient world's creation that will not be formed.
10:10The Haggadah of Pesach
10:26With the expansion of Christianity throughout the Roman Empire,
10:31how did this theological interpretation of exile impact the Jewish communities in the diaspora?
10:40The Haggadah of Pesach
10:41The Haggadah of Pesach
10:42The Haggadah of Pesach
10:48The Haggadah of Pesach
10:49The Haggadah of Pesach
10:52The Haggadah of Pesach
10:53The Haggadah of Pesach
10:55The Haggadah of Pesach
10:56The Haggadah of Pesach
10:57The Haggadah of Pesach
10:57The Haggadah of Pesach
10:58The Haggadah of Pesach
10:58The Haggadah of Pesach
10:59The Haggadah of Pesach
11:00The Haggadah of Pesach
11:01The Haggadah of Pesach
11:03The Haggadah of Pesach
11:05The Haggadah of Pesach
11:06The Haggadah of Pesach
11:07The Haggadah of Pesach
11:08Vamos lá.
11:45Vamos lá.
12:09A community that arrived long before the destruction of Jerusalem.
12:46The catacombs in that sense also tell us much about what Jewish life in the diaspora was
12:52like.
12:52The people that constructed these catacombs and used them continuously for hundreds of
12:58years were people that were really at home here.
13:01This was their home.
13:02This was the place where most of them were born.
13:29A huge majority of Jews lived in the diaspora already.
13:35The number of Jews who lived in Judea and Galilee is really a minority of the total population
13:42of Judaism in the Roman world.
13:44We know, for instance, that in the city of Alexandria, where we have some reasonable demographic
13:51information, that there may have been as many as a million.
13:55That may be an exaggeration.
13:56But there may have been a million Jews living in Alexandria and Egypt.
14:00Now, that's a huge number and way more than the number of Jews who lived in Judea and Galilee.
14:10They had carved out for themselves in places like Alexandria, Asia Minor, the major cities
14:17of what is now the western coast of Turkey, Rome and Italy, North Africa, then further
14:23to the east in Babylon and Syria.
14:26They had carved out an existence for themselves for centuries.
14:34The funeral inscriptions are very interesting, they are a prime source of information for
14:39us to learn more about the Jewish community in ancient Rome.
14:43And the interesting thing about these inscriptions is not just the fact that they are in Greek
14:47and Latin, in any Greek or Latin, but that they were written in precisely the Greek and
14:52Latin that was spoken in Rome at the time.
14:54So, linguistically, the Jews are completely integrated into the society that they lived in.
15:08The Jewish community in Rome was part of a diaspora that historians now trace to the destruction
15:15of the ancient Israeli kingdom almost a millennium before the destruction of Jerusalem by the Romans.
15:25The Jewish community in Rome was part of a Jewish community that was part of a Jewish community.
15:41Traditionally, normally, the diaspora is seen as something of an anomaly, a sort of a temporary
15:47situation that then needs to be resolved by the whole Jewish community going back to the
15:51land of Israel.
15:53Well, nothing in the catacombs here suggested that these were people ready to go back.
15:57They were building up a new life and the artwork and the inscriptions in the catacombs as
16:03we have to testify to that they did find a good life here and they were here to stay.
16:28At the beginning of the 20th century, it was basically a peaceful period of the Jews.
16:32If Rome's Jews were once the center of a large Jewish community in the Roman Empire, today
16:39it is but a small congregation in a far larger Jewish diaspora, a diaspora that has spread
16:46for centuries all over the world.
17:05We will never know how each community came to be or where it is originally from.
17:11But like the Jewish community in Rome, they share the same rituals and the same sense of exile.
17:19Once a year, Jews all over the world lament, fast, and mourn the fall of Jerusalem and the destruction
17:28of the Temple.
17:29Oh.
17:29Oh.
17:31Oh.
17:33Oh.
17:35Oh.
17:38Oh.
17:40Oh.
17:42todos eles são os sonidos de uma forma que eles falam.
17:47O Sérgio Israël disse uma vez sobre isso,
17:50que ele ia chegar ao cartão de Rússia de Yerushiliei,
17:53desde mais de 5 minutos.
17:55Eles realmente sentiram o salto de Yerushiliei,
17:57como é isso que se acerra antes de 5 minutos.
18:12Então, todo mundo percebeu como um gulé, se eleva os lugares e eleva, se eleva em torno a partir do
18:22sítor-tefila.
18:23O sítor-tefila diz que nós precisamos deixar.
18:25Então, todo mundo percebeu como um gulé.
