Hundreds of visitors to Jerusalem's old walled city got more than the tour of religious holy sites they had bargained for on Sunday, as violence between Israeli police and Muslims at al-Aqsa Mosque spilled over into some of the otherwise charming cobblestone alleys that frame the compound.
Eighteen Palestinians and three Israeli policemen were injured in the latest of a series of recent confrontations at the mosque, situated on al-Haram al-Sharif (the Noble Sanctuary), which Muslims regard as their third holiest site. Jews revere the area as the Temple Mount, a site where two ancient temples once stood. The Western Wall remnant to a Roman-era temple, one of Judaim's holiest sites, is right next door.
As the clashes ensued, tourists visiting a Christian holy site on a neighbouring Jerusalem street hurried on past as Israeli police scuffled with Palestinian protesters throwing stones, hurling an occasional firebomb and burning trash on an intersecting alley.
Helmeted riot police kept dozens of Palestinians waiting behind metal barricades even as they ushered through the tourists headed to see the site of Jesus' biblical walk down the Via Dolorosa, where he was marched to his crucifixion. White-robed Palestinian medics could be seen hurrying in the other direction, carrying injured men and women out on stretchers to waiting ambulances outside the old city's walls.
Bill Dykstra, a health consultant from Canada's Vancouver, was one of many who sought to capture some of the drama by snapshot. He photographed a few dozen Muslim worshippers kneeling in prayer outside the closed green gates to the compound that houses al-Aqsa, just a few steps away from where some policemen were arresting two screaming Palestinian protesters.
"I see there's confrontation," Dykstra remarked. "There's obviously a difference of opinion, a site of religious turmoil here."
" A lot of people are very entrenched in the past and they need to move forward, for peace, to change their mindset," Dykstra added. But Dykstra had no plans to change his tourist itinerary, he said, before sauntering down the stony Via.
There were also some unusual attempts at dialogue amid the tension.
Sali Abu Sneineh, a 60-year-old Palestinian resident of Jerusalem, tried arguing with one of the Israeli policeman on duty not far from the shut gates to the Muslim holy site. Abu Sneineh said he couldn't understand why he couldn't pray at the mosque. "This isn't right," he said. "I'm not happy about this," he told the Israeli border guard, who identified himself as Ben.
"What can I do that you're not happy?" Ben replied. "If you people didn't make a fuss there you could all go and pray."
To a reporter watching the exchange, Abu Sneineh turned and said he thought both Israeli and Palestiniain political leaders were to blame, noting the peace talks stalled since December.
"If we could achieve the peace with a two-state solution, then we wouldn't have any of this. But the trouble is we have one leader who stonewalls and another who acts like a meathead," he said.
(Photo: Posters for protest in Jerusalem against parking lot open on Sabbath, 8 July 2009/Baz Ratner)
In a move that may literally take the breath away from many of the world’s Orthodox Jews, a group of Israel’s top rabbis recently ruled that riding in what for decades have been designated as “Shabbat (Sabbath) elevators,” is against Jewish law. This decision — already been opposed by other leading rabbis – could force many Jews who live in apartment buildings to sweat their way up staircases once a week.
The Jewish Sabbath, or Shabbat, is meant to be a day of rest. Observant Jews refrain from working, traveling in vehicles, spending money and from using electricity.
In modern times, it’s tough to imagine going 24 hours without using anything electric. So gadgets have been invented to allow the use of certain appliances without physically turning them on. Like timers for lights, called Shabbat clocks. Or special cookers for stove tops. Or elevators for Shabbat.
The Shabbat elevators, which are ubiquitous in Israel and fairly common in Jewish neighborhoods around the world, are designed to stop automatically at every floor, so passengers are guaranteed to (eventually) make it to their destination without having to activate anything electrical.
But in a surprise decision, a group of top rabbis ruled that riding these elevators was not kosher.
