Jerusalem

Jerusalem (Hebrew: יְרוּשָׁלַיִם Yerushalayim; Arabic: القدس al-Quds; see also names of Jerusalem) is an ancient Middle Eastern city of key importance to the religions of Judaism, Christianity, and Islam.

With a population of 704,900 (as of December 31, 2004 [1] (http://www.cbs.gov.il/population/new_2004/tab_3.pdf)), it is a richly heterogeneous city, representing a wide range of national, religious, and socioeconomic groups. The section called the "Old City" is surrounded by walls and consists of four quarters: Jewish, Christian, Armenian, and Muslim.

The status of the city is hotly disputed. The 1949 cease-fire line between Israel and Jordan, also known as the Green Line, cuts through the city. Since Israel's victory in the 1967 Six-Day War, it has controlled the entire city and claims sovereignty over it. According to Israeli Jerusalem Law, Jerusalem is the capital of the State of Israel, and is the center of Jerusalem District; it serves as the country's seat of government and otherwise functions as capital. Many countries do not recognize Israeli sovereignty over some or all of the city and enforce this view by maintaining their embassies in Tel Aviv or in the suburbs. Palestinians also claim all or part of Jerusalem as the capital of a future Palestinian state.

Contents

1 Name 2 History 2.1 Antiquity (Prehistory - 6 CE) 2.2 Roman Rule (6 CE - 638 CE) 2.3 Arab, Crusader, and Early Ottoman Rule (638-1800s) 2.4 Revival of Jerusalem (1800s-1917) 2.5 British Mandate (1917-1948) 2.6 Jerusalem and the Arab-Israeli conflict (1948-) 2.7 Current status 3 Status as Israel's capital 3.1 Palestinian aspirations 3.2 UN position 3.3 United States position 3.4 United Kingdom position 3.5 Arguments for and against internationalization 4 Religious Significance 4.1 Jerusalem, Jews and Judaism 4.1.1 Jerusalem in Torah and Tanakh 4.1.2 Jerusalem and the Jewish religious calendar 4.1.3 Jerusalem and prayer 4.1.4 Customs in rememberance of Jerusalem 4.1.5 Western Wall in Jerusalem 4.1.6 Rabbis and Jerusalem 4.2 Jerusalem in the Tanakh (Old Testament) 4.3 Jerusalem in Christianity 4.4 Jerusalem in Islam 4.5 Jerusalem in Mandaeanism 5 Geography and Demography 5.1 Geography 5.2 Neighborhoods, places and monuments 5.3 Demographics 6 Jerusalem Today 6.1 Mayors and Government 6.2 Museums 6.3 Transportation 7 See also

Name

The origin of the name of the city is uncertain. It is possible to understand the name (Hebrew Yerushalayim) as either "Heritage of Salem" or "Heritage of Peace" - a contraction of "heritage" (yerusha) and Salem (Shalem literally "whole" or "complete") or "peace" (shalom). (See the Biblical commentator the Ramban for explanation.) "Salem" is the original name used in Genesis 14:18 for the city. Similarly the Amarna Letters call the city Uru Salim in Akkadian, a cognate of the Hebrew Ir Shalem ("city of Salem"). Some consider a connection between the name and Shalim the personification of dusk in Ugaritic myth. See also Names_of_Jerusalem.

History

Antiquity (Prehistory - 6 CE)

This city has known many wars and various periods of occupation. According to Jewish tradition it was founded by Abraham's forefathers Shem and Eber. In Genesis it was ruled by Melchizedek, regarded in Jewish tradition as being a priest of God and identical to Shem. Later it was conquered by the Jebusites. After this it came under Jewish control. The Bible records that King David defeated the Jebusites in war and captured the city without destroying it. David then expanded the city to the south, and declared it the capital city of the united Kingdom of Israel.

Later, according to the Bible, the First Jewish Temple was built in Jerusalem by King Solomon. The Temple became a major cultural center in the region, eventually overcoming other ritual centers such as Shilo and Bethel. Near the end of the reign of King Solomon, the northern ten tribes split off to form the Kingdom of Israel with its capital at Samaria. Jerusalem then became the capital of the southern kingdom, the Kingdom of Judah.

By the end of the "First Temple Period," Jerusalem was the sole acting religious shrine in the kingdom and a center of regular pilgrimage. Although recent achaeological finds may push the date yet earlier (see Tel Dan Stele), around the ninth century BCE clear historical records begin to corroborate some of the biblical history, the kings of Judah become historically identifiable, and the significance the Temple had in Jewish religious life is clear.

Jerusalem was the capital of the Kingdom of Judah for some 400 years. It had survived (or, as some historians claim, averted) an Assyrian siege in 701 BCE, unlike Samaria, the capital of the northern Kingdom of Israel, which had fallen some twenty years previously. However, the city was overcome by the Babylonians in 586 BCE, who then took the young king Jehoiachin into Babylonian captivity, together with most of the aristocracy. However, the country rebelled again under Zedekiah, prompting the city's repeated conquest and destruction by Nebuchadnezzar. The temple was burnt, and the city's walls were ruined, thus rendering what remained of the city unprotected.

After several decades of captivity and the Persian conquest of Babylon, the Persians allowed the Jews to return to Judah and rebuild the city's walls and the Temple. It has continued to be the capital of Judah and center of Jewish worship, as a province under the Persians, Greek and Romans, with a relatively short period of independence under the Hasmonean Kingdom. The Temple complex was upgraded and the Temple itself rebuilt under Herod the Great, a Jewish client-king under Roman rule, around 19 BCE. That structure is known as the Second Temple, and was the most important of the many improvements Herod made to the city. After Herod's death, the province and city came under direct Roman rule in 6 CE.

Roman Rule (6 CE - 638 CE)

After a brief period of oppressive Roman rule, the city was ruined yet again when a civil war accompanied by a revolt against Rome in Judea led to the city's repeated sack and ruin at the hands of Titus in 70 CE. The Second Temple was burnt, and the whole city was ruined. The only remaining part of the Temple was a portion of an external (retaining) wall which became known as the Western Wall.

