Motivations for Settling in the City of Jericho
Various motives led members to strive for resettlement in the city of Jericho. These included: Religious reason: Jericho is considered the key to Israel's redemption; Historical reason: Jericho was a Hebrew city during biblical times and the Mishnah era, continuing as such until the eighth century and in various other periods. Many great men and prophets of Israel lived there; Security reason: Jericho has historically been regarded as "The lock of the Land of Israel" (Bamidbar Rabbah 15:15), and remains a central crossroads near the country's eastern border; Political reason: Settling in Jericho was seen as a measure to prevent the implementation of the Alon Plan and the perceived risk of ceding the Jericho area to Jordan; Economic and agricultural appeal: Since ancient times, Jericho has been considered a fertile and desirable place to live. It has been described as "well-watered everywhere, like the garden of the LORD" (Genesis 13:10), and remains an oasis with abundant water and vegetation.
In a memorandum submitted by the Jericho settlement Gar'in (lit. "kernel") to the Government (Hanukkah 5735 – December 1974), it was stated: "Its historical past, geographical location, urban uniqueness in the region, and proximity to Jerusalem give it great importance – both security-wise and economically... to realize the Jewish people's right to reside in all the cities in which our people have lived, especially those where great men and prophets of Israel resided. It has always been known that Jericho is the key to the redemption of Israel."
Preparation, Establishment of the Gar'in, and Attempts at Settlement (1973-1977)
At the end of 1973, Rabbi Meir Kahane's followers attempted to establish a "settler yeshiva" in Jericho. Rabbi Kahane called on his students to settle there for political reasons: "The completion of a significant part of a new defense line west of Jericho makes it clear that Israel and Jordan have agreed to an initial withdrawal." Spiritually, he viewed the settlement as a continuation of the path of prophets Elijah and Elisha, who worked in the Jericho area. The planned yeshiva was to be named "Aderet Eliyahu," symbolizing the lifting of Elijah's mantle and the continuation of his mission.
In early June 1974, a foundation conference was held for the settler yeshiva, initiated by Rabbi Aryeh J. Julius and Menachem Carmel. The plan was to establish the yeshiva in the ancient Shalom Al Israel Synagogue in Jericho, under Rabbi Reinman, with the goal of settling families. Shortly afterward, the Gar'in members sent a letter to Prime Minister Yitzhak Rabin and Ministers Israel Galili and Shimon Peres, requesting government support for the yeshiva. They also published a call for participants.
Rabbi Kahane initially considered disguising the yeshiva as the "Mrs. Alberta and Dr. Martin Luther King Institute for Human Relations," to avoid evacuation, but this plan was never realized. Shimon Rahamim, a close associate of Kahane, coordinated the Yeshiva's establishment and liaised with Gush Emunim – an activist movement committed to establishing Jewish settlements in the West Bank, Gaza Strip, and the Golan Heights.
A few months later, a foundation conference for the Gar'in was held, attended by 30 members, with the presence of Rabbi Moshe Levinger, a Gush Emunim and a prominent leader of the Yesha Council (The umbrella organization of all the local authorities in Judea, Samaria and the Jordan Valley).
However, Rabbi Kahane later admitted: "I was unable to recruit enough students for the yeshiva in Jericho (I propose to transfer the money collected for this purpose to the settlers of Hanan Porat [an orthodox rabbi, educator and politician who was amongst the founders of the Gush Emunim movement])" As a result, many of Kahane's followers joined the Gush Emunim Jericho Settlement Gar'in instead.
In September 1974, a meeting at the Gush Emunim office brought together representatives of both groups, leading to their unification into a single Gar'in. The idea of establishing "Aderet Eliyahu" became a key goal. The Gar'in's secretary was Shimon Rahamim, with later leadership including Shmuel Fromer, Rabbi Aryeh J. Julius, and Lehi member and writer Ezra Yakin ("Elnakam"). Over the following months, many people – both secular and religious – joined, with Rabbi Kahane's followers becoming a minority.