The decision, published as a small notice (shown below) in a religious newspaper last week, decrees that due to changes in the technology of the elevators, based on information provided by elevator technicians and engineers, riding up or down in the elevator indeed breaks the laws of Shabbat. It was signed by Rabbi Yosef Shalom Elyashiv, a top leader in the ultra-Orthodox community, and others.
It follows discussion over the direct impact on the elevator because the weight of passengers may determine the amount of electricty used.
“This is an edict that will not work,” one resident of a Jerusalem retirement home was quoted as saying. “If we all adhere to it, not only will we not leave our rooms on Shabbat, but life in places like Manhattan will come to a standstill.”
Click on the window bellow to watch a multimedia "essay" on Ultra-Orthodox Jews protesting the opening of a parking lot in Jerusalem on the Jewish Sabath.
Far from the spotlight of peace talks and military conflicts, Israel is facing a different kind of land crisis: it is running out of space to bury its dead. Most Jewish cemeteries in major cities like Tel Aviv, Jerusalem and Haifa, are filled beyond maximum capacity. Gravestones are packed together leaving little room for mourners to gather.
You can read about a new system of multi-tiered burial chambers being used in the Jewish state to solve the issue of land. It's actually an ancient system, used thousands of years ago by Jewish sages, that was modernised by two Israeli architects and given approval by the country's chief rabbis.
Ancient Sanhedrin tombs and their modern-day revival
Adding to the problem of dwindling burial space for Israelis, each year about 1,500 Jews from around the world choose the Holy Land for their final resting place. For some, the choice could come from the allure of being buried in the Jewish state. For others, it stems from the Bible. And you can always find some group that offers to help make it happen.
Israel's Chief Rabbi Yona Metzger said in an interview with Reuters that it is written in the Talmud -- a collection of ancient Rabbinic texts -- that "the earth of the Holy Land cancels all the sins of the person who passed away so he can go directly to heaven and paradise without sin".
One of the most sought after -- and expensive -- cemeteries is Jerusalem's Mount of Olives, just outside the Old City walls. Many Jews pay thousands of dollars to be buried at the Mount of Olives because the Bibilical Prophet Zecharia said that the Messiah, upon arriving in Jerusalem, will first ressurect those buried there.
Much ink has been spilled about the riots of Haredi (ultra-Orthodox) Jews in Jerusalem over the past several weeks (See our article on that here). Among some sources, there's a note of disdain for this sector of Jewish population, seen as being contemptuous of the state of Israel while making up the largest portion of the country's welfare recipients.
So I was a bit surprised to see one group rise to defend the Haredim this week --left-leaning bloggers. A few critiques were posted about Israel's Jerusalem municipality's reaction to Haredi riots. Philip Weiss, in his blog Mondoweiss, calls the police treatment of Haredim "bigotry." And Jerry Haber, of the Magnes Zionist blog, began his latest entry saying, "I tend to distrust news reports about Haredim the same way I distrust news reports about Palestinians; both are hated sectors in Israeli society (though the haredim that participate in the state are much more privileged.)"
Not only bloggers took issue with police treatment of Haredi communities. Haaretz, Israel's left-leaning daily, had an editorial condemning Jerusalem Mayor Nir Barkat's "collective punishment against Haredim". They criticised his decision to halt municipal services to two ultra-Orthodox neighborhoods, Mea She'arim and Geula in response to the street violence. Barkat said this was done for safety reasons, to prevent attacks on municipal workers.
Arguing that only a slim minority out of "tens of thousands" of residents participated in rioting, the Haaretz editorial says that "for the municipality to declare war on an entire community will only further inflame passions and push Jerusalem's ultra-Orthodox community into a "them or us" stance toward the authorities ... [Barkat] must strive to be a unifier and conciliator ... Law enforcement is important, and he must insist on it. But he must not engage in populist hooliganism of his own."
In the meantime, many of us may be wondering why all this rioting started in the first place. Recently, journalist Matt Baynon Rees wrote on just this subject, suggesting that the situation is actually a "sign of good times in Israel. Here's why: It shows that Israelis think there's nothing worse to worry about." Despite difficulties on the horizon, such as the Israeli-U.S. standoff over a settlement freeze, Rees argues that in comparison to the days of the Intifada, "these are easy times for Israel".