After the end of this first revolt, the Jews continued to live in Jerusalem in significant numbers, and were allowed to practice their religion. In the second century the Roman Emperor Hadrian began to rebuild Jerusalem as a pagan city while restricting some Jewish practices. Angry at this affront, the Judeans again revolted led by Simon Bar Kokhba. Hadrian responded with overwhelming force, putting down the revolution and killing as many as half a million Jews, and resettling the city as a pagan polis under the name Aelia Capitolina. Jews were forbidden to enter the city, but for a single day of the year, Tisha B'Av, (the Ninth of Av, see Hebrew calendar), when they could weep for the destruction of their city at the Temple's only remaining wall.

For another 150 years, the city remained a relatively unimportant Roman town. Under Byzantine Emperor Constantine, however, rebuilt Jerusalem as a Christian center of worship, building the Church of the Holy Sepulcher in 335. Jews were banned from the city, except under a brief period of Persian rule from 614-629.

Arab, Crusader, and Early Ottoman Rule (638-1800s)

Although the Qur'an does not mention the name "Jerusalem", the hadith specify that it was from Jerusalem that Muhammad ascended to heaven in the Night Journey, or Isra and Miraj. The city was one of the Arab Caliphate's first conquests in 638 CE; according to Arab historians of the time, the Caliph Umar ibn al-Khattab personally went to the city to receive its submission, cleaning out and praying at the Temple Mount in the process. Some Muslim and non-Muslim sources add that he built a mosque there. Sixty years later, the Dome of the Rock was built, a structure in which there lies the stone where Muhammad is said to have tethered his mount Buraq during the Isra. This is also reputed to be the place where Abraham went to sacrifice his son (Isaac in the Jewish tradition, Ishmael in the Muslim one.) Note that the octagonal and gold-sheeted Dome is not the same thing as the Al-Aqsa Mosque beside it, which was built more than three centuries later.

Under the early centuries of Muslim rule, especially during the Umayyad (650-750) and Abbasid (750-969) dynasties, the city prospered; the geographers Ibn Hawqal and al-Istakhri (10th century) describe it as "the most fertile province of Palestine", while its native son the geographer al-Muqaddasi (born 946) devoted many pages to its praises in his most famous work, The Best Divisions in the Knowledge of the Climes.

The early Arab period was also one of religious tolerance. However, in the early 11th century, the Egyptian Fatimid Caliph Al-Hakim bi-Amr Allah ordered the destruction of all churches and synagogues in Jerusalem, a policy reversed by his successors. Reports of this were one cause of the First Crusade, which marched off from Europe to the area, and, on July 15, 1099, Christian soldiers took Jerusalem after a difficult one month siege. They then proceeded to slaughter most of the city's Muslim and Jewish inhabitants. Raymond d'Aguiliers, chaplain to Raymond de Saint-Gilles, Count of Toulouse, wrote:

Piles of heads, hands, and feet were to be seen in the streets of the city. It was necessary to pick one's way over the bodies of men and horses. But these were small matters compared to what happened at the Temple of Solomon, a place where religious ceremonies were ordinarily chanted. What happened there? If I tell the truth, it will exceed your powers of belief. So let it suffice to say this much, at least, that in the Temple and porch of Solomon, men rode in blood up to their knees and bridle-reins. Indeed, it was a just and splendid judgment of God that this place should be filled with the blood of unbelievers, since it had suffered so long from their blasphemies. The city was filled with corpses and blood. (Edward Peters, The First Crusade: The chronicle of Fulcher of Chartres and other source materials, p. 214)

Jerusalem became the capital of the Kingdom of Jerusalem, a feudal state, of which the King of Jerusalem was the chief. Neither Jews nor Muslims were allowed into the city during that time. The Kingdom of Jerusalem lasted until 1291; however, Jerusalem itself was recaptured by Saladin in 1187, who permitted worship of all religions.

In 1173 Benjamin of Tudela visited Jerusalem. He described it as a small city full of Jacobites, Armenians, Greeks, and Georgians. Two hundred Jews dwelt in a corner of the city under the Tower of David.

In 1219 the walls of the city were taken down by order of the Sultan of Damascus; in 1229, by treaty with Egypt, Jerusalem came into the hands of Frederick II of Germany. In 1239 he began to rebuild the walls; but they were again demolished by Da'ud, the emir of Kerak.

In 1243 Jerusalem came again into the power of the Christians, and the walls were repaired. The Kharezmian Tatars took the city in 1244; and they in turn were driven out by the Egyptians in 1247. In 1260 the Tatars under Hulaku Khan overran the whole land, and the Jews that were in Jerusalem had to flee to the neighboring villages.

In 1244, Sultan Malik al-Muattam razed the city walls, rendering it again defenseless and dealing a heavy blow to the city's status. In the middle of the 13th century, Jerusalem was captured by the Egyptian Mameluks. In 1517, it was taken over by the Ottoman Empire and enjoyed a period of renewal and peace under Suleiman the Magnificent - including the rebuilding of magnificent walls of what is now known as the Old City (however, some of the wall foundations are remains of genuine antique walls). The rule of Suleiman and the following Ottoman Sultans brought an age of "religious peace"; Jew, Christian and Muslim enjoyed the freedom of religion the Ottomans granted them and it was possible to find a synagogue, a church and a mosque in the same street. The city remained open to all religions, although the empire's faulty management after Suleiman meant slow economical stagnation.

In 1482, the visiting Dominican priest Felix Fabri described Jerusalem as a dwelling place of diverse nations of the world, and is, as it were, a collection of all manner of abominations. As abominations he listed Saracens, Greeks, Syrians, Jacobites, Abyssianians, Nestorians, Armenians, Gregorians, Maronites, Turcomans, Bedouins, Assassins, a sect possibly Druze, Mamelukes, and the most accursed of all, Jews. Only the Latin Christians long with all their hearts for Christian princes to come and subject all the country to the authority of the Church of Rome. (A. Stewart, Palestine Pilgrims Text Society, Vol 9-10, p. 384-391)

Revival of Jerusalem (1800s-1917)

The modern history of Jerusalem began in the mid-nineteenth century, with the decline of the Ottoman Empire. At that time, the city was a backwater, with a population that did not exceed 8,000. Nevertheless, it was, even then, an extremely heterogeneous city because of its significance to Judaism, Christianity, and Islam. The population was divided into four major communities--Jewish, Christian, Muslim, and Armenian--and the first three of these could be further divided into countless subgroups, based on precise religious affiliation or country of origin. An example of this would be the Church of the Holy Sepulchre, which was meticulously partitioned between the Greek Orthodox, Catholic, Armenian, Coptic, and Ethiopian churches. Tensions between the groups ran so deep that the keys to the shrine were kept with a 'neutral' Muslim family for safekeeping.

