Drinking Beer in Pre-Biblical Israel

While wine appears to be the drink of choice in the Hebrew Bible, frequent reference is also made to shekhar, which the King James Version renders as “strong drink” and rabbinic commentators tend to understand as old, very strong wine. Some modern scholars, however, believe it to be beer. Regardless, there is little doubt that ancient Israelites were familiar with the beverage, which had been brewed in the Promised Land millennia before Moses. Nathan Steinmeyer reports on the findings of recent archaeological research on the subject:

The study examined remains from two sites in Israel dated to the Chalcolithic period (ca. 5500–3900 BCE). An analysis of storage and drinking vessels from both sites provided clear indications of the production and consumption of beer in large quantities. The discoveries add a new piece to the puzzle on the origins of beer.

The two sites examined for the study were Tel Tsaf in the northern Jordan Valley of Israel (ca. 5200–4700 BCE) and Peki’in Cave in the Upper Galilee (4500–3900 BCE). In Peki’in Cave, evidence was found of beer consumption within a funerary context, leading the team to suggest that beer may have been part of prehistoric burial rites or ceremonies. In contrast, at Tel Tsaf, beer was found associated with several large courtyards and storage areas, suggesting it may have been served during large communal feasts or gatherings.

The researchers believe the strainers were used to filter the beer as it was poured into serving vessels. This contrasts with later Bronze Age depictions of beer consumption, in which long reed or metal straws were used to drink from large communal vats.

The earliest archaeological evidence for the production of beer dates back to at least 13,000 years ago, from a cave in northern Israel.

Read more at Bible History Daily

More about: Alcohol, Ancient Israel, Archaeology, Hebrew Bible

What’s Behind Hamas’s Threat to Stall the Release of Hostages, and How Israel Should Respond

Feb. 12 2025

Hamas declared yesterday that it won’t release more hostages “until further notice.” Given the timing and wording of the announcement—several days before the release was supposed to take place, and speaking of a delay rather than a halt—Ron Ben-Yishai concludes that it is a negotiating tactic, aimed at “creating a temporary crisis to gain leverage.” Therefore, writes Ben-Yishai, “Hamas may reverse its decision by Saturday.” He adds:

Israel cannot afford to concede to Hamas’s demands beyond what is already outlined in the agreement, as doing so would invite continuous extortion throughout the negotiation process, further delaying hostage releases.

The group sees the public outrage and growing calls for action following the release of hostages in severe medical condition as an opportunity to extract more concessions. These demands include not only a rapid start to negotiations on the next phase of the deal and an end to the war but also smaller, immediate benefits, particularly improved conditions for displaced Gazans.

Beyond these tactical objectives, Hamas has another goal—one that Israelis do not always recognize: inflicting psychological pain on the Israeli public. The group benefits from, and perhaps even draws strength from, the anguish and emotional distress in Israel, as well as the testimonies of freed hostages detailing the abuse they endured. Hamas wants these stories to be heard—not only to pressure the Israeli government but also because, in the eyes of its supporters, Israel’s suffering is its ultimate victory.

Read more at Ynet

More about: Gaza War 2023, Hamas, Israeli Security