ABSTRACT
The article deals with the ways in which Mizrahim—Jewish immigrants who came to the State of Israel after 1948—influenced the local Jewish sacred geography. Besides taking part in rituals in the older and more established holy places such as King David’s Tomb on Mount Zion, Mizrahim tended to adopt and develop holy places where only hints of ancient Jewish sanctity were to be found. These places were used before 1948 mainly by the local Muslim population and were adopted now by Jews. This reality prevailed mainly in the social and geographical periphery of Israel, in regions and places where immigrants were usually settled by the Israeli establishment during the 1950s and 1960s. Mizrahim, in need of accessible and informal holy sites near their new settlements, brought now to the development of such places as the Tomb of Raban Gamliel in Yavne, the Tomb of Judah in Yahud, and the Tomb of Benjamin near Kfar-Saba. The emergence of this sacred space, in a state that had just come into being and into which there had been mass immigration of Mizrahim, displacing or replacing the indigenous population of Arabs, is at the heart of the paper.