At that time, the communities were located mainly around their primary shrines. The Muslim community, then the largest, surrounded the Haram ash-Sharif or Temple Mount (northeast), the Christians lived mainly in the vicinity of the Church of the Holy Sepulchre (northwest), the Jews lived mostly on the slope above the Western Wall (southeast), and the Armenians lived near the Zion Gate (southwest). In no way was this division exclusive, however, it did form the basis of the four quarters during the British Mandate period (1917-1948).

Several changes occurred in the mid-nineteenth century, which had long-lasting effects on the city: their implications can be felt today and lie at the root of the Palestinian-Israeli conflict over Jerusalem. The first of these was a trickle of Jewish immigrants, from the Middle East and Eastern Europe, which shifted the balance of population by the middle of the 19th century. The first such immigrants were Orthodox Jews: some were elderly individuals, who came to die in Jerusalem and be buried on the Mount of Olives; others were students, who came with their families to await the coming of the Messiah, and adding new life to the local population. At the same time, European colonial powers also began seeking toeholds in the city, hoping to expand their influence pending the imminent collapse of the Ottoman Empire. This was also an age of Christian religious revival, and many churches sent missionaries to proselytize among the Muslim and especially the Jewish populations, believing that this would speed the Second Coming of Christ. Finally, the combination of European colonialism and religious zeal was expressed in a new scientific interest in the biblical lands in general and Jerusalem in particular. Archeological and other expeditions made some spectacular finds, which increased interest in Jerusalem even more.

By the 1860s, the city, with an area of only 1 square kilometer, was already overcrowded. Thus began the construction of the New City, the part of Jerusalem outside of the city walls. Seeking new areas to stake their claims, the Russian Orthodox Church began constructing a complex, now known as the Russian Compound, a few hundred meters from Jaffa Gate. The first attempt at residential settlement outside the walls of Jerusalem was begun by Jews, who built a small complex on the hill overlooking Zion Gate, across the Valley of Hinnom. This settlement, known as Mishkenot Sha�ananim, eventually flourished and set the precedent for other new communities to spring up to the west and north of the Old City. In time, as the communities grew and connected geographically, this became known as the New City.

British Mandate (1917-1948)

The British were victorious over the Turks in the Middle East and with victory in Palestine, General Sir Edmund Allenby, commander-in-chief of the Egyptian Expeditionary Force entered Jerusalem on foot, out of respect for the Holy City, on December 11th, 1917.

By the time General Allenby took Jerusalem from the Ottomans in 1917, the new city was a patchwork of neighborhoods and communities, each with a distinct ethnic character. This continued under British rule, as the New City of Jerusalem grew outside the old city walls and the Old City of Jerusalem gradually emerged as little more than an impoverished older neighborhood. One of the British bequests to the city was a town planning order requiring new buildings in the city to be faced with sandstone and thus preserving some of the overall look of the city, even as it grew. During the 1930s, two important new institutions, the Hadassah Medical Center and Hebrew University were founded in Jerusalem's Mount Scopus.

British rule marked a period of growing unrest. Arab resentment at British rule and the influx of Jewish immigrants (by 1948 1 in 6 Jews in Palestine lived in Jerusalem) boiled over in anti-Jewish riots in Jerusalem in 1920, 1929, and the 1930s that caused significant damage and several deaths. The Jewish community organized self-defense forces in response to the Jerusalem pogrom of April, 1920 and later disturbances; while other Jewish groups carried out bombings and attacks against the British, especially in response to suspected complicity with the Arabs and restrictions on immigration during World War II imposed by the White Paper of 1939. The level of violence continued to escalate throughout the 1930s and 1940s.

On November 29, 1947, the United Nations General Assembly approved a plan which partitioned the British Mandate of Palestine into two states: one Jewish and one Arab. Each state would be composed of three major sections, linked by extraterritorial crossroads, plus an Arab enclave at Jaffa. The Greater Jerusalem area would fall under international control. After partition, the fight for Jerusalem escalated, with heavy casualties among both fighters and civilians on the British, Jewish, and Arab sides. By the end of March, 1948, just before the British withdrawal, and with the British increasingly reluctant to intervene, the roads to Jerusalem were cut off by Arab irregulars, placing the Jewish population of the city under siege. The siege was eventually broken, though massacres of civilians occured on both sides, before the 1948 Arab-Israeli War began with the end of the British Mandate in May of 1948.

Jerusalem and the Arab-Israeli conflict (1948-)

Following the 1948 Arab-Israeli War, when a Palestinian-Arab state failed to materialize and the British Mandate of Palestine was invaded by Egypt and Jordan, Jerusalem was divided. The Western half of the New City became part of the new state of Israel, while the eastern half, along with the Old City, was annexed by Jordan. Jordan did not allow Jewish access to the Western Wall (also known to non-Jews as the Wailing Wall) and Temple Mount, Judaism's holiest sites, in the Old City.

The United Nations proposed, in its 1947 plan for the partition of Palestine, for Jerusalem to be a city under international administration. However, on January 23, 1950 the Knesset passed a resolution that stated Jerusalem was the capital of Israel.

East Jerusalem was captured by Israel Defense Force following the Six Day War in 1967. Most Jews celebrated the event as a liberation of the city; a new Israeli holiday was created, Jerusalem Day (Yom Yerushalayim), and the most popular secular Hebrew song, "Jerusalem of Gold" (Yerushalayim shel zahav), was written in celebration. Following this the medieval Magharba Quarter was demolished, and a huge public plaza was built in its place behind the Western Wall.