Jerry Haber offers other reasons, ranging from a long-time psyche of victimisation among Haredim in Israel, to frustrations over the mayor's decision to keep open a municipal parking lot on the Sabbath and the failure to stop Jerusalem's gay pride parade. He also says that many Haredim don't believe allegations by Israeli legal authorities that an ultra-Orthodox woman starved her child -- accusations that touched off the urban violence (read more here).
Haber's theory? "It's vacation time for yeshiva bachurim [boys in religious school], and it's hot outside. Those of us who have lived in Jerusalem for a long time ... will recall that protests of this sort are a summer activity."
PHOTO:Ultra-Orthodox Jewish children walk past burning garbage in Jerusalem. July 16, 2009. REUTERS/Ammar Awad
It's hard to imagine that a quarrel over a municipal parking lot could not only lead to blows, but could possibly drag the Prime Minister into getting involved. At least, that's what a member of the Labor party called for on Sunday, says the Jerusalem Post. Now, police are investigating threats to the Jerusalem mayor's life.
This is the aftermath of the latest battle in the ongoing "Shabbat Wars" between ultra-Orthodox Jews and Jerusalem mayor Nir Barkat over opening a municipal parking lot on Saturday, the Jewish Sabbath (See Reuters coverage of the big protests/rioting that happened Saturday here). Hundreds of ultra-orthodox Jews rioted against the opening, while around a thousand secular Israelis rallied on Saturday in support of the parking lot opening. Now a Jerusalem City Council representative is resigning over the issue, and the former police commander has condemned Barkat for "insisting on making the wrong decisions" (Read more here).
In spite of these ruffled feathers on the political scene, most of the coverage in the mainstream Israeli media has leaned towards supporting Jerusalem mayor Nir Barkat's decision to open a Saturday lot. See this op-ed from Hanuch Daom with Yedioth Ahronoth, which criticizes "the sane elements within the Orthodox community who do not dare to face up [their ultra-religious counterparts] and say: Enough."
This Jerusalem Post blog entry by McGill History Professor, Gil Troy, takes up a similar vein, calling on religious Jews to take up the parking lot cause along with secular Jerusalemites: "Leaving the fight to so-called "secular" Israelis exacerbates tensions. Alternatively, if religious and non-religious Jews stood together in this struggle, even while agreeing to disagree on other issues, it would reduce Israel's growing polarization, wherein a Right-Left divide on security increasingly parallels a religious-secular divide regarding lifestyle, philosophy, pluralism and tolerance." Troy calls on Orthodox Jews in communities outside of Israel (such as New York, London, and Paris) to threaten to withhold financial support for their brethren in Jerusalem if they continue to participate in the parking lot rioting.
What will next Shabbat bring? A Jerusalem city council member quoted says that most citizens of Jeruselm, ultra-orthodox or not, understand the need for the parking lot: "We will not let extremists dictate the future of Jerusalem". And the deputy mayor says he expects the protests to cool down. We'll know next week for sure...
PHOTOS: Baz Ratner, Darren Whiteside. Reuters, Jerusalem, June 27, 2009.
Asher Frohlich’s painting of “God’s Holy Mountain” (at right) depicts a scene from an imagined future Jerusalem where Islam’s Dome of the Rock stands beside a rebuilt Jewish temple and worshipers of different faiths mingle in the courtyard.
The problem today, in the simplest of terms, stems from the fact that one spot in the heart of the old city of Jerusalem, is sacred to Jews, Christians and Muslims alike. Jews know it as the Temple Mount and Muslims call it al-Haram al-Sharif (the Noble Sanctuary). For more about the religious history of the complex, click here.
Today, a gilded dome stands above a rock where Muslims believe Mohammad rose to heaven. It is the same spot where a sanctuary known as the ‘holy of holies’ of two ancient Jewish temples is believed to have been located. Many Jews still pray for the temple to be rebuilt, a step some believe would then herald the return of the Messiah and a time of world peace.
