Sunday, August 31, 2008



2008 MSU Jewish Studies Summer Program at the Hebrew University of Jerusalem


—There is no way Israel will ever leave my heart. There is forever a special place in my heart for this land and what it means to me!
—This really has been a trip of a lifetime! It was absolutely amazing.
—Between learning about Jerusalem and gaining an understanding of the Zionist movement the trip to Israel was a great success and a whole lot of fun. Meeting new people and learning more about a new culture was fantastic and enlightening.
—How do you sum up the best experience of your life (and I’m not using this term lightly, I truly believe it)? … This is definitely something that I can remember for a lifetime and tell my kids, grandkids, and great-grandkids, and that’s good enough for me. The trip was everything I could have ever wanted and more, and I am so satisfied with my experience.


These quotes convey some of the excitement and lasting memories generated by the 2008 MSU Jewish Studies Summer Program at the Hebrew University of Jerusalem. Twenty MSU undergraduates from a broad range of backgrounds and academic interests participated in the program, led by Professor Marc Bernstein of MSU’s Department of Linguistics & Languages. This year’s overwhelming response (doubled since last year) was encouraged by the availability of Levy and Slade scholarships administered by MSU’s Jewish Studies Program, which conferred 18 scholarships to help defray the costs of the program. Students came from Jewish and Christian upbringings and for many in the group it was their first visit to the country. Very few had spent any significant amount of time living in the country and not being escorted around as part of an organized Jewish group or Birthright, and they did an incredible job of adapting to the culture, absorbing huge amounts knowledge and experience, and getting out on their own to see the country and meet its people.

The academic program consisted of two rigorous four-credit courses. Professor Bernstein’s course on the historical geography of Jerusalem took advantage of the students’ presence in Jerusalem to delve into the city’s rich past, explore its present, and look to possible futures. Students learned about the major events in Jerusalem’s history, its place in the human imagination, and its significance over the millennia as a source for tremendous cultural innovation. Central to our considerations was the notion of constructed collective memory and the competition over sacred space. Field trips to diverse archaeological and cultural treasures, under the guidance of professional guide Barak Zemer, traced the history of Jerusalem from its ancient Canaanite origins down to the present. Students kept academic response journals and carried out final research projects.

Students also took a course taught by Dr. David Mendelsson on the emergence of the modern State of Israel in which they surveyed ideological, political and social developments surrounding the collective identity of the Jewish community in Palestine from the beginnings of political Zionism through the sixty years of statehood. As part of this course, students were able to explore the National Cemetery at Mt. Herzl, areas of the Galilee and the North, as well as important Zionist historical sites in Tel Aviv. This being the 60th anniversary of the founding of the State, it was a particularly apt time to take stock of where the country came from and where it is today.

International Relations major Kallie Eisenberger summed up her experience thus:
Israel was not at all what I anticipated it to be. The few expectations that I had coming in were erased on day one, and I am so glad for this. Almost every day we had some type of tour in the city, which I found extremely valuable; I really felt that I learned so much more about the history and complexity of Jerusalem by being physically present instead of being taught about them in a classroom. I cannot even begin to explain what it felt like to stand on Temple Mount, touch the Western Wall, and go inside the Church of the Holy Sepulcher.
Our trip truly encompassed aspects of each of the Abrahamic religions, which I deeply appreciated and found to be extremely interesting. Not only did we see and hear about the background of these religions and how each has had some influence in Jerusalem, but we were able to apply our knowledge to current issues through interviews with local Jerusalemites, including an Arab villager, a Jewish settler, a Sufi sheik, and two men that have each lost a family member in the conflict—one a Palestinian and the other an Israeli. Being able to go into the city and explore, talk to people, and learn about past and present issues was truly an amazing and invaluable experience.
Although I learned so much about the history, life, religions, and the formation of the state of Israel, I think the thing that most impressed me was the true complexity of the land. For a country that is only sixty years old, there is such a deep history there that extends well past the formation of the state in 1948. While we were only there for five short weeks, I know that everything I learned, saw, and experienced will stick with me for a lifetime. Not only was it a wonderful trip with a group of really great people, but also it affirmed to me the choices I have made in my education, particularly choosing to go on study abroad, which was one of the best decisions I have ever made.
I really cannot say enough about this experience—as my friends and family who have been forced to hear about it constantly can tell you. Even pictures aren’t enough to convey the incredible wonder of Israel and particularly Jerusalem. Standing on top of Masada and looking across to the sun rising over the Dead Sea and Jordan, looking up at the Dome of Rock, and even wandering the Old City with friends are irreplaceable memories for me I met people from all over the globe, saw the holiest places in the world, learned an incredible amount, and made lifelong connections to a place that will always remain close to my heart because of the fantastic experience I had there. It was an amazing trip that I would do again in a heartbeat. My gratitude for being able to complete this trip is inexpressible as I now have an experience that will stay with me for the rest of my life and has been the highlight of my college career.


Check out the program blog (msuisrael.blogspot.com) to view the students’ trip and lecture reports, in addition to the results of their research projects.
Marc Bernstein will again be leading the Program in 2009. For more details about the program, contact him at msb@msu.edu and see: http://studyabroad.msu.edu/programs/israeljewish.html.

Friday, August 15, 2008

"Shrine of the Book" - Tiffany Vauters







Project Write-Up:


Along the shore of the Dead Sea in 1947, a young Bedawin Shepherd stumbled across what has been called the most important archaeological find of the 20th Century, the Dead Sea Scrolls. The original found of 7 scrolls grew over 10 yrs into a vast library of over 800 ancient manuscripts. A find that captured the public's imagination and promised to reveal secrets about Ancient Judea that could possibly rock the foundation of the worlds major religions. The Shrine of the Book is home to the Dead Sea Scrolls, among them, the world’s oldest copy of Biblical books. It is also home to rare biblical manuscripts from later periods, such as the Aleppo Codex. Besides the two thousand year old scrolls, found at Khirbet Qumran in the Judean Desert, archaeologist finds are also exhibited.
The Shrine of the Book, inaugurated in 1965 as part of the Israel Museum, is located near the government institutions of the States of Israel. The Building was designed by architects Armand Bartos and Fredrick Kiesler and is one of the architectural milestones of the past-World War II era. Its uniqueness lies in its sacred aura and in the way it conveys spiritual messages though the language of architecture The white dome on the right resembles the lids of the jars in which three of the first Dead Sea Scrolls were found. The dome and the black basalt was opposite it allude to the tension expressed in the scrolls between the “Sons of light,” and the Dead Sea Sectarians referred to themselves and the “Sons of Darkness,” their enemies. The water sprayed onto the dome represents the concept of purity, which is a major aspect of sectarian life.
On exhibit when you first walk into the Shrine of the Book is the “Book of Isaiah” The eight key points of the “Book of Isaiah display are: It was the first of seven scrolls discovered in 1947, view her are chapters 1:1-28:24 and 44:23-66:24, this display had not been exhibited for forty years, it is the 2nd longest reaching 734cm, it is the best preserved, it is the only one that contains the entire book, it is the oldest of the Dead Sea Scrolls and the book of Isaiah is 1,000 years older than the oldest manuscripts of the Bible. The book of Isaiah displays ink on parchment and it was found in Qumran in cave 1. Of the 220 Biblical scrolls and 700 scrolls of other types found in the area. Dating from 120 BCE, it is also one of the oldest of the Dead Sea Scrolls, some one thousand years older than the oldest manuscript of the Bible known to us before the scrolls’ discovery. The version of the text is close to the masoretic version codified in medieval codices, such as the Aleppo Codex. Around 20 additional copies of the Book of Isaiah were also found at Qumran, as well as six pesharim, which is exegetical works, based on the book; Isaiah is also frequently quoted in other scrolls. The prominence of the Book of Isaiah is consistent with the messianic beliefs of the community living at Qumran; Since Isaiah is known for his prophecies concerning the End of Days.
As you travel down the tunnel of the Shrine of the Book on display are the life, experiences, purpose, and artifacts in correlation with those who lived in the caves of Qumran, for instance on display were old leather sandals that the sectarians wore in the desert. The Sectarians regarded the desolation of the desert as a symbol of purity and eschatological paradise, and a refuge from corruption of society and culture, in the spirit of the Pentateuch and the Prophets.
As you move along further in the Shrine of the Book you would see cases filled with manuscripts, scrolls, documents and stories on the following topics: “The Temple Scroll”, “Prayers, Hymns, and Thanksgiving Psalms”, “The War of the Sons of Light and the Sons of Darkness”, “Study and Writing”, “Apocrypha in the Scrolls”, “Sectarian Scrolls: The Pesharime”, ‘The Community Rule: The Sect’s Code”, “Aleppo Codex”, “From sacred books to Canon”, “Song of the Sea: An Unknown Scroll Fragment”, “The Birth of the Aleppo Codex”, “The Craft of the Medieval Scribe”, “From Egypt to Aleppo”, “The Fame of the Aleppo Codex”, “Ceremonial objects of the Jewish Community of Aleppo”, “Saving the Aleppo Codex”, “The Aleppo Codex Disappears”, “Maimonides and the Aleppo Codex” and “The Aleppo Codex”.
This is the portion of the Shrine of the Book that is in side the dome that you view from the outside, which represents the “Sons of Light”. Some of the exhibits are on the main floor and then there is a portion below on a basement level. Out of the array of exhibits in this section there were just a few that caught my attention. For instance, “The Temple Scroll”. It is said to be the longest scroll of the Dead Sea Scrolls about 24 ft. in length with 66 columns of text. The second display was, “The War of the Sons of Light and the Sons of Darkness”: The sons of light were the sectarians, they came out of a community called the “yahad” and their goal was to return to Jerusalem to engage in the proper worship of God in the future temple as described in “The New Jerusalem” scroll. The following show case was the “Apocrypha in the scrolls” were it featured the verse in the bible from Ecclesiastes 12:12, it says, “Against them my son, be warned! The making of many books is without limit. At “The Community Rule: The Sect’s Code” case listed the rules of behaviors at communal meals, theological principles, and admittance of New Members into the community. On site architects found many of the tools that the scribes used in writing and keeping the maintenance of these holy scrolls, in the show case called: “The Craft of the Medieval Scribes”. The Scribes worked seated on the floor or small mattress. They had a flat board that lay over their knees. The scribes would either do dictations or copying word for word from other books on parchment or papyrus paper, later using paper. The stylus or quill pen dipped in an ink well was what the scribes used on the scrolls. Other artifacts that were found in the assistance on creating the scrolls were paper cutters, scissors and a writing box. The next archeological find that really caught my attention was the “Song of Sea”. This was an unknown scroll fragment. The manuscript was from the silent era, somewhere between the 3rd and 8th century CE. After much review the “Song of Sea” were fragments of a Torah scroll, part of the Book of Exodus 13:9-16:1. The scroll on display is addressed as The Song of Sea 15:1-19 celebrating the Israelites safe crossing of the Red Sea.
I want to conclude with the last of the 3 major features of the Shrine of the Book. There were several exhibits about the Aleppo Codex that were fascinating to read and see. The Aleppo Codex is seen as a fulfillment of the words of the prophet Isaiah 2:3, saying “ And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem”. The Aleppo Codex comprised all 24 books of the Bible. Originally it had 480 leaves, but only 295 of them survived. It is the most accurate existing manuscript of the Masoretic text; sometimes the text is almost identical to the Masoretic text. To date, only one complete page with a passage from the book of Chronicles, small fragments of a page of Exodus. There are also parts that are presently missing, which are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy 1:1-28:17, II Kings 14:21-18:13, Jeremiah 29:1-31 and verses from chapter 32, Amos 8:12 to the end of that book, Obadiah, Jonah, Micah 1:1-5:1, the last verse of Zephaniah, Haggiah, Zechariah 1:1-9:17, Psalms 15-25:2, Song of Songs – starting from the end of chapter 3 to the end of the book of Song of Songs, Ecclesiastes, Lamentations, Esther, Daniel, Ezra, and Nehemiah. The Aleppo Codex was and sometimes used as the standard text in the correction of books. It’s a symbol that represents the idea of the rebirth of the Jewish people after 2000 years of wondering, exile and near annihilation. With the help of the Aleppo Codex, the Hebrew Bible called the Tanakh is said to have paved the way for the New Testament and the Koran. So, once again all three major religions are encompassed in on the most important archaeological digs of the 20th century; A dig that has brought the eyes of the world to look upon Israel and Jerusalem in a positive, insightful, and uplifting way. On great demand the Dead Sea Scrolls have traveled all over the world from 2000-until now. Here are just a few of the places that the Dead Sea Scrolls have done exhibits: The Korean War Memorial Museum, San Diego Natural History Museum, Field Museum of Chicago, North Carolina Museum, Union Station Kansas, and The Van Andel Museum in Grand Rapids, MI. As we can see this Holy Document is one that is treasured both in Jerusalem and the outer most parts of the world.

Tour Up North (Bus 2) - Tiffany Vauters







This tour was a look at the early beginnings of the State of Israel.
One of the first things that Herzl does was creating a Jewish agency. Palestine begins to take steps towards Jewish settlement in the land of Israel. A piece of land was purchased and they held the land for a couple of years. According to Turkish Law if you have a piece of land and don’t do anything with it for 3 years, you will have to forfeit that piece of land. The Jewish agency realized that their time was up! So, they had to do something quick. They found a gentleman that knew something about agriculture by the name of Burman, they told him to “go up there, get some people and do something with this courtyard (pictures of the courtyard are displayed below) near the Sea of Galilee.” He gathered together some people and tried to do some work. The remarkable question is “where did these people come from?” According to our Zionist chronology in 1904 Herzl died. In 1905 the Zionist movement says that they had to commemorate their leader and founder, Theodore Herzl by planting a forest which is one the national forest of in Ben Shim’en near the airport of today. Mr. Burman was the Forman of this courtyard and the man in charge of the forest that was being planted. In order to plant a forest you need land and laborers. The laborers of that day were the local Arabs. It was frowned upon that Mr. Burman chooses to hire the local Arabs to plant the forest and this forest is in remembrance of Herzl, which goes against the Zionist movement. Burman’s argument was that he was looking for the cheapest laborers, which were the Arabs at the time. On the other hand the members of the Second Aliyah were hurt because they were not considered for the job of planting the forest in honor of Theodore Herzl. The members of the Second Aliyah wanted to know why they were not chosen to be apart of this major Zionistic movement. Therefore, the members of the Second Aliyah went to find Mr. Burman and they went to that particular forest. One of the men sat on Burman so that he could not move and the rest of them pulled up all the trees and told Mr. Burman “let this be a lesson to you, it’s part of an old Jewish principle, if you don’t punish without giving a warning, let this be a warning to you”. So, that point on Mr. Burman hired the members of the second Aliyah. And those members were the ones to replant the forest, but that was the last time that the Zionist movement would fail to turn the Hebrew, Jewish labor. In 1907-08 Burman had an opportunity to start up another farm near the Galilee. This time he immediately turned to the members of the Second Aliyah and asked them if they would like to be apart of this national project of building a farm, and they gladly accepted the opportunity to serve. (Below is a picture of Mr. Burman’s house.) After a year the farming was a success! And the land did not get converted back to Turkish ownership. The Jewish Agency comes in and says that Mr. Burman’s job is done, the mission was accomplished and they’re going to stop paying his salary and close up shop. The members of the farm want to stay even if there was not going to be a Forman in place. They believed they would make on their own. There were about 12 people on the farm that stayed. This was a very crucial move that they made and they began farming again. Retrospectively, what they did in that one year was create the Kibbutz. There was no employer or employee; it was a group of equal people willing to commit themselves to the land. Some of the people would later move around the corner and start Kibbutz De’Ganya. The ones that moved were socialist in their intentions and Labor Zionism was what they were all about. Other groups came over the next 30 years, and would work for that Kibbutz a while and learn what they needed to learn about agriculture, themselves and each other, and then they moved on to found Kibbutzim and other Kibbutz around the country. So, the first Kibbutz was found in this courtyard.
There was a Women’s Farm founded by Ms. Miszels, she ran the women’s training farm. It started by asking Ms. Rahel to enroll into the University and learn properly and come back and teach all of the trade of farming. In those days there was already an agricultural school, the school was called Mikvah Israel near Ben Shim’en, but only for men. So, Ms. Rahel had to go back to Europe. Mr. Gordon, a key person in the introductory film that we watched before starting the tour. The film mentioned that Rahel was not like everyone else, her and her sister were city girls, they didn’t know how they got here, but they integrated into their new life and learned Hebrew. What’s important is that she became paragon to the Second Aliyah, but she didn’t really start that way at all. Back to Gordon, he was in his forties and he came from Russia. He was the ideal of what was going on at the time, the agnostic rabbi, the guru that Rahel turns to for guidance about whether she should study or go to Europe. He was the authority and spiritual leader for this community. Gordon would coin the phrase “Religion of Labor”; not only would the Second Aliyah come here to rebuild the land physically but they would rebuild themselves in the process, redemption of the land and people by bring the land back to its rightful owners biblically, which are the Jewish people. They wanted to bring redemption back unto themselves through doing work. This work had redemptive values. These people weren’t religious in traditional Jewish sense; they were secular in their own personal lives. They related to their work “Adovah” working the land with the same devotion as a deeply spiritual religious person who practices the spiritual rituals, observing the commandments, and a religious life style. They believed that if they were doing physical labor they were changing themselves. The Hebrew word Adovah has a double meaning, means physical labor and describes what was done in the temple in the days of the temple, which was the divine service. They used really powerful language, for example when they purchased the land they called it “Redemption.” So, when Gordon would speak of the religion of labor, Adovah, he was really connected with the Jewish tradition in a very social way. Once upon a time our ancestors did the Adovah in the Temple and now they did the same activity and significance but it’s: plowing, weeding, interrogating and working in the fields in the land of Israel. So, these concepts go back to Gordon and that nourishes an entire generation, the Second and even the Third Aliyah. So, it’s to Gordon that Rahel asked whether she should go to Europe or stay and be apart of this movement, because she too was part of the Second Aliyah.
In another case we looked at Kibbutz Deganya, in Hebrew when translated directly appears to mean “grain of god”. This is not at all what these secular Jews meant to say. Actually the word “deganya” comes from the word “deganey” meaning grains of, and the letter “ey” in Hebrew represented the five types of grain that they intended to grow, there’s no god there at all. One of the first marriages in the Kibbutz was Miriam Barrots. This was the first celebration in the Kibbutz and no religious or metaphoric religious symbols have any meaning to them. So, they decided unanimously to renew the tradition, the wedding was performed with all tradition with one innovation. Instead of getting married under a cloth canopy, they used sheaves of wheat. Miriam as the bride felt she needed to sanctify herself. A traditional woman sanctifies herself by bathing in the mikvah, but she chose to sanctify herself through work, which is the core of life. To make her wedding day special she went to work in the fields extra hours. Even after the conclusion of celebrating her wedding she went right back to working in the fields, and this is an example of the extreme measures of the Religion of Labor. This was one good example of the ‘New Jew’ that they were seeking to create. The New Jew was going to be a person that was productive, self sufficient, independent, self reliant and capable of self-defense. And, in order to make these changes they felt they needed to make some radical moves. After some time people became overwhelmed with the theology and they began to leave the kibbutz and they founded Tel Aviv.
Soon after, Rahel met a man named Ezer Weizman a member of the second Aliyah and future president of the State of Israel. He was in the Jaffa area but had a curiosity about what was going on in the Kibbutz along the Galilee. Our tour guide read to us poems and essays concerning the romance that Rahel and Ezer had and Rahel’s struggle to depart from her comrades and the landscape of the Kibbutz to study in Europe after receiving the blessings of Gordon. During this time the land of Israel was just an image of Zion in the prayer book, but it was an actual reality and Zion was a place that Jews could pick-up and leave, to go to. Later we went to the cemetery down the road to see some of the famous people of this time period and movement. What we would find on the tomb stones were the following: a person’s name, the year that person made Aliyah (in place of where we would naturally see the date of birth), the person’s death is also included on the tombstone. The Aliyah was a rebirth experience so, placing the date of Aliyah meant the date they were born again. On other tombstones it displayed a person’s Yiddish name and their New Hebrew name which was symbolic of them shedding off their diasporas from which they came from. For example one of the tombstones said that they were “a person of the third Aliyah” simply meaning “I as an individual am not so important, but the group to which I belong to is what really counts” so this is the selfless devotion to the cause and that they are here to redeem their nation and they are a piece of the machinery, a part of the bigger project. This cemetery was a monumental spot for the Zionist movement. This is where some very important people either lived or did something famous. For instance Rahel is buried here, she died in Israel, but requested to be buried here. Some are people, who never lived at the Kibbutz and had nothing to do with this place, but the Zionist movement appropriated them, saying: “you are our founding mothers and fathers” and it was under this ideology that they were able to build what they had built.
One of the VIP’s of the cemetery was, Moses Hess, he was a socialist philosopher. He believed that socialism was going to solve the problem of humanity. Hess believed that they should always hold on to their socialism but be particularistic as Jews. Hess wrote a book titled (pre-Herzl) ”Roman Jerusalem” in the Talmud there is a passage that says “if Rome is flourishing, Jerusalem can’t be flourishing and if Jerusalem is flourishing, Rome can’t be flourishing”; meaning that they are two different world views that cannot co-exist, because Rome destroyed Jerusalem 2000 years ago. We also look at a person whose story was connected to this cemetery, Nathan the farmer. He represented a large number of people from the Second and Third Aliyah who committed suicide because they felt they were not worthy of the standard the community had set and they thought of themselves as a burden to the community, and seeing suicide from those of the Second Aliyah were common. The next tomb was of Naomi Shemer; she is the author of the song “Jerusalem of Gold” and about thousand other songs. She was the most prolific writer of songs. She has popular songs even today in Israel. She was from this area and when she died in 2004 there were so many people who came to her funeral that they had to have twelve parking lots for everyone’s cars and they shuttled people over by bus. Her tomb says she was born in 1930, so that means she was part of the Fourth Aliyah. Below is a picture of Rahel’s grave. It had a bench to sit on and two boxes built into the tomb that stored her poems, which were open to the public. She was a vivacious person but her poems were very sad and melancholy. She came back to the Kibbutz after studying at the University. After coming back she became sick and could not work with the kids anymore. The community sent her away, and she wondered around Jerusalem for four years and this is when she wrote most of her poetry is about the life she never had. She mentioned Mt. Nebo in one of her writings. Moses was buried on Mt. Nebo and this was one of the mountains that we passed coming up north. Moses was the one who lead the people through the desert for 40 years and never got a chance to enter into the Promise Land of Israel, and ever since the book of Deuteronomy the name of Mt. Nebo has represented coming very close to your dream but not quite realizing it, and Rahel had on her tombstone “everyone has their Mt. Nebo across from their Promise Land.”
The next stop we took in our tour was the city of Kiryat Shemonah. This was a city located in the Northern Hula Valley, just west of the Golan Heights. It was founded originally as a development town in 1949. Our group meet with a lady by the name of Hannah who deals with a community that experiences Katyusha Rockets; from time to time these are launched into towns in Northern Israel by the Hizbullah Islamic fundamentalist group stationed in Southern Lebanon. Residents are forced to sleep in bomb shelters, sometimes for days on end, in fear of the attacks. The Second Lebanon War in the summer of 2006 paved how effective the Katyusha can be in disrupting the Israeli home front. During this war Hizbullah rockets reached as far south as Haifa.
The building that we were having our meeting with Hannah was originally a community center, then it was taken over by a college, then 5 years ago it was taken over by the Stress Prevention Center. A facility that was designed to train people to deal with stress prevention and located inside was a shelter that the community could come to be safe when rockets are being launched. For some more history on the town; development towns started in the 1950’s to house big waves of North African immigration that came in which were mostly Moroccans and Lithuanians. They were made up of large families who were traditional, religious, and Patriarchal and with a small amount of academic education. They came with skills in agriculture or trading. They were put into tin shacks in the various development towns. Truckloads of people were brought and dropped in various places. From a Zionistic perspective it was thought to create a nucleus population in the 1950’s. Water was needed to create a big Jewish population here, which is why people were brought here. The Kibbutzim around the area provided labor for those in the development towns, which represented the separation of the rich and the poor. There were several problems that Hannah had to deal with living and working in this area: the culture change and sock, which lead to sociological issues; the issue with security; families and their children; and evacuations when Katyusha Rockets are launched.
In the 1980’s there was a series of non-stop bombardment of Katyusha Rockets. Hannah works on a team of psychologist and social workers that go into the schools to work with the teachers on how to deal with the children after one of these attacks. The day after an attack would be a day they work to encourage all parents to feel comfortable enough to send their kids back to school. In class instead of the regular class work, they give the children the opportunity to draw or paint their expressions, feelings and emotions about the attacks, as an outlet for the children to deal with their experiences and not to bottle them up, because that could cause damage to a child. The town is divided into five sections, each having its own social worker. There has been many casualties over the years; here is one case for example: Hannah told us about two individuals who were killed by two separate Katyusha Rockets that came from two different areas of town in one particular raid. Both people were taking a smoke. One person was at the entrance of the Municipality Shelter, he was a community worker and he had one foot in the shelter and one foot outside and he was killed. The other person went home from the shelter and went to take a smoke on the top of his roof and he was hit directly. In these situations, minutes were very crucial. So, even if your in the shelter it’s not 100% secure because you can’t stay inside 24x7 and not get some fresh air and go about your daily life. One other way they tried to secure the people of this town were by setting up evacuations with a bus that they had. Even though this sounded like a wonderful idea, it caused many problems. First try, they created a list of kids that they would evacuate, but they could only take as many as the bus would hold. In this case there were going to be some kids that would be left with their families. No matter how the list was constructed they would always end up with kids who were not on the list, because in the mist of all the firing of the Rockets, checking the list in those conditions ‘go out the window’ which brought upon another problem with some of the problematic kids appearing on the bus and having to deal with their behavioral problems. On the second try, they created a list of families chosen by the agency. The problem that occurred with this was that the 50 families selected would tell another 50 and promise them that they would get them on the bus so, when it came time to evacuate there’s more than 100 families at the door of the bus. These situations made it vary hard for the social workers to navigate through the crowds of people so, most of the time it was the physically stronger families that would find a seat on the bus. These buses would even have to be careful about how and when it pulled off with the people from the town so, that the bus would not get hit also by the Katyusha Rockets. Many of these buses went to the city of Eliot and most of the citizens would chose to come back to Kiryat Shemonah, just because its home to them, even if it is very dangerous at times. Hannah did reassure that the citizens do enjoy living here and they have community events and entertainment. It’s just in those times that some Israeli might have done something wrong or Israel and Lebanon are discussing a matter that it makes living hard, but this is not an every year living situation. The city has been free of Katyusha Rockets for 2 years now and they hope for the better in the years to come.