Many large state gatherings of the State of Israel take place there now, including the official swearing-in of different Israel army officers units, national ceremonies such as memorial services for fallen Israeli soldiers on Yom Hazikaron, huge celebrations on Israel Independence Day (Yom Ha'atzmaut), huge gatherings of tens of thousands on Jewish religious holidays, and on-going daily prayers by regular attendees. It is also a major high-point for tourists visiting Jerusalem.

Under Israeli control members of all religions were largely granted access to their holy sites. The medieval Magharba neighbourhood in front of the Wall was demolished and a large open air plaza constructed. This plaza is a favored site of Jewish prayer services. However, concerns have been raised about several attacks on the Al-Aqsa Mosque, notably a serious fire in 1969 (arson by a delusional Australian tourist) and tunnels opened beneath that mosque, discovered in 1981, 1988 and 1996. The status of East Jerusalem remains a highly controversial issue.

Current status

Israeli law designates Jerusalem as the capital of Israel; only a few countries recognize this designation. See #Status_as_Israel's_capital.

According to the 1947 UN Partition Plan, Jerusalem was supposed to be an international city, not part of either the proposed Jewish or Arab state. Following the 1948 Arab-Israeli War, West Jerusalem was occupied by Israel, while East Jerusalem (including the Old City) was occupied by Jordan, along with the West Bank. The Jordanian annexation of the West Bank (including East Jerusalem) was not internationally recognized, except by the United Kingdom and Pakistan.

In the 1967 Six-Day War, Israel occupied East Jerusalem, and began taking steps to unify the city under Israeli control. It annexed 6.4 km� of Jordanian Jerusalem and 64 km� of the nearby West Bank. (see Maps of Jerusalem pre- and post-1967 (http://news.bbc.co.uk/hi/english/static/in_depth/world/2001/israel_and_palestinians/key_maps/3.stm)). Residents of the annexed territory were offered Israeli citizenship on condition they renounce their Jordanian citizenship, which most of them refused to do.

In 1988, Jordan withdrew all its claims to the West Bank (including Jerusalem) in favor of the Palestine Liberation Organization.

The status of Palestinians in East Jerusalem is also controversial. The Palestinian residents of East Jerusalem have a 'permanent resident' status, which allows them to move within Israel proper. However should they move out of Israel proper (e.g. into the Palestinian territories), this status will be lost and they will not be able to return. Since many have extended families in the West Bank, only miles away, this often implies enormous hassles. By Israel's Citizenship Law, they are entitled to Israeli citizenship, which they can receive automatically or almost automatically, provided that they do not have any other citizenship. Thus, many Palestinians who would like to hold their Jordanian passports have to retain the status of permanent residents. Some Palestinians decline to accept citizenship since they consider it equivalent to accepting Israel's annexation.

Another issue is the status of family members not recorded in the census preceding the Israeli annexation of East Jerusalem. They must apply for entry into East Jerusalem for family reunification with the Ministry of the Interior. Palestinians complain that such applications have been arbitrarily denied for purposes of limiting the Palestinian population in East Jerusalem, while Israeli authorities claim they treat Palestinians fairly. These and other aspects have been a source of criticism from Palestinians and Israeli human rights organizations, such as B'Tselem.

Status as Israel's capital

In 1980, the Israeli Knesset confirmed Jerusalem's status as the nation's "eternal and indivisible capital", by passing the Basic Law: Jerusalem — Capital of Israel.

As of 2004, only two states, Costa Rica and El Salvador, have their embassies in Jerusalem (since 1984), but the Consulate General of Greece as well as that of the United Kingdom and the United States is based there. Additionally, Bolivia and Paraguay have their embassies in Mevasseret Zion, a suburb of Jerusalem.

All the branches of Israeli government (Presidential, Legislative, Judicial, and Administrative) are seated in Jerusalem. The Knesset building is well known in Jerusalem.

Palestinian aspirations

Palestinian groups claim either all of Jerusalem (Al-Quds) or East Jerusalem as the capital of a future Palestinian state.

UN position

The position of the United Nations on the question of Jerusalem is contained in General Assembly resolution 181(11) and subsequent resolutions of the General Assembly and the Security Council concerning this question.

The UN Security Council, in UN Resolution 478, declared that the 1980 Jerusalem Law declaring Jerusalem as Israel's "eternal and indivisible" capital was "null and void and must be rescinded forthwith" (14-0-1, with United States abstaining). The resolution instructed member states to withdraw their diplomatic representation from the city as a punitive measure.

Before this resolution, thirteen countries maintained their embassies in Jerusalem: Bolivia, Chile, Colombia, Costa Rica, Dominican Republic, Ecuador, El Salvador, Guatemala, Haiti, the Netherlands, Panama, Uruguay, Venezuela. Following the UN resolution, all thirteen moved their embassies to Tel Aviv. Costa Rica and El Salvador moved theirs back to Jerusalem in 1984.

United States position

The United States Jerusalem Embassy Act, passed by Congress in 1995, states that "Jerusalem should be recognized as the capital of the State of Israel; and the United States Embassy in Israel should be established in Jerusalem no later than May 31, 1999". Since then, the relocation of the embassy from Tel Aviv is being suspended by the President semi-annually, each time stating that "[the] Administration remains committed to beginning the process of moving our embassy to Jerusalem". As a result of the Embassy Act, official U.S. documents and web sites refer to Jerusalem as the capital of Israel.

Section 214 of the Foreign Relations Authorization Act, 2003 states:

"The Congress maintains its commitment to relocating the United States Embassy in Israel to Jerusalem and urges the President [...] to immediately begin the process of relocating the United States Embassy in Israel to Jerusalem". [2] (http://www.mideastweb.org/jeruembassy2002.htm)

However, President Bush has argued that this section is merely "advisory", stating that it "impermissibly interferes with the President's constitutional authority". [3] (http://www.state.gov/m/rm/rls/rm/2002/13888.htm) The U.S. Constitution reserves the conduct of foreign policy to the President and acts of Congress which make foreign policy are invalid for that reason.