The Jericho settlement Gar'in became the largest and most active among Gush Emunim's groups. Officially registered as an association with around 100 members, its activities included meetings, Shabbat gatherings, tours to Jericho, and repeated settlement attempts.
Shortly afterward, the Jericho settlement Gar'in sent a letter to various officials, including the Prime Minister. It stated: "These are the people, and this is the plan. Your Excellencies, for over two years, Jews have been requesting to settle in the Land of Israel – simply put, to settle in the land. For over two years, the government of Israel has been preventing them from doing so. We present to you a list of those willing to settle and their plan. See for yourselves and judge. Greetings from the Jericho Community Secretariat." Attached to the letter were two pages listing the names of 30 families and 47 single individuals, including prominent figures such as Prof. Yosef Ben Shlomo and Lehi member Julie Thornberg.
Several Gar'in members were young Haredi men who concealed their identities due to potential backlash from their communities. Most members were religious, with a minority being secular. Ultimately, fewer than a quarter of those listed settled in Mitzpe Yeriho (see below).
Eventually, Hanan Porat informed Minister Galili that the Gar'in, under "heavy pressure" from the movement, would accept a temporary settlement at the Kalia Hotel on the Dead See, or a new settlement above the cliffs at Jericho Junction. According to the Gar'in' veterans, six to eight attempts were made to establish a foothold in Jericho.
On the eve of Simchat Torah [the Jewish holiday that celebrates and marks the conclusion of the annual cycle of public Torah reading, and the beginning of a new cycle], October 1974, a "surrounding operation" was conducted by Gush Emunim. Hundreds of activists set out to establish positions in several places in Judea and Samaria. Most of them set out in the direction of Jericho. They bypassed the IDF checkpoints on foot or attempted to arrive on foot through Wadi Qelt and other routes. Some of them managed to reach west Jericho, and a large group arrived near the edge of Wadi Qelt, where they were blocked by the IDF. The evacuation lasted several days. Additional groups continued to leave for the area for about a week. Dozens were arrested by the police. Some of the members of the Gar'in arrived on Friday, close to Shabbat, to the abandoned villa complex that was intended for the residence of Jordanian officers east of Jericho, where they stayed all Shabbat and were evacuated on Shabbat night.
At the end of February 1975, the members of the Gar'in published a booklet describing the history of Jericho as a Hebrew city and the various options available for settlement in the Jericho area. The booklet was written largely by Gadi Kopel, one of the founders of the Mitzpe Yeriho settlement.
In July 1976, over a hundred members of the Jericho settlement Gar'in attempted to reach Jericho. The plan was to stay there for two days, establish a symbolic settlement, and carry out various activities: operating a sit-in and a tour to Qumran [located about 1.5 km from the northwestern shore of the Dead See, about 10 km south of Jericho]; as a protest against the prevention of settlement in the place. They encountered checkpoints and managed to reach Mount Quruntul [known as "Mount of Temptation" – the city of Jericho lies at the feet east of the mountain]. They brought a lot of equipment with them but were evacuated after a few hours.
On the first night of Sukkot 5778, September 1977, the Jericho settlement Gar'in set off after the holiday as part of Gush Emunim's Settlement Operation. The convoy included a bus full of members of the group and supporters, and several private cars. The destination was an area of state land west of Jericho, not far from the military government building. After much jostling, they were arrested by the police.
A Story About Rabbi Meir Kahane and the Establishment of the Gar'in (1977)
"In 5777, we traveled with the rabbi to a conference held in the city of Safed. As we passed Jericho on our way, the car suddenly swerved due to a flat tire. When we got out of the car, a magnificent view of the city of Jericho appeared before our eyes and we were enchanted by the magical smell. The rabbi told us that this is where the prophet Elijah ascended into heaven, and to our shame, we still do not have a Jewish settlement here. 'Tomorrow, God willing, we will establish a settlement,' he added.
