There were 745 Samaritans, half of whom reside in their modern homes at Kiryat Luza on Mount Gerizim, which is sacred to them, and the rest in the city of Holon, just outside Tel Aviv. There are also four Samaritan families residing in Binyamina-Giv'at Ada, Matan and Ashdod.
After the end of the British Mandate of Palestine and the subsequent establishment of the State of Israel, some of the Samaritans who were living in Jaffa emigrated to the West Bank and lived in Nablus. But by the late fifties, around 100 Samaritans left the West Bank for Israel under an agreement with the Jordanian authorities.
Until the 1980s, most of the Samaritans resided in the Samarian town of Nablus below Mount Gerizim. They relocated to the mountain itself near the Israeli settlement neighborhood of Har Brakha as a result of violence during the First Intifada (1987–1990). Consequently, all that is left of the Samaritan community in Nablus/Shechem itself is an abandoned synagogue. The Israeli army maintains a presence in the area.
During the entire week following the Feast of the Passover, the Samaritans remain encamped on Mount Gezirim. On the last day of the encampment they begin at dawn a pilgrimage to the crest of the sacred mount. Before setting forth on this pilgrimage, however, the men spread their cloths and repeat the creed and the story of the Creation in silence, after which, in loud voice they read the Book of Genesis and the first quarter of the Book of Exodus, ending with the story of the Passover and the flight from Egypt
— John D. Whiting
The National Geographic Magazine, Jan 1920
Relations of Samaritans with Jewish Israelis and Muslim and Christian Palestinians in neighboring areas have been mixed. In 1954, Israeli President Yitzhak Ben-Zvi fostered a Samaritan enclave in Holon, Israel. Samaritans living in both Israel and in the West Bank enjoy Israeli citizenship. Samaritans in the Palestinian Authority-ruled territories are a minority in the midst of a Muslim majority, although the Samaritans are a recognized minority along with Christians and Jews. In Israel the Samaritans operate without the status of a recognised religion. They had a reserved seat in the Palestinian Legislative Council in the election of 1996, but they no longer have one. Palestinian Samaritans have been granted passports by both Israel and the Palestinian Authority.
Samaritan communities tend to be more politically aligned with Israel, regardless of whether they live in Jewish-majority or Arab-majority areas. However, Al-Kahen Wasef al-Samery, a Samaritan leader, declared in 1960 that Israel is an enemy for them as it is an enemy for the Arabs. The Samaritans in Nablus often try to show the differences between them and the Jews, more so than those who live in Holon. Samaritans have stated that the military authorities do not treat them as a minority. On the contrary, they felt that they were treated like West Bank Arabs. Prior to 1948, the Samaritans were divided politically into two factions. The first was led by Sadaqa al-Kahen, who supported the Palestinian Arab leader Mohammad Amin al-Husayni, while the second faction was led by Wasef al-kahen, who supported another Palestinian Arab leader, Ragheb Nashashibi.
As a small community physically divided between neighbors in a hostile region, Samaritans have been hesitant overtly to take sides in the Arab-Israel conflict, fearing that doing so could lead to negative repercussions. While the Samaritan communities in both the West Bank's Nablus and Israeli Holon have assimilated to the surrounding culture, Hebrew has become the primary domestic language for Samaritans. Samaritans who are Israeli citizens are drafted into the military, along with the Jewish citizens of Israel.
One of the biggest problems facing the community today is the issue of continuity. With such a small population, divided into only four families (Cohen, Tsedakah, Danfi and Marhib) (a fifth family died out in the last centuryWhich century? See this discussion. and a general refusal to accept converts, there has been a history of genetic disease within the group due to the small gene pool. To counter this, the Samaritan community has recently agreed that men from the community may marry non-Samaritan (primarily, Israeli Jewish) women, provided that the women agree to follow Samaritan religious practices. There is a six-month trial period prior to officially joining the Samaritan community to see whether this is a commitment that the woman would like to take. This often poses a problem for the women, who are typically less than eager to adopt the strict interpretation of Biblical (Levitical) laws regarding menstruation, by which they must live in a separate dwelling during their periods and after childbirth. There have been a few instances of intermarriage. In addition, all marriages within the Samaritan community are first approved by a geneticist at Tel HaShomer Hospital, in order to prevent the spread of genetic disease.
