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The Cantina Cana di Galilea was founded in 1996 by Kardosh family, Nazareth, in Cana (Kafr Kanna) in the Galilee.

The decision to found in Cana is due to the fact that in the tradition of the Gospel of John, in the 2nd chapter of which, the famous wedding of Cana is handed down, at which, according to Johannine tradition, Jesus performed his first public miracle. In addition, John 4:46 also reports Jesus' second visit to Cana and in John 21:2 also names Nathanael, a disciple of Jesus who is only named in the Gospel of John, coming from Cana.

Researchers do not agree on the historical localization of the village at the time of Jesus. Today's Kana (Kafr Kanna), where there is both an Orthodox and Roman Catholic 'Wedding Church' and where the 'House of Nathanael' can also be seen, is the traditional site. The Roman Catholic Church was built in 1883 over the crumbling ruins of what was once a mosque, built on the ruins of a 5th-century Jewish synagogue.

But there are three other places that claim the wine wonder of Kana: Chirbet Qana, 14 kilometers north of Nazareth, Ain Kana, also near Nazareth, and Qana in Lebanon.

From Chirbet Qana is proven by excavations that it was from 1200 BC. It was a populated and later important place from which to control the entrance to Jotapata, a center of the Jewish rebellion against the Romans and a point of escape for the population who fled Jerusalem after the destruction of the Temple. The German pilgrim Burchard, who traveled to Palestine between 1272 and 1282, locates the miracle here in his writing "Descriptio Terrae Sanctae". Unfortunately there are no excavations here yet.

excavations at Kafr Kanna let us know that the site was a significant place in Jesus' time with a significant number of residents. During various excavations, the archaeologist Yardena Alexander and her team not only found a large number of shards of wine jars, as was common at the time of Jesus, they also found, among other things, a significant ritual bath (mikveh), which indicates that those who fled and were driven out of Jerusalem Jews here continued the ritual purifications that were no longer possible in the temple. In addition, some excavation results indicate that Cana was probably home to a Judeo-Christian community early on. In Byzantine times the first churches were built here and later the Crusaders also built a church here. In 1551 the orthodox church in Cana was built for the first time, which was replaced by a successor building in 1886, although the reason for this is unknown. In the early 17th century, the historian Cuaresmius, who wrote his work "Historica, theologica, moralis Terrae sanctae Elucidatio" in the years 1615-1624, describes Kafr Kanna as the place of the wine miracle. But what was particularly impressive was an excavation just a few years ago near Kafr Kanna, where a large number of underground catacombs with a capacity for many people were excavated, which indicate that the revolt of the Jews against Roman rule was planned well in advance, carefully prepared and there was not a moment of spontaneous reaction.

The importance of Kafr Kanna is also made clear in another moment: in the title of the Greek Orthodox Patriarch of Jerusalem, which reads in full: "Patriarch of the Holy City of Jerusalem and all Palestine, of Syria, Arabia, Transjordan, of Cana in Galilee and Holy Zion".

In the daily life of Galilee in Jesus' day, wine was an important element, as was bread or olive oil. Tradition compelled families who hosted weddings to celebrate for several days, usually 7 days, and to stock up on sufficient food and wine. The statement about the size of the six stone jars in the Gospel of John is not necessarily unhistorical. It is also interesting that precisely in the days of Jesus, a special wave of "joy in cultic purity" swept through the Jewish people. For this reason, large jars were also made of stone, although this was far more strenuous and expensive than making them from clay, because stone, in contrast to clay, was said to be more pure. The wedding described in the Gospel of John seems to have been a celebration in a socially superior environment, since guests were not only invited from outside (Mary, Jesus and his disciples), but a cupbearer and servants were also available.

The miracle described in the Bible would like to explain several moments:

a.) It is an unnecessary miracle. Mary, the mother of Jesus, discovers a need because the wine had run out, but the words of the cupbearer to the bridegroom after the miracle of wine make it clear that this need did not really exist: the guests were already drunk. Here one can discover a similarity to Psalm 23:5: “You set the table for me in the sight of my enemies. You anoint my head with oil, you fill my cup well.” Jesus is “like” God – he does everything for his people!

b.) Jesus is more than Moses: Moses merely purified bad water into good, drinkable water; Jesus, on the other hand, turns water into wine.

c.) With Jesus and his first public appearance, the prophecy of Hosea (2:18ff) about the new community between God and his people began: “In that day – says the Lord – you will say to me: My husband! , and no more: My Baal! I will take the names of the Baals out of their mouths so that no one will call on their names. I will make a covenant for Israel on that day with the beasts of the field and the birds of the air and with everything that creeps on the ground. I break bow and sword, there is no more war in the land, I let them find peace and security. I commit to you forever; I betroth you to me for the bride price of justice and justice, of love and mercy, I betroth you to me for the bride price of my faithfulness: Then you will know the Lord. In that day, says the Lord, I will answer: I will answer heaven, and heaven will answer earth, and earth will answer the grain, and the wine, and the oil, and they will answer Jezreel. I sow them in my land. I have mercy on Lo-Ruhama (No mercy) and to Lo-Ammi (Not my people) I say: You are my people! and he will say: (You are) my God!”

Viticulture has a long tradition in Palestine. Excavations show wine cellars and presses in the second half of the 4th millennium BC. and in the story about the Egyptian Sinuhe from ca. 1200 BC. Palestine is famous for having more wine than water.

At that time it was quite common to mix wine with different spices a.) to improve the taste and b.) to better preserve the wine.

Since the alcohol content of wine was often higher than it is today, wine was also served mixed with water. But since wine, in contrast to water, was a pure drink, the advice of St. Paul in his 1st letter to his friend Timothy may well have a historically proven, well-intentioned background: "Don't just drink water, but also have some wine , considering your stomach and your frequent illnesses.”

The fact that work in the vineyard is frequently mentioned in both the Old and New Testaments also highlights the appreciation that wine production once enjoyed. It was known that it meant a lot of work to nurture and care for the vineyard and expand the cellar: "I walked past the field of a lazy man, the vineyard of a foolish person: look there, it was completely overgrown with thistles, its surface was covered with weeds, tore down its stone wall. I saw it and thought about it, I looked at it and learned the lesson from it: sleep a little longer, slumber a little longer, fold your arms a little longer to rest. Poverty will come upon you like a rogue, need like an importunate beggar.” (Proverbs 24:30ff)

In Jesus' day, wine was a popular gift and part of the craftsman's wages.

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