Monday, August 11, 2008

Wohl Rose Garden (Avram's final prodject)

Wohl Rose Garden
The final project that I decided to work on was the Wohl Rose Garden after my first spark of interest occurred when I saw some handicapped protestors on my first study abroad program, right before this one. During this program, we arrived at the Rose Garden on our Capital tour and I noticed them again along with all the other protesters. After seeing them again, I confirmed my decision that my final project would be on this garden’s history and the current protestors. During that second visit, we had a lunch, we gave our extra food to the handicapped protesters, and I learned that these people are very friendly and excellent candidates for an interview.
When I finally obtained an opportunity to make my return back to the Rose Garden, I went directly to the handicapped protestors to discover what their goals were. This task didn’t happen until I took several buses just trying to locate this place. The final bus took several detours because of the protests blocking the streets. They announced the reasoning for the detours and I could see the annoyance with the handicapped on many of the faces on the bus. When I finally arrived, it was so amazing, at least in my opinion, how this protest had enough strength with their rights to close off the main street of the capital without to many problems with the cops. At the handicapped protesting station, I found many people eagerly waiting to discuss their situation with me. The first person named Benny talked to me and explained how grateful he is to live in this democracy where people can strike and protest when the people see injustices within the society. After expressing his extreme gratitude for his government’s political structure, he started using his rights to show frustrations upon the injustices he perceives.
As Benny began expressing his frustrations he told me what was at the root of these injustices in the first place. The main cause is that the government pay actually decreased in the past seven years by nearly half. This pay cut causes a huge issue because these people cannot live off this pay when trying to pay for food, housing, and petrol to fuel their cars. This has become an increasing concern especially since these products’ prices have drastically increased during the past seven years. On top of this, many of the handicap people require twenty-four hour care giving and this funding is not enough for them to pay their workers. In many cases, if the extremely disabled people devoted all of their funding for care giving they would still fall short of being able to pay them.
In the recent days, the government has focused on just one of the issues over which the handicap people have expressed concern. The resolution is to increase the ability for disabled people to work while still getting funding. Currently, he describes that the law holds that if someone who is handicapped makes 1,060 ₪ or more per month, they will no longer obtain any governmental funding. To many, this would discourage them from working because at they might receive less total money or about the same and they would have to spend time working. The new bill, if passed, would encourage disabled members of society to work because the 1,060₪ mark will only be the point where governmental funding will just start to reduce. Once the people make 5,400 ₪, then their funding will be eliminated. Another important change with this would allow the disabled person to receive their full government payment immediately when they cannot work for any reason and not have to wait to receive their funding as they do now.
Since the recent cuts in funding, the most severe disability can only receive government funding of 2,100₪ per month. This amount of money is roughly 600 United States Dollars and almost any American would agree that it is difficult to live off this amount even without considering the expenditures of having a disability. This amount varies drastically depending upon the severity of the disability, obviously. For example, if a person can still work, then they would receive much less than someone who cannot participate in society because of their individual disability. He kept bringing up the point that this money does not even come close to the cost of living especially if someone needs a caregiver around the clock.
Then I had a chance to talk to a woman whose husband is disabled and she supports him by helping him organize this protest he wanted to start. She decided to take a few moments to explain answers to any other questions I still had. I was quick to discover that Benny did a good job, but I still obtained a few more minor details about the protest. One of which was the reasoning behind the police officers blocking of the street. It is completely for the safety of the disabled protestors so they do not have to be at risk of being hit accidentally by a vehicle that normally passes through. Then she went on to tell me what would ultimately satisfy the protesters. They would be satisfied with the government completely paying for the petrol for their cars, and caregivers for those who require one. Another interesting fact is that there are approximately 180,000 Israelis currently eligible for funding. Her last remark was that anyone could become disabled by just crossing the street so it is very important to support every handicapped person because it can be you one day. This got me thinking about how many of these people were in perfect shape at birth and some accident in their life caused them to have the need for assistance from the state.
Then I talked to David Sinai who is a Jew originally from Morocco before he moved to Israel in 1962. When I approached him, he was interested to see who I was and what I wanted to know. With great curiosity, I asked him what he was protesting about and he was quick to respond and say that he is conducting a personal, private protest in regards to a civil case but he wanted to refrain from any details. Then he explained how this is his first time protesting and he had to get permission from to Knesset to stay for a long period in a tent at this particular location. If that was not enough, he then had to get the police to approve his request. He finally was able to begin his protest on 7 May, 2007. Several of the other people who have been protesting arrived in their tents over three years ago. His protest is very silent so the media never once has visited him nor any member of the Knesset. Most people would find this very discouraging, but David is very committed to his protest so much so that he has not returned to his home in the Golan Heights since he began to protest. Since he has been here he has seen several groups of protestors that have included the people from Darfur who stayed about a year ago for two or three weeks, and the other group he saw was the Bedouins who also stayed for a few weeks. Other than that, it has been quiet by him except for the new group of disabled protestors, tourist groups that pass through and ask question, some people protesting by the Supreme Court to leave Gaza, and teacher strikes there for only a few days.
For at least thirty-five years, this place has served as a protest location as he remembers people protesting after the Yom Kippur War. He is not sure if this location was used for protest immediately after the building of the Knesset, which was completed in 1966. This location has served similar purposes to the Washington D.C. “Mall”.
To me, it is important that the government looks out for every individual to have their representation with the right of a protest. I also learned through the discussions with various people there that the Knesset does a great job representing the people because the country has many political parties and each has direct representation upon how the country votes in its elections. This experience has given me a good outlook on how the country allows you to express your issues publicly as long as you receive permission and keep them relatively peaceful.

Saturday, August 9, 2008

Haredi Lifestyle—Emily Forrest

There are many misconceptions that surround the Haredi community. Many people pass judgment on the Haredi people and fail to investigate why many of their customs are in place. Through conducting interviews and spending time with a Haredim family, I was able to understand the impressions people got from the Haredi community and also understand the other side of the story. While conducting interviews I realized a lot of people only created opinions of the Haredim by things they had observed, rather than getting to know the Haredi people. I decided then to take it upon myself and develop a relationship with a Haredim family to better understand their laws.

Sarah and Shel Frankel immigrated to Israel in the mid 1990’s from the United States and have begun raising a family here in Jerusalem. With three young girls, the Frankels have instilled their Ultra Orthodox values in their daughters by strictly following Jewish Law. Through observing family interactions and dinner conversations I was able to really appreciate their way of life. Though it may be different, the values they’re teaching their children are completely justified and understandable given their explanations. Although this is not how I would raise my children, given their passion for their faith this is the correct lifestyle for their family. Before discussing their family traditions I was very judgmental of their lifestyle. I shared the same feelings as many of the people I interviewed that the Haredi Laws were extremely pro-male advancement and completely left women in the background. Although, after discussing Jewish Law with the Frankels their story made the Haredi community more human, and legitimized their lifestyle. I was able to learn and understand, and really appreciate their ideals.

Before meeting with the Frankels I conducted interview around Hebrew University’s campus to a mixture of people from all diverse backgrounds. The main consensus that I got was many people felt the Haredim were a very anti-feministic society. One girl mentioned, “The gender roles are clearly marked and heaven forbid anyone cross them.” This female is referring to her observations of a pregnant woman pushing a baby cart up a steep Jerusalem hill while her husband walked up the same hill. Women are in charge of all household duties and making money to support the family. The largest confusion is that Haredi men don’t give their wife’s recognition for the work they do to support their husbands. A male I interviewed said he feels it would be great to just study the Torah and not do any work. Although he was sarcastic, the impression that men don’t have an equal share of marital duties exists among people outside of the community.

While instances like this girl described happen, other ways of appreciating wives occur. While I visited the Frankel family I observed Sarah doing all the picking up and took immediate responsibility to her children. But looking in Shel’s eyes it was obvious he longed for more involvement in his children’s lives. While sitting with him he said, “They don’t love me as much as they love her [Sarah].” He looked at Sarah has having the most influence in their children’s lives and he said he felt he missed out on a lot of things because she was always their “go-to” person. While people believed men in Haredi communities do not want to cross those gender roles, once you enter the home and you put society aside it seems men long to have more involvement. The Haredi society puts a lot of pressure on men to study the Torah and stick to those gender roles, so disregarding society and entering the safe haven of the home, people can show their true desires.

Along with desiring more family involvement there are religious traditions that show men’s appreciation to their wives. Lighting the Shabbat candles, symbolizing the start of the holiest day, gives women much pride and importance in the celebration. Also before the dinner the husband sings a blessing to his wife. The words, “Her husband laces his trust in her and only profits thereby,” show the dedication the husband has towards his wife and how he could not go on without her by his side. Later in the blessing the man recognizes all that she does for him and the family and praises her for her “strength and dignity.” Every week the man sings this blessing to his wife, and it truly shows his dedication to her.

On the contrary there are negative forces towards women within the community. While women are given the opportunity to enter the work force and make money for their family, many people recently fear women are becoming too independent and therefore delaying their family obligations of getting married and having a family. A recent article in Haaretz shows the ruling of the Rabbinic Council to limit the education of women. Before women were educated in many different subjects such as literature, science, math and history in order to prepare them for the workforce. Now, the Rabbinic Council believes, “This has shifted the balance of power within ultra-Orthodox society. The women have established themselves as breadwinners, and as more educated and independent.” Statics have shown that today, more and more girls are delaying getting married and having children. This threatens the entire Ultra Orthodox society and the Rabbinic Council feels the best decision would to halt bachelor degree programs. This would result in only allowing women to complete their teaching certificate. This would then “solve” the problem of delayed marriages and allow women to have children.

Although this article oppresses women by discontinuing their education it is not the entire consensus of the community. Only a small majority of people feel women are becoming unruly because of their independence received by education. While education is being limited, women are branching out in their clothing and embracing their femininity. More women are buying wigs, still covering their hair, but also still feeling beautiful in their skin. Clothing is changing; the idea that all Haredi women only wear dark colors is changing. More women are dressing in lighter and brighter colors showing off their figures. While walking through the streets of a Haredi community you can see the divide in “old” Haredim and “new” Haredim. The “new” are still following Jewish law but are changing their style of dress to show off their femininity.

While the clothing is beginning to change in some Haredi sects, others are sticking to the traditional Polish clothing. Men who wear black hats, ¾ length jackets and pants, show their dedication to their heritage and modesty. Men also wear Tzitzit, a 4-cornered shirt with tassels representing Moses’ 4-corner garment. The call to wear this 4-cornered jacket is in Numbers and Deuteronomy in the Jewish Bible. The men also show their manhood by not shaving their beards as soon as the first boy is born into the family. Women have the same type of customs. Their clothing shows their commitment to modesty. Women cover their hair when married, wear long sleeved shirts, long skirts and often cover their legs with either socks or pantyhose. When I discussed this clothing style with Sarah she liked dressing this way. Some people, she felt, believed the clothing is made to make women unattractive, but she feels it’s more to be less attracting. By not dressing provocatively men are less accustomed to approach you and make sexual references. She mentioned, ‘As a married woman I do not want men coming up to me in inappropriate manners, and neither do I want that for my children.” By dressing to these modest standards the Haredi community is channeling provocative behavior and creating an age appropriate community.

Some people feel the dress code for women is sexists in that it doesn’t allow women to show their individuality. One argument against this is the evolution of clothing within the Haredi community. The fact that women are beginning to now wear wigs, and are outwardly expressing themselves by different colors and styles, shows the evolution of clothing within the Haredim. Others would argue that men and women are held to the same modesty requirements. Therefore, this is not a sexist community because both sexes are treated the same and held to the same standards.

Although these counterarguments exists the people I interviewed still felt that women were hiding themselves under clothing; sacrificing their femininity to control the urges of males. One female said, “why should they [women] pay the price for mans inability to control their urges and stay focused on the Torah.” When I discussed this argument with Shel, he said, “What are men supposed to do, stay inside?” Instead both men and women are held to the same modesty standards and are both able to focus on studying the Torah. One Rabbi in Huntingwoods, Michigan said, these temptations for the opposite sex are natural, and in order to keep temptations at the minimum and not control peoples lives would be to enforce modesty and Kosher rules.

Lastly, most people I interviewed had some misunderstandings on the religious practices of the Haredim. Some people misunderstood the intention for separating the sexes in daily life and in Synagogue. The Haredim believe it is the best way to keep people focused on God. By channeling temptations for the opposite sex to something greater such as your relationship with God, the Haredim constitute gender separation. Also some people disagree with the extreme view Haredim follow the Torah. Some non-religious Jews feel by taking every passage literally is somewhat obsessive. The Haredim, on the opposing side, feel that by following Jewish Law they are singlehandedly brining the coming of the Messiah.

There are many misconceptions surrounding the Haredi community. Many people disagree with the separation of sexes in social and religious settings, claiming this is one of many customs that constitutes anti-feministic behavior. While members of the Haredi community feel this type of separation allows people to channel their temptations for a greater good. Others feel the gender roles and educational institutes continue to put females in the background. After speaking with the Frankel’s I received explanations for all these customs and traditions of the Haredi community. Although some of the explanations do not fully change doubter’s minds, hopefully they do bring awareness to the Haredi belief systems.

Friday, August 8, 2008

Media Coverage of the Palestinian-Israeli Conflict—Zack Colman

The role of the media in the Israel/Palestine conflict cannot be underestimated. As an American, the common picture we see of Israel is one of violence and perpetual unrest. We do not get to see the inner-workings of Israeli society. We do not get to hear about the millions of people who crave peace — we only hear about the minority that does its best to prevent peace. But, as we noticed from living in Israel, while terror and fear is certainly part of daily life, it tends to be exaggerated by the American media.
The media has the ability to shape the public’s perception of the world, and it does so by being society’s gatekeeper. The gatekeeper is quite possibly the most important function of journalism. Journalists single-handedly decide what the public will read, see and hear. They decide how important the issue is by where the story is placed in a newspaper or news broadcast. They can decide to not print or broadcast anything about a story at all.
Gatekeepers, though, are humans, and humans have natural biases. With many powerful members of the media being Jewish, it is no surprise that the Israel/Palestine conflict gets a massive amount of coverage and prominent placement in television broadcasts and newspapers. Abe M. Rosenthal, the former editor of the New York Times, was a Jewish man with a pro-Israel stance. As people look back to the “newspapers of record,” Rosenthal’s stance on the Israel/Palestine conflict will continue to influence scholars. But gatekeeper bias doesn’t stop at the gatekeeper himself — in order to get more bylines and more big stories, reporters have to cater to what their editors desire and their editors’ biases. The whole chain of command below Rosenthal, therefore, took a pro-Israel stance whether they liked it or not.
One thing greatly affecting the way newspapers are run is the current crisis the industry faces with the emergence of the Internet. On the Internet, people can receive real-time updated news for free, and newspapers have yet to find a way to make advertising (through which most revenues are earned) profitable. People have developed what is called “banner blindness” and thus do not even notice advertisements on the Internet. The free, more in-depth content on the Internet has led to a decline in subscriptions. As a result, newspapers have cut staff, page size, story size, and international news coverage.
This presents a major problem for the Israel/Palestine conflict. As newspaper organizations continue to cut and cut, they will become more localized — even “hyper-localized.” Soon enough, coverage of international events will be left to a select few wire services that don’t have the space to go in-depth or run human-interest stories. There will be fewer news outlets to offer their opinions and we will end up with the same take on international events.
This doesn’t sound all that bad until you take into account the “if it bleeds, it leads” philosophy. In order to capture viewers or sell papers off the newsstands, news organizations tend to emphasize the guts and gore of the world. Stories about gruesome killings sell more than ones about the economy or new fashion trends, and news organizations know this. By attracting subscribers or viewers, news organizations can then gain more advertisers and pad their pockets.
Now, take these two problems and put them together. What you have is less space devoted to international coverage (which is the content are declining most at newspapers, according to a July study), but an engrained penchant for publishing the guts and gore of the world. When discussing the Israel/Palestine conflict, what you will get from this equation is fewer articles that deal with issues other than terrorist attacks or threats to any sort of stability in the area. Even now, there is a lack of coverage concerning matters of peace (I browsed a month’s worth of articles on CNN.com and found only one dealing with peace) and most stories about Israel will be about a possible attack on or from Iran or terrorist attacks. With less space devoted to international coverage, this is all readers will be likely to see from Israel.
Linda Gradstein of National Public Radio has said it’s already difficult enough to push through human-interest stories about Israel. Peace coverage generally fails to get into the mainstream media because it would change the image the media has concocted about the region. Much of this image rests on the journalism concept of currency.
Currency, in journalism terms, is following an event from beginning to end. This is most common in court trials, where the story will recapitulate the series of events leading up to today’s news at the end of the main story.
With the Israel/Palestine conflict, currency presents two problems. Since most stories about Israel relate to terrorism and death, recounting previous events at the end of each story only serves to embed the idea that Israel is a dangerous place. It doesn’t allow the reader to think maybe this is an isolated incident — by listing everything that happened before (even if years apart), it gives a negative image of the area.
The most significant problem with currency is context — where does one start to recount events? With thousands of years of history, it’s impossible to go all the way back to the beginning of the land to explain the conflict. But with so many uneducated people in the world, a history lesson would go a long way to eliminate potential biases and confusion. By not giving enough context (or too much), though, reporters run the risk of being tagged as an Israeli or Palestinian sympathizer, depending on the circumstances.
Assumed bias is difficult to avoid with such an emotional topic, especially when people don’t understand the true meaning of “balance and fairness.” Most people expect that “balance and fairness” means equal representation of both sides in a story, which is not the case. In a story where three Israelis are killed by a Palestinian suicide bomber, some sources don’t need to be contacted. For example, there would be no need to speak with a Palestinian about the event — he would say the Israelis got what they deserved, and this would further fan the flames without adding anything of value to the story. At the same time, though, Palestinian sympathizers would say the Western media has once again thwarted them. Still, there is not much a journalist can do to quiet these people.
What then is the role of the media? Clearly there is a large problem facing international news media, as there will be fewer and fewer pages for fewer and fewer staff to devote to such coverage. And, if you’re an international news reporter who needs to get published, you’re going to write about what is traditionally eye-catching — inhumane violence, terrorism, war. As Gradstein mentioned, it’s already hard enough to publish a human-interest story, and it’s only going to get harder given the constraints the news media has to deal with.
The media’s role is generally understood as unbiased observer. The media takes information from various sources, pieces them together in an entertaining and informative way, and then presents them to readers in a logical manner. There is no real room for interpretation, as that would present a sort of bias.
But when you have the pen, when you have the public’s eyes and ears held captive, should you do more, as a journalist, to shape the way the world works? In some ways, journalists accomplish this through editorials. Generally, though, editorials are about more localized or national issues — hardly ever will international events be discussed in an editorial, unless it is giving the American government advice. Therefore, editorial content about the Israel/Palestine conflict is absent unless the U.S. is involved.
There are hardly any stories about terrorist attacks in Israel that mention peace negotiations. It seems to me that such a mention would flow logically in such a story, yet the connection is rarely made. In fact, had second the bulldozer attack not occurred, I doubt I would have even known it was on the same day Mahmoud Abbas and Ehud Olmert were meeting to discuss peace. There was no coverage about such a meeting before the attack, only a mention about it after the attack — but no separate story for the meeting was published.
It could very well be that the media has no business sticking its nose in peace talks. Obviously, publishing peace negotiations or progress (if one were lucky enough to retrieve such information) could derail such negotiations or progress. But, at the same time, it could also expedite them. Unfortunately, there are not enough historical examples to point to one direction or the other.
Maybe, though, that means it’s time to start writing about peace in the Middle East instead of violence — however infrequent both of them are.