18:37O que é um gulé, sem perseguir sobre o assassinato com o outro lugar.
18:43Era uma Philip, já tem sido acabada de todo mundo.
18:48Já na verdade, há um gulé.
18:50Um gulé, um gulé.
18:52O primeiro que Deus diz para dois ir ao servir a Constantino Unile.
18:59e não é o primeiro lugar que vem de Deus
19:00e não é o primeiro lugar
19:03que vem de Deus
19:12o povo de Israel
19:16o povo de Israel
19:18em Mitzrayim
19:19eles chegam lá por 70 neres
19:2270 filhos de Mishapah
19:23e eles chegam lá por um
19:26Portanto, a questão elevou a vantagem do primeiro.
19:56e violenta campainha.
20:02According to scholars, like Israel Yuval,
20:05no other ethnic or religious group
20:08has a similar founding myth
20:10that describes the birth of a people
20:12in exile and its promised homeland
20:15as the result of conquest.
20:20The great thing is that the truth is that
20:22the truth wants it.
20:23The truth wants it even.
20:24The truth wants to describe the people
20:28that the land is not on the land.
20:31If you are living like the United States
20:34with the Lord,
20:35you will be safe in your homeland.
20:38If you don't have the United States,
20:39you will be in the whole world.
20:44We are living in Israel
20:52Today is 1942 years
20:58that we are living in our land
21:02and our land.
21:05We are living in our head
21:10for the most part of the world.
21:10and we are living in Israel
21:12and we are living in Israel
21:15and we are living in Israel
21:16and we are living in Israel
21:18and we are living in Israel
21:19in Israel.
21:26Jews see their homeland
21:28as a conditional gift of God.
21:31So when Christians interpreted exile
21:33as God's punishment,
21:35the Jews were able to accept this explanation.
21:40O que é o que é o que é o que é o que é?
22:08O que é o que é o que é o que é?
22:38O que é o que é o que é o que é o que é o que é o que
22:40é o que é o que é o que é o que é o que é o que é o
22:42que é o que é o que é o que é o que é o que é o que é
22:48o que é o que é o que é o que é o que é o que é o que
22:53é o que é o que é o que é o que é o que é o que é o
22:58que é o que é o que é o que é o que é o que é o que é
22:59o que é o que é o que é o que é o que é o que é o que
22:59é o que é o que é o que é o que é o que é o que é o
22:59que é o que é o que é o que é o que é o que é o que é
22:59o que é o que é o que é o que é o que é o que é o que
22:59é o que é o que é o que é o que é o que é o que é o
23:03que é o
23:11an antissemitic image
23:13de os homens de todas as vezes
23:15de aniversidade de la vida
23:16de uma cidade de profissima
23:37A aceitação do exilio como uma explanação para o jovem do juízo
23:41levou ao crescimento crescente do mestre do mestrado de retornar para a terra do Espírito Santo.
23:48Paradoxalmente, os jovens se conectam com a visão da história que, para a minha história,
23:54se tornou no seu lado,
23:57assim que eles se conectam com a restauração.
24:00Quer dizer, se nós agilhamos com a terra,
24:04isso não é normal, que o povo se chega com a terra.
24:08Então há também uma razão para que vamos nos ver.
24:47A CIDADE NO BRASIL
25:06In November 1947, after the United Nations voted to establish a Jewish state,
25:14some Roman Jews chose to celebrate the event in front of Titus Gate,
25:19an enduring symbol of the destruction of Jerusalem and the beginning of exile.
25:33Centuries of anti-Semitism reawakened a Jewish national dream
25:37that was defeated in Jerusalem in 70 A.D.,
25:41a dream first articulated by Josephus.
25:46But to understand what happened when the dream met reality,
25:50we have to go back to the Galilee and to Sepphoris.
26:23A CIDADE NO BRASIL
26:26Suleiman Abu Ali is returning to his village.
26:33He was 14 years old when he left it 63 years ago.
26:44Suleiman is accompanied by a young relative whose family was born in the village.
27:17Suleiman is attended by the
27:19A noite de maquins e a agência.
27:21A noite de maquins e a agência.
27:23Eu me lembro sobre essas coisas a dia.
27:25A noite de maquins e a agência.
27:38Suleiman, Safuri, não existe mais.
27:42Foi destruída na guerra de 1948.
27:52Safoury, a palestinian village,
27:54was built on the ruins of ancient Jewish Sepphoris.
27:59This picture was taken by the archaeological team
28:02that came here in the summer of 1931,
28:06three years before Suleiman's birth.