We repaired the tire and continued our way, and the rabbi's words were forgotten from our hearts. The next morning, the rabbi arrived at the office and asked, 'So, is everything ready?' We did not know what the rabbi was talking about. And the rabbi said, 'What happened to you? We are establishing a settlement in Jericho.'
The rabbi began preparations and received the enthusiastic blessing of Rabbi Zvi Yehuda Kook [The son of Abraham Isaac Kook, and Rosh Yeshiva of Mercaz HaRav], for the establishment of a yeshiva and settlement in the place called 'Aderet Eliyahu.' However, to our shame, the Israeli government has never allowed Jews to settle in Jericho, but the Jericho settlement Gar'in that the rabbi established founded the settlement of Mitzpe Yeriho, which today numbers over two hundred families. May it multiply."
Letter to Prime Minister Menachem Begin (July 1978) – Rabbi Meir Kahane
"Honorable Prime Minister... All this is in addition to your order to stop the establishment of settlements; to the arrest of members of the Jericho settlement Gar'in last Sukkot, after they tried to settle there; to the offer of autonomy to the Arabs of Judea and Samaria; to the offer to give up all of Sinai; to the offer of citizenship to the Arabs of Judea and Samaria; to the lie of a group that will go to Shiloh [an ancient city and sanctuary in ancient Israel, serving as one of the main centers of Israelite worship during the pre-monarchic period] under the guise of archaeologists (so that the world does not know that a settlement is being established there)... Before you destroy your life, which you have built for sixty great years, and before you drag Israel into disaster, I ask you to think, think carefully, and return to what you once were. And know that even if Menachem Begin is not Menachem Begin – Meir Kahane will be Meir Kahane. In the love of Israel, Meir Kahane."
Protest against the entry of right-wing activists into the city (November 2010)
Dozens of residents of the moshavim and kibbutzim in the Jordan Valley demonstrated near Jericho, protesting the entry of right-wing activists into the city, which is under full control of the Palestinian Authority. The right-wing activists entered the Jericho area without permission. Eight of them were arrested by security forces, but some managed to evade arrest. A member of Kibbutz Almog said: "We are not willing for people who do not live in this area to enter places here, destroy relations with neighbors, and leave us with scorched earth… We have peace with the Palestinians here. All warmongers of all kinds will return home."
The protest by the residents of the area came against the backdrop of the activities of the Jericho settlement Gar'in, with the aim of encouraging the return of Jewish settlement in the city. The activists were engaged in propaganda, as well as unauthorized entries into the ancient Naaran Synagogue [Naaran was a Jewish settlement during the Mishnah and Talmud period. In 1971, a settlement known as Yitav, an abbreviation of Yad Yitzhak Tabenkin, was established approximately ten kilometers north of Jericho, near the mouth of Wadi Auja]. The activists insisted that, according to the Oslo Accords, they are allowed to stay there.
The right-wing activists intended to stay there on Shabbat, but the police and the army were deployed in large forces and on Friday arrested 19 people. Instead, the activists held Shabbat at a nearby point, and upon its conclusion, began trying to enter the city again.
Meir Bertler from the "Jewish Cities Gar'in," who was a partner in the right-wing activists' organization, said that "due to the police harassment, we decided that every Shabbat has a Shabbat after-party, and therefore we held a Melaveh Malkah meal [held after the Sabbat' in order to figuratively escort the "Sabbath Queen" on her way out via musical performances, singing and eating] inside Jericho. The activities will continue as long as necessary. At any time and at any time." In response to the claims of the settlers of the Jordan Valley, Bertler said that "the city of Jericho has belonged to the people of Israel for generations. We will continue to work to renew the Jewish presence in the place. We are confident that the majority of the Israeli public supports us in our struggle to renew our presence in these historical places, such as Jericho and Nablus, which are a symbol of the nation and a triumphant testimony to our right to the land."