Magen David Adom in Jerusalem—Becca Steinman

By: Becca Steinman

Jerusalem is a heavily populated city. One can see crowded sidewalks, busy streets, history, religion, tension, love, hatred, and sometimes war. Israelis feel safe in Israel. There is protection and security where ever you go. However, this can’t protect you from the car accidents, attacks, or even the freak accidents. So who are the first people to respond when someone is hurt? Magen David Adom is who the Israelis can count on to come to the rescue.

Magen David Adom (MDA for short) is the only ambulance service in Israel. Magen David Adom was created in response to the Arab riots in 1929. Jews living in Palestine during this period of time saw the necessity for a quick and responsive form of medical help. They felt that an ambulance service was the best way to provide quick transportation and treatment. Therefore, Magen David Adom was founded in 1930 in Tel Aviv to meet this need. The MDA building was about the size of a small shack and the only assets that they had were one ambulance full of basic medical supplies (4.) Here, in Tel Aviv was the beginning of what would later become a huge international organization.

Before understanding Magen David Adom in Jerusalem, one must know the facts about this organization. Magen David Adom means “The Red Star of David” in English. MDA is also a part of the International Red Cross. In recent years, MDA has teamed up with the Red Crescent Movement. The Red Crescent Movement is an equal movement to MDA. It too is a part of the International Red Cross. Both MDA and the Red Crescent Movement joined the International Red Cross in 2006 where Hillary Clinton was present to announce the happy occasion. The Red Crescent movement can be found in the Gaza Strip and the West Bank. Magen David Adom wont put a cross or star on their ambulance because it is a Jewish service and the Red Crescent movement only has a Crescent on their ambulance for the same reason (3.)

Magen David Adom and the Red Crescent Movement follow seven important Fundamental Principals:

    1. Humanity: To protect human life and ensure respect for all human beings with cooperation and friendship amongst everyone.
    2. Impartiality: No discrimination of race, religion, class or political opinions.
    3. Neutrality: No taking sides in any situation
    4. Independence: They are independent movements and will work alongside other movements but will not necessarily always take the same stance.
    5. Voluntary Service: No one is hired prompted by desire for gain.
    6. Unity: There is only 1 Red Cross, MDA or Red Crescent Movement but all are open to everyone in either community or society.
    7. University: They committed to helping nationally and worldwide with equal status amongst other nations. For example: MDA was part of the Katrina Relief effort in America after Hurricane Katrina.

                    (3.)

With the facts given above, one is now able to understand the over all function of this organization and can now understand the purpose of the Jerusalem Magen David Adom Station. The location of the Magen David Adom Jerusalem main station is in Romema, Jerusalem and is the third MDA location. This obviously means that it is part of the Jerusalem Region. The first building was erected in 1963, renovated in 1970 and is going to be renovated in 2008. The expansion was supposed to begin in February of 2008 but unfortunately there has not been any work done on it since the placing of the corner stone back in February. This station has a paid staff of about 60 paramedics, 90 Emergency Medical Technicians (EMTs), 160 ambulances drivers, and 600 constant and solid volunteers. The Jerusalem Region is the largest region in the country, supplying service from the border of the West Bank Territories to the Jordan Valley and from Beit Shemesh to the Dead Sea. This means that there are about 1 million people in this service area. In fact, in 2007, there were about 3,150 volunteers for the Jerusalem region (1.) This region includes stations located in Pisgat Zeev,Makor Chaim, Ofrah, Talmon, Efrat, Tekoa, Gush Etzion, Zur Hadassah, The Old City, Beitar Ilit, Biet Shemesh ,Maaleh Adumim, Givat Zeev, Megilot, and the Knesset. The Jerusalem region also includes blood banks, regional and national dispatching center, regional management, and both volunteer and training departments (2.) It also has the highest amount of blood usage in the country. However, all of the blood that is donated is used 100% in the Israeli Defense force and makes up 95% of the blood found in other Israeli hospitals. The MDA Jerusalem region also supplies service to both of the Hadassah hospitals, Shaare Zedek, and Bikur Holim (5.) These are the three hospitals located in Jerusalem.

An interesting fact is that Magen David Adom has two different kinds of ambulances. One kind is just a regular ambulance with basic medical supplies. These are ambulances that usually just drive around the city and are placed at special events. They are recognized by their colors yellow and red. There are also intensive care ambulances, which are placed in highly populated areas, and areas that need high security and control. They can be defined by their colors white and red. Some of these ambulances can be found around Jerusalem on Ben Yahuda Street and near the Knesset. There are also other vehicles that Jerusalem uses for medical transportation as well. They use motorcycles and have equipped them with a large metal box on the back including the most important life saving necessities. These motorcycles are designed especially for the Jerusalem region because of the Old City. It is very hard to get an ambulance in to specific areas of the Old City so these motorcycles carrying supplies can rush to a scene and get the situation under control until the person can be moved or until an ambulance can get within range of the patient (5.)

One thing that Magen David Adom in Jerusalem places a lot of importance on is strategic placement. MDA Jerusalem region not only strategically places their ambulances, but they have also strategically placed their absorption centers. These are centers where ambulances can be dispatched. MDA Jerusalem recognizes the fact that Jerusalem is a highly populated city full of religious tensions and that an accident or attack can occur at any moment. Therefore they strategically place ambulances at high-risk areas to be able to have faster response times and therefore have a better chance at saving a patients life. The absorption centers have also been erected in strategically chosen locations in order to also provide a quick response time. These absorption centers also have certain areas that they supply service to, and within these areas there are designated hospitals that people are taken to. This is designed to ensure efficiency and accuracy. For example, the response time for an ambulance that arrived on the scene at the attack on July 22nd near King David Hotel was 4 minutes and 23 seconds. That is because there was an ambulance nearby that was strategically placed there since it is considered a high-risk area. MDA posts that position every day and this ensured a quick response time and fortunately saved lives. Nobody was killed in this particular attack (5.)

For people who are interested in volunteering for Magen David Adom, there are various options. However, the most popular option for American’s is Hagshama. Hagshama heavily subsidizes trips to Israel and training for participants. However, anybody who wants to volunteer for MDA must train at the main station in Romema, Jerusalem. Training programs like Hagshama also provide activities like trips to the Old City and Mount Herzl to help participants get a better understanding of Jerusalem. It is definitely a great experience for anybody who is interested in the medical field. No experience is required and everybody does what he or she is comfortable with. All the training is provided during the training sessions in Romema (5.)

So what can be done to help this organization that started out with only one ambulance? Well, for starters, stop donating ambulances! The Jerusalem Region has too many ambulances but not enough medical supplies. Communities like to donate ambulances to Jerusalem because they know that it is the biggest region and they like to see their name on the side of an ambulance. They like to donate something that will be seen by many people. However, what Jerusalem really needs are defibrillators, syringes, heart monitors, and other medical supplies. Communities are not donating these items because they know that people will probably not recognize their name on the side of a defibrillator or heart monitor (5.)

Magen David Adom is very vital to the existence of the Israeli population. The Jerusalem Region is not just the biggest but is also an example to the rest of the organization. Hopefully, with the help of donations and volunteering from other countries and communities, Magen David Adom will be able to continue saving lives every day.


Bibliography

1.) American Friends of Magen David Adom. 7/21/2008/.

http://www.afmda.org/content/pdfs/Jerusalem.pdf.

2.) Magen David Adom in Israel. 7/21/2008. http://www.mdais.org/e/295/.

3.) Magen David Adom in Israel. 7/21/2008. http://www.mdais.org/e/RC_Movement/.

4.) MDA in Israel. 7/21/2008.

http://www.afmda.org/content/our%20work/mda%20in%20israel.aspx.

5.) Noormid, Michael. Phone Interview. 7/20/2008.

Where Has All the Water Gone?—Eric Dropkin & Elina Fonarev

Where Has All the Water Gone?—Eric Dropkin & Elina Fonarev

With the changing environment and the large population growth that will occur throughout the next few decades the water supply in Israel will become even more insufficient. All over the world ground water tables are falling and depleting at an astonishing rate. This is especially the case in the Middle East and Israel where water is becoming a scarcity. The Sea of Galilee and the aquifers within Jerusalem are approaching the black line. Over the next 50 years, wars will no longer be fought over oil, but water, which is why a case study will be conducted in dealing with the water supply within east and west Jerusalem. It is suggested that the water crisis is not only a natural phenomena but also created by mismanagement. This mismanagement of water in Jerusalem leads to a conflict between east and west Jerusalem inhabitants as well as a general crisis within the city.
If one traces the history of water within Jerusalem one can start to understand the circumstances of the current water crisis and the politics that surround it. In the city of David, around 700 BCE, Hezekiah's tunnel carried water from The Gihon Spring into the city. The Gihon Spring was outside the city walls; therefore, the tunnel was used to generate a constant supply of water to the city, which was especially important during times of siege and war. The tunnel was built in reaction to a fear of assault by the Assyrians. This way, the Assyrians would not be able to acquire water and would be forced to either surrender or travel to farther places to find water and eventually fail in their attempts to take over the city. In reality, there are actually multiple tunnels leading from the spring into the city, but Hezekiah’s is one of the most famous, and was cut acutely by two teams following a natural fault in the rock. Here one sees the most basic politics concerning water during the time of the City of David. Not only was water important to a political situation but also for sustaining life; thus, the tunnel represents how important water was throughout Jerusalem’s history.
The mismanagement of water in Jerusalem began as early as 1516 when the Ottomans conquered Israel. While the establishment of Ottoman rule brought the first water pipes to Jerusalem, the city was not seen as significant and thus the water supply was poorly orchestrated. Suleiman the Magnificent did however establish pipes to feed water to the Sabils (water fountains) throughout the city. These Sabils were an attempt to create a more hospitable environment for pilgrims traveling to Jerusalem as well as to those who had already settled there. Still, most families received little water, and the water that they did obtain came from community wells or cisterns which were filled by rain water. According to Itai Naamat, a student in the Department of Soil and Water Sciences at Hebrew University, the cisterns and wells often pulled water from the same aquifer below the city. Politically, during the time of the Turkish rule, Jerusalem was not seen as significant a place as it is today, thus, there was no money or time put into the up-keep of the city and it remained under unfavorable conditions until the British Mandate.
Following the defeat of the Turks in World War I, the British were given control of Jerusalem and Palestine under a mandate system. During what would later be called the British mandate, Jerusalem was modernized. Roads and hotels were built; this included a modern water system, houses were connected by pipes and running water rather then local community wells. After independence was declared in 1948, west Jerusalem was controlled by Israel, and east Jerusalem was under the authority of Jordan. This division led to the current political tension concerning water within Jerusalem.
The total population of municipal Jerusalem was approximately 680,000 in 2005; of that 680,000, Palestinian residents made up approximately 33 percent of the population in Jerusalem while Jewish residents account for the other 67 percent of the population. Like all of Israel, Jerusalem gets the majority of its water from the Mekorot Water Company. Mekorot Water Company Ltd. is a Government-owned national water supply company. Mekorot produces and supplies roughly two-thirds of the total amount of water used in Israel. As the national water supply company it is responsible for managing the country's water resources, developing new sources, and ensuring regular delivery of water to all localities. This is important because here one can try to distinguish between national policies and policies within Jerusalem. While Mekorot supplies the majority of the water, the Jerusalem municipality is responsible for the up-keep of pipes and infrastructure within both east and west Jerusalem. However, because East Jerusalem has only been under Israeli since 1967 its infrastructure has been slower to change and modernize especially with West Jerusalem’s current mismanagement crisis.
Jerusalem has virtually no water supply of its own and as a result of ineffective water infrastructure and city planning water is becoming more and more sparse. Currently Jerusalem gets the majority of its water from four pipes that stem from the Keneret. Also, it draws a significant portion of water from the Aquifer. Thus, Jerusalem gets little water from these two areas, and as a result of its population growth and mismanagement, the water received is not enough to maintain both agriculture and potable use. According to Mekorot chairman Eli Ronen, “With the rising Jerusalem population and the expansion of the city into new neighborhoods water demand will continue to increase.” Mr. Mazon, Director of joint Jewish and Palestinian Water Committee, suggests that for the last 20 years the city has neglected to carefully manage the water supply and the infrastructure. Therefore, the current water crisis exists today in both east and west Jerusalem.
If one looks at the data associated with water supply and demand within east and west Jerusalem there is a discrepancy between the two sides of the city. Residents in East Jerusalem often have no water for four to five days out of the week. Also, the price of water that East Jerusalem residents must pay is 25 percent more than that of the residents that live within West Jerusalem. Meanwhile, Jewish neighborhoods in the Jerusalem area use four times the amount of water that Palestinian villages use, even though there are fewer infrastructures per inhabitant. The difference in water quality that East Jerusalem and West Jerusalem receives is also different. East Jerusalem gets its water directly from the mountain aquifer making its water more polluted than West Jerusalem, who uses recycled water as well as water pumped in from the northern regions of Israel. This has to do with the fact that East Jerusalem does not have a treatment plant while West Jerusalem does. In 1999 the Soreq sewage treatment plant was opened, the plant purifies sewage from West Jerusalem, while there is no treatment plant for East Jerusalem. Due to the poor sewage system in Jerusalem much of the waste that leaves the pipes gets carried out to streams and valleys in the West Bank and enters the mountain aquifer. Critics have argued that this amounts to discrimination and neglect on the part of the Israeli and local Jerusalem governments. This causes arguments between East Jerusalem residents that West Jerusalem is favored while East Jerusalem is neglected.
There are multiple theories of why there are inequalities in the water supply between east and west Jerusalem. After the 1967 war, Israel reunited east and west Jerusalem and the Jerusalem municipality agreed to take over the East Jerusalem Arab villages as well as the laws that govern the city. Here is where one starts to see the major arguments that deal with the disproportionate water supplies to east and west Jerusalem. According to Ahron Roseber of the Jerusalem municipality, the infrastructure in East Jerusalem between 1948 and 1967 was neglected. She suggests that the water problems in East Jerusalem came from this neglect rather then current local policy. Furthermore, she pointed out that Palestinian neighborhoods are growing at a faster rate then those of West Jerusalem. This growth rate is putting higher stress on an older water system, causing the previously mentioned problems. It’s not that the Israeli government is shutting off the water to East Jerusalem like some Palestinians may suggest, but rather that there own demand is causing the shortage. She then suggested that due to higher demand and weaker infrastructure, residence in East Jerusalem pay more for water than those that live in the west. Furthermore, Israeli officials suggest that Arab villages in east Jerusalem have dug illegal wells, hastening the water shortage. Thus, East Jerusalem is facing a graver water situation than West Jerusalem.
However, there have been attempts to help stop the water shortage. There are multiple plans in the works. There are plans to build a fifth water pipe to supply more water to Jerusalem. The new system will include: a 3.5 meter in diameter tunnel, 14 km long and dug beneath the Judean Hills as well as pumping stations, reservoirs, and transformer stations. The pipeline will supply up to 500,000 cu. m. of water a day at a peak operating capacity (150 million cubic meters a year) from Israel’s coastal plain to the elevated heights of Jerusalem. If predictions are correct, this pipeline could provide enough water for the next 30 years to both east and west Jerusalem. Also, there are attempts to improve water conservation within the city. Normally only 60 to 80 percent of water pumped through a city is actually used while the rest escapes out of the water pipes as a result of pressure which overloads the pipes and causes them to leak. Israel is implementing The Smart Pressure Reduction Controller (SPRC) in Jerusalem. SPRC automatically sets the pressure according to water demand in real time, so that when demand is low, the pressure is lower, and less water leaks out. Another proposition to help the water crisis is to build a canal from the Jordan River to the Red Sea. The Jordan River is in bad condition because of decades of overuse and abuse. The lower portion of the river has been reduced to a seep of mainly raw sewage and saltwater runoff. Thus, in an attempt to clean this area as well as to provide water plans for a canal have been offered. However, with much opposition from Jordan and Egypt as well as environmentalists, this proposal was put on hold if not eliminated altogether as an option.
Today, when people are asked about the water problem that Jerusalem is facing most do not even realize it is a problem. In 2001, when there was a giant drought, many were aware of the situation. However, not much has been done to secure water for the future. East and west Jerusalem are still facing a water shortage question with many solutions but few attempts to actually compromise on a final agreement. Politics surround the issue as well as a history of mismanagement. While there are no clues as to whether there will ever be enough water for the Middle East, it can be stated that the next time one is in Israel, drink lots of water but remember that you’re drinking something more valuable in the Middle East than oil.

A Brief History of Mount Scopus—Cherylanne Glassner

A Brief History of Mount Scopus—Cherylanne Glassner

I believe that it is important to know the history of the land on which you are living. After four weeks here, it was pretty clear that no one really knows anything about Mount Scopus. What follows is a brief history lesson on the mountain we called home for about five weeks of the most memorable experience of our college careers.

The Hebrew name for Mount Scopus is Har Hatzofim. Literally translated, the mountain is named, “Mountain of the Watchers.” Standing at 834 meters above sea level, about 100 meters above the old city, Mount Scopus got its name for the spectacular view. From the top of Mount Scopus, one can see the entire old city, as well as the Judean desert in the east. It has been said that on a clear day it is also possible to see the Dead Sea. In October 1948, Baruch Neumark, the commander of the Israeli forces on Mount Scopus, said “I believe that he who controls this commanding ground will rule Jerusalem.” This was confirmed through the vast military history of the mountain.

Military History

Due to the height of Mount Scopus, the mountain has proven to be incredibly useful in military strategy. Mount Scopus was used as a vantage point for the Roman army during its suppression of the Great Jewish Revolt in 66 CE. In 70CE, it was used by Titus’ Roman legions as a base to carry out its siege of the old city. During this siege, the walls of the Second Temple were breached – this is what Jews remember on 17 Tamuz (usually falls in July). Then in 1099, the Crusaders used Mount Scopus as a base. Mount Scopus was also used as a base for General Allenby’s Egyptian Expeditionary Force during World War I.

Mount Scopus from 1948-1967

Mount Scopus has always been in Israeli hands, however, the circumstances surrounding the mountain have not always been simple. From the year 1948 to 1967, Mount Scopus existed as an Israeli exclave within Jordanian territory. Everything in West Jerusalem was Israeli, and everything in East Jerusalem was Jordanian – except for Mount Scopus. The situation caused many problems, seeing as both the hospital and the university were on Mount Scopus, and access to both was limited.

On July 7, 1948, the Israelis and the Jordanians agreed to the demilitarization of Mount Scopus. There were 6 conditions to this agreement:

1. Area placed under UN protection.

2. Creation of a no-man’s land.

3. Arab and Israeli “armed police” placed on duty in respective areas under UN command.

4. UN to arrange for both parties to receive food and water, visitation, and to limit the population.

5. The area cannot be used as a military base, attacked, or unlawfully entered.

6. If the Arab Legion withdraws from the area, the UN must be notified in writing.

And thus, three areas were created – a Jewish zone, an Arab zone, and a no-man’s land.

Beginning in March of 1949, Israeli and Jordanian representatives entered into peace talks. On April 3, the armistice agreement was signed. The agreement ended the official fighting of the 1948 Arab-Israeli War, and established armistice lines between Israel and the West Bank, also known as the Green Line, until the 1967 Six-Day War. Another key provision of this agreement was safe movement between Israeli held West Jerusalem and Mount Scopus.

Unfortunately, the principles of the agreement were not put into practice, and travel to Mount Scopus remained difficult. In September of 1949, Moshe Dayan, the Israeli military commander at the time, urged Prime Minister David ben Gurion to sanction a military attack in order to open up a passage to Mount Scopus. Ben Gurion refused, claiming that he did not want to reopen the war. Furthermore, it is important to note that any attack of the kind would have been in violation of the 5th Condition of the 1948 Demilitarization Agreement.

After being moved to Mount Scopus for a larger plot of land in 1947, the Biblical Zoo was again transferred in October 1950 from Mount Scopus to an Israeli area of Jerusalem. This move was done out of concern for the welfare of the animals, who had been traumatized by the gunfire during the 1948 War of Independence. Included in the transfer were one lion, one tiger, two bears, one hyena, three kangaroos, one monkey and several birds.

In July 1952, tentative conditions were proposed for an Arab-Israeli settlement. The proposal called for the recognition by all Arab States of Israel’s and Jordan’s sovereignty over their respective sectors of Jerusalem and a promise of support in the United Nations for a resolution giving such recognition. Also suggested were adjustments to the line of separation. This included Israeli surrender of all claims to Mount Scopus, which would be handed over to Jordan. Not surprisingly, this proposal was not favorably welcomed, and was eventually taken off the table.

The Six-Day War began on June 5, 1967. By the end of the war, Israel had captured East Jerusalem, and the city was reunited under Israeli rule. Once again Israelis could travel freely about Mount Scopus.

Important Landmarks

Hadassah Hospital and Hebrew University have been, and remain, the most important Jewish sites on Mount Scopus. The cornerstone for the Hebrew University was laid in July 1918, and the University opened in 1923. Attendees at the inauguration ceremony included General Allenby, Arthur Balfour, Albert Einstein, Herbert Samuel, Chaim Weitzman, and many other dignitaries. In fact, Einstein gave the first academic lecture on his Theory of Relativity. Due to Mount Scopus’ existence as an exclave within Jordanian territory, and the difficulty of accessing the campus, the University was forced to leave. In 1954, the cornerstone for the Givat Ram campus was laid. It was not until 1981 that major university functions returned to Mount Scopus.

The other important landmark is Hadassah Hospital. The Hospital was partially funded by the Hadassah Women’s Zionist Organization of America, the organization from which the hospital gets its name. The cornerstone was laid in 1934, and Hadassah Hospital’s doors were opened in 1939. On April 13, 1948, an armored convoy was ambushed while making its way to the hospital. Seventy-seven doctors, nurses, medical students, and other staff were killed in what became known as the Hadassah Medical Convoy Massacre. After the Massacre, Hadassah Hospital could no longer function, and the Ein Kerem site was opened in 1961. In 1975, the Mount Scopus hospital was rededicated, and the doors were reopened in 1978.

Also on Mount Scopus is the British military cemetery. The cemetery was a gift from the Jews of Palestine honoring the British soldiers who died in WWI. Buried here are the troops of the Egyptian Expeditionary Force that fought under General Allenby. In the western section, 24 stones are marked with Stars of David for the Jewish soldiers buried here. At the end of the cemetery is a memorial chapel. On the walls on either side of the chapel are the names of soldiers who fell in action and have no known graves. of the cemetery

Just outside the cemetery is a memorial to the Australian forces. It was erected by Commonwealth War Graves Commission for the Australian Government in 1935 in memory of the Australian Imperial Force (AIF). The AIF was formed in 1914 following Britain’s declaration of war against Germany. The AIF was a purely volunteer force for the duration of the war. During WWI, there were 17,244 troops in Egypt and Palestine. There is also a memorial within the cemetery (next to the chapel) for the troops of the AIF who died fighting and whose graves are unknown.