United Kingdom position

UK government statement [4] (http://www.fco.gov.uk/servlet/Front?pagename=OpenMarket/Xcelerate/ShowPage&c=Page&cid=1076522475865)

"In line with the Declaration of Principles of 13 September 1993 and the Interim Agreement of 28 September 1995, both agreed by Israel and the PLO, the Government regards the status of Jerusalem as still to be determined in permanent status negotiations between the parties. Pending agreement, we recognise de facto Israeli control of West Jerusalem but consider East Jerusalem to be occupied territory. We recognise no sovereignty over the city."

"Jerusalem has a unique religious and cultural importance for Christians, Jews and Muslims, and we attach great importance to ensuring access to Jerusalem and freedom of worship there for those of all faiths."

Arguments for and against internationalization

The proposal that Jerusalem should be a city under international administration is still made at times by Christians, the only interested party without a large population in the city. (Internationalization is the proposal favored by the Pope.) Most negotiations regarding the future status of Jerusalem have however been based on partition; for example, one scheme would have Israel keep the Jewish quarter and the Western Wall (the "Wailing Wall"), with the rest of the Old City and the Temple Mount being transferred to a new Palestinian state. Some Israelis are opposed to any division of Jerusalem, based on cultural, historic, and religious grounds. Others believe that areas such as the Old City which are sacred to Judaism, Christianity, and Islam should be under international or multilateral control. Palestinians have argued for an open city, though its feasibility has been challenged given the existence of mutual distrust.

Religious Significance

Jerusalem plays an important role in three major religions: Judaism, Christianity, and Islam.

Jerusalem, Jews and Judaism

Jerusalem in Torah and Tanakh

Jerusalem has long been embedded into the religious consciousness of the Jewish people. Jews have always studied and personalized the struggle by King David to capture Jerusalem and his desire to build the Jewish temple there as described in the Book of Samuel and his yearnings about Jerusalem which became part of the popular prayers and songs.

Jerusalem and the Jewish religious calendar

Two major Jewish festivals observed by most Jews conclude with the words: "Next Year in Jerusalem" ("l'shanah haba'ah birushalayim") or "Next Year in Rebuilt Jerusalem" ("l'shanah haba'ah birushalayim hab'nuyah"):

• At the end of the Passover Seder on each night, the night's meal and recitation of prayers about the miracles of the ancient Exodus from Egypt concludes with the loud repetitious singing of "Next Year in Jerusalem".
• The holiest day on the Jewish calendar, Yom Kippur, also concludes with the singing and exclamation of "Next Year in Jerusalem".

Each of these days has an associated holy text, the Hagada for Pesach (Passover) and the Machzor for Yom Kippur (Day of Atonement), which stresses the desire to return to Jerusalem.

Today, with over a quarter million Jews practicing Orthodox Judaism living in Jerusalem, the Jewish festivals come to life, and result in many synagogues and the Western Wall witnessing tens of thousands of fervent worshipers flooding the Jewish places of worship.

The saddest fast-day on the Jewish religious calendar is the Ninth of Av when Jews traditionally spent the day crying for the loss of their two Holy Temples and the destruction of Jerusalem. This major (24 hour) fast is preceded on the calendar by two minor dawn to dusk fast days, the Tenth of Tevet mourning for the time Babylonia laid siege to the First Temple, and for the tragedy of the Seventeenth of Tammuz when Rome broke through the outer walls of the Second Temple.

The words used when Jews console any mourner during the customary Seven Days of Mourning are:

"May God comfort you among all the mourners for Zion and Jerusalem"

Jerusalem and prayer

The daily prayers, recited by religious Jews three times a day over the last two thousand years, mention Jerusalem and its functions multiple times. Some examples from the siddur and the amidah are:

(Addressing God): "And to Jerusalem, your city, may you return in compassion, and may you rest within it, as you have spoke. May you rebuild it soon in our days as an eternal structure, and may you speedily establish the throne of (King) David within it. Blessed are you God, the builder of Jerusalem...May our eyes behold Your return to Zion in compassion. Blessed are you God, who restores his presence to Zion."

Additionally when partaking of a daily meal with bread, the following is part of the required "Grace After Meals" which must be recited:

"Have mercy Lord our God, on Israel your people, on Jerusalem your city, on Zion the resting place of your glory, on the monarchy of (King David) your anointed, and on the great and holy (Temple) house upon which your name is called...Rebuild Jerusalem, the holy city, soon in our days. Blessed are you God who rebuilds Jerusalem in his mercy, amen."

When partaking of a light meal, the thanksgiving blessing states:

"...Have mercy, Lord, our God, on Israel, your people; on Jerusalem, your city; and on Zion, the resting place of your glory; upon your altar, and upon your temple. Rebuild Jerusalem, the city of holiness, speedily in our days. Bring us up into it and gladden us in its rebuilding and let us eat from its fruit and be satisfied with its goodness and bless you upon it in holiness and purity. For you, God, are good and do good to all and we thank you for the land and for the nourishment..."

When the Jews were exiled, first by the Babylonian Empire about 2,500 years ago and then by the Roman Empire 2,000 years ago, the great rabbis and scholars of the mishnah and Talmud instituted the policy that each synagogue should replicate the original Jewish temple and that it be constructed in such a way that all prayers in the siddur (prayer book) be recited while facing Jerusalem, as that is where the ancient temple stood and it was the only permissible place of the sacrificial offerings.

Thus synagogues in Europe face south; synagogues in North America face east, countries to the south of Israel, such as Yemen or South Africa face north; and those to the east of Israel, face west. Even when in private prayer and not in a synagogue, a Jew faces Jerusalem, as mandated by Jewish law compiled by the rabbis in the Shulkhan Arukh.