A project launched this week hopes to pave the way, through theological research and debate, to a new outlook that would allow all religions to share the complex. Part of this ”vision” is explained in depth in an entry on the Washington Post Web site.
The group says the initiative is “based on five years of research into the requirements for the precise location of a rebuilt Temple”. Its web site quotes a passage from Jewish law, called Halacha, to argue that a new, nearby location could be chosen to build a third temple, not in the spot traditionally regarded as the correct site but has been occupied by the Dome of the Rock since the 7th century:
“Halachically, it is possible to extend the area of the Temple Mount as noted in the Mishnah (Sanhedrin 1:5, Shevu’ot 2:2),” the passage said. “A possible way of expanding the Temple Mount could be to build an earthen extension in a way that it becomes an integral part of the original mountain (Mount Moriah) and to sanctify that area per the methods described in Maimonides.”
Even if all three monotheistic religions re-examine their theological connections to the site, is it enough to lead to a remapping of the holy complex? Or, as even the project’s director Yoav Frankel acknowledges, would it take “a holy revelation given to an authentic prophet” to realize this vision?
(Photo: Sikhs pray at the Golden Temple in Amritsar, 17 Sept 2001/Rajesh Bhambi)
Are some holy sites so holy or so unique that they shouldn’t be copied? Should monuments like the Grand Mosque in Mecca, Saint Peter’s Basilica at the Vatican or the Western Wall in Jerusalem have a kind of copyright so nobody can replicate them elsewhere?
It seems unlikely that believers of any faith would undertake such a project, if for no other reason that most holy sites are quite complex, with artwork that would be very expensive to reproduce. But some Sikhs in India are building what looks like a copy of the Golden Temple, their religion’s holiest shrine, in Sangrur, 265 miles (427 km) southeast of the temple in Amritsar. The project has sparked off a debate in the Sikh community and the Shiromani Gurdwara Prabandhak Committee (SGPC), which maintains gurdwaras in India’s Punjab, Haryana and Himachal Pradesh states, has protested against it and called on the religion’s five high priests to intervene. The Sikhs building the new gurdwara deny they’re copying the famous temple, simply giving a facelift to their dilapidated gurdwara.
As Mumbai’s DNA daily put it: “Imitation is sometimes not the most acceptable form of flattery.”
It started with “assalaamu alaykum” and ended with “may God’s peace be upon you.” Inbetween, President Barack Obama dotted his speech to the Muslim world with Islamic terms and references meant to resonate with his audience. The real substance in the speech were his policy statements and his call for a “new beginning” in U.S. relations with Muslims, as outlined in our trunk news story. But the new tone was also important and it struck a chord with many Muslims who heard the speech, as our Middle East Special Correspondent Alistair Lyon found. Not all, of course — you can find positive and negative reactions here.
(Photo: Iraqi in Baghdad watches Obama’s speech, 4 June 2009/Mohammed Ameen)
Among Obama’s Islamic touches were four references to the Koran (which he always called the Holy Koran), his approving mention of the scientific, mathematical and philosophical achievements of the medieval Islamic world and his citing of multi-faith life in Andalusia. These are standard elements that many Islam experts — Muslims and non-Muslims — mention in speeches at learned conferences, but it’s not often that you hear an American president talking about them.
Two religious references particularly caught my attention because they weren’t the usual conference circuit clichés. One was his comment about being in “the region where (Islam) was first revealed” – a choice of past participle showing respect for the religion.
The other came when he said Jerusalem should be “a place for all of the children of Abraham to mingle peacefully together as in the story of Isra, when Moses, Jesus, and Mohammed (peace be upon them) joined in prayer.” The Sura al-Isra is the Koran chapter about Mohammad’s Night Journey to heaven, which tradition says started in Jerusalem on what Muslims call the Noble Sanctuary and Jews the Temple Mount. It was an interesting way to cite Islamic tradition to say Jerusalem should be “a place for all of the children of Abraham to mingle peacefully together.” The interjection “peace be upon them” had both an Islamic tone and an interfaith touch.