Situated on the south-eastern part of Mount Scopus, overlooking the Mount of Olives, the Kidron Valley, and the Old City, is the Brigham Young University Jerusalem Center. BYU is the largest religious university in the United States, with satellite schools all over the world. The school’s curriculum focuses on Old and New Testament, ancient and modern Near Eastern studies, and language (Hebrew and Arabic). The school is owned by The Church of Jesus Christ of Latter-day Saints. Plans for construction of the Jerusalem Center were announced in 1979, and a 49 year lease of the land was finally obtained in 1984. However, the construction of the center faced strong opposition from the Haredi (ultra-orthodox) community. The Haredim claimed that the building would be used not as a school, but as a center for Mormon proselytizing efforts in Jerusalem. The opposition stalled the construction, and Knesset investigations took place. Construction was finally allowed to continue in 1986, and the center opened in 1988. During the years of the second intifada, 2001-2006, students were not admitted to the school.

Just behind the Brigham Young University Jerusalem Center stands the Augusta Victoria. It was built in 1907 for the German Protestant community, and is named after Empress Augusta Victoria, the wife of German Kaiser Wilhelm II. The Augusta Victoria includes the Evangelical Lutheran Church of the Ascension, a chapel commemorating the ascension of Jesus Christ. The building was used as a hospital for the British during WWI. It also served as the official residence of the British High Commissioner of the Palestine Mandate from 1920-1927. The Augusta Victoria currently serves as a hospital for the Arab residents of East Jerusalem.

Conclusions

There is so much history in Jerusalem, and Mount Scopus is no different. I hope now, with a deeper understanding of the history of this great mountain, we can all better appreciate where we lived and learned for 5 weeks this summer.

Wednesday, August 6, 2008

The Logic of Suicide Terrorism—Kallie Eisenberger

The Coercive Logic of Suicide Terrorism in Jerusalem—Kallie Eisenberger
Using violence as a means of diplomatic coercion is not a new phenomenon. Since the beginning of conflict, parties have used violence to ensure cooperation, gain power, and intimidate their enemy. Military force, as seen in the past and present, is the power and ability “to hurt” someone by destroying value in addition to taking and protecting things of value. But, up until about sixty years ago, the pain, shock, loss, and grief were all incidental aspects of war and not necessarily intentional. Among the many lessons and military developments of World War II, however, the power to hurt was harnessed and came to be among the most impressive of military attributes. The realization that if violence could be incidental, it could also be purposeful was used to affect change and eventually became a crucial tool in international diplomacy. Take for example the atomic bomb dropped on Hiroshima and Nagasaki. It was not so much because of the direct impact of this bomb that led to surrender, after all more citizens were lost in the fire-bombings carried out through the war. But instead, it was the knowledge of the power to hurt held by the United States, and the fear of the Japanese that this power would be used again. Likewise, the Cold War was based on the promise of violence and not the actual use of violence as in other wars. The promise to hurt is perhaps what kept nuclear war from breaking out at all. The progression of violence over the last century in particular has lead to the realization of the effectiveness of violence when used as a form of diplomacy and coercion, and it is out of this new realization that suicide terrorism has not only been implemented, but become a logical strategic move.
It is hard to imagine that anything as horrible and devastating as suicide terrorism could be anything but fanatics but, in its most basic sense, terrorism is also the power to hurt. It is particularly difficult, after seeing images from terrorist attacks in Jerusalem, to entertain the idea that there could be any thought, logic, or goal in this kind of violence. But, unfortunately, there is. Suicide terrorism in particular follows a strategic logic with specific goals, targets, and times. My goal in this presentation is to show that, much like other coercive forms of diplomacy, suicide terrorism is a logical process synonymous to international coercion. Significantly, according to Robert Pape, the specific strategy of suicide terrorism can be seen in five explicit principles which further support the argument of suicide terrorism as a logical form of coercion. First, suicide terrorism is strategic in that it occurs in clusters as a part of a larger campaign by an organized group to achieve a specific political goal. Significantly, this organization will publicly announce a specific political goal and will stop attacks when said goal is reached. The second principle suggests that suicide terrorism is purposely designed to coerce a modern democracy to make concessions to national self-determination. The politically organized terrorist group seeks mainly to achieve specific territorial goals, especially withdrawal. Factual evidence supports this principle, in that every suicide terrorist attack has taken place against a democracy. Israel, and Jerusalem in particular, highlight these two ideals in that most suicide terrorists are Palestinians with nationalist goals and that Israel is in fact a democracy. Waves of suicide terrorism in Jerusalem often follow political actions that directly or indirectly impact the Palestinian movement, as the outbreak of the Second Intifada clearly showed.
The third principle supporting the logical attributes of suicide terrorism exists in the fact that acts of suicide terrorism have steadily risen in the last few decades, suggesting the success of this form of violent coercion. Observers within the terrorist national community, neutral analysts, and targeted government leaders all agree that suicide terrorist operations often accelerated of lead to concessions, further explaining the increase in suicide terrorist attacks. Indeed, statistics from the Israel Ministry of Foreign Affairs also indicate that the trend in suicide bombing attacks has increased since 2000. Between September 2000 and June 2002 alone, there have been 85 suicide attacks. In the attacks in this period, 307 Israelis were killed and 2,235 were wounded or maimed. This is out of a total of 576 killed.
It naturally follows that if suicide terrorism is a logical form of coercion, there must also be a diplomatic way to combat such acts, and this leads to the last two principles. Although some experts suggest that moderate acts of suicide terrorism led to moderate concessions, more ambitious suicide campaigns are not likely to achieve still greater gains and may well fail completely. The effectiveness of suicide terrorism relies on the threat to inflict low to medium levels of punishment on civilians and has rarely caused modern nation states to surrender high political goals. States may be pressured to make concessions in response to the panic of the civilian population, but they will not be willing to sacrifice important economic or security interests. Israel, again, is a prime representation of this principle. While Israel has perhaps been more open to peace talks, negotiations, and have in fact withdrawn from Gaza, they have yet to, and are not likely to, make many concessions on issues such as refugees or Jerusalem, which are too politically charged.
The final principle which highlights the strategy behind suicide terrorism lies in the best method or approach to combat this particular form of violence. According to experts, the best way to contain suicide terrorism is to undermine the confidence of the terrorists in their ability to carry out their attacks on the target society. Experts also tend to agree that offensive military action or concessions alone are unlikely to have much of an impact, and should instead invest significant resources in border defenses and other means of homeland security. While Israel has attempted both military action and concessions in the past, its recent investment in the security barrier has proven effective. Also, the security checkpoints in and around Jerusalem itself appears to have deterred terrorists to some extent, as the number of terrorist attacks in Jerusalem have decreased in recent years.
The understanding of target states of suicide terrorism also contributes to its inherent efficiency. Firstly it is understood, perhaps because it is promised by the terrorist organizations, that suicide terrorism is rarely a one time event. Because of this crucial component, then, suicide terrorism creates leverage both from the immediate panic associated with each attack and then with the promise of continued civilian punishment in the future. The heart of the strategy of suicide terrorism, then, rests on the same logic of coercive diplomacy used by stated when they employ sanctions or air strikes in that it causes mounting civilian costs which will eventually supercede the target states interests. It is, therefore, this promised “power to hurt” in the future that creates political leverage and therefore a capable strategy. Further, the act of suicide terrorism itself is a way to signal more attacks precisely because it violates societal norms and therefore suggests the seriousness of the organization in its willingness to achieve political goals.
Suicide terrorism is and will continue to be a major threat to Jerusalem precisely because of its anticipated effectiveness as a means of coercive diplomacy. Thousands of Israelis have died as a result of suicide bombers and it poses several serious questions to Israel, but Jerusalem in particular. About one-fourth of all terrorist attacks occur in Israel, largely because of the very politically and religiously charged atmosphere of the city. Not only are physical losses inherent in these attacks, but mental afflictions such as Post Traumatic Stress Disorder are becoming more and more common in Jerusalem as a result of not only witnessing terrorist acts, but anticipating more. It is particularly this fear and insecurity, however, that the political organizations behind most terrorist attacks rely on, giving them the fuel to continue these horrific acts of violence. Gaining a more comprehensive knowledge of these acts will hopefully help in combating terrorism in Jerusalem so that terrorist attacks, like those listed below, can be decreased. Below is a list of only a few terrorist attacks that have occurred in Jerusalem:
Aug 21, 1995 - Three Israelis and one American were killed in a suicide bombing of a Jerusalem bus.
Feb 25, 1996 - In a suicide bombing of bus No. 18 near the Central Bus Station in Jerusalem, 26 were killed (17 civilians and 9 soldiers). Hamas claimed responsibility for the attack.
Mar 3, 1996 - In a suicide bombing of bus No. 18 on Jaffa Road in Jerusalem, 19 were killed (16 civilians and 3 soldiers).
Jul 30, 1997 - 16 people were killed and 178 wounded in two consecutive suicide bombings in the Mahane Yehuda market in Jerusalem.
Sep 4, 1997 - Five people were killed and 181 wounded in three suicide bombings on the Ben-Yehuda pedestrian mall in Jerusalem.
Nov 2, 2000 - Ayelet Shahar Levy, 28, and Hanan Levy, 33, were killed in a car bomb explosion near the Mahane Yehuda market in Jerusalem. 10 people were injured. The Islamic Jihad claimed responsibility for the attack
Mar 27, 2001 - A car bomb exploded at 7:40 in the morning in the Talpiot industrial/commercial zone in Jerusalem. Seven people were injured, one moderately. The Islamic Jihad has claimed responsibility for the attack.
Mar 27, 2001 - 28 people were injured, two seriously, in a suicide bombing directed against a northbound No. 6 bus at the French Hill junction in Jerusalem. Hamas claimed responsibility for the attack.
15 people were killed, including 7 children, and about 130 were injured in a suicide bombing at the Sbarro pizzeria at the corner of King George Street and Jaffa Road in downtown Jerusalem. Concealing the explosives in a guitar case which he had carried with him into Jerusalem, the terrorist entered the restaurant just before 2 PM and detonated the bomb. The 5 kg.-10 kg. bomb, which was packed with nails, screws, and bolts to ensure maximum damage, completely gutted the restaurant, which was full of lunchtime diners. The terrorist was killed in the blast. His controller was on the list of wanted terrorists submitted by Israel to the Palestinians Authority this week. Hamas and the Islamic Jihad claimed responsibility for the attack.
Dec 1, 2001 - 11 people were killed and about 180 injured when explosive devices were detonated by two suicide bombers close to 11:30 P.M. Saturday night on Ben Yehuda Street, the pedestrian mall in the center of Jerusalem. A car bomb exploded nearby 20 minutes later. Hamas claimed responsibility for the attack

Mar 2, 2002 - Eleven people were killed and over 50 were injured, 4 critically, in a suicide bombing at 19:15 on Saturday evening near a yeshiva in the ultra-Orthodox Beit Yisrael neighborhood in the center of Jerusalem where people had gathered for a bar-mitzva celebration. The terrorist detonated the bomb next to a group of women waiting with their baby carriages for their husbands to leave the nearby synagogue. The Fatah Al-Aqsa Martyrs Brigade took responsibility for the attack

Mar 9, 2002 - 11 people were killed and 54 injured, 10 of them seriously, when a suicide bomber exploded at 22:30 PM Saturday night in the crowded Moment cafe at the corner of Aza and Ben-Maimon streets in the Rehavia neighborhood in the center of Jerusalem. Hamas claimed responsibility for the attack.
Mar 17, 2002 - A suicide bomber exploded himself near an Egged bus no. 22 at the French Hill junction in northern Jerusalem. 25 people were lightly injured
June 19, 2002 - Seven people were killed and 50 injured - three of them in critical condition - when a suicide bomber blew himself up at a crowded bus stop and hitchhiking post at the French Hill intersection in northern Jerusalem shortly after 7:00 P.M., as people were returning home from work. The Fatah Al-Aqsa Martyrs Brigades claimed responsibility for the attack

July 31, 2002 - Nine people were killed and 85 wounded, 14 of them seriously, when a bomb exploded in the Frank Sinatra student center cafeteria on the Hebrew University's Mt. Scopus campus. The explosive device was planted inside the cafeteria, which was gutted by the explosion. Hamas claimed responsibility for the attack

Nov 21, 2002 - Eleven people were killed and some 50 wounded by a suicide bomber on a No. 20 Egged bus on Mexico Street in the Kiryat Menahem neighborhood of Jerusalem. The bus was filled with passengers, including schoolchildren, traveling toward the center of the city during rush hour. Hamas claimed responsibility for the attack

May 18, 2003 - Seven people were killed and 20 wounded in a suicide bombing on Egged bus no. 6 near French Hill in Jerusalem. Hamas claimed responsibility for the attack.
A second suicide bomber detonated his bomb when intercepted by police in northern Jerusalem. The terrorist was killed; no one else was injured.

Mar 6, 2008 - Eight students of the Mercaz Harav Yeshiva in Jerusalem were killed when a terrorist armed with a Kalashnikov assault rifle infiltrated the yeshiva and opened fire in the library where about 80 people were gathered, mostly teenagers. Eleven others were wounded, three critically. The terrorist, a resident of East Jerusalem, was killed by an IDF officer

*Note: The articles of Robert Paper and Thomas Schelling contributed to this project.

Tuesday, August 5, 2008

Hadassah Hospital—Roman Krivochenitser

Hadassah Hospital—Roman Krivochenitser

Unlike most of the James Madison students on our trip, I study medicine back in the United States. Therefore, I decided to focus my project on medicinal practices in Israel, specifically focusing on Hadassah. Hadassah is the biggest and most famous hospital in Jerusalem. I specifically aimed to highlight two themes within my presentation. One of which was the unraveling of many myths surrounding Israeli medicine and the treatment of its patients. The second theme was to present Hadassah as one of the best and most successful peacekeeping programs in the Middle East. By the end of my presentation, I hope most of the students would see what great innovations and positives come out of Israel and what can be achieved even amidst hostile conditions. The media tends to portray Israel in a negative light, only focusing on death and war. Hadassah is a beacon in the Middle East that deserves much more praise and recognition.
To begin, one must have a basic overview of Hadassah’s history and where it came from. Established in 1912 in New York City, Hadassah was founded by a group called the “Daughters of Zion” led by Henrietta Szold. The idea was to spread Zionistic ideals throughout America by heading education and public health initiatives. The name Hadassah was derived from the Hebrew holiday of Purim. It happened that the group had its first major meeting on Purim and the name was adopted from the Hebrew name for Esther (Hadassah). This once again stressed the importance of Women to the Zionist movement. Eventually, the organization began to expand and they decided to send two American nurses to Palestine during WWI. The nurses set up a small clinic to help the wounded and ended up staying in Palestine, helping the Jewish communities prosper. In 1939 the first Hadassah hospital was established on Mount Scopus in East Jerusalem. Mount Scopus is part of the Hadassah Medical Organization (HMO) which also features the second Hadassah hospital at Ein Kerem. At the time, Hadassah was the foremost hospital in Western Asia. Hadassah played a pivotal role in the war of independence. Positioned in Jerusalem, the hospital was in the midst of the greatest fighting. On April 13, 1948 the Hadassah Convoy Massacre occurred where Arab captured a Hadassah truck driving under a white flag full of doctors and patients and killed everyone. There were about 80 dead and Israel shut down the hospital on Mount Scopus. As a result, the new Hadassah wing was opened in Ein Kerem in 1961. This is now the biggest hospital in Jerusalem, not in all of Israel though. It is known worldwide for its trauma center. The Hadassah at Mount Scopus was reopened in 1967 but is not used as much as Ein Kerem.
Data for my presentation was acquired from two main sources. My first source was a paramedic working for Magin David Adom by the name of Tsvi. Tsvi used to be an EMT back in the United States but has lived in Israel and worked in Israeli medicine for the past 16 years. My other source was a current medical student for Hadassah by the name of Misha. Misha was finishing up his first year at medical school at the time of our interview. Both of my sources stressed the level of difficulty and work required to become a doctor in Israel. The school format is very similar to that of the United States – 4 years basic training followed by 3 years clinical and then 1 year of residency and after that a specialization if you would like. However, Israeli doctors must know the medical practices on all continents, Europe, Asia, and especially in America. Also, the lectures or taught in the native language, Hebrew, whereas all of the textbooks are in English. Israel functions on a socialized medicine basis. Therefore, even after all the work and time that doctors put in they still only make around $50,000/year. This is only slightly over average Israeli income. In comparison, doctors in the USA make around $100,000 more money for the same job and less time.
Medicine is the toughest field in Israel to be accepted into. Only 100 students are allowed in per institution out of about 1500 applicants. Since there are only 4 medical institutions in all of Israel, this means that there are only 400 new doctors each year out of 6000 who are interested. Therefore, only the best of the best can practice medicine in Israel. What ends up happening is that many students travel oversees to Europe to get their medical degree and can practice medicine in Israel if they pass the entry exam. However, even with this there is still a shortage of doctors in Israel.
One of the most popular myths surrounding Hadassah is about its discrimination towards Palestinian Arabs. This is a tool for the media to hide the facts and once again present Israel in a negative light. In reality, about 20% of all medical students are Palestinian and 30% of the current doctors in Jerusalem are Palestinian Arabs. Furthermore, Hadassah and all of Israel never discriminate when it comes to treating patients. In fact, Hadassah was nominated for the Nobel Peace Prize in 2005 and numerous other exceptional health care awards for its patient care practices and treatment of all individuals. Even terrorists are treated in the hospital before being sent off to their respective disciplinary institutions. In Judaism, life is valued over all else and therefore it is unthinkable to deny anyone that basic right. This is one of the reasons Israel has socialized medicine that is available to all. It is a wide-known fact that Israel and specifically Hadassah provides the best health care in the Middle East. Over the past decades, Arab leaders from different countries have all in secrecy flown in to get treatment in Israel because the quality of healthcare is that much better. Just as an example at the level of healthcare provided we can look back into history during the war in 1967. At that time, 310 operations were performed in just over 60 hours and out of 985 patients only 11 had perished. Now, 40 years later the health care has kept exponentially improving.
The quality and improvement of healthcare has effected all populations, especially Palestinians. As Palestinian obstetrician and gynecologist Dr. Izzeldin Abuelaish said, “Israeli hospitals extend humanitarian treatment to Palestinians from the Gaza Strip and West Bank. These efforts continued when all other cooperation between Palestinians and Israelis came to a halt during the most recent intifada.” The statistics of healthcare for Palestinians is also astounding. Not only have mortality rates among Israeli Arabs fallen by nearly two-thirds but also life expectancy has increased from 70 (in 1970) to 76 today. Today, the average Palestinian living under Israeli authority can expect to live longer than a white European male. Despite this, Israeli hospitals still receive negative media attention with their treatment of Palestinians. Many Palestinians do not trust Israel and therefore do not go to their hospital, only going to the very poor hospitals in their area. By the time they are transferred it is too late and there is nothing that can be done. Also, Magin David Adom, the Israeli ambulance service, is not allowed to go into “Palestinian Land” without a police escort. Therefore, even if a life is at stake the Palestinian Authority will not let the Israelis in simply out of principle. By the time the patients arrive to the hospitals it is also too late. Based on these misfortunate happenings many people have a skewed view of Israeli medicine.
Israel has the best medicine because they use the latest medical technology that is produced in Israel. Israel as a country is one of the largest producers of biomedical innovation. One example is Given Imaging, a company that developed the Pill cam. The Pill cam is a camera in a small tablet that is swallowed and takes pictures of the GI tract, small bowel, and colon. The camera takes 55000 images, producing a movie of about 6 – 8 hours that can be viewed to see if there are any problems within the patient. The patient wears a data recorder as a belt while the pill is in the body and all of the information is collected onto a database. Companies such as these work closely with Hadassah and other medical institutions in Israel. Hadassah itself does a lot of research. Half of all medical research in Israel is conducted in the Hadassah Medical Centre in Jerusalem. Israeli scientists are part of the leading researchers for stem cell development and innovation. This advanced technology is not available in Arab countries because they do not accept Israeli products and therefore their quality of healthcare suffers because of it.
One important aspect of Israeli medicine is response to crisis and terrorists attacks that can occur on a daily basis. There is a special class that everyone has to take in medical school so that everyone can be aware of the protocol. During a country emergency, all doctors and staff are on call and working. Israel has one of the best response times in the world. In fact, institutions from different countries send representatives to see how Israeli medicine functions under a crisis because it is world-class. The main reason is the quality of communication between Magin David Adom, the ambulance service, and the hospitals. It takes no more than 20 min to clear up the biggest attack and to have everyone in the hospitals already receiving treatment. There is a correspondent in every hospital from Magin David Adom working 24/7 to be in constant communication. Therefore, the hospitals know which kinds of patients are on their way to which hospital so they can mobilize and prepare right away for treatment. The patients are immediately carted into the right room for operation and the whole process flows smoothly.
It is unfortunate that Israel has to be so proficient in this, but it is the reality of the situation of which they live in. Israeli medicine continues to thrive in the face of negative media scrutiny and hostilities in the area. Hadassah employs and treats everyone as equals, promoting peacekeeping efforts while continuing a standard of the highest quality medicine in the world.

Monday, August 4, 2008

Opposing Viewpoints of Israeli Wall—Eric Awerbuch

Opposing Viewpoints of Israeli Wall

The conflict in the Middle East between Israel and her neighbors has led to many attempted solutions by both parties, all of which have failed. One of the latest attempts by Israel has been constructing a wall separating their country from the West Bank, in an attempt to keep terrorists out of Israel. The wall that Israel constructed separating the West Bank from Israel has prompted different viewpoints from the governments of Israel, Palestine and the United Nations, and America.

The government of Israel’s viewpoint on the wall is that it is beneficial to their state. They believe it is legitimate for self defense, ensures a Jewish majority, and stops suicide bombers from entering Israel. According to acting Prime Minister Ehud Olmert, the wall is for the safety of the state of Israel. He wants to move all the Jewish settlers to the Israeli side of the blockade to keep them in Israel and beef up Jewish settlements (Olmert’s 2006).

Furthermore, the government of Israel wants to ensure a Jewish majority in their state. Haim Ramon, the Israeli Cabinet minister for Jerusalem claims that the barrier will make the Israeli capital city of Jerusalem more Jewish. "The government did well in determining the fence route without including Shuafat and Qalandia in Jerusalem," Ramon said. "I don't think anybody is sorry about this." Shuafat and Qalandia are Palestinian settlements in the Eastern part of Jerusalem (Associated Press 2005).