Customs in rememberance of Jerusalem

There is a custom practiced by some, prior to when a Jewish groom walks to take his place beneath the bridal canopy, that a tiny amount of ash be touched upon his forehead earlier, so that he not allow his own rejoicing to be "greater" than the ongoing need to recall Jerusalem's fall. The well-known custom of the groom breaking a glass with the heel of his shoe after the ceremony is also related to the subject of mourning for Jerusalem. The groom recites the sentence from Psalms "If I forget thee, O Jerusalem, let my right hand forget her cunning." (Psalms 137:5). The translation given is from the KJV, the italicized words are not present in the Hebrew. All traditional Jewish commentators, however, agree with this translation; it was common in Biblical Hebrew to not explicitly express any possible negative consequence.

Traditionally, there was an ancient custom to leave a patch near the entrance to one's home unpainted as a remembrance of the destruction (zecher lechurban), of the temples and Jerusalem.

Western Wall in Jerusalem

The Western Wall, in the heart of the Old City of Jerusalem, is generally considered to be the only remains of the Second Temple from the era of the Roman conquests. There are said to be esoteric texts in Midrash that mention God's promise to keep this one remnant of the outer temple wall standing as a memorial and reminder of the past. Hence the significance of the "Western Wall" (kotel hama'aravi) - also called the "Wailing Wall" by non-Jews, attesting to their perception of Jews' propensity to cry whenever they came before it.

Rabbis and Jerusalem

The Talmud records that the rabbinical leader Yohanan ben Zakkai (c. 70 C.E.) urged a peaceful surrender, in order to save Jerusalem from destruction, but was not heeded as the city was under the control of the Zealots.

An early expression of the Jewish desire to "return to Zion" is the journey of Yehuda Halevi, who died in about 1140. Jewish legend relates that as he came near Jerusalem, overpowered by the sight of the Holy City, he sang his most beautiful elegy, the celebrated "Zionide" Tzion ha-lo Tish'ali and that at that instant he was ridden down and killed by an Arab.

He was followed by Nahmanides, the Ramban, who, in 1267 emigrated to the land of Israel, and came for a short stay to live in Jerusalem. He wrote that he found barely ten Jews, as it had been desolated by the Crusades, nevertheless, together they built a synagogue that is the oldest that still stands to this day, known as the "Ramban Synagogue".

Both Elijah ben Solomon (d. 1797) known as the Vilna Gaon, and Israel ben Eliezer (d. 1760) known as the Ba'al Shem Tov instructed and sent small successive waves of their disciples to settle in Jerusalem then under Turkish Ottoman rule. They created a Jewish religious infrastructure that remains the core of the Haredi Jewish community in Jerusalem to this day.

The British Mandate of Palestine authorities created the new offices of "Chief Rabbi" in 1921 for both Ashkenazi Jews and Sephardic Jews with central offices in Jerusalem. Rabbi Abraham Isaac Kook (d. 1935) moved to Jerusalem to set up this office, associated with the "Religious Zionist" Mafdal group, becoming the first modern Chief Rabbi together with Sephardic Chief Rabbi Yaakov Meir. The official structure housing the Chief Rabbinate was completed in 1958 and is known as Heichal Shlomo.

Jerusalem is also home to a number of the world's largest yeshivot (Talmudical and Rabbinical schools), and has become the undisputed capital of Jewish scholarly, religious and spiritual life for most of world Jewry.

Jerusalem in the Tanakh (Old Testament)

Jerusalem is mentioned over 700 times in the Torah and Tanakh, or Old Testament, a text sacred to both Judaism and Christianity. In Judaism it is considered the Written Law, the basis for the Oral Law (Mishnah, Talmud and Shulkhan Arukh) studied, practiced and treasured by Jews and Judaism for three millennia. (List of Jewish Prayers and Blessings). In Christianity, it is considered as the account of God's relationship with His chosen people - the original covenant - and the essential prelude to the events narrated in the New Testament, including both universal commandments (eg the Ten Commandments) and obsolete or Judaism-specific ones.

For example, the book of Psalms, which has been frequently recited and memorized by Jews and Christians for centuries, says: (etc.)

• "By the rivers of Babylon we sat down and wept when we remembered Zion." (Psalms 137:1)
• "For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the LORD's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning . If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof; O daughter of Babylon, that art to be destroyed; happy shall he be, that repayeth thee as thou hast served us." (Psalms 137:3-8) (King James Version, with italics for words not in the original Hebrew)
• "O God, the nations have entered into your inheritance, they have defiled the sanctuary of your holiness, they have turned Jerusalem into heaps of rubble...they have shed their blood like water round Jerusalem..." (Psalms 79:1-3);
• "...O Jerusalem, the built up Jerusalem is like a city that is united together...Pray for the peace of Jerusalem..." (Psalms 122:2-6);
• "Jerusalem is surrounded by mountains as God surrounds his people forever" (Psalms 125:3);
• "The builder of Jerusalem is God, the outcast of Israel he will gather in...Praise God O Jerusalem, laud your God O Zion." (Psalms 147:2-12)

Jerusalem in Christianity

For Christians, Jerusalem's place in the life of Jesus gives it great importance, in addition to its place in the Old Testament, the Hebrew Bible, as described above.

Jerusalem is the place where Jesus was brought as a child, to be 'presented' at the Temple (Luke 2:22) and to attend festivals (Luke 2:41). According to the Gospels, Jesus preached and healed in Jerusalem, especially in the Temple courts. There is also an account of Jesus' 'cleansing' of the Temple, chasing various traders out of the sacred precincts (Mark 11:15). At the end of each of the Gospels, there are accounts of Jesus' Last Supper in an 'upper room' in Jerusalem, his arrest in Gethsemane, his trial, his crucifixion at Golgotha, his burial nearby and his resurrection and ascension.

Tradition holds that the place of the Last Supper is the Cenacle, on the second floor of the Mosque of the Prophet David (Masjid an-Nabi Daud), with the supposed tomb of David on the first floor. The place of Jesus' anguished prayer and betrayal, Gethsemane, is probably somewhere near the Church of All Nations on the Mount of Olives. Jesus' trial before Pontius Pilate may have taken place at the Antonia fortress, to the north of the Temple area. Popularly, the exterior pavement where the trial was conducted is beneath the Convent of the Sisters of Zion. Other Christians believe that Pilate tried Jesus at Herod's Palace on Mount Zion.