The head of the community is the Samaritan High Priest, who is selected by age from the priestly family, and resides on Mount Gerizim. The most recent high priest was Elazar ben Tsedaka ben Yitzhaq, who died on 4 February 2010. He will be replaced by his cousin Aharon Ben-Av Chisda.
After the end of the British Mandate of Palestine and the subsequent establishment of the State of Israel, some of the Samaritans who were living in Jaffa emigrated to the West Bank and lived in Nablus. But by the late fifties, around 100 Samaritans left the West Bank for Israel under an agreement with the Jordanian authorities.
Until the 1980s, most of the Samaritans resided in the Samarian town of Nablus below Mount Gerizim. They relocated to the mountain itself near the Israeli settlement neighborhood of Har Brakha as a result of violence during the First Intifada (1987–1990). Consequently, all that is left of the Samaritan community in Nablus/Shechem itself is an abandoned synagogue. The Israeli army maintains a presence in the area.
During the entire week following the Feast of the Passover, the Samaritans remain encamped on Mount Gezirim. On the last day of the encampment they begin at dawn a pilgrimage to the crest of the sacred mount. Before setting forth on this pilgrimage, however, the men spread their cloths and repeat the creed and the story of the Creation in silence, after which, in loud voice they read the Book of Genesis and the first quarter of the Book of Exodus, ending with the story of the Passover and the flight from Egypt
— John D. Whiting
The National Geographic Magazine, Jan 1920
Relations of Samaritans with Jewish Israelis and Muslim and Christian Palestinians in neighboring areas have been mixed. In 1954, Israeli President Yitzhak Ben-Zvi fostered a Samaritan enclave in Holon, Israel. Samaritans living in both Israel and in the West Bank enjoy Israeli citizenship. Samaritans in the Palestinian Authority-ruled territories are a minority in the midst of a Muslim majority, although the Samaritans are a recognized minority along with Christians and Jews. In Israel the Samaritans operate without the status of a recognised religion. They had a reserved seat in the Palestinian Legislative Council in the election of 1996, but they no longer have one. Palestinian Samaritans have been granted passports by both Israel and the Palestinian Authority.
Samaritan communities tend to be more politically aligned with Israel, regardless of whether they live in Jewish-majority or Arab-majority areas. However, Al-Kahen Wasef al-Samery, a Samaritan leader, declared in 1960 that Israel is an enemy for them as it is an enemy for the Arabs. The Samaritans in Nablus often try to show the differences between them and the Jews, more so than those who live in Holon. Samaritans have stated that the military authorities do not treat them as a minority. On the contrary, they felt that they were treated like West Bank Arabs. Prior to 1948, the Samaritans were divided politically into two factions. The first was led by Sadaqa al-Kahen, who supported the Palestinian Arab leader Mohammad Amin al-Husayni, while the second faction was led by Wasef al-kahen, who supported another Palestinian Arab leader, Ragheb Nashashibi.
As a small community physically divided between neighbors in a hostile region, Samaritans have been hesitant overtly to take sides in the Arab-Israel conflict, fearing that doing so could lead to negative repercussions. While the Samaritan communities in both the West Bank's Nablus and Israeli Holon have assimilated to the surrounding culture, Hebrew has become the primary domestic language for Samaritans. Samaritans who are Israeli citizens are drafted into the military, along with the Jewish citizens of Israel.
One of the biggest problems facing the community today is the issue of continuity. With such a small population, divided into only four families (Cohen, Tsedakah, Danfi and Marhib) (a fifth family died out in the last centuryWhich century? See this discussion. and a general refusal to accept converts, there has been a history of genetic disease within the group due to the small gene pool. To counter this, the Samaritan community has recently agreed that men from the community may marry non-Samaritan (primarily, Israeli Jewish) women, provided that the women agree to follow Samaritan religious practices. There is a six-month trial period prior to officially joining the Samaritan community to see whether this is a commitment that the woman would like to take. This often poses a problem for the women, who are typically less than eager to adopt the strict interpretation of Biblical (Levitical) laws regarding menstruation, by which they must live in a separate dwelling during their periods and after childbirth. There have been a few instances of intermarriage. In addition, all marriages within the Samaritan community are first approved by a geneticist at Tel HaShomer Hospital, in order to prevent the spread of genetic disease.
The head of the community is the Samaritan High Priest, who is selected by age from the priestly family, and resides on Mount Gerizim. The most recent high priest was Elazar ben Tsedaka ben Yitzhaq, who died on 4 February 2010. He will be replaced by his cousin Aharon Ben-Av Chisda.