28:12Leroy Waterman, a professor from the University of Michigan,
28:16led the first archaeological expedition
28:19to unearth the ancient Jewish city of Sepphoris.
28:23Like all archaeologists who came before him,
28:27Leroy was a devout Christian.
28:37He felt he was a traveler in a biblical landscape.
28:45For him, Safoury was barely visible.
29:15The Christian Jewish town that Leroy Waterman
29:18began to unearth had evolved since the 7th century
29:22into a bustling, primarily Muslim village
29:26with a population of more than 5,000 people.
29:36Slowly, ancient Sepphoris was coming to life,
29:40and soon it was going to devour Safoury.
30:11Não, Jack!
30:14The village was occupied on July 16, 1948, as part of the last phase of what Israel calls its War
30:23of Independence.
30:26The Palestinian villagers fled. Their village was destroyed, and they were barred from returning.
30:46SAFURI
30:48SAFURI
30:48SAFURI
30:59SAFURI
31:00SAFURI
31:02SAFURI
31:04e a neighboring countries.
31:06The village's lands were divided between an Israeli settlement
31:10and an archaeological park.
31:40Sifuri was a densely populated village,
31:44so Leroy Waterman was limited in his digging.
31:48The destruction allowed Zev Weiss, many years later,
31:52to unearth the full glory of ancient Sifuris.
32:02In the national park, a visitor won't find out much
32:06about its 1,300 years of Muslim history.
32:10The park's museum, formerly one of Sifuri's schools,
32:13highlights primarily the Jewish history of the place.
32:33What did the older generation tell you
32:35where are the roots of the village from?
32:37Where did you come from?
32:39I know.
32:42My father, my son, my son, my son,
32:47my son, my son, my son,
32:48and my son.
32:49My son is called Nijim.
32:53We have 10 families named Nijim.
32:57I know more than 10 people from there.
33:00I heard my father and my son and everything.
33:04They were talking from Nijim to Nijim.
33:07And from before Nijim.
33:09And from the time of Islam,
33:11when they were in the region
33:13and they were in the region
33:15and all over the world.
33:21the east was located in Nijim.
33:26When Sifuriya,
33:29the Arabian Muslim city,
33:31was one of the most important places in the region
33:34or in the region.
33:35And in these places,
33:36it was an administrative location of the area.
33:38é uma administração administrativa.
33:48O que é a cidade de 1948?
33:52É claro que é uma cidade de uma cidade grande e muito grande.
33:57A cidade de todos os seus pais.
34:00Mas além disso, há também um problema histórico.
34:04Um problema de descanso, de permanência,
34:06...comunidade, historial pluralismo...
34:10...comunidade de historias histórias...
34:14...comunidade histórica e a história histórica.
34:15E, desde que, há um desafio...
34:18...comunidade de um narrativo...
34:20...comunidade, um afinal e outro mundo.
34:31Este cemité de Vilares...
34:32...escapede destruição apenas depois de um longo perigo...
34:37It has a historical importance to muslims as the resting place of some of the descendants of the prophet Mohammed
35:05To perform every effort to catch, to direct and set the rest of the night
35:12This makes me cry
35:15I feel like a focus on historical people to read the people's right
35:21History is the one that allows Americans to learn how to live
35:25And establish knowledge and the panoramia story will learn how to live
35:34e como receber o outro e viver com a paz.
36:05Eu gostaria de contar vocês uma história sobre mim, como criança, que foi lançada aqui no livro de Sifuri em
36:1440 anos.
36:16Hoje, eu estou em 44 anos.
36:21Eti Koryat Ahon, foi nascida em um sessão jovem que estabeleceu na terra de Sifuri.
36:28Hoje, ela é um guia no parque nacional.
36:34Tenerso, Lidamiyan, é uma honra de bar, uma honra de bar, uma honra de bar, uma honra muito, muito, para
36:43o seu ava.
36:45Ele trabalha principalmente em seguida sobre os dos de Sifuri.
36:51Ele trabalha em seguida sobre os dos de Sifuri porque há muito tempo, em 1950, quando ela estava em grande
36:57para o Brasil,
36:59em uma alínea grande em relação ao país de Europa, principalmente em seguida de Sifuri.
37:02a partir de România,
37:04eles se preocupavam com os cintos de cintos,
37:06todos os cintos que você vê hoje em cintos de cintos.
37:09E na noite,
37:11os brasileiros,
37:12os cintos dos cintos de cintos de cintos de cintos,
37:14eles simplesmente chegam
37:16aos cintos de cintos
37:18quando os cintos eram cintos,
37:20e eles simplesmente continuam.