Yeshiva Opens in Ancient Naaran Synagogue (November 2014)
For the first time since Jericho was abandoned under the Oslo Accords, a new yeshiva has been established there. On Friday morning, yeshiva students entered the ancient in Naaran Synagogue for the first time. The students studied Chapter 2 of the Book of Joshua, which addresses the conquest of Jericho and begins: "Then Joshua son of Nun secretly sent two spies from Shittim. 'Go, look over the land,' he said, 'especially Jericho'".
During the gathering, it was noted that the Synagogue – whose remains were first discovered in Naaran in 1918 during a bombing raid in World War I and further excavated in 1921, revealing a mosaic floor decorated with Hebrew symbols and imagery – is currently neglected and in a state of disrepair. Each passing day without roof restoration and mosaic preservation causes irreversible damage to both the synagogue and the Jewish historical presence in the area.
Mosaic fragment, ancient Naaran Synagogue, permission: "Creative Commons" (Photo: Dr. Avishai Teicher, October 2011)
Mitzpe Yeriho – Testimony of Moshe Neiman (August 2016)
The site being built, permission: "Creative Commons" (Photo: Gad Pinhas Kopel, October 1977)
Moshe Neiman, a follower of Rabbi Meir Kahane, stated: "I first heard about the idea of establishing a Jewish settlement in Jericho from the rabbi himself. Until then, aside from efforts in Hebron, settlements had mostly been attempted in isolated hilltop areas. Arab towns were generally not considered targets for settlement. Rabbi Kahane believed cities like Nablus and Jericho should also become targets for settlement activity, and that efforts should be focused there. His vision did not remain theoretical; it inspired us. My friends from the Kach movement and I organized and planned to establish a yeshiva in Jericho. Even before settling there, we envisioned calling it 'Aderet Eliyahu.' To us, this name symbolized our mission: just as Elijah ascended into heaven in a whirlwind, leaving his mantle (aderet) to Elisha, we saw ourselves as the continuers of Jewish settlement in Jericho. Our primary goal was the ancient Shalom Al Israel Synagogue. We gathered beds and mattresses, and others collected books, chairs, and tables for us. We tried repeatedly, but each attempt ended in eviction.
Later, Gush Emunim formed the Jericho settlement Gar'in. Our two groups united, deciding to settle Jericho with renewed determination. Near the mouth of Wadi Qelt, within Jericho's municipal boundaries, there were approximately 700 dunams of state land. Following Israel's political shift in 1977, a partial government agreement permitted establishing a settlement there. At the end of Elul 5737 (September 1977), we arrived in large numbers, hopeful and resolute. Unfortunately, complexities within the government were greater than anticipated. Ezer Weizman, then the Minister of Defense, strongly opposed our settlement, and our eviction soon followed. Some were taken to a military base near Jericho, and others were detained at the Russian Compound [in Jerusalem]. After a brief detention, we resolved: 'This time we are not going home.'
We moved to Mishor Adumim [a settlement founded two years earlier, located about 10 minutes' drive from Jerusalem], which became our temporary refuge. We set up tents and occupied a building provided by Kibbutz Hafetz Haim [a religious kibbutz in central of the country]. For Sukkot, we converted the building into a sukkah. On the first day of the holiday, we sat there peacefully, but during Chol HaMoed [the intermediate days of Passover and Sukkot], Uri Bar-On, assistant to Minister of Agriculture Ariel Sharon, approached us with a proposal. He suggested we relocate to an area already approved for development adjacent to the emerging Ma'ale Adumim settlement.
We visited the site and found it barren – a desert without trees or water, simply wasteland. What about our dream of settling in historic Jericho, with its streams, springs, and fertile valleys? We had to make a swift decision. Some insisted, 'Jericho or nothing,' while others argued, 'Let's build where we can. Temporary settlement is better than none. We'll build and wait; as soon as the government permits us to move to Jericho, we'll relocate immediately.' With emotions running high and no consensus in sight, we agreed to disagree. Those who accepted the temporary solution have remained in the suggested site for approximately 40 years, still gazing longingly toward Jericho.