(Photo: Palestinians in the Gaza Strip watch Obama’s speech, 4 June 2009/Ibraheem Abu Mustafa)
Obama also gave the American Muslim population estimate — 7 million — that prompted him to tell a French interviewer earlier this week that the U.S. could be considered “one of the largest Muslim countries in the world.” He didn’t repeat that phrase in his speech, however, possibly because the figures don’t back it up. Figures for Muslim populations are dodgy because many countries don’t keep such data. Recent estimates of the U.S. Muslim population range from 1.8 to 7-8 million, so he’s taken about the highest figures around. If those figures are correct, the U.S. would still only rank only about 30th on the list of countries with the largest Muslim populations. That’s way down on this Wikipedia list, with Azerbaijan and Burkina Faso. That’s nowhere near the really big Muslim populations like the top three Indonesia (195 million), Pakistan (160 million) and India (140 million). Maybe that’s why his speechwriters backed off the “one of the largest” claim.
The end of the speech also had an interesting twist. Obama reached for one of the quotes from the Koran that Muslims cite most frequently when they call for tolerance among peoples: “The Holy Koran tells us, “O mankind! We have created you male and a female; and we have made you into nations and tribes so that you may know one another.”
(Photo: Egyptians in cafe watch Obama’s speech, 4 June 2009/Asmaa Waguih)
But he followed it up with quotes from the other two Abrahamic religions: “The Talmud tells us: ‘The whole of the Torah is for the purpose of promoting peace.’ The Holy Bible tells us, ‘Blessed are the peacemakers, for they shall be called sons of God’.”
(Click on the photo above for a slideshow on the Samaritans)
Samaritan High Priest Abdel Moin Sadaqa was relaxing on his porch watching Al-Jazeera on a wide-screen TV when we dropped by his home to talk about his ancient religion. “I like to keep up with the news,” the 83-year-old head of one of the world’s oldest and smallest religions explained as he turned down the volume. Told we wanted to make him part of the news, more precisely part of a feature on Samaritanism, he sat up, carefully put on his red priestly turban and proceeded to chat away in the fluent English he learned as a boy under the British mandate for Palestine. Our interview with him and other Samaritans were the basis for my feature “Samaritans use modern means to keep ancient faith.”
(Photo: High Priest Abdel Moin Sadaqa at his home, 19 May 2009/Tom Heneghan)
Visiting the descendants of the biblical Samaritans was the last stop in a series of visits in Jerusalem, Gaza and the West Bank I made after covering Pope Benedict’s trip to Jordan, Israel and the Palestinian territories. Leaving Jerusalem with Ivan Karakashian from our bureau there, we drove through Israel’s imposing security barrier to Ramallah, picked up our Nablus stringer Atef Sa’ad there and then drove north along the web of priority roads that link the spreading network of Israeli settlements in the West Bank back to Israel. Signs of the Israeli-Palestinian face-off were all around — Israeli army patrols and checkpoints, guarded Jewish enclaves flying the Star of David flag on the hills and Palestinian villages with their mosques and minarets in the valleys. The tension seemed to melt away, though, when we turned onto a narrow road to wind our way up Mount Gerizim to the Samaritan village of Kiryat Luza.
The West Bank Samaritans used to live in Nablus, the nearest Palestinian city, but left it when the first intifada in 1987 brought the tension too close for comfort. The Samaritans get along with both Israelis and Palestinians and many have identity papers from both sides, Husney Kohen, one of the faith’s 12 hereditary priests, told us at the community’s small museum in Kiryat Luza. But their custom of not taking sides and keeping secrets meant that gunmen began using their neighbourhood as a place to execute enemies in broad daylight without worrying about witnesses. “We weren’t hurt, but we were afraid,” he said. Now living on their holy mountain, the Samaritans feel safe.