Moreover, Israel believes that the wall stops suicide bombers from entering the country. Zeev Boim, Israel's deputy defense minister claims the fence is only to stop terrorism. “The fence was put up because of security needs, to stop terrorism," he told Israel Army Radio.

In addition, “It obliges us to establish a barrier wall which is the only thing that can minimize the infiltration of these male and female suicide bombers,” said Defense Minister Benjamin Ben-Eliezer, who has emphasized that “the fence is not political, [and] is not a border.” (Associated Press 2005) As a result, the government of Israel believes that the wall is necessary for the well-being of their state.

These last two statements have to do with a lot of political pressure put on Israel by the international community which sometimes claims that the wall is a political border meant to separate Jews from Arabs.

In contrast, both Palestine and the United Nations oppose the wall. They feel that because the wall abuses human rights, was voted against in The Hague1, and violates various international laws it should be taken down. “When the barrier is completed this year, Palestinian settlement Qalqilya's only entrance - or exit - will be an Israeli checkpoint just 26 feet wide. Agriculture has traditionally acted as an economic shock absorber during hard times, employing people when they lost jobs elsewhere. But wall construction has cut people off from that shock absorber.” Furthermore, over 500 schools have closed in the territory because the teachers have not been able to reach the students (Norton and Gaouette 2003).

Moreover, the International Court of Justice in The Hague voted that the "security wall" Israel is building in the West Bank is illegal, which supports both the Palestinian and United Nations viewpoints. The Court claimed that the wall was contrary to international law which the United Nation supports (Suri 2004). “The UN General Assembly overwhelmingly approved a resolution demanding that Israel comply with a world court decision and tear down the barrier it is building to seal off the West Bank. But a defiant Israel vowed to continue construction.” (Shahil 2004)

In addition, Palestine and the United Nations believe that the wall violates a wide range of international laws. A major violation of the so called Apartheid Wall is the unilateral demarcation of a new border in the West Bank that amounts to effective annexation of occupied land. Furthermore, destruction for and building of the Wall has amounted to numerous additional violations of the IV Geneva Convention. The Wall also breaches the International Covenant on Civil and Political Rights and the International Covenant on Economical, Social, and Cultural Rights, both of which Israel has signed (FAQS 2003). As a result, the Palestinian government and the United Nations oppose the Israeli fence.

The American government has a viewpoint that differs from Israel’s and the United Nation’s and Palestinian’s stances on the wall. While they generally are in support of the wall, they also feel it could have some consequences. It was a common debate among United States politicians. The American government clearly realizes that the wall has both pros for Israel and cons for Palestine.

While President Bush has spoken favorably of the wall at times, he also feels that the wall could potentially be a problem. On July 25th, 2003, the President had the following to say regarding the wall, “I think the wall is a problem...it is very difficult to develop confidence between the Palestinians and Israel with a wall snaking through the West Bank.” (ATEP 2003) This quote proves that while public perception is that America is completely in favor of the wall, they realize there could be negative consequences.

However, America does believe that Israel has a right to defend itself. This is the reason that at The Hague vote, U.S. judge Thomas Buergenthal was the only judge to vote in favor of the wall. He was also backed by the white house who released a statement saying that The Hague convention was not the appropriate place to discuss the wall (Suri 2004). Judge Buergenthal had the following to say regarding Israel’s right for self defense:

Israel claims that it has a right to defend itself against terrorist attacks to which it is subjected on its territory from across the Green Line and that in doing so it is exercising its inherent right of self‑defence (Buergenthal 2004)

Israel’s right to protect itself from threats both inside and outside of their borders is the main reason that Judge Buergenthal voted in favour of the wall.
In addition, America uses statistics to show support for the wall. Terrorist attacks were common in Israel before construction of the wall began.
During the 34 months from the beginning of the violence in September 2000 until the construction of the first continuous segment of the security fence at the end of July 2003, Samaria-based terrorists carried out 73 attacks in which 293 Israelis were killed and 1950 wounded. In the 11 months between the erection of the first segment at the beginning of August 2003 and the end of June 2004, only three attacks were successful, and all three occurred in the first half of 2003.” (Israel’s Security 2006) The Israeli government felt a wall was necessary and the American government supported them by giving the Israeli government arms and funds to help construct the blockade (FAQS 2003).

Furthermore, since the construction of the wall, the number of terrorist attacks on Israel has decreased percentage wise. The number of attacks has declined by more than 90%. The number of Israelis murdered and wounded has decreased by more than 70% and 85%, respectively, after erection of the fence. See the figure for the exact number of Israelis who have been wounded or killed since the beginning of the wall. The figure shows the amount of people wounded or killed both in areas with and without the barrier. This bar graph makes it obvious that there have been significantly less attacks in the walled regions. As a result, the government of the United States realizes that there are both pros and cons to the wall Israel has constructed.

In conclusion, it is obvious that the world is torn on whether there should be a blockade separating Israel and the West Bank. With such conflicting opinions across the globe, there appears to be no easy answer as to whether the wall should stay or be torn down. This debate further complicates the conflicts in the Middle East. With no clear solution to the problems in the Middle East, peace appears to be a distant thought.

What do Israelis think?

Eliezer Eiseman- From New Jersey, living in Israel for 5 years: “I think it is awful what these Arabs have to go through. However, that being said, if a thousand Arabs are inconvenienced to save a life, then it is worth it. It’s like at an airport, do I like waiting in line for 2 hours at security? Of course not, but if no terrorists get on my plane then it is worth it.”

Michael Katz- From Ukraine, Living in Israel for 18 years, “A wall is the best way to outline our borders. It not only provides security, but it also sends the message that this is our territory.”

Majdi Hosein- Israeli Arab, born in Israel, “In general, a wall would be a good thing. But in this case, Israel made a fake border looking at it from only one side. If both sides agree to a border, then a wall can be built. Right now, the wall is inhumane since it divides villages and separates families.

Yanir Shelef- Former Israeli Soldier, born in Israel “I think that like between all normal countries there needs to be a border, especially if there is a conflict. The fence helps reduce and prevent terror attacks by so much, and that saves so many lives. If there was no terror - we would love not to have a fence, but since there is such a horrible war of terror against us - for now that's the only way to save lives and maintain a normal life here. Basically - it's an anti-terror fence, and it works.

Works Cited

Buergenthal, Thomas. “Declaration of Judge Buergenthal.”

“FAQS.” 4 Oct. 2003. FAQS.

“Israel Official: Wall to Ensure Jewish Majority.” 2005. Associated Press. 11 July 2005.

“Israel’s Security Fence.” 2006. Jewish Virtual Library.

Norton, James and Gauette, Nicole. “Palestinians Say Wall is a Noose.” The Christian Science Monitor. Article # 1906. (March 2003). 27 Feb 2003

“Olmert's Sweeping Plan to Withdraw Behind Wall Draws Fire From the Right.” 2006. Israel Insider. 10 March 2004.

Shahil. 21 July 2004.

“The Separation Wall.” 25 July 2003. American Task Force on Palestine.

Suri, Sanjay. “Palestinian Win Rises Higher Than Israeli Wall.”

Saturday, August 2, 2008

Housing Demolition in East Jerusalem—Emily Adama and Brittany Fox

SALIM'S STORY

Salim Shawamreh was born in the old city of Jerusalem. In 1967 he and his family were forced to move after the 6 day war to a refugee camp in East Jerusalem. Salim married Arabyia in East Jerusalem and they have six children. The refugee camp they were living in was less than ideal and overcrowded. Salim and Arabyia decided to purchase their own land in an East Jerusalem town called Anata to build a home for their family. After purchasing the land they went through the normal measures to attain a building permit. They paid the $5,000 fee but were denied the permit. Since they had already purchased the land they attempted to get the permit again, and paid another $5,000. After being denied a second time they tried a final time paying a total of $15,000 in fees. Salim and Arabyia were never granted a permit. After four years of trying to get a permit, they finally decided to build without one. On August 2, 1998, over 100 soldiers arrived at Salim's house after giving Salim a demolition order. Salim resisted the soldiers when they attempted to remove him and his family out of their home. Salim was beaten by the soldiers. The soldiers tear gassed Arabyia and the children and than dragged them out of the house. Their belongings were thrown outside in heaps, and then they bulldozed the house. Salim and Arabyia were left with their possessions in the yard and no place to call home. The red cross provided the family with a tent and they set it up in their small yard. The Israeli Committee Against Housing Demolition (ICAHD) helped them to rebuild their home on its original foundation. As they were rebuilding the house received another demolition order. One morning Salim and his family awoke in their small tent at gun point. Salim said, “Can you imagine how scared my children were when they woke up to guns?” Their nearly finished home was bulldozed and the soldiers took their tent away to discourage them from rebuilding. Salim and Arabyia decided to rebuild again with the assistance of ICHAD in order to protest their unfair treatment. Yet again their home was demolished a third time along with the foundation. The fourth time they rebuilt they decided to use the building as the headquarters for ICHAD, and it still stands under the name of “Arabyia's House” to this day.

During our interview with Salim handed me a cup full of water to help explain his situation. We had spent the day working alongside of Salim and other ICHAD volunteers to rebuild a house for a different family. It was a hot day and we had been carrying heavy buckets of cement. We were thirsty and the cup of water looked wonderful. When he handed me the cup of water he said the Palestinian feel like they have been given a cup of water that they are eager to drink from, but when they try to take a drink the government says that they can not drink it. What good is a cup of water if you can't drink from it. You can buy the cup of water but you can't drink from the cup.

THE LEGALITIES

Housing demolitions in the West Bank and East Jerusalem are lawful according to Israeli zoning laws created by the Ministry of Interior and the Municipality of Jerusalem. Zoning Laws are created in all parts of the the world. They are an important part of city planning. Zoning in the West Bank was first established by the British in 1942. The British froze building in the West Bank in order to preserve the historic lands of the Bible. They zoned all of the unbuilt areas of the West Bank as Agricultural land even though the majority of it is not fit for farming. At this time the land had ¼ of the population that it has today. In 1967 when Israel annexed the West Bank they retained the zoning laws created by the British even though the population has dramatically increased. In 1993 the Oslo Peace Process created a new 5 year zoning plan that would allow for Palestinians to slowly take possession of the majority of the West Bank. Area A (18% of the land) was created as an area that would be under Palestinian Civil jurisdiction as well as Palestinian security. Area B (22% of the land) was also set up to be under Palestinian civil jurisdiction but security was to be shared by both Israel and Palestine. Area C (60% of the land) was to be under full Israeli control. During the 5 year Oslo Peace Process, Area B was to become A, and Area C was to become area C until the majority of the the West Bank was in full Palestinian control. This process of rezoning never took place due to the Intifada. Israel still has full civil control of area C, and they do not give building permits to Palestinians for this region because they still consider it to be agricultural land.

In the Municipality of Jerusalem a similar situation exists. The size of Jerusalem doubled after the annexation of East Jerusalem in 1967- building was frozen in order to restrict the neighborhoods from expanding. The municipality took control of every area that was not built upon (1/3 of East Jerusalem) and deemed it to be “Open Green Space”. This is a policy that is quite normal in city planning. All cities create green spaces in order to expand their boarders in the future. The green space of East Jerusalem is destructive to Palestinian neighborhoods because it does not allow for the expansion of the growing Palestinian communities.

The “open green space” policy and the area C zoning are the laws creating problems for the Palestinian town of Anata where Salim and his family lived. Part of Anata is considered to be within the municipality of Jerusalem, part of it is considered to be in area B and the other portion is considered to be area C. Salim's house was located right outside of the municipality line and right outside of area B in Area C. He did not know the differences between the areas when he purchased the land. As Salim discovered, If you don't get a building permit, the Ministry of Interior and the Municipality of Jerusalem have the legal authority to demolish your home. In the West Bank and East Jerusalem combined there were 290 housing demolitions in 2005, and 319 demolitions in 2006. There have been a total of 18,000 housing demolitions since 1967.

There is deep division among Israelis, Palestinians, and the international community about the legality of Israel’s zoning and permit system. Proponents and opponents of housing demolition show up in nearly every subgroup of Israeli society and use a variety of rhetorical and ideological tools to support their claims.

Proponents of housing demolition generally do not explicitly advocate the destruction of civilian homes; instead they support the enforcement of Israeli law and land preservation as part of broader ideological arguments. There are two political and social subgroups in Israeli society who tend to tolerate housing demolition: religious Zionists and Israeli nationalists. Religious Zionists, although a diverse group in itself, support reuniting the Jewish people with the Biblical Holy land, which includes East Jerusalem. According to this persepective, land preservation and regulation of building is of utmost importance because the land is considered sacred, inherently holy, and in need of protection.

On the extreme of this perspective is a political and social group called the Gush Emunim, a Haredi subsect. Gush Emunim views the establishment of the State of Israel as a divinely inspired event signifying the Messiah is soon to come. In order to hasten the Messiah’s coming, however, Jews must “redeem” all the land of Judea-Samaria by settling there. In this view, Israeli-Palestinian peace negotiations to expand Palestinian settlements in the East Jerusalem or to create a Palestinian state would be contrary to the will of God and should not be permitted. Instead, the Jewish government should be focused on expanding its influence and territorial gains into the West Bank.

Israeli nationalists also oppose giving up East Jerusalem, but not for religious or messianic reasons. Israeli nationalists support the expansion of the State of Israeli into the disputed territories because of a deep reverence for Jewish history, culture, and ancient connection to the land. And because Palestine is not an organized State, Israel should expand its influence there so the Jewish people can be better connected to their Biblical heritage. In regard to East Jerusalem, they believe the annexation in 1967 was entirely legitimate and that Israel has a right to manage the land as they wish. Because of the importance of uniting the Jewish people to their Biblical land, Nationalists tend to believe there “can be no Zionism without a Zion”[1], and which is why the land in and around East Jerusalem is so important.

Although these two groups do not outright condone treating people as Salim’s family was treated, they tend to support the system of zoning and permits because it promotes their broader ideological goals of expanding Jewish presence in the West Bank and preserving the land. It is exactly these ideological claims that are behind the State of Israel’s annexation and legislation in Palestine.

Opponents of housing demolition are drawn from a diverse collection of subgroups within Israeli society including Religious Jews, Israeli politicians, Israeli Academics, Arab-Palestinians, and international NGO’s. The main thrust of their arguments goes back to the Six Day war of 1967 and the belief that the annexation of East Jerusalem was an unjust violation of international law. According to UN resolution 242 of 1967, Israel must withdrawal “from territories occupied in the recent conflict,” referring to East Jerusalem. With great respect for international law, critics of housing demolition claim that although the permit and zoning system is technically legal according to Israeli law, Israel is illegally occupying the territory, thus nullifying its legislation and enforcement.

A second popular argument of anti-housing demolitionists is that the permit system should be protested even if it is legal because it is unjust. Following the tradition of Martin Luther King and the civil rights movement, many believe “an unjust law is no law at all” (MLK). Jeff Halper, co-founder of the Israeli Committee Against Housing Demolition argues the zoning and permit system of the Israeli government is unjust to the Arab population and violates their basic universal rights. For example, he explains Israel’s zoning of East Jerusalem in 1967 suffocated many Arab villages by surrounding them with green zones or agricultural land. This prevents the natural expansion of Arab villages, inhibits economic growth, and frustrates attempts to unite the Palestinian people. Furthermore, permits are given out discriminately to Jews instead of Arabs. Agricultural land and green space is regularly rezoned to accommodate Jewish settlements or Israeli government infrastructure. According to anti-housing demolitionists, this is a violation of equal political rights of the Arab-Israelis and is not based on notions of sacred Human Rights.

There is no easy solution to the conflict over housing demolition. Both sides have fervent ideological reasons for their positions and believe they are fighting for a worthy cause. Salim’s story, however, reminds us that behind every political debate are the lives of the many affected by the decisions of the few. Salim gives a glimpse into what Israeli policy in the Disputed territories can mean for the average Arab. Many of Israel’s policies are driven by security imperatives and Jewish theology, which often take precedent over the consideration of Arab rights. For this reason, Israel’s policies must be carefully examined to determine their overall affect on humanity, not just that of the Jewish populous.

Sources:

-Interview with Salim Shawamreh – victim of housing demolitions in East Jerusalem

-Interview with Jeff Halper– Co-founder of Israeli Committee Against Housing Demolition, Author of “An Israeli in Palestine”. Nominated by the AFSC for the Nobel Peace Prize in 2006. Serves on the steering committee of the UN Conference on the Exercise of the Inalienable Rights of the Palestinian People.

-Informal speech by Dr. Meir Margalit, PhD – Researcher of the history of the Jewish community in Palestine during period of the British mandate and a founder of the Israeli Committee Against House Demolitions. Born in Argentina and moved to Israel with a right-wing Zionist youth group in 1972. Founded a Jewish settlement in Gaza and he fought and was injured in the Yom Kippur War of 1973. During his recovery he changed his views. He was a member in the Jerusalem City Council, for the Meretz Party between 1998 and 2002.

-www.icahd.org



[1] Tour with Barack

Tuesday, July 29, 2008

Jerusalem Divided or Reunited (Ilana Sussman & Marissa Tons)

Jerusalem Divided or Reunited
29 July 2008
Tour report submitted by Ilana Sussman & Marissa Tons


The first stop of this tour started at a memorial site for a terrorist attack on a bus on February 2, 2004. Eight Jews were killed on Bus 14 aleph. This was during a period of time when Israelis were scared to ride the buses but continued to ride them out of necessity. Ironically, February 2, 2004 was the very day of the opening of the discussion about Israel's separation fence at the Hague and Barak recounted the mental calculus he went through on that day as he decided to board the bus, thinking that given the international critique, terrorists would not want to upstage events by planning an attack that day.

We later walked along the 1948 border between Israel and Jordan in the Abu Tur neighborhood of Jerusalem and Barak talked about whether there could be a peaceful resolution to the Jerusalem problem. At the end of the British Mandate, under the terms of the 1947 UN Partition Plan it was proposed that Jerusalem should be under international control, but the UN did not try to implement this once the British left. In 1948, in the midst of the fighting in the remainder of the country, General Moshe Dayan signed what became known as "the "Honest Ceasefire" for Jerusalem only. Both sides of the conflict wanted this and they laid out a map of Jerusalem on the floor of the UN Headquarters. With a grease pencil Dayan drew a blue line where Israeli posts connected, and Abdullah drew a red line where the Arab posts connected. The areas in between the two lines became no-mans land. It was then stored in the safe of the UN Headquarters on the (where it apparently remains to this day). This was the only copy ever made. Not only were the lines thick (due to the choice of implement), but also, there were places where the line became interrupted (due to its being drawn on the floor) and over time and with the native heat it also smeared, leaving much ambiguity as to where the line actually lay. Barak explained to us that the discussion even extended to the question of who controlled the space under the pencil line itself. The sides were only able to agree that this belonged to the country of the corresponding line when Israel pointed out that since the line passed on top of the Old City walls, this would mean that the Jordanians would have to remove their soldiers from these ramparts. Barak pointed out to us the funnel-shaped area leading south to the UN Headquarters that was no-mans land--and left empty space for the beautiful park and promenade overlooking the Old City that now sits atop this area, and which was the site of our next stop and overview of the whole of the city.

When visiting this particular section of the Abu Tur neighborhood, Barak had us look around for any indication of where the border had been. Glancing overhead, we are able to tell it was Jewish due to the eruv surrounding it. An eruv is a string surrounding the town/community that permits Jews to carry items within the boundary on Shabbat (see: http://en.wikipedia.org/wiki/Eruv). In this area Israelis and Jordanians were very close to each other and Barak said there were often cases of escalation ranging from name-calling to rock throwing to actual firing of weapons. Barak read to us from the contemporary Israeli rules of engagment, which specified what the Israeli soldier's response should be in each case--from making faces to firing weapons. However, Barak also showed us a picture of a Jordanian man handing a Jewish soldier a small cup of Arabic coffee. We continued up the road a few meters to visit Asa'el Street where the border used to run. The width of the border is the width of the street. The close proximity and the ambiguity led to problems and risk of escalation. Barak related how on the eve of Yom Kippur, an Israeli seeking to install a modern bathroom instead of an outhouse, built the new addition so that it encroached on the border. This became an international incident. Jordan complained and Israel was condemned for building the bathroom and expanding the line. (The bathroom still exists to this day.)

After the 1967 War and the annexation of East Jerusalem by Israel, the Arabs in East Jerusalem chose not to take Israeli citizenship because they didn't recognize the state of Israel. We took a drive through the village (now Jerusalem neighborhood) of Jabel Mukabber and saw there the extremely poor infrastructure that Barak explained is due in large part to the fact that the Palestinian residents choose not to vote in municipal elections. This was the same village that the terrorist from the Yeshiva attack in March came from. We also saw that the security fence was not completed in parts of East Jerusalem. East Jerusalemites pay the same taxes as West Jerusalemites yet have a different bus system and bus station. (The East Jerusalem buses are white buses or sherut's with green or blue diagonal lines on the side.)

We stopped at one particularly imposing section of the Security Fence where the cement sections rise 5 meters high and are covered with graffiti posted largely by European visitors condemning its existence. It is clear that there is the situation is very complex: Israel erected the barrier in order to protect itself from terrorist attack, and in this, it has been very effective. However, in doing so, the line cut off Palestinians from family, friends, and sources of livelihood. East Jerusalem, due to the density and the fact that Israel over the years did not choose to enforce the construction of illegal Palestinian housing which led to buildings in areas which previously had been empty and were a natural boundary. Interestingly, the security fence has had a paradoxical effect: It has caused Palestinian families to migrate to of the other side of the fence (towards West Jerusalem) and inhabit neighborhoods such as French Hill. These vacated homes, which have declined dramatically in value, are then populated by Palestinians who come from the West Bank and move closer to Israel for convenience. The most difficult problems arising out of the construction of the fence arise in East Jerusalem and that is the reason it is not completed in some parts.

After driving through much of the length of East Jerusalem up to the Mount of Olives we met with a young Israeli settler named Aviyahu. Aviyahu took us to a section of the vast Jewish cemetery there to meet 'Abed, the Arab caretaker who has worked here since the age of 16. 'Abed is now 80 years old and knows where every single grave is located. He has been the caretaker since 1948 and was good friends with Henrietta Szold, the creator of Hadassah. He promised Szold that he would take care of her grave and he has kept up his agreement. After 1948, Jordan ran a highway to Jericho through the cemetery to Jericho and desecrated the cemetery and used the tombstones to pave roads. 'Abed buried the bones of some tens of bodies in a mass grave, but discovered the tombstones of Ms. Szold and the famous (and eccentric) German Jewish poet, Else Lasker-Schüler (see: http://en.wikipedia.org/wiki/Else_Lasker-Sch%C3%BCler), several kilometers away in the area that is now the site of the Jewish settlement of Ma'alei Adumim. He replaced the stones in the area where they had been and planted rosemary around Ms. Szold's grave as she had requested.