The Via Dolorosa, or way of suffering, is the traditional route to Golgotha, the place of crucifixion, and is an important pilgrimage. The route ends at the Church of the Holy Sepulchre (perhaps the most holy place for Christians). The Holy Sepulchre is traditionally believed to be the location of Golgotha and Jesus' nearby tomb. The original church was built in 336 by Constantine I. The Garden Tomb is a popular pilgrimage site near the Damascus Gate. It was suggested by Charles George Gordon that this site, rather than the Holy Sepulchre, is the true place of Golgotha.

The Acts of the Apostles and Pauline Epistles show James the Just, the brother of Jesus, as leader of the early Jerusalem church. He and his successors were the focus for Jewish Christians until the destruction of the city by Emperor Hadrian in 135. The exclusion of Jews from the new city of Aelia meant that gentile bishops were appointed under the authority of the Metropolitans of Caesarea and, ultimately, the Patriarchs of Antioch. Emperor Constantine I and his mother, Helena, endowed Jerusalem with churches and shrines, making it the foremost centre of Christian pilgrimage. The Council of Chalcedon in 451 raised the bishop of Jerusalem to the rank of patriarch, fifth in rank behind Rome, Constantinople, Alexandria and Antioch. However, Byzantine politics meant that Jerusalem simply passed from the Syrian jurisdiction of Antioch to the Greek authorities in Constantinople. For centuries, Greek clergy dominated the Jerusalem church.

In 638, Sophronius, Patriarch of Jerusalem, handed over the keys of the city to Calif Umar's Muslim forces. The relation between the Christian populace and the Muslim authorities in the city appear to have been good (with the one exception of Calif al-Hakim's execution of the patriarch and destruction of the Holy Sepulchre), and Christian artisans were used to build the Dome of the Rock.

On 15 July 1099, the army of the First Crusade captured Jerusalem and brutalised its inhabitants. The crusaders showed equal, if not greater, animosity towards Eastern Christians to that showed against Muslims. Jerusalem became the capital of a 'Latin Kingdom' with a Latin church and a Latin Patriarch, all under the authority of the Pope. In 1187, when Saladin captured the city, the Holy Sepulchre and many other churches were returned to the care of Eastern Christians.

From the 17th to the 19th century, various Catholic European nations petitioned the Ottoman Empire for Catholic control of the 'holy places'. The Franciscans are the traditional Catholic custodians of the holy places. Control swung back and forth between the western and eastern churches throughout this period. Sultan Abd-ul-Mejid I (1839-1861), perhaps out of despair, published a firman that laid out in detail the exact rights and responsibility of each community at the Holy Sepulchre. This document became known as the Status Quo, and is still the basis for the complex protocol of the shrine. The Status Quo was upheld by the British Mandate and Jordan. After the 1967 Arab-Israeli War, and the passing of the Old City into Israeli hands, the Knesset passed a law protecting the holy places. Five Christian communities currently have rights in the Holy Sepulchre: the Greek Patriarchate, Latins (Western Rite Roman Catholics), Armenians, Copts and Syriac Orthodox.

The 'New Jerusalem' is the focus of a vision at the end of the Book of Revelation. It is the perfect city where God lives among his people.

Jerusalem in Islam

Muslims traditionally regard Jerusalem as having a special religious status, partly because of its link with people regarded as Prophets of Islam - particularly David, Solomon, and Jesus - and partly because it was the first qibla (direction of prayer) in Islam before the kabah in Makka, but also because the "farthest Mosque" (al-masjid al-Aqsa) in verse (17:1) of the Qur'an is traditionally interpreted by Muslims as referring to the Temple Mount in Jerusalem, on which the mosque of that name now stands:

سبحان الذي أسرى بعبده ليلاً من المسجد الحرام إلى المسجد الأقصى الذي باركنا حوله

Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless (Yusuf Ali's translation)

On that night, the night of the Isra and Mi'raj (Rajab 27), Muhammad is believed to have been taken by the flying steed Buraq to visit Jerusalem, where he prayed, and thence heaven, in a single night. Many Muslims celebrate its anniversary with gatherings and feasting, although Wahhabis and several other groups take the position that no regular festivals are permissible except the two Eids.

According to sahih hadith - sayings of Muhammad - recorded by Bukhari and others, Jerusalem was the site of the second mosque built on earth, forty years after Mecca, and is one of only three cities to which pilgrimage is permissible, along with Mecca and Medina. Some hadith, less accepted as reliable, also specify Jerusalem (Bayt al-Maqdis) as the place where all mankind will be gathered on the Day of Judgement.

The earliest dated stone inscriptions containing verses from the Qur'an appear to be Abd al-Malik's in the Dome of the Rock in Jerusalem, from 72 AH.

After the conquest of Jerusalem by the armies of the second Caliph, Umar ibn al-Khattab, parts of the city soon took on a Muslim character. According to Muslim historians, the city insisted on surrendering to the Caliph directly rather than to any general, and he signed a pact with its Christian inhabitants, the Covenant of Umar. He was horrified to find the Temple Mount/Haram al Sharif being used as a rubbish dump, and ordered that it be cleaned up and prayed there. However, when the Bishop invited him to pray in the Church of the Holy Sepulchre, he refused, lest he create a precedent for its use as a mosque. According to some Muslim historians, he also built a crude mosque on the Temple Mount, which would be replaced by Abd al-Malik. The Byzantine chronicler Theophanes Confessor (751-818) gives a slightly different picture of this event, claiming that Umar "began to restore the Temple at Jerusalem" with encouragement from local Jews.

In 688 the Caliph Abd al-Malik built the Dome of the Rock on the Temple Mount, also known as Noble Sanctuary; in 728 the cupola over the Al-Aqsa Mosque was erected, the same being restored in 758-775 by Al-Mahdi. In 831 Al-Ma'mun restored the Dome of the Rock and built the octagonal wall. In 1016 the Dome was partly destroyed by earthquakes; but it was repaired in 1022.