The initial Settlement Gar'in comprised several families and approximately thirty young men and women, some religious and some secular, united by the shared aspiration to establish a communal settlement. However, aspirations differed from reality. Tensions between groups became evident from the very first days. Leaders such as the Great Rabbis [Gdolim] Levinger, and Hanan Porat invested considerable effort to mediate these tensions. Newcomers visited, attempting to bridge and ease differences. Although these efforts did not fully achieve the desired unity, they had a beneficial impact: meetings became calmer, even though Gar'in disagreements persisted. Eventually, the split was inevitable. In 1980, the secular members left to establish the settlement of Vered Yeriho near Jericho, while the religious members remained. Importantly, the division was not based primarily on religious issues. Most secularists were focused on agricultural work, dreaming of cultivating land and greenery, whereas the religious members were predominantly urban residents and yeshiva graduates. Their dreams were less agricultural and more aligned with the concept of a community settlement. Thus, each group pursued its path and fulfilled its aspirations. Vered Yeriho flourished with palm and fruit trees, while our community emerged as a residential settlement with some greenery, though less pronounced than our neighbors. The split left no bitterness, and warm relations continue to this day between both communities.
During the initial months, there was no organized public transportation, and many residents lacked private vehicles. Nevertheless, travel from the settlement was sometimes necessary. To reach Jerusalem, we walked to the main road, where we boarded Arab taxis or buses. The journey to the road was long and challenging – muddy in winter floods and scorching under the summer sun. Arab transportation proved safe and reliable; passengers showed respect, with younger Arab men frequently offering their seats to the women from our settlement. While we experienced no security threats due to the absence of nearby Arab villages, we encountered other issues. Early on, we realized local Bedouins specialized in theft. The laundry left outside disappeared, chairs and tables vanished mysteriously, and bicycles went missing. To deter such theft, we made it clear through decisive action that interference with us was undesirable. The message quickly took effect, and thefts significantly decreased.
Upon our arrival, there was virtually no water or electricity, just rocks inhabited by snakes and scorpions. The first nights were spent outside in sleeping bags on rocky terrain, often interrupted by scorpion stings protesting our invasion into their habitat. Soon, military tents provided by Gush Emunim were erected, followed by ten rented mobile trailers. Moshe Weingarten, one of the founding members, transported these trailers individually from Tel Aviv. However, the trailers, intended for temporary travel rather than permanent living, lacked stability and swayed noticeably when occupied, making everyday tasks difficult.
Our living conditions were diverse. Besides tents and trailers, we acquired ten tin 'bartons,' originally meant for storage but adapted by us into residential structures. Learning from past mistakes, we recognized the necessity of a stable foundation. Volunteers from the Ein Vered Circle – a Labor Movement group supportive of settlement initiatives – provided significant assistance. Together, we poured concrete foundations for the bartons, and constructed communal buildings, including the dining hall and synagogue. Their expertise in manual labor and construction greatly contributed to establishing Mitzpe Yeriho in a challenging desert environment.
The winter days were hard. The shacks were not insulated. Initially, we weren't connected to the electricity grid, so we made do with electricity from a rented generator. We constantly had to prioritize essential appliances, turning off others to conserve the limited power available. Electric heaters were out of the question, and the nights were bitterly cold. Necessity made us creative, improvising wood-burning stoves from old tin water heaters to keep warm as we waited hopefully for the next season.
When summer arrived, we realized how foolish it had been to construct tin houses in such a location. We hadn't anticipated how unbearably hot it would become. The metal heated intensely, making daytime entry into the houses impossible. Touching the walls resulted in burns. On cool nights, we splashed water onto the tin walls, and the breeze cooled them just enough for us to enter safely.
Those were challenging days. We stood guard at night and labored hard during the day. We built the huts, houses, and infrastructure ourselves, fostering an experience marked by originality.