Next Aviyau began to tell us about himself. After being born at nearby Hadassah Hospital on Mt. Scopus, he has come back to Mt. of Olives to live. In response to our questions, he answered that he believes that people came to Mt. of Olives to live, and not die. He wants it to be the place of life and redemption. We then went to the Intercontinental Hotel which was the very place where the PLO was formally established in 1964. When asked about what it is like living under perpetual guard, Aviyahu said that an Israeli flag in an Arab neighborhood means safety and is not an offensive symbol to the majority of Arabs who live there and have come to accept the settlers' presence. It is supposed to give strength to the Arabs to live without terrorist groups and to not give in to Hamas' pressure. Aviyahu was born in Israel and he has family in the United States which often come to visit him. He likes to bring his family back to Israel and the Mt. of Olives. He said that he doesn't feel unsafe and wishes he didn't need security. The Palestinians were welcoming for the most and they warmed up as time went on. Only the religious leader of the neighborhood objected to his presence and said Jews cannot live there.

Sunday, July 27, 2008

The Galilee and the North—Bus 1 (Nate Lyman)

The Galilee and the North (Bus 1)
27 July 2008
Submitted by Nate Lyman

After a lengthy bus ride to just south of Tiberias our group arrived at the Kinneret courtyard. The site itself was mildly impressive but the history behind the courtyard overlooking the Kinneret gives the site a very significant place in the history of the Zionist movement. The courtyard first served as a training farm for the Jewish immigrants to Israel from the period known as the Second Aliyah (1904-1914). During the Second Aliyah over 40,000 Jews arrived in Ottoman-controlled Palestine, mostly hailing from Russia, Yemen and Poland. Pictured Right - Kinneret Courtyard

Unhappy with the system of small farms implemented by Berman, the youth of the Second Aliyah revolted and looked to A.D. Gordon for direction in setting up the first of the socialist communal farms known as kibbutzim. The Kinneret courtyard and other former small farms similar in nature continued to serve as training farms well into the period of the Kibbutz.

We moved from the Kinneret courtyard north towards Tiberias to a graveyard of major importance to the history of constructive socialism and its relationship with Zionism. Located right on the bank of the Kinneret in lush woodland the graveyard is home to the founders of Labor Zionism and many workers who made up this early labor movement. Buried there are three of the founders of Labor Zionism: Moses Hess, Ber Borochov and Berl Katznelson.

Moses Hess was an early socialist from Germany and thought of by many as an early proponent of Zionism even though he never used that terminology. Hess published Rome and Jerusalem in 1862, a text that would ultimately give way to Labor Zionism. Herzl believed that he would not have written Der Judenstaat had it not been for Hess’s earlier work. In 1961 the remains of Moses Hess were moved to the cemetery overlooking the Kinneret.

Berl Katznelson was responsible for building some of the greater communal institutions in the history of Zionism and certainly the state of Israel. After his emigration from Russia in 1909 Katznelson became one of the intellectual founders of Labor Zionism. He started and edited the workers' party newspaper, Davar, and published many works of the Labor movement. A bit of a ladies man, Katznelson was buried between his wife and his mistress. He is known today as “the true friend” of David Ben Gurion.

Also buried in this cemetery was Ber Borochov. Another founder of the Labor Zionist movement, Borochov emigrated from the Ukraine to found Po'alei Tziyon, a Marxist Zionist Movement. He believed that the class struggle of Jews and Arabs in Palestine would bring them together as one people with one goal.

Surrounding these influential founders of Labor Zionism were the graves of members of the kibbutzim and proponents of early Labor Zionism. One of the more influential members who remains a key figure in Zionist ideology today is Rachel Bluwstein. Known today for her influential poetry that describes the hardship and struggle of the early Zionist movement, Rachel’s grave is not only a site of pilgrimage to Labor Zionists but also to Religious Zionists. She was buried in the cemetery because of her involvement with the early Labor movement that included her friendship with A.D. Gordon but also because of the lasting effects of her poetry. Pictured left - Grave of Rachel

From the graveyard on the Kinneret we rode the bus up the “Finger of the Galilee” surrounded on three sides by Lebanon, Syria and the Golan Heights. Entering the town of Qiryat Shemonah we learned of its founding as a development town in the 1950s that was composed of kibbutz workers and members of local industry. Since the 1970s the city has been a main target of rockets fired from Lebanon only a few kilometers to its north.

After a quick lunch in Qiryat Shemonah we traveled just a few minutes outside the city to Tel Hai. Tel Hai was the site of the famous clash between the Zionist settlers of the 1920s and the surrounding Arab population. Led by the one-armed Joseph Trumpeldor, the settlers achieved the first defensive victory against the Palestinian Arab population in the history of Zionism. Until recently (30-40 years ago), Tel Hai was a major site of importance but has since lost some significance as a national site. The loss of significance is perhaps attributed to the changing of Israeli attitude towards conflict and the communal environment; moving from Trumpeldor's famous dictum (apocryphal?) that “it is an honor to die for one's country” to perhaps a more progressive and more modern position on the necessity of war and also moving from a time when the communal lifestyle employed at Tel Hai was more popular to the now modern capitalistic approach of Israel towards the economy. Pictured Right - Monument to Trumpeldor at Tel Hai with Hebrew inscription it is an honor to die for one's country.”

The last stop on our bus tour was the small village of Metulla, north of Qiryat Shemonah and very near to Israel's border with Lebanon. The first thing we noticed was a yellow Hezbullah flag flying not more than a few kilometers away. We learned again of the history of conflict with Lebanon dating back to the rockets of 1970 fired by members of the PLO. Since the 70s conflict has come and gone and recently in 2000 Israel pulled out of Lebanon, only to have members of Hezbollah cross the border and capture Israeli border patrol members. After similar incidents Israel struck back with great force and pushed Hezbullah back from so near the border. It appears as though Hezbullah has returned to the border and with the Iran crisis looming who knows what could happen.

Today the conflict in the northern part of Israel constantly looms over residents of Metulla, Qiryat Shemonah and the other villages of northern Israel. All having experienced the threat of bombs and missiles or actually having their homes destroyed by bombs and missiles, the people of northern Israel are wary of the new developments with their neighbors to the north. If war with Iran breaks out in the near future, the northern Israeli residents will witness its events from the front row.


Thursday, July 24, 2008

City of Peace? (Eric Mally)

Tuesday, July 22, 2008

The Muslim Quarter (Danny Herriges)

The tour this day consisted of visiting the Temple Mount, meeting with a Sufi sheikh, touring the Muslim Quarter, observing Mamluk architecture and concluding with a visit a library containing ancient manuscripts. The Temple Mount, called the Noble Sanctuary by Muslims is a religious epicenter in the Old City of Jerusalem. Due to its importance for Judaism and Islam it is one of the most contested religious sites in the world. The Temple Mount is the holiest site in Judaism. Jewish Midrash holds that it was from here that the world expanded into its present form, and that this was where G-d gathered the dust He used to create the first man, Adam. The Torah records that it was here that G-d commanded Abraham to sacrifice his son Isaac, and the place He chose to rest His Divine Presence; consequently two Jewish Temples were built at the site. Jews believe that the Third Temple, which they hope will be the final one, will also be located here. In recent times, due to difficulties in ascertaining the precise location of the Temple's holiest spot, the Holy of Holies, which only the High Priest could enter and only on Yom Kippir, many Jews will not set foot on the Mount itself. In Islam, the site is considered to be the location of Islamic prophet Muhammad’s journey to Jerusalem and ascent to heaven; it is also associated with other local Muslim figures of antiquity. The site is the location of the al-Aqsa mosque and the Dome of the Rock, the oldest extant Islamic structure in the world. The Temple Mount is traditionally regarded by Muslims as the third holiest site in Islam, after Mecca and Medina in Arabia. The primary reason for the Temple Mount's importance, however, is because both Kings David and Solomon are regarded as Prophets, and the Temple is one of the earliest and most noteworthy places of worship of G-d. In fact, Muslims faced the Temple Mount during prayer until Muhammad was later commanded to change the direction of prayer, the qibla, toward the Ka'aba. Thus Muslims no longer pray towards the Temple Mount, but face towards Mecca. In addition to this, the "farthest Mosque" (al-masjid al-Aqsa) in verse (17:1) of the Qur'an is traditionally interpreted by Muslims as referring to the site at the Temple Mount in Jerusalem on which the mosque of that name now stands. References to Jerusalem and events there have been made mostly in various states of ambiguity, in the Quran, and many times in the Hadith. Another reason for its importance in Islam is because it is believed that in 621, Muhammad arrived there after a miraculous nocturnal journey aboard the winged steed named Buraq, to take a brief tour of heaven with the Archangel Gabriel. This happened during Muhammad's time in Mecca, years before the Muslims, after Muhammad's death, conquered Jerusalem (638).After the Muslim conquest of this region, Islamic tradition holds that when Muslims first entered the city of Jerusalem under the leadership of Caliph Umar ibn al-Khattab in 637, the ruins of the Temple were being used as a rubbish dump by the Christian inhabitants perhaps in order to humiliate the Jews and try to fulfill the prophesy of Jesus that not a stone would be left standing on another there (Matthew 24:1–2); Caliph Umar (a contemporary of Muhammad, who had died a few years earlier), ordered it cleaned and performed prayer there. However, he refrained from building a mosque at the site, but instead ordered a mosque to be constructed at the southeast corner facing Mecca, near which the Al-Aqsa Mosque was built 78 years later. In 691 an octagonal Muslim building topped by a dome was built by the Caliph Abd al Malik around the rock, for political reasons, in violation of the Caliph Omar's teachings. The shrine became known as the Dome of the Rock (Qubbat as-Sakhra - In 715 the Umayyads led by the Caliph al-Walid I, rebuilt the Temple's nearby Chanuyos into a mosque (see illustrations and detailed drawing) which they named al-Masjid al-Aqsa -, the Al-Aqsa Mosque or in translation "the furthest mosque", corresponding to the Muslim belief of Muhammad's miraculous nocturnal journey as recounted in the Quran and hadith. The term al-Haram al-Sharif - (the Noble Sanctuary) refers to the whole area that surrounds that Rock as was called later by the Mamluks and Ottomans. For Muslims, the importance of the Dome of the Rock and Al-Aqsa Mosque make Jerusalem the third-holiest city after Mecca and Medina. The mosque and shrine are currently administered by a Waqf (an Islamic trust). After the Six Day War in 1967, the Israeli Government turned the control of the Mount over to a Waqf. On August 21, 1969, an Australian, Michael Dennis Rohan, set the Al-Aqsa mosque on fire. This site has also been the flash point for the Second Intifada after Ariel Sharon visited the Temple Mount. This act sparked waves of violence against Israel for about 5 years. Tunneling next to the Western Wall has also sparked immense controversy about the sovereignty of the area.
The Muslim Quarter is one of the four quarters of the ancient, walled Old City of Jerusalem, the other three being the Jewish Quarter, the Christian Quarter and the Armenian Quarter. The Muslim Quarter is the largest and most populous of the four quarters and is situated in the northeastern corner of the Old City, extending from the Lions' Gate in the east, along the northern wall of the Temple Mount in the south, to the Damascus Gate - Western Wall route in the west. The Via Dolorosa road also starts in the quarter. The population of the Muslim Quarter is 22,000. Like the other three quarters of the Old City, the Muslim quarter had a mixed population of Jews as well as Muslims and Christians until the riots of 1929. Today 60 Jewish families live in the Muslim Quarter, and a few yeshivot are located there. The main one is Yeshivat Ateret Cohanim. Jewish landmarks within the quarter include the Kotel Katan or Little Western Wall, and the Western Wall Tunnels, which run below the neighborhood along the Western Wall.
We met with a Sufi Sharif, who is on the forefront of peaceful interfaith relations n Jerusalem. The Center that his family founded here in Jerusalem was founded in 1616
The sheikh is of Uzbek origins which is a country in central Asia, formerly in the USSR.
The tradition is passed down the Father-son lineage of the family, meaning that each Sharif is the son of the previous one. Since 1999 he has been perusing interfaith work in regards to peace, especially in the Israeli-Palestinian conflict. Sufism means how to love G-d and not just the rituals and prayers. Some of the points he made were that religion is not about duty but relationship because you should pray because you want to not because you have to. It’s about Living your faith and feeling the love of G-d constantly. Think more about G-d and try to see G-d in all people. Try to embrace diversity because G-d is in everything and everybody. Religion is to obligate to remember G-d in every thing we say or do. Sufis brought Islam to Indonesia and are crucial group responsible for the spread of the faith. Humility is key because pride gets in the way of a relationship with G-d or any relationship for that matter. G-d is always watching and we must behave accordingly. We were taken to a small room where it is a shrine of sorts to the past and of the family. There have been no changes made there for over a century to remember those who worked here before. This is also a promise to carry on Uzbek traditions and a responsibility to the world.
After meeting with the Sharif, we took a glimpse at remnants of architecture from the Mamluk period here in Jerusalem .A Mamluk was a slave soldier who converted to Islam and served the Muslim caliphs and the Ayyubid sultans during the Middle Ages. Over time, they became a powerful military caste numerously defeating the Crusaders and, on more than one occasion, they seized power for themselves, for example ruling Egypt in the Mamluk Sultanate from 1250-1517. The first mamluks served the Abbasid caliphs at the end of the 9th century Baghdad. The Mamluk system was an evolution of a previous system, the Ghulam system, invented by the Caliph al-Mu'tasim, in which Turkish prisoners of war became the caliphal guard. the Mamluks were captured as children and then trained and molded within the Islamic world to ensure their loyalty to their masters. Most of those captured were of non-Muslim origin. The mamluk system gave rulers troops who had no link to any established power structure. Local non-mamluk warriors were often more loyal to their tribal sheiks, their families, or nobles than to the sultan or caliph. The mamluk slave-troops were strangers of the lowest possible status who could not conspire against the ruler and who could easily be punished if they caused trouble, making them a great military asset. After mamluks had converted to Islam, many were trained as cavalry soldiers. Mamluks had to follow the dictates of furusiyya, a code that included values such as courage and generosity, and also cavalry tactics, horsemanship, archery and treatment of wounds, etc. The intensive and rigorous training of each new recruit helped ensure continuity of mamluk practices. While they were no longer actually slaves after training, they were still obliged to serve the Sultan. The Sultan kept them as an outsider force, under his direct command, to use in the event of local tribal frictions. The Sultan could also send them as far as the Muslim regions of Iberia. At first their status remained non-hereditary and sons were strictly prevented from following their fathers. However over time, in places such as Egypt, the mamluk forces became linked to existing power structures and gained significant amounts of influence on those powers. When the Mongol troops of Hulagu Khan sacked Baghdad in 1258 and advanced towards Syria, Mamluk Emir Baibars left Damascus to Cairo where he was welcomed by Sultan Qutuz. After taking Damascus, Hulagu demanded that Qutuz surrender Egypt but Qutuz had Hulegu's envoys killed and, with Baibars' help, mobilized his troops. Although Hulegu had to leave for the East when great Khan Möngke died in action against the Southern Song, he left his lieutenant, the Christian Kitbuqa, in charge. The decline to the Mamluks was their refusal to adapt firearms, feeling that such weaponry was cowardly. They were overcome by the Ottoman Empire and the Ottomans ruled Jerusalem until the end of World War One when the British took control of the territory.
Our last stop was at a Muslim Library, packed with old texts. A lady named Haifa, who comes from a prestigious family that has been involved with the library for generations. Before entering the library proper, there are several graves at the entrance of Mamluks. The library contains 1200 manuscripts and 600 books including a gilded Koran from the 1600s and a book about the defeat of the Crusaders. They have used the current site for over a century and the collection continues to grow.

Sunday, July 20, 2008

The Western Wall Tunnels (Lindsay Goldfaden)

In the period of the Second Temple, the Romans were there because it was a Roman Empire. There were also soldiers there to keep the Roman peace. The Romans threw the stone until the wall was the same height as the rubble. This was a good time for the rebellion to break because, it was Passover. Back in the old days, the Southern wall was more important then the Western Wall because, that’s where the entrance was. The double exit on the left is the exit and the double entrance on the right is the entrance. Mourners do this opposite so people can apologize to them. Around the Temple was a sign that said “if you are a non Jew, you are requested to stop outside, and he himself will be reasonable for his punishment.” Only the Kohan ha-gadol (the high priest) was allowed go into the Holy of Holies of the Temple and only on Yom Kippur. The Jews pray at the Western Wall because it is closest to the Temple. The Praying compound today is between the Arch and the Stairs. 488 meters was the full length of the Western Wall. 67 meters is the length of the Prayer area of the Western Wall. The closer you get to the center of Temple Mount, the holier you are. Jews don’t pray underground because, there is more room outside. The Ministry of Religious Affairs wants to build a Synagogue completely underground. The praying compound is a little part of the wall. Muslim houses cover up some of the wall, so today we are going under the houses. Temple Mount was a garbage dump during the Byzantine period. In 1967, Israel let the Waqf Muslim committee run affairs on Temple Mount. At that time this committee was Jordanian and now it is Palestinian. Defense Minister Dayan made a few decisions, they are all prayer on top of Temple Mount will be only Muslim and Dyan takes down a Muslim neighborhood to make room for Jews to pray. In 2000, Prime Minister Ariel Sharon went onto Temple Mount and stood between Al-Aqsa mosque and the Golden Gate. This was the trigger for what became known for that reason as the Al-Aqsa intifada. Ariel Sharon doing this makes it so non-Muslims can’t go on Temple Mount. 2 years ago they changed it so now you can go up there but not in the Dome of the Rock or the Al-Aqsa mosque. Before Ariel Sharon did this, non-Muslims were allowed in the Dome of the Rock and the Al-Aqsa mosque. Ariel Sharon has a house in the Muslim quarter.

Thursday, July 17, 2008

Christian Sects (Cherylanne Glassner)

Christian Sects
17 July 2008, tour leader Hana Bendcowsky
Submitted by Cherylanne Glassner

We began the tour by listing the different sects of Christianity present in Jerusalem. We discussed the origins of Christianity and the history of the different sects. We talked about the Roman Catholics, who are referred to as "Latin" in order to differentiate them from the Greek Orthodox, the Armenians, the Copts (Egyptian Christians), and the Ethiopians.

We began the historical tale of Christianity with the Romans. Christianity was first established on Mount Zion when a small group of Jewish reformers created a new religion. The exact time of this is hard to pinpoint, Hana pointed out, but we know that it occurred shortly after the crucifixion of Jesus. For 300 hundred years following this event, the Christians were persecuted by the Romans. In 313, with the Edict of Milan, Constantine, who was the emperor at the time, established freedom of religion, allowing the Christians to pray freely. His mother, Helen, was a religious Christian and greatly influenced his decision to do so. Due to their important contributions to Christian history, both Constantine “The Great” and Helen are regarded as saints.

In 325, Constantine gathered leaders of the Christian community in Turkey for the First Council of Nicaea. The purpose of the council was to make decisions regarding the theology of Christianity. They needed to make two decisions: the nature of Jesus (i.e., divine or human), and when to commemorate the crucifixion. The council announced a dogma which said that Jesus was of the same substance of God the Father, and that the crucifixion would be celebrated on the first Sunday after the first full moon following the vernal equinox (when the sun is directly above the equator). The Council declared that those who accept the dogma are orthodox, and anybody who did not accept the dogma was a heretic.

Another decision was made in 325 CE to create a hierarchy in the Church. Five centers were created, each of which would have its own patriarchate. The hierarchy would consist of a patriarch, archbishops, bishops, priests, and the community. The five centers included Rome, Constantinople, Antioch, Alexandria, and Jerusalem. Each of these five centers is autocephalic (from the Late Greek autokephalos, from Greek aut- + kephalÄ“ head), independent of external and especially patriarchal authority —used especially of Eastern national churches , while still being in communion with the others.

However, each group perceived of themselves as constituting the true orthodox while others were viewed as heretics. Those who were not accepted broke away and created their own church. For example, in 451 CE the Armenians created their own church. It is also interesting to note, however, that the Armenians were really the first ones to accept Christianity, 12 years before Constantine, a fact of which they remain very proud to this day.

In the beginning of the 5th century, Rome was invaded by the Visigoths, which eventually led to the fall of the Roman Empire. The result of this was the separation of the Latin patriarchate from the other four. Each of the other four centers mentions each other in prayers, but with the separation of Rome, and the earlier separation of the Armenians, these two churches were excluded from such prayers.

In the 9th century, Christianity spread through the Ukraine, and then through Russia. The Christian community there became larger than the Roman, and thus they asked for their own Patriarchate. Thus they, too, were granted an auto-cephalic Patriarchate. Today, there are 15 independent Churches that are all connected.

We also spoke about the Protestant influence in Jerusalem. The Protestants have only been here for 150 years. The Christ Church was the first Protestant Church in Jerusalem. It was founded by the Anglicans. In fact, the Anglican bishop was a Jewish convert to Christianity, and he felt that his status as a convert would help in their mission of converting Jews. The Redeemer Church in the Christian Quarter was the first Lutheran Church. The Anglicans have typically been more active in the northern parts of the country (the large majority of these Christians are Arab), and the Lutherans have been more active in Jerusalem.

Hana then went on to explain how the Armenians have fared very well in Jerusalem. When the Crusaders were on their way to Jerusalem, they met the Armenians. The Armenians helped the Crusaders, and the two groups developed a good relationship. In fact, the Crusaders built a church for the Armenians. With that said, the first major Christian landmark we visited today was the Armenian Cathedral and Monastery of St. James. It is open to tourists only during prayer hours, so not only did we get to see the church, but we got to see the service as well. Similar to the Jews, the Armenians are both a nation and a religion. All of their prayers are in Armenian. When we asked about the pointy hats that the priests wear, Hana explained that they are worn to remind the Armenians of where they come from – Mount Ararat (the resting place of Noah’s Ark) – and wearing the hats is a symbol of their nationalist ambition to control the same land that they used to have. The church itself is dedicated to Saint James. Which one? Well, there are two that are supposed to be buried there – Jesus’ brother (or another relative, there is disagreement upon this fact), Saint James the Just (or Less), who was the bishop of the first community in Jerusalem, as well as the head of Saint James the Great, one of Jesus’ apostles.

The next site we visited was the Imperial Hotel. It was built by the Greek Orthodox Patriarchate of Jerusalem. The most interesting thing part of the hotel is probably its shape – it is structured like a cross, a long pathway from one end to the other, as well as another pathway cutting through the middle from one side to the other. Actually, at that junction stands a column serving as a lamp post that reads “LEG X,” signifying that it was from the time of the 10th Roman Legion that was the force that repressed the Jewish rebellion in 66-70 CE and destroyed the Second Temple.

Our next stop was outside the Greek Catholic church. The Greek Catholics are a group of Greek Orthodox who decided to join the Catholic Church. In the 17th and 18th centuries, the Catholic Church was very strong, and membership came with a lot of support. The Greek Catholics incorporate traditions from both the Greek Orthodox Church and the Roman Catholic.