37:26Para errar a memória da cidade,
37:28a judei nacional fund
37:30covered o site original
37:32com essa terra.
37:34Os cintos de cintos de cintos
37:36como Suleiman,
37:37usavam nunca entrar ao noite
37:38e lembrançar os cintos de cintos
37:40que eram plantados no ruins de seu casamento.
37:44O cintos de cintos de cintos
37:46é seu cintos de cintos,
37:46mas memória suave a memória.
37:52Os cintos de cintos de cintos
37:54foram feitos para o cintos de cintos
37:56para o cintos de cintos
37:58Eu não sabia, porque eu saímos em casa de todos os homens.
38:02Os homens, os homens, os homens e os homens e todos os homens.
38:06Desde que nós começamos a crescer e entendermos,
38:11você é de Saffurri, não é o que você é de Saffurri.
38:15Você é de Saffurri, mas você é de Saffurri.
38:18Quem é Saffurri? O que é Saffurri?
38:21Eu acho que tem uma coisa que eu sabia mais.
38:27Você é de Saffurri, mas você é de Saffurri.
38:28Em 1985, Edi participou na primeira expediência da Universidade Hebrôn de Saffurri
38:34para excavar Saffurri.
38:40É aqui, como arqueóloga,
38:43que ela encontrou a família de sua família, Aharon, no mosaico.
38:51Pode ser que isso é uma espécie de Saffurri que tinha aqui, Aharon,
38:54ou pode ser que era uma espécie de Saffurri que quer lá considerar o litoral.
38:58Aharon, Aharon, Aharon.
38:59Mas por isso, ela era uma espécie de Saffurri muito importante.
39:02Ela me deu para saber que era um pai de Saffurri.
39:07E eles não entramam que pelo menos de Saffurri que era uma espécie de Saffurri.
39:25A cidade foi destruída e resutada várias vezes.
39:31Mas, em 1948, a cidade foi, por primeira vez, permanente errada.
39:45During its long history, Jews left and resettled Sepphoris several times.
39:52Yet the only record of an actual exile is that of Suleiman and the 5,000 villagers who
39:59once lived here.
40:03Is it possible that some of these refugees are distant descendants of the Jewish population
40:09of Sepphoris, who were never exiled?
40:18I didn't know how I understood it today.
40:22I even thought, personally, how I was thinking about all the world is Islam.
40:31And all the country has a village.
40:33I didn't understand that there are Christians and Jews.
40:35And all the world is Islam.
40:37I was thinking about it.
40:40I didn't know that there was a messi-christ.
40:42I didn't know if it was a messi-christ.
40:43I thought that there was Islam.
40:45I don't know if it was Islam, that it was Islam, that it was something that it was a messi
40:48-christ,
40:48that it was Islam.
40:49Or that everything was the same.
40:50And I thought, right.
40:54O meu pai, ele trabalha em pesquisa em pesquisa em pesquisa.
41:21O meu pai, ele trabalha em pesquisa em pesquisa em pesquisa.
41:32O meu pai, ele trabalha em pesquisa em pesquisa.
41:36O meu pai, ele trabalha em pesquisa em pesquisa.
41:41de muitos antigos antigos.
41:45Svi Messinai,
41:47um ativista e um artista
41:49e um historista,
41:50fez o seu mission de fazer
41:52o que ele diz que é evidência
41:54de essa conexão.
42:14Em Galilie,
42:16os fãs ainda observam
42:18os rituais de jovens
42:19em muitos antigos muslims.
42:41Em Galilie?
42:42Em Galilie.
42:43Em Galilie.
42:47Lighting candles
42:49é um ritual
42:50associado com a tradição de jovens
42:52e não comumente praticado
42:54em islam.
42:57Em um cemeteiro,
42:59Svi found signs
43:01de a Star de David
43:02que ele diz que foi alterada
43:04para esconder sua origem de jovens.
43:06Aqui você vê
43:08a Star de David
43:10que ele colocou
43:12a Star de David.
43:14Agora, você tem aqui
43:16um lugar
43:17de um lugar de David,
43:19a segunda,
43:19que colocou a Star de David.
43:22de uma família
43:36de jovens.
43:41Um,
43:43um,
43:47um,
43:49um,
43:50um,
43:51um,
43:52Mas qual conclusão, se não, podemos tirar desses detalhes folclóricos?
44:36A local journalist takes Vy to an ancient grave of a Jewish rabbi,
44:41who's been revered for over a millennium by the mostly Muslim population.
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46:16O que é isso?
46:18O que é isso?
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