Catacombs, the ruins of a synagogue, and an ancient olive press are all that remain of this ancient city which was an important town in Israel and once served as the seat of the Sanhedrin.

In reference to the Torah’s command “Justice, justice shall you pursue” the Talmud advises “follow Rebbi [Rabbi Yehudah HaNassi, the compiler of the Mishnah] to Beit She’arim.” During his illness this great sage was moved to the healthier climate of Tzippori, but a grave was reserved for him in Beit She’arim. Inscriptions found on graves in the catacombs indicate that two of his sons were also buried there.

The synagogue, whose remains indicate that it was among the largest in the country, was destroyed by the Romans in the fourth century as a punishment for the resistance of the town’s residents to Roman rule.

The Land of Return

When the Babylonian king Nevuchadnetzar sent his general Nevuzaradan to take the Jews out of Eretz Yisrael, he instructed him to prevent them from praying so that they would not be able to repent and be reaccepted by God. Only when they reached the Babylonian border did the general tell his soldiers that they could stop driving their Jewish captives, because it was less likely that their repentance would be so readily accepted outside their Land.

This midrash on Eichah is cited as an explanation of the statement by Rabbi Elazar that one who resides in Eretz Yisrael lives without sin. There certainly have been sinners in Eretz Yisrael, but their repentance there is more readily accepted than anywhere else.

A Sacred Birthright

The most sacred part of the Beit HaMikdash was in the portion belonging to the Tribe of Binyamin. Since this included the Holy of Holies and the Holy Ark, Binyamin is referred to as “the host of the Divine Presence.” Why did Binyamin merit that the Divine Presence should be in his portion?

The Midrash explains that this is because all the other sons of Yaakov were born outside of Eretz Yisrael. Only Binyamin was born in Eretz Yisrael (Mechilta Yitro 4:18).