The most exciting part of our tour was our meeting with Aristobolus, a member of the Greek Orthodox Patriarchate of Jerusalem. He explained to us that some of their liturgical tradition comes from the time of the Disciples. This includes such traditions as long services, community and private prayer, dress, and hair/beard. In regards to the dress, the Greek Orthodox monks wear black. This is because they are considered to be martyrs. They are technically still alive, but they have devoted their lives to the church. Also, they do not cut their hair or shave their beard—similar to the Nazirite vows of the biblical Samson. He then also explained that there are about 20 bishops in their patriarchate that are in charge of checking on everything in the areas under the patriarchate (Israel, Jordan, Palestine, Saudi Arabia). He also said that there are approximately one hundred priests all over the world. He compared this to embassies (for instance, the U.S. has an embassy in Israel. It is in Israel, but it is subject to U.S. law). Wherever the patriarchate of Jerusalem has a monastery, regardless of what country it is in, it is overseen by Jerusalem.

When we left the patriarchate, we had an opportunity to ask Hana some clarification questions. She first explained that there are two calendars in Jerusalem, the Julian calendar (that calendar that is used by the Orthodox Churches) and the Gregorian calendar (the calendar that is used by the Catholic Church and is most widely used today throughout the world). The other important thing Hana explained was why some of these Christians wear Kippot (yarmulkes). She told us that they do this in order to connect to their Jewish roots.

Next we went to the Church of the Holy Sepulchre. Normally, this would have been very exciting, but we had already been there. Still, the focus of the day was different, so we went back and learned even more. Quite obviously, the Church of the Holy Sepulchre is the holiest place for Christians – this is where Jesus was crucified, buried, and resurrected. However, the Protestants have their own place in East Jerusalem, outside the current (i.e., 15th-century) Old City walls, and thus have no rights here. It is often wondered how so many differing sects can successfully share the same place. When the Muslims took over Jerusalem, the key to the Church of the Holy Sepulcher was given to a Muslim family. In the early days of Christianity, the way that the Christians succeeded was by investing in property. So in order to have a foot in the door of the Church of the Holy Sepulcher, it was necessary to pay taxes. However, the Ethiopians and the Georgians had no money to pay their taxes, and as a result lost their rights in the Church. In 1852, a status quo was put into place by the ruling Ottoman Turks. The status quo determined who was allowed to come when, where they were allowed to pray, and even when and where each group was allowed to clean. In the Church of the Holy Sepulchre, the Greek Orthodox has the most rights, followed by the Armenians. It is possible to see this in the oil lamps over the stone on which Jesus was prepared for burial. The Greek have 4 lamps, the Armenians have 2, and then each the Catholic (represented in Jerusalem by the Franciscans) and the Coptic have 1. In one of the Greek rooms is a rock. Christians view this rock as the center of the world, contrary to the Jews who view the rock on Mount Moriah (Temple Mount), since the end of the seventh century covered by the Dome of the Rock, as the center of the world.

While we were at the Church of the Holy Sepulchre, we saw the Syrian, Copt and Ethiopian chapels/monasteries, and discussed their presence in Jerusalem. First we talked about the Copts. The Copts are Egyptian Christians who are descendants of ancient Pharaohs and whose language is derived from that of the ancient Egyptians. Inside the Church, in the Chapel of St. Nicodemus, there is an argument between the Armenians and the Syrians as to who the chapel really belongs too. The conflict was resolved by allowing the Armenians to light candles in the chapel, and the Syrians would be allowed to pray in the chapel on Sunday. However, since neither group can keep anything in the room, the Syrians would have to bring objects of prayer to every service.

Next we talked about the Ethiopians. The Ethiopians have a long history in Jerusalem, tracing their lineage back to the liaison between the Queen of Sheba and King Solomon. Hana told us the story which goes like this: the Queen of Sheba came to visit King Solomon. He asked her to spend the night with him, an offer she declined. He then made a deal with her that if she took anything, she would have to spend the night with him. On her last night, he had prepared a spicy meal. Later that night, King Solomon placed a glass of water beside the Queen of Sheba’s bed. She woke in the middle of the night, thirsty. Solomon reminded her of their deal, but she drank the water anyway. They spent the night together, and when the Queen of Sheba returned home, she was "with child." She had a son, Menelik I, and one day, he went to Israel to visit his father, King Solomon. According to Ethiopian tradition, King Solomon sent the Ark of the Covenant back with his son to Ethiopia. Upon the death of his mother, Menelik assumed the throne with the new title of Emperor and King of Kings of Ethiopia. According to legend, he founded the Solomonic dynasty of Ethiopia. In the 4th century, Ethiopia was converted to Christianity by Egyptian Copts. Since then, a Coptic monk has been the bishop in Ethiopia. On the roof of the Church of the Holy Sepulcher is the Monastery of the King. While the Ethiopians and the Copts were together, they shared the monastery. But once the Ethiopians separated, the Copts wanted the courtyard and the chapel back for themselves. The Ethiopians argued that they had been there longer, and it was theirs. Today, the status quo that exists in the Church has halted this argument.

The day was incredibly informational. We learned so much about Christianity, especially Christianity in Jerusalem. We learned about the history of the religion, the evolution of it, and each sect’s influence in Jerusalem and throughout the world.

I just want to end with something that Aristobulos said. “The Christians have remained here without political conflict. They always obey the instruction of a political leader. The Christians try to be kind with all people, no matter what their religion or nationality is.” If this low profile has kept them out of the Israeli conflict, it is no wonder why they are able to cooperate with each other (in the Church of the Holy Sepulcher and in Jerusalem in general). With the exception of the Latins (i.e., Roman Catholics) and the Armenians, they are all connected and share a deep respect for one another. For regardless of what their traditions are, they all share the same core dogma.

Wednesday, July 16, 2008

Parents Circle—Families Forum (Rachel Frierson)





Parents Circle—Families Forum: A Conversation with Ali Abu-‘Awad and Rami Elhanan
16 July 2008
Report submitted by Rachel Frierson

In order to get a full picture of Israel we must be challenged to explore not only the country but the conflicts as well. Prior to coming to Israel we all had our own notions of what the Palestinian-Israeli conflict was. However the opportunity to meet those engaged in the conflict has enlightened us emotionally and mentally. Thanks to Nate’s family we had the opportunity to speak with the non-profit peace group called the Parents Circle—Families Forum (PCFF).

The Parents Circle is a bi-national group of roughly 500 families who have all paid the ultimate price because of the conflict. The main goal of the group is to encourage discussion between both sides of conflict. The reality is that without negotiations and communication nothing will change. To promote this goal the Parents Circle has been involved in numerous peace efforts around the world. They have put up tents in Gaza and Tel Aviv, invited Palestinians to give blood in Israel and Israelis to give blood in the Territories, they have established a phone line called “Hello Peace” through which one million calls were made between the two sides, and they placed 1200 coffins outside the UN with Palestinian and Israeli flags on them. Those are just a few examples of their demonstrations, but they also have engaged in discussion themselves. The men we met with, Rami and Ali, have traveled the world speaking with different groups, youth or adult, to promote the ideas of dialogue and peace. We were lucky enough to be one of those groups. We heard the stories of these two “brothers “who were both broken down by the conflict but strong enough to stand up and speak for peace.

Rami is a graphic designer by profession, and a 7th generation Jew from Israel. His story centers on the holiest day in the Jewish calendar Yom Kippur. It was on this day that he fought against the Egyptians in the Sinai during the Yom Kippur War of 1973. Here Rami experienced extreme loss of life of his friends and became disillusioned and disconnected due to the war and conflict. Exactly ten years later, on the eve of Yom Kippur, his daughter, Smadar, was born. He raised his family in the confines of a happy Israeli life; they did not know any Palestinians and did not let the conflict affect them negatively. Then 14 years later on September 4th, 1997 his daughter was walking down the pedestrian mall on Ben Yehuda Street in Jerusalem. That day, a few weeks before Yom Kippur, Rami would lose the joy in his life that made him forget about the conflict. Three suicide bombers simultaneously blew themselves up, killing several young Israelis and wounding many others. Rami rushed from hospital to hospital and finally the morgue only to find his world had collapsed—Smadar was one of the five young Israeli casualties that fateful day. During shiva (the Jewish seven days of mourning) he was left with numerous questions: What should I do with this anger? Should I retaliate? How can I stop others from feeling my pain? A religious Jew by the name of Yitzhak Frankenthal who knew Rami came to sit shiva with him and told him about this group, the Parents Circle. This religious Jew had had his son kidnapped by Hamas in 1994, so he too had faced the questions Rami had. The religious Jew invited him to the Parents Circle conference. Rami attended hesitant because after his pain he had no hope for peace. As he stood watching at the conference he saw famous Israelis that he respected walk in the door. Then he watched the Palestinian families crying and at the age of forty-seven he met a Palestinian for the first time as a human being. He realized their pain was his pain, and from that moment forward he would work with them to forge path for peace. Rami continues his work in the Parents Circle because he feels that only through dialogue can the cycle of blood be ended. Rami says: “We are not doomed—we can break once and for all this endless cycle, there is only one way to do it by talking to one another.” Rami’s work has left him listening and fighting to stop the pain of others and this is how he met his “brother”—a Palestinian man named Ali.

For us this was the second time we were meeting a Palestinian in a political setting (the other time was in the town of Silwan, site of the ancient City of David, where some of the local Arabs are waging a protest against the archaeological explorations under their homes). However, this time, we had the opportunity to hear a Palestinian and an Israeli speaking side-by-side.We came interested in their stories and as soon as these two men sat down next to one another and called each other brother we knew we would learn a positive message. Ali grew up in the Occupied Territories in a village outside Hebron with a mother who was actively involved in the PLO. Already as a teenager he was angered at being a refugee within the Territories and the problems encountered by his people. He felt that in his youth he was taught to hate because of his economic status. He joined the PLO during the First Intifada and threw rocks at Israeli forces. Also during this time he was arrested during the riots and by the age of 15 Ali was already in jail. He was imprisoned for being a Fatah activist (Fatah is the biggest component within the PLO). After he got out of prison a few months later he found himself higher up in the PLO, but then he and his mother were arrested again. This time he was in jail for four years. During his time in prison, in 1993, he and other prisoners went on a hunger strike for seventeen days. His personal motivation was to be allowed to see his mother, and eventually his demand was met, confirming his belief in the efficacy of non-violent protest in the manner of Mohandas Ghandi. After this strike worked he had a revelation: non violent means equal non violent ends. He was excited by the prospects of the 1992 Oslo accords, but as peace continued to fall apart so did his world. While living in Jericho he was shot in the knee by an Israeli settler. To this day Ali still carries with him twelve pieces of that bullet as a reminder of the price he has had to pay. However, the bullet in the knee wasn’t nearly as heart wrenching as the news that his brother—an innocent civilian bystander—had been shot point blank in the head by an Israeli. Ali has lost land, freedom, rights and finally a older brother who had been everything for him. At this point in his life he attempted to close himself off to the world he had fought for so long and had lost so much to. But he realized that was useless because he was always going to be part of the conflict: there were soldiers in his neighborhoods and tanks in his town and he knew he needed to be part of the solution. After his brother’s death his mother invited someone from the Parents Circle into his house. For the first time in his life he realized the Israeli Jew before him was no different than him, both were hurting and longing for peace. It is then that he joined the Parents Circle in order to help kids from becoming the angry kid he was. If the youth on both sides understand that the killing of anyone is a crime then maybe peace can be achieved. Ali has traveled to twenty-five different countries preaching that in order for things to change people need a reason to live for, not a reason to die for and that dialogue is the first way to start the change.

After Ali and Rami presented their stories, we had an opportunity to ask them a few questions. Most of our questions centered around whether they feel they have made progress and what the problems the conflict faces today. The Parent Circle is sure they have made progress—people are talking and politicians are listening. Rami and Ali have stories of the politicians they have spoken to who want peace but are not making it happen. However, according to them, the best way for people to work towards peace is to know the problems and the issues. According to them, it’s not about being pro-Israel or pro-Palestine, it’s about being pro-Humanity, because we all have blood on our hands.

In the beginning of this report I said that a lot of us came to this meeting with our own notions of what was going on. But something Rami said signified the problems with peace: “Americans don’t really know what’s going on, nor do they get the facts. Because of this they find themselves in our own little bubbles and isolated from the reality faced by those living in the rest of the world.” That was the second time we’d heard that comment in one day. Typically at hearing such a comment, most Americans would be offended, but I’m pretty sure none of us were. Part of living here is accepting that our lack of knowledge contributes to the problem. Luckily we have brave brothers like Rami and Ali to give us more facts about the issues that we’ll face in our futures.

Jerusalem: Capital of the State (Brittany Fox)




Tour: Jerusalem: Capital of the State of Israel

The Face of the Nation

Israel is a relatively new nation. Since its establishment in 1948 the nation has had to establish the “Face of the Nation.” During this tour we considered how both the City of Jerusalem and National Hill reflect the establishment of the new state through architecture and government structure.

THE KNESSET – Israeli parliament

The Knesset was established with 120 members of parliament, corresponding to the number of members of the Sanhedrin, the supreme political, religious, and judicial body in Palestine during the Roman period, both before and after the destruction of the Second Temple. Israel has never had a constitution but the Declaration of Independence has served as the foundation of a “Jewish Democratic State.” Prior to the construction of the current building the Knesset met in the Jewish Agency building in Jerusalem, the Kessem Cinema building in Tel Aviv and the Froumine building in Jerusalem. The government was broke after the War of Independence, but they realized the need to create government buildings that would reflect the new nation. In 1956 the government took bids for the creation of a new Knesset building on a site in the west Jerusalem district that prior to 1948 was known as Sheikh Badr, but most architects, knowing full well the financial situation of the government did not place bids. The winning architect created a design in a style that reflects the architecture of the Greek Parthenon. In 1957 James A. de Rothschild donated all of the money to construct the building. The building was built on the edge of the cliff and there was an argument as to whether the entrance should be below the building in order to “ascend” as one did to the Temple in ancient times, or if it should be entered on the same level to show that all are citizens are equal before the law. Due to the fact that during this period (i.e., prior to the 1967 Six Day War) Jordan controlled territory within shooting range of the site, security was the ultimate determinant and so it was decided to enter from an even plane. The cornerstone was laid in 1958, but the building was not formally dedicated until 1966. Since that time three wings have been added to the original structure. For more information about the architecture, see the articles at Outside of the building there is a fence in memory of the Holocaust and a menorah (candelabrum) that was created by a Holocaust survivor as a gift from the British government. The menorah has been the emblem of the Jewish nation since time immemorial (much longer than the so-called "Star of David"), and this specific menorah has many pictures and texts that depict the history of the country. The Menorah tells the story of the destruction of the Temple, the formation of the Kibbutz movement, the Holocaust, the resurrection of the dead, Hannah's morning over the death of her seven sons, the 10 Commandments, Moses' victory over Amalek, David and Goliath, Immigration to Israel, the coming of the Messiah, the Lion and the Lamb living together in peace, Jeremiah weeping over the destroyed Temple, and a variety of other stories and sayings including the Shema--the watchword of the Jewish faith ("Hear O Israel, the Lord our God, the Lord is One"). For more information, see and

THE SUPREME COURT OF LAW

The Knesset is directly in line with the Supreme Court of Law and the Prime Minister's office which is currently being constructed. The original Supreme Court building was rented from the Russian Compound, but a new location was sought that would be in a more central and accessible location. Lord Rothschild donated the money for the building under the conditions that the amount of money donated would not be published and that the materials all be produced locally. In the construction of the building the architects attempted to preserve history and religion by using biblical history as much as possible. The interior was made to look like the walls of Jerusalem because in the biblical period the judges would sit at the city gates. The stairs ascending to the courtrooms are created in the same pattern as those that lead to the Temple Mount. The architecture attempted to use as much natural light as possible, to represent transparency and righteousness.

Due to the coalition system of representative government, the Supreme Court is currently the strongest and most independent branch of Israeli government. The architecture of the building is one that emphasizes the focus on the rights of the individual. As you enter the courtyard the path is wide to represent the society as a whole, but as you near the doorway the path narrows so that you are constrained to enter the building as an individual. The court system of Israel is split into 3 levels. The first division is the Shalom (peace) court that settles low domestic affairs. The District court is the second level. The Supreme Court is split into two divisions: the High Court of Justice, and the High Court of Appeal. In the Supreme Court an individual has the ability to hold the government accountable for its actions in a system where both sides of the bench are on equal standing. The Supreme Court is composed of 13 judges that are appointed by a committee made up of 3 judges, 3 politicians, and 2 attorneys. For more information, see http://en.wikipedia.org/wiki/Knesset and http://www.knesset.gov.il/main/eng/home.asp

Tuesday, July 15, 2008

Men in Black (Emily Forrest)


Men in Black: The Hareidim (Ultra-Orthodox) Community
15 July 2008
Tour guide: Nir Ortal
Report submitted by Emily Forrest

Our tour began with a walk around the Haredi community. Haredi is derived from the Hebrew word for fear or anxiety, and in this context, one who trembles in awe of God. Israel is home to the largest concentration of Haredi Jews in the world, and they number some 600,000-800,000 out of a total Jewish Israeli population of 5.4 million. In Jerusalem their relative presence is even more pronounced and they comprise a third of the city's population. We were able to observe people walking the streets and interacting with one another. The average family size is 10 or more children. This high number can be attributed to tradition but also to the Israeli government's child allowance. This child allowance resembles a welfare system and families receive according to the amount of children they have. Within the Haredi society women and men are separated on the streets and also in synagogue to limit distraction from the Torah and also physical temptations. Not only are women and men separated in social situations but also in schools, receiving different types of education. Men are educated with the purpose of studying the Torah and strictly following Jewish law (the halakhah). While men beginning at the age of 13-18 are in the yeshivot (singular: yeshiva—an institute for advanced study of Jewish tradition), women may be educated in different subjects such as literature, math, and science. The need for differing educations is embedded in the expectations of males and females later in life.

A male role in Haredi society is to focus solely on studying the Torah. After marriage, typically the result of a shidukh (match), many continue their studies in an institution know as the kolel. Women play the role as breadwinners, going to work and also taking care of the household duties, including the children.The call to dress in modest clothing was very apparent walking around in the community. All women who were married had their hair covered and did not expose any skin other than their faces. Our tour guide mentioned some women even shave their heads in order to remain as modest as possible.

Men also were dressed extremely modestly, wearing tzitizt (ritual knotted fringes), black jackets and pants, and black hats. We also learned it was tradition that after a first son is born, husbands begin growing out their beards. Our tour guide mentioned this tradition showed the importance of a male child and carrying on the family name. Other customs such as men and women walking separately, having separate institutions, and having their own taxi services became apparent just from walking around the community.

On Shabbat the clothing changes. Both men and women change into their more fancy attire. Men of different sects of the Haredim will put on their gold threaded jackets instead of wearing their regular black. Others will change out of their everyday hat into something more special. It is custom that the wife’s family presents the husband with a special Shabbat hat, running somewhere between $600-$1500.

As mentioned, yeshiva, where boys go to school for the Torah, only teaches the religious curriculum. Girls attend schools that educate them on subjects such as math, science, and literature. This ideal of teaching girls a wide array of studies is to prepare them from the “working world.” The idea of a “working world” is still being debated within the Ultra-Orthodox community because of the risk of exposure to the perceived excesses of modern culture. Our tour guide mentioned the debate over modesty is constantly being discussed. In some communities the Internet is seen as a tool to help advance Judaism and education, while other rabbis see the Internet as tools that expose the public to immodest ways of the world. Some Haredi communities allow Internet and television; while others don’t believe either have any educational value.

We walked past the Geula Taxi station. This taxi service respects Jewish law and is seen as a way to restrict the amount of contact Haredim have with the outside world. Taxicabs from the Haredi society only play religious music, news or rabbinic sermons, allowing the people to stay focused on God without being distracted. Other institutions are also kept separate for the Haredim, such as the court systems. People are tried according to Jewish law rather than Israeli laws. The crime rate within Haredi communities is extremely low given the intensity of the court systems. This idea of separate institutions enables the Haredim to continue to exist within their bubble.

The distinct customs according to which the Haredim live go back over 200 years, giving the community a rich sense of where they came from. The different types of jackets and hats worn by the men represent the different Rabbi’s (or "courts"—as in the sense of royal court) the family follows as their leader led by a rabbi referred to in the Ashkenazi Yiddish pronunciation as "rebbe." Other traditions followed by the Haredim include speaking in Yiddish. The community believes Hebrew is a sacred religious language that should not be used in everyday context. This is why when Eliezer Ben Yehudah was not highly regarded within the ultra-orthodox community because of his efforts to revive Hebrew as a spoken language. Often Hebrew isn’t even taught in Haredi schools. This again, continues the separation of Haredim and other people of Israel.

Concluding our journey we went to the grave of the Gur rebbe, an extremely influential rabbi within Haredi society—some even claim he was the messiah. Men and women were separated in order to enter the synagogue and visit the grave. This separation within religious places is in order for people to concentrate more on God and their relationship with Him, rather than on their relationships with others of the opposite sex. This trip within the Haredi society opened a lot of people’s eyes to a different way of life and also created more questions. We received answers to why people dress in specific ways, but questions remained as to whether if the restrictions on women were for religious reasons of if they were holding women back.

For more information on the Haredim, see: http://en.wikipedia.org/wiki/Haredi_Judaism

Monday, July 14, 2008

Linda Gradstein—NPR Correspondent (Elina Fonarev)


Israel in the World Press: A Conversation with NPR Correspondent Linda Gradstein
14 July 2008
Report submitted by Elina Fonarev


Ms. Gradstein prefaced her remarks with a request that they not be publicized outside of the context of the aims of our course and that they not appear in the public media. She then proceeded to deliver a talk on the prominence of Israel in the world press. According to her, Israel gets a lot of world press for four reasons. First, Israel is the largest foreign aid recipient per year at $3.5 billion. (What isn’t often cited is that most of the military aid must go to the purchase of American weaponry.) The next largest recipient happens to be Egypt, but it receives must less coverage than Israel. The second reason is that the Jewish community is prominent within the media. Many media stations are either owned or headed by Jews. Third, Evangelical Christians are curious about Israel. The fourth reason is that Israel is an easy place to work for the media. Many networks have bases stationed in Israel because it is westernized and thus the communication is better. All this leads to Israel being “over-covered” by the media. As an example of the distortion, despite the fact that Israel is only the size of New Jersey with a population of 7 million, Ms. Gradstein cited a survey conducted in China in which the respondents were asked about Israel’s size, based on its prominence in the media, many responded that Israel was three times as big as China. She also gave the example that on the day of the recent attack on Jaffa Road, in which three Israeli Jews were killed by a Palestinian skip-loader operator, the event was on the front page of all world newspapers. That same day some 80 Somalis were killed, but in the New York Times, for example, this item was buried on p. 6 . (She mentioned racism as one of the causes for lack of interest in stories about Africa.)

A Q & A session followed:

Question: What is the Israeli feeling about Evangelical support?