About four months after settling, we received 48 cinder blocks from the Ministry of Housing. That morning, by chance, I was in Jerusalem. Suddenly, on Jeremiah Street, I saw a convoy of trucks loaded with cinder blocks, some spray-painted in red with the inscription 'Mitzpe Yeriho.' Overjoyed, I stood in the middle of the road, dancing. The driver repeatedly honked and nearly ran over me yelling, 'Move, move!' When he reached the settlement, he shared his astonishment with everyone: 'I've transported cinder blocks all over the country, but I've never had anything like this happen. First, a man dances wildly near Shoresh, then another dances in Jerusalem, and here you're welcoming me as if I'm bringing a Torah scroll!' I then understood I wasn't the first to celebrate this way. The enthusiastic man near moshav Shoresh [not far from Jerusalem] was Baruch Marzel, originally from Jericho before his later years in Hebron.
Such joyous receptions weren't limited to trucks. About six months after the settlement began, a bus stop for line 43 was established. At first, it serviced just two buses – one at 7:00 in the morning and another at 17:00 – but we danced and celebrated around it as if it marked the coming of the Messiah himself.
As mentioned, I arrived at the settlement in its earliest days after my military service, as a bachelor. In 1981, I married Malka and brought her here. By 1982, the construction of permanent homes had started, and since then, the settlement has significantly grown – so much that we no longer know all the residents personally. Schools, kindergartens, and homes continue to emerge, and while this growth is gratifying, nothing compares to the excitement of those pioneering days. Even now, I often enthusiastically tell my wife, 'Let's leave and start a new settlement,' driven by the extraordinary experience that left me yearning for more.
My deepest regret is the lack of awareness regarding the importance of preserving sites from our early days. It's unfortunate that the settlement lacks a visitors' center and that we failed to preserve the original synagogue hut and dining room. Many don't view preservation as valuable, discarding old artifacts without a second thought. Consequently, there's almost nowhere in our community where we can say, 'This building stood here when it all began.' We have little to show our children, future generations, tourists, or visitors. There's no monument, sign, or image commemorating the pioneering founders, some of whom have passed away. Perhaps someday, a memorial room with an audiovisual exhibit will be established, allowing visitors to experience a glimpse of our pioneering spirit. We can only hope".
Mitzpe Yeriho, in Accordance with Section 27A of the Copyright Law
Baruch Marzel's Eulogy for Arie Bar Nathan (Jericho settlement Gar'in) (Originally published on Nrg, 5 September 2016).
"I met Arie Bar Nathan more than 40 years ago in Jericho settlement Gar'in. Although he did not wear a kippah, as a yeshiva graduate, I was continually amazed by his profound knowledge and love for the Bible. He belonged to a generation that traveled the country holding the Bible in their hands, capable of engaging in meaningful and informed discussions about it. Unfortunately, today's public discourse often feels superficial, since we typically interact with individuals who lack deep familiarity with the Bible – even among yeshiva students.
The Jericho settlement Gar'in, founded by Rabbi Kahane ZTs"L, underwent numerous relocations and evacuations. The Gar'in participated in Gush Emunim's encirclement campaign. After multiple evacuations, we decided not to return home but instead built a makeshift camp of cardboard boxes and tents in Mishor Adumim. From this challenging environment emerged the Gar'in communities of Kfar Adumim and Ma'ale Adumim. After weeks enduring the harsh conditions, a delegation approached Arik Sharon, who exclaimed, 'What? You're still not at the designated site?' (of present-day Mitzpe Yeriho). The secretariat urgently convened and resolved to immediately establish an advanced outpost there, with trailers and additional members to follow shortly.
Arie Bar Nathan and I volunteered. Within hours, we unloaded a truck full of equipment – mostly scrap metal – onto the mountain now housing the Mitzpe Yeriho Yeshiva. Waiting on mattresses, we endured scorching heat and flies during the day, sandstorms in the evening, and relentless mosquitoes at night. We had no communication devices. I explored the surroundings and explained to curious Bedouins that the true owners had arrived, while Arie spent his time immersed in reading and study.