The museum looked like a treasure trove of ancient Judaica, but Kohen made sure to point out the differences between Samaritanism and Judaism. “We are Israelites but not Jewish … we have 7,000 differences between our Torah and the Jewish one,” he declared as he showed a copy of a Samaritan scroll he said was the oldest book in the world. The original is locked in their temple for safe keeping. The museum boasted genealogical lists dating generations back to Adam and a few paintings of biblical scenes where Samaritans play a cameo role.
Amid all the ancient artifacts, it seemed strange to hear Kohen talk about Samaritan boys meeting girls over the internet or Samaritan couples going to Israeli hospitals for pre-nuptual genetic tests. Samaritan life is governed by strict laws, especially those isolating women during menstruation and after childbirth, but Samaritan women do not keep any other kind of purdah. In fact, they stand out in Nablus — along with the few Christian women there — walking around in western clothes and flowing hair among the veiled and covered Muslims. Kohen’s oldest daughter works as a journalist for the Palestinian news agency Wafa, the second is a pharmacist and the third is studying English at the university in Nablus.
(Photo: Samaritan priest Husney Kohen with a copy of the faith’s ancient Torah in the Samaritan museum, 19 May 2009/Tom Heneghan)
Kohen caught our attention by mentioning mail-order brides and we wanted to pursue that angle, but he said several couples had been burned by intrusive questions from journalists and no longer wanted to give interviews. He mentioned that High Priest Sadaqa’s daughter-in-law was Ukrainian, but wasn’t sure we could see her. When we called on Sadaqa, though, he was more than ready to introduce Shura to us.
The problem was that she wasn’t as ready to be introduced. With her fair hair, black pants and tank top, she could have passed as a European tourist visiting the town. She reluctantly sat for a few minutes to a hail of questions, from Atef in Arabic and Sadaqa in English (for my benefit), and stammered a few shy answers in Arabic.
There was so much we wanted to ask — how did you get here? how do you like it? was it hard to convert? would you recommend this life to other foreign women? — but she suddenly ducked back into the house, saying she had to work in the kitchen. That was the end of our fleeting encounter with one of the women helping to keep Samaritanism alive. (For more on Shura, see below)
While most of Samaritanism’s outside brides have been Jews from Israel, Kohen said three were Muslims and five Christians like Shura. All of them came from far away — the Muslims from Turkey and the Christians from Russia and Ukraine. Seeking converts among the local Muslim majority or the tiny Christian minority in Nablus could strain the good relations the Samaritans have with their neighbours.
Another Samaritan priest, Khader Adel Kohen, said he didn’t want his three sons to marry foreign brides when they grew up. “It’s better to take one from the Jewish community, as long as she converts,” he said. “I have nothing against Russians and Ukrainians, but we don’t know who they are.”
(Photo: Samaritan priest Khader Adel Kohen in Nablus, 19 May 2009/Tom Heneghan)
Hearing so much about their strict rules and the struggle to keep the religion alive prompted me to ask Sadaqa if the community had any rebels. Some had left, he conceded, but very few. And are there any atheists? He waved his hand dismissively and frowned. “Thank God, there are none. This is the biggest blessing. A Samaritan would never abandon his religion voluntarily.”
So did Sadaqa, who has travelled the world and studied the scriptures of other religions, have any advice for faiths that were losing their flocks? “I know everything, I see it, but I don’t want to interfere,” he said. “I can lead my community but I haven’t the strength to lead the whole world. Those who preserve their religion, God preserves them.”
Filmmaker Efim Kuchuk and Mark Mejerson interviewed Shura and her husband for their 2007 film “New Samaritans.” Among other things, it shows Samaritans with the genetic defects from intermarriage that also worry the community. Here is a YouTube excerpt:
Hundreds of visitors to Jerusalem's old walled city got more than the tour of religious holy sites they had bargained for on Sunday, as violence between Israeli police and Muslims at al-Aqsa Mosque spilled over into some of the otherwise charming cobblestone alleys that frame the compound.