Answer: The right wing is happy about the Evangelical support because the Evangelical Christians are pouring a lot of money into Israel, and in their view, with the hostility Israel often faces on the world stage, it needs whatever friends it can get. The center and left wings are more ambivalent about this support given many of the Evangelists’ hard line on not ceding any of the biblical Land of Israel in exchange for peace or in order to avoid control over a population that doesn’t want Israel to exist as a Jewish state. However, despite these concerns, and the fact that the ultimate motivation behind the Evangelicals' support is to speed the End of Days and the ultimate conversion of all Jews to Christianity, most Israelis continues to welcome this financial and moral support.

Question: Is the coverage of Israel too critical?

Answer: When a country is over-covered like Israel, some of the coverage will be critical.

Question: How do you define your style of journalism?

Answer: Ms. Gradstein does not believe in so-called “balance,” in which journalists feel a need when covering a story to always present the view of the other side. In her view, this is a rather simplistic and often distorting approach. She states that she uses factual language and tries to avoid inflammatory language in her reporting. She says that she and NPR have often been accused of being anti-Israel; however, the Israeli press is much more critical of its own government and its policies. For example, the Israeli media has been especially critical of Prime Minister Olmert, who is facing many corruption scandals. Almost all Israeli news is now readily and immediately available in English translation on the web and in some cases in print and this should temper such claims of NPR's anti-Israel bias.

Question: Is the coverage of Israel changing?

Answer: Coverage of Israel is changing for three major reasons. First, most media outlets can handle only up to one or two ongoing stories at a time. Over the past few years these stories have been coming mostly from Iraq and Afghanistan. Second, a relatively quiet situation is not interesting. Since Israel is in an in-between situation where there is no war and yet no peace it is not exciting to the general public. Lastly, many fewer people are reading newspapers everyday anymore. This has led many newspapers to close their Middle East bureaus, and receive wires from larger newspapers such as the New York Times, AP, or Reuters, etc. Many outlets have tried to cut down on costs recently as well. This leads to a reduction in journalists; however, there are still about 400 foreign correspondents in Israel—a huge number, and these journalists still have to justify their existence.

Question: What kind of stories have you been doing recently?

Answer: Ms. Gradstein has lately been trying to do more human-interest pieces. She is no longer just doing the daily news (what the profession calls “bang-bang items”), as she believes that human interest pieces are inherently more probing and revealing and ultimately have greater impact. She gave examples of recent pieces on amazing advances in solar energy in Israel. She expressed some frustration with the delay that sometimes occurs in getting such pieces aired.

Question: How do you feel about coverage of the recent attack carried out on Jaffa Road, where a Palestinian worker ran amok with the skip loader he was operating, running over cars and pedestrians and flipping a public bus, and killing 3 and injuring tens of others?

Answer: Ms. Gradstein does not believe that what happened on Jaffa Rd. was a terrorist attack, but the act of an unstable person who happened to be a Palestinian. She says that just because a person happens to be Palestinian does not mean that he is a terrorist and that she is very careful in trying to use neutral language in her pieces (e.g., she avoids terms such as "terrorist" and "freedom fighter" and uses instead "gunman" or "suicide bomber"). She mentioned that for days after the attack there was a police presence at Sur Baher (the Arab village on the outskirts of Jerusalem where the attacker lived), not to investigate or check Palestinians, but to prevent possible reprisal attacks by Jews.

Question: Do you think that even identifying the man who carried out this act as a Palestinian is problematic and incendiary?

The question is somewhat moot as by the time Ms. Gradstein’s piece aired this fact had been reported everywhere, but she added that the situation here is different than in the States, where we for the most part relate to individuals who commit acts of violence as acting primarily on their own behalf and not as representatives of some national or ethnic group. This is not the case in Israel. Moreover, given the background of the conflict and the fact that the reaction in Israel and throughout the world to the attack was in large part determined by the man’s nationality, she felt this fact was deserving of mention.


Question: How do you feel about the Israeli Army’s interaction with the media?

Answer: Linda says that she thinks that the Israeli army is too slow in their response to requests for information by the media. Most of the time, the media has to report that the army is still investigating in order to avoid an unfavorable situation.

Question: What are some social problems within the Jewish Israeli population?

Answer: The rabbinic laws that govern Jewish Israeli society pose a problem to Israel. First there is the issue of immigration. A person is entitled to Israeli citizenship if they have at least one Jewish grandparent. However, to be considered Jewish according to the halakha (Jewish law) he must have a Jewish mother or convert under the auspices of the Orthodox rabbinate in order to be considered Jewish. It is important to be considered Jewish because one cannot get married to a Jew within the State of Israel unless both parties are Jewish. Civil marriages are not allowed in Israel, only orthodox marriages are permitted. If a woman wants a divorce from her husband, the husband must give her the divorce. If he chooses not to give her the divorce than she cannot get remarried, and many times the husband blackmails the woman by making her pay him to give her a divorce. These social issues occur today mostly due to the Rabbinic laws that govern today and which are shaped m have become ultra orthodox as opposed to modern orthodox that previously existed. The problem with the ultra orthodox being in charge is that they do not care to find solutions to many of the social problems in Israel. This has led to a growing gap between the rabbinic establishment and others living in Israel.

Another social problem that exists within the Jewish Israeli population has to do with schools. Once a parent chooses a school for their child they are obligated to stay with that type of community and learning environment. There are four different types of school that a parent can choose from: “mainstream” public, public religious, ultra-orthodox and Arab, and none give a diverse experience to the child or expose him to peers from other backgrounds.

Question: What is the current opinion on the possibility of peace?

Answer: There has been a change in both the Palestinians and the Jews. Both want peace according to Ms. Gradstein. The problem that exists is that both sides for good reason are skeptical of the leadership on the other side—in addition to distrusting their own leaders. She says that the only existential threat to Israel right now is Iran. She also states that there are rumors that the Israeli army has been training for an attack and that the US has given it a so-called “amber light” for such an operation.

Question: How does the younger generation feel about the Israeli-Palestinian conflict?

Answer: Palestinians and Israelis have had little contact in the recent generations. She says that not knowing causes fear and thus causes each side to demonize the other. However, she does believe that many among the younger generations are ready to settle the conflict.

Question: Are there any solutions to Jerusalem?

Answer: There are many solutions offered to the problem between the Palestinians and the Jews in Jerusalem. In her opinion, the bigger problem that must be faced is the Palestinian refugees. The creation of the Palestinian refugee problem in the course of the 1948 Arab-Israeli War is a complicated issue, but it is clear that while many fled of their own accord, the Israeli forces were also responsible for evicting many Palestinians from their homes. While at the time, in the area some 700,000 out of total 850,000 left the area that Israel would control after the war, there are now over 4 million refugees to whom the Palestinians want Israel to grant the right of return. However, across the Jewish Israeli political spectrum there is a consensus that this is simply untenable and that any large-scale return would undermine Israel’s existence as a Jewish State. Moreover, most of the villages that the Palestinians fled or were forced out of do not even exist anymore. If Israel agreed to recognize the Palestinian refugees than it would have to open up its borders to all of them. Israel will never do this, and so it refuses to compromise with the Palestinians in this respect and there is similar intransigence on the Palestinian side.

Sunday, July 13, 2008

Tower of David Museum (Roman Krivochenitser)






Tower of David Museum
13 July 2008, tour leader Barak Zemer
Report submitted by Roman Krivochenitser


We began our journey through the Tower of David Museum by talking about the Return to Zion that took place under the Persian rule a few short decades after the destruction of the First Temple by the Babylonians in 586 BCE. In 526 BCE, Nehemiah and the Jews returned to Jerusalem to reconstruct a the Temple on the site of the First Temple on the Temple Mount, thus commencing the era of the Second Temple. Construction begins in 535 BCE and the Temple is dedicated in 515 BCE. Five centuries later, King Herod (“the Builder”) (73–4 BCE) greatly expands the Temple. (Thus, it is more accurate perhaps to speak of two Second Temples. Herod's popularity within the Jewish population had begun to wane and the construction of the “most beautiful structure in the world” was to help him save face with his people. The Herodian temple compound consisted of a massive vaulted platform with an area equal to twenty-seven American football fields. This Temple is destroyed by the Romans in 70 CE in the wake of the Jewish revolt against their rule. The Roman Caesar who conquered Jerusalem, Titus, issued a coin bearing the words “Iudaea Capta,” “Jerusalem is Captured” to let it be known that the Romans are now in power. Angering the Jews further, the Roman Legion put their symbol, the boar, on top of Temple Mount. This systematic repression of the Jewish population and the calculated denigration of their religion caused wide outrage within the Jewish community, which led to what became known as the Bar Kochba Revolt (132-135 CE). The Romans were once again able to quell the revolt, killing thousands of Jews. They destroyed the last Jewish independent Jewish city, Beitar, in 135 CE on Tisha B’Av, the ninth day of the month of Av. According to tradition, this is same day that both of the Jewish temples were also destroyed.

The early Romans were pagan until 324 CE when Constantine decided to convert to Christianity and make Christianity the official faith of the empire. This change was largely inspired by his mother, Helena, who came to Jerusalem to seek out the path of Jesus and had a series of visions that told her where significant events of Jesus' life and Passion had occured. She found the Holy Cross upon which Jesus was crucified on and erected the Church of the Holy Sepulchre on the Golgotha, the site of the crucifixion. Constantine also moved the capital of the empire east from Rome to Byzantium (later known as Constantinople and now Istanbul). Thus commenced the time period known as the Byzantine Era. According to the last words of Jesus, Temple Mount was not to be rebuilt and it was left in ruins, converted into a garbage dump by the Christians. The only day that Jews could visit there was on Tisha B’Av, the day the holy Temple was destroyed, as a symbol of their humiliation and God's disfavor.

During the sixth and seventh centuries, the Byzantine Empire was engaged in clashes with the other superpower of the time, the Persians--to the diminishment of both. Thus weakened, they were easy prey for the raiding Muslim conquerers exploding out of the Arabian Peninsula beginning in the fourth decade of the seventh century and conquering in the space of a few decades the entire Middle East, North Africa, Spain and the Balkans.

According to the Qur'an, Jerusalem is the third holiest city after Mecca and Medina because the rock upon which the Dome of the Rock sits (the same rock upon which according to Jewish tradition Abram was commanded to sacrifice Isaac and upon which stood both the First and Second Temples) is where Mohammed ascended to the heavens, and tradition maintains that an indentation on the rock is the footprint of the Prophet. Similarly, the Qur'an mentions a "night journey" in which Allah took his servant (Muhammad) "from the holiest mosque (Mecca) to furthest.” Muslim interpreters held that the reference was to Jerusalem. Indeed, initially, attempting to establish his claim as a continuation of the revealed religions of Judaism (and Christianity) Muhammad established Jerusalem as the first qibla, direction of prayer for Muslims. It was only later when his mission to the Jews was largely rejected that he changed the direction of prayer to Mecca. In comparison to the position of Jews under Christianity, Jews fared much better under Islam, and were allowed to return to Jerusalem and worship at the Western Wall and the Mount of Olives.

At the end of the eleventh century, the Pope announces the Crusades to liberate Jerusalem from the heathens (Jews and Muslims) and retake Jerusalem for Christianity. The Crusaders go on a rampage, killing many thousands of Jews on their path through Europe to the and Muslims in their path to take over the city. However, they do not destroy the Dome of the Rock or the Al Aqsa mosque in Jerusalem. Instead, they convert the structures into Christian churches, renaming the Dome of the Rock "Templum Domini" and the Al Aqsa mosque "Templum Solomani" (mistakenly identifying it with the site of Solomon's Temple).

In the 1287 the great Muslim leader Saladin defeated the Crusaders at the decisive battle at the Horns of Hittin and drove the last Crusaders out of Jerusalem in the name of Islam. This time period became known as the Mamluke Era. The Mamlukes were slave soldiers, kidnapped by Muslim leaders from Mongolia and raised from childhood as warrors. Eventually they seized power and ruled over the empire. In the early 16th century they were defeated by the Ottoman Turks, continuing Muslim domination of the holy city. Much of the city wall we oberve today was by the Turks.

Europeans began to enter the scene as the Ottoman Empire began to decline. In 1869, the Austro-Hungarian emperor, Franz Josef II, came to Jerusalem and built the first road to the city. A short time later in 1898, the German Kaiser, Wilhelm II, came to the city and the part of the wall adjacent to the Jaffa Gate was taken down so his carriages could enter Jerusalem. The same year train tracks were first laid in Jerusalem, connecting it to the port city of Jaffa. This European infiltration went hand in hand with the decline and eventual collapse of the Ottoman Empire in 1917 in the wake of World War I. At this time, the empire was carved up among France and England, with the latter being assigned a Mandate over Palestine (including the territory of today's Kingdom of Jordan) by the League of Nations. . At the beginning of the Mandate in 1918, Jerusalem’s population was mostly Arab. Although the British tried to restrict immigration, Zionism was quickly picking up steam and near the end of the Mandate the population was 50% Jews and 50% Arabs. The British were increasing caught in the conflict and turned over responsibility for resolution of the conflict to the UN. In 1947 the UN passed a partition plan calling for the establishment of a Jewish and Arab state in the area west of the Jordan River. The Jewish community in Palestine accepted the terms of the plan, but the Arabs rejected it and began to attack Jewish forces. With the pullout of the British, David Ben-Gurion declared the independence of Israel on May 15, 1948 and the new state was immediately attacked by five invading Arab armies. Our tour of the Tower of David Museum concluded with the British Mandate Period. We did not have the opportunity to learn about the development of the modern state of Israel yet. However, we did see the changes that Jerusalem had gone through over the centuries and the important hold the city has on the adherents of the three Abrahamic faiths.

Jewish Exodus Out from the Old City and the Period of the British Mandate (Avram Finerman)

Jewish Exodus Out from the Old City and the Period of the British Mandate
13 July 2008, tour leader Barak Zemer
Report submitted by Avram Finerman





~Turkish Period and Mishkenot
Barak started by informing us that during the Turkish period the old city was in horrible condition. Since this location is very holy to Jews, some pious individuals overcame the difficulties, and went on religious pilgrimages and immigrated to be buried on the Mt. of Olives. At the same time the Ottoman Empire was weakening and the British and other Western powers started to gain power in the area, which allowed the Christians to make compounds outside the city walls primarily for religious pilgrims. These events also led up to founding of the first Jewish community outside the city walls in 1860. This community was named Mishkenot She'ananim, meaning safe dwelling. The community had a locked iron gate and a large stone wall for protection of the new community. All of the windows face the Old City to make it the focus.
The philanthropist, Moses Montefiore, donated all the money to build this gated community. The reason he did this was to have someone to remember him and mourn his death because he had no heirs. He ensured this place would be extremely sanitary and tight security and he put up regulations to ensure that it would be more desirable that the old city. In the end, twelve of the families were Ashkenazi and twelve Sephardim to ensure no biases but at first, it was hard to convince them, until there was a huge famine in the Old City and they knew this would be much more comfortable. Sir Montefiore was the manger of the society and decided to bring most of the construction material from England. He wanted a "New Jew" who would work in industry, so he brought a windmill, but it broke quite often and took a long time to fix which was a big problem. Now a carriage Sir Montefiore used in Europe serves as a memorial for him. Later the British did not like that the Jews could spy from the windmill so they blew the top off it. (Trivia note: It was here that our tour guide Barack proposed to his wife.)

* British
When Jerusalem was conquered from the Ottomans in December 1917, Lloyd George, the British Prime Minister, sent General Allenby a message: "I want Jerusalem as a Christmas present for the British people." The Ottoman Empire’s mayor of the Jerusalem area had an order to step down and he decided to have a ceremony handing over the city of Jerusalem to the Christian world. This Ottoman Empire really struggled on whom to give the ceremony to and went to five people until finally reaching the cornel of the British because everyone else said they were not official enough. The Jews of Jerusalem celebrated as well when Allenby walked through the Jaffa Gate into the Old City because of the British promise of a Jewish State under the terms of the Balfour Declaration. The day was seen as especially propitious as because it was the first night of Hanukkah, the Jewish holiday celebrating independence from the Seleucid Greeks. At the beginning of the British Mandate, Balfour participated in the dedication of the Hebrew University. At this time, a British officer with the surname "French" was stationed on a hill near Mt. Scopus, which until this day is referred to as French Hill. (The Hebrew name for the hill is actually a misnomer as it translates "The French Hill.")

Some interesting facts:
• The British declared Jerusalem as their capital during the Mandate.
• The British found themselves facing a large wave Jewish immigration due to growing European anti-Semitism and the promise of a Jewish homeland.
• Private Harry Potter of the British is buried in the British military cemetery atop Mt. Scopus which we walk by everyday on our way to campus.
• Mishkenot She'ananim is built atop a Second Temple burial ground.

* King David Hotel
The Mandate given to Britain included the areas both to the west and east of the Jordan River (Cis- and Transjordan, respectively. In order to reward the Hashemite clan of Arabia for their support during the First World War, the British decide to carve Jordan from part of their Mandate. The hotel's construction was financed by wealthy Cairene Jews and opened in 1931. This was the period of Arab riots protesting Jewish immigration that resulted in British White Papers limiting Jewish immigration. From 1936 to 1939, a decline in tourism allowed the British to rent the southern wing of the hotel for administrative and military headquarters. In 1946, angered by the restrictions on immigration and lack of movement on British departure from Palestine, the Irgun underground, after issuing a warning the British ignored, bombed the hotel and 91 people died—both soldiers and civilians (some of who were Jewish). Since the foundation of the State, nearly all visiting dignitaries stay at this hotel (including U.S. presidents and other celebrities). With the rich history of this building, Israel has ensured the preservation of the building's original appearance. For more information, see: http://en.wikipedia.org/wiki/King_David_Hotel

*YMCA International Building
This YMCA, located across King David Street from the King David Hotel, opened in 1933 and set out to be an oasis of tolerance for members of the three monotheistic religions. The building was designed by Arthur Loomis Harmon, a partner of the same architectural firm that created New York’s Empire State Building in 1931. He included in the design religious symbolism: thus, for example, the twelve windows in the auditorium's dome to symbolize the number of the Israelite tribes, of Jesus' disciples, and of the original followers of Muhammad. The building aimed to connect to the past by having the foundation of the building replicate the ancient Herodian stones of the Old City. The purpose of this building was ultimately to unite the Jews and Arabs under their Mandate. Along with this, some Christians hoped by bringing back the Jews the second coming of Jesus would occur. For more information, see:
http://www.jerusalemymca.org/ENG/Building/Building.html
http://www.jerusalemymca.org/ENG/History/History.html

* Palace Hotel
The British allowed Jews and Arabs to build but the Palace Hotel was the only successful place the Arabs built. After many years of deterioration, the question was the balance of preservation vs. rebuilding of the hotel. It was decided to leave the outside but tear down the inside. A quote on the original outside says we should build as they have. The hotel took only one year to build, but the Arab uprising prevented it to succeed and just like the King David Hotel, it become a British military compound and completely rented out. During the occupation of the Palace Hotel, the British cared less about the Arab-Jewish conflict and instead only cared about their personal safety. During the 1930’s during upware- partition plan for the Jews and Arabs the British used this Hotel.

* Ben Yehuda Area during the Turkish Period
Rabbi Mikhala Sheva decided to build a settlement outside the city wall and bought the land with seven families and they registered it with the secretary. Then they raised enough money to build one house to start and had a raffle to see who would live in it. The Rabbi continued his program in 11 areas and died very accomplished yet very poor. This community had streets with a width large enough for a donkey with to sacks to pass through.

* General Post Office
During the Mandate period, a regular and efficient postal service was organized. In the Central Post Office on Jaffa Street, a mural depicts heavenly Jerusalem and the return of the Jews from Babylon to Zion. Then it shows families of farmers rebuilding the city. In the building, the British decided to use the languages of Hebrew, Arabic, and English, which became the official languages of Israel. During this time, the British also made a law that all buildings must have Jerusalem stone on the outside. In addition, they banned new buildings adjacent to the Old City in order to preserve its ambience. Finally, the city center became centered upon the Postal Service.

*Break for Lunch* at Kikar Safra (site of Jerusalem City Hall)


*Women’s Hostel – Prison during the British Mandate
The British took over the Russian Compound and converted the former women's hostel into a prison. This prison at first was just for thieves, but then they used it for the political opposition, especially for members of the Jewish underground. The Jews felt they needed to care for themselves so that is what made them create the Jewish Underground “Defense Haganah,” The British made it illegal to possess or use weapons, so if anyone was caught, they could face death or a life sentence. The main Jewish underground organization, the Haganah ("defense") was very popular among the Jews of Palestine and most chose to affiliate with it. In addition to the Haganah, there was two other Jewish underground groups--Lehi and the Etzel—that were deemed terrorist groups by the British. These groups opposed each other, reflecting the division within the Jewish community as to how to move toward statehood. Barak described how one would need to go through a series of three checkpoints in order to reach the prison. However, within the prison the prisoner’s main concern was their friends, family, and the status of their underground. Within the cells, the prisoners obtained a mat to sleep on, slippers and a blanket and nothing more, except for one inmate who received a bed and mattress because he kept order in the cell. Then we learned that the lowest member of the cell slept by the bucket used for human waste. The goal of many of the underground prisoners was to escape, so they continuously thought of escape methods to go back on duty.
Special treatment was granted to prisoners convicted of lesser crimes and these were housed in a cell adjacent to the bakery oven—this was desirable because the winters were freezing and there was no other source of heat. These prisoners also got the privilege of more outdoor time. The Revisionist leader, Ze'ev Jabotinsky, was among those arrested for possession of weapons. Many of the other Zionist leaders were arrested as well, which made the Zionist leaders nervous upon how the underground would do without them. With the Arabs riots in 1939, immigration became extrememly limited for Jews who wanted to leave Europe because of Hitler’s rise to power. Initially, Germany sought to solve its Jewish "problem" by allowing its Jews to emigrate; they were able to score a large propoganda victory and prepare the way for the Final Solution when no country would accept them. After that, Jews started illegal immigration into Palestine. The reaction of the new Yishuv was to destroy the infrastructure of the British to fight against the White Papers that limited immigration.
Some prisoners escaped by building tunnels with extreme caution and with the help of Jewish guards. We were told a story about a rabbi named Aryeh Levine would always come to be with the prisoner on Shabbat always and how beloved he was both by religious and secular prisoners. The Rabbi would memorize prisoners' messages to convey to their families because the prisoners could only write letters once a month. This Rabbi was even able to convince the British to build a kosher kitchen.

Some other interesting facts about the prison:
• Poor sanitation so horrible that mice ran around and mousetraps were set up nearly everywhere.
• Most of the prisoners only got a half hour of time outside in the yard. During one of the play times in 1947, there was an Arab- Jewish riot within the prison and that forced the British to separate Jews and Arabs.
• Two Jewish prisoners, Me'ir Feinsten and Moshe Barazani, facing execution, blow themselves up with a grenade smuggled into the prison within an orange. Menahem Begin was so moved by their action that he had himself buried next to them on the Mount of Olives.

Tuesday, July 8, 2008

Ottoman Decline and European Infiltration (Kallie Eisenberger