In the context of proposals to radically reinterpret early Islamic history, certain Orientalists, such as John Wansbrough, have proposed that Muhammad's Night Journey to Jerusalem - the Isra and Miraj, one of the principal foundations of Jerusalem's sanctity in Islam - was a later invention intended to account for an otherwise obscure verse. Others, such as Patricia Crone, have proposed that Jerusalem was in fact the original Islamic holy city, and that the sanctity of Mecca and Medina was a later innovation. Neither of these controversial theories enjoys wide acceptance, least of all among Muslims.

Jerusalem in Mandaeanism

In Mandaeanism, a small, ancient Gnostic sect still found in southern Iraq, Jerusalem is considered a city of wickedness, dedicated to the god of Judaism, whom they call Adunay or Yurba and consider to be an evil spirit; according to Sidra d-Yahia 54, Jerusalem is "the stronghold that Adunay built... [he] brought to it falsehood in plenty, and it meant persecution against my tarmidia (Manda d-Hiia's disciples)." In the Ginza Rba (15.11), it is said to have come into being as a result of the incestuous union of the seven planets with their evil mother Ruha d-Qudsha, who "left lewdness, perversion, and fornication in it. They said: 'Whoever lives in the city of Jerusalem will not mention the name of God.'" (Elsewhere, however, it more prosaically says the city was built by Solomon.) However, Yahya (John the Baptist), an important figure in the religion, is said to have been born there.

Later on, in the days of Pontius Pilate, it says the good spirit Anush Utra went there, healed the sick and worked miracles, and made converts, confronting Jesus (whom they consider a false prophet) and refuting his arguments; but its inhabitants opposed him and persecuted the converts, 365 of whom were killed (GR 15.11) or forced out (GR 2.1.) Miriai, a Jewish or Chaldean princess, was converted, and fled to the shores of the Euphrates. This angered Anush Utra, who received permission from God to destroy Jerusalem and the temple, smash the "seven columns", and slay the Jews who lived there, after bringing out the remaining "believers". Elsewhere, the Ginza Rba (18) prophesises that Jerusalem "must flourish for a thousand years, remain a thousand years destroyed, and then the entire Tibil (material world) will be destroyed."

In the Abahatan Qadmaiia prayer, repeated during baptism of the dead, the Mandaeans invoke blessings upon the 365 who they believe were killed or forced out of Jerusalem:

"Those 365 priests who came forth from the city of Jerusalem, the city of this masiqta and dukhrana, a forgiveness of sins may there be for them."

Geography and Demography

Geography

Jerusalem is situated in Template:Coor dms, upon the southern spur of a plateau the eastern side of which slopes from 2,460 ft. above sea-level north of the Temple area to 2,130 ft. at the southeastern extremity. The western hill is about 2,500 ft. high and slopes southeast from the Judean plateau.

Jerusalem is surrounded upon all sides by valleys, of which those on the north are less pronounced than those on the other three sides. The principal two valleys start northwest of the present city. The first runs eastward with a slight southerly bend (the present Wadi al-Joz), then, deflecting directly south (formerly known as "Kidron Valley," the modern Wadi Sitti Maryam), divides the Mount of Olives from the city. The second runs directly south on the western side of the city, turns eastward at its southeastern extremity, then runs directly east, and joins the first valley near Bir Ayyub ("Job's Well"). It was called in olden times the "Valley of Hinnom," and is the modern Wadi al-Rababi, which is not to be identified with the first-mentioned valley.

A third valley, commencing in the northwest where is now the Damascus Gate, ran south-southeasterly down to the Pool of Siloam, and divided the lower part into two hills (the lower and the upper cities of Josephus). This is probably the later Tyropoeon ("Cheese-makers'") valley. A fourth valley led from the western hill (near the present Jaffa Gate) over to the Temple area: it is represented in modern Jerusalem by David Street. A fifth cut the eastern hill into a northern and a southern part. Later Jerusalem was thus built upon four spurs.Today, neighboring towns are Bethlehem and Beit Jala at the southern city border, and Abu Dis to the East.

Neighborhoods, places and monuments

• See: List of places in Jerusalem

Jerusalem has a large number of places of religious and historic significance including the Western Wall, Al-Aqsa Mosque, and Church of the Holy Sepulchre, among many others (See Religious Significance above). It is also home to a number of key Israeli government buildings, including the Kenesset and Israeli Supreme Court, and Israeli institutions, including Hebrew University.

Demographics

See the Demographics of Jerusalem

When it first appears in historical records, Jerusalem was inhabited by a Canaanite tribe. The Bible specifies them as the Jebusites, and says they ruled it until its conquest by King David. After taking control of it from the Canaanites, Jews formed the majority of the population of Jerusalem until its destruction by Rome in the second century. Following that, the city's historical demographics were uncertain, although it probably became a majority Muslim city by 1525. By the late 19th century, Jews were again a majority. According to the current official census as of 2003, Jerusalem's population was 693,200 people, of which 464,500 (67.0%) were Jews and 228,700 (33.0%) were non-Jews (Note that this number is for the expanded municpality of Jerusalem as claimed by Israel).

Jerusalem Today

Mayors and Government

See the List of mayors of Jerusalem

The current mayor of Jerusalem is Uri Lupolianski, member of the local United Torah Judaism faction and the first Haredi Jew to attain this position in the city.

Museums

• The Israel Museum
• The Rockefeller Museum.
• The Ticho House.

Transportation

Begin Boulevard is Jerusalem's inner city expressway. It goes North to South from Atarot to Malcha.

The Jerusalem Central Bus Station is Jerusalem's intercity bus station. It is served by Egged and Dan buses. City buses are are run by Egged.

Israel Railways operates train service to Southern Jerusalem with 2 stops: The Biblical Zoo and Jerusalem Malcha near the Malcha Mall. In 2009, there will be a new high speed train line from Tel Aviv to Jerusalem which will terminate at a new underground station under construction underneath the Jerusalem Central Bus Station. There are future plans to extend the line from the Jerusalem Central Bus Station to the current Jerusalem Malcha Train Station, the terminus of the current historic (now upgraded) railroad.

Atarot Airport is Jerusalem's airport but it is currently not in use due to the security situation.

See also

• Jerusalem syndrome
• Timeline of Jerusalem
• List of Holy Cities