I vividly remember a late-night debate Arie had with a reserve patrol, led by a major from Tirat Zvi [a religious kibbutz in the Beit She'an Valley]. Arie passionately argued that a large, flourishing settlement would rise in that barren spot, prompting laughter from the soldiers. Their commander called him delusional, pointing to our scrap-metal heap in the desert. In response, Arie recalled how, in his youth, he'd helped a struggling community called Tirat Zvi, surrounded by enemies and beset by swamps, social challenges, and internal problems.
Although I supported Arie's words, I confess my belief wasn't as unwavering as his. Today, each time I visit Mitzpe Yeriho, I witness Arie Bar Nathan's vision realized."
Restriction on Entry to Synagogues in Jericho (February 2022)
In early 2022, the IDF restricted access to historic synagogues in Jericho. Previously, weekly visits occurred at Shalom Al Yisrael Synagogue, extending to Naaran Synagogue and nearby Tel Jericho, coordinated with and secured by the military due to security concerns. The IDF ceased regular visits to these synagogues, permitting entry only to general tourist sites in Jericho.
In February 2022, tensions escalated when a group of Jewish worshippers entered Shalom Al Yisrael Synagogue. Local Arabs rioted, throwing stones at both visitors and soldiers. IDF forces dispersed the rioters using riot-control measures and warning shots while evacuating the worshippers from the scene.
Mevo'ot Yericho
Mevo'ot Yericho, in Accordance with Section 27A of the Copyright Law (Facebook Site of the Settlement)
Mevo'ot Yericho is a settlement located in the southern Jordan Valley, north of Jericho, approximately 150 meters below sea level. It is administered by the Jordan Valley Regional Council. The settlement sits in the Wadi Auja valley, one of the largest stream channels in Binyamin. Nearby settlements include Yitav. Around ten kilometers north of Jericho lies the town of al-Auja al-Tahta.
Established in 1999, Mevo'ot Yericho initially functioned as a research and agricultural experiment station (Acclimatization Farm). It evolved informally into a residential community and, despite lacking official authorization at the outset, gradually expanded. By 2004, about 14 families resided there, and by 2006, that number increased to 21 families. Currently, the settlement has approximately 60 families, comprising about 400 residents who lead a religious lifestyle. Agriculture remains central to community life, with many residents involved in date farming and sheep herding.
On September 15, 2019, the Israeli government convened at the Valley Monument complex to formally recognize Mevo'ot Yericho's legal status. This followed Attorney General Dr. Avichai Mandelblit's withdrawal of earlier objections. At this meeting, Prime Minister Benjamin Netanyahu reaffirmed his commitment to applying Israeli sovereignty to the Jordan Valley and northern Dead Sea region, announcing the formation of a special working group to draft a detailed plan for this process. He further stated intentions to incorporate all Israeli settlements in Judea and Samaria into the broader "Centennial Plan," emphasizing their significance to security and heritage.
On October 10, 2019, the Supreme Planning Council of Judea and Samaria approved a construction plan for Mevo'ot Yericho, including 182 new housing units, educational facilities, public buildings, and industrial and commercial areas. This marked the initial phase of a broader plan intended to accommodate 350 families.
The current demographic makeup includes around 45 families with roughly 200 children, most aged between 0-12. Residents are a diverse mix of native Israelis, new immigrants, agricultural workers, tech professionals, yeshiva students, skilled tradespeople, and others aged between 20 to 60. As of December 2022, Mevo'ot Yericho held the highest proportion of children relative to its population in Israel, at 73%.
Housing options in Mevo'ot Yericho include both temporary and permanent structures. Presently, the community includes approximately 40 caravans (temporary homes), 25 permanent houses, and several homes in various stages of planning or construction. New families moving to the settlement must initially reside in a caravan for at least one year to integrate into community life. After this acclimatization period, families may apply to join the local residents' association. Upon acceptance, families can secure land rights, pay plot development fees, and initiate private construction. Plot sizes range from half a dunam to 1.2 dunams.
Existing community facilities include a mikveh (ritual bath), two kindergartens, a daycare center, a library, classrooms, a secretarial office, a community club, and several residential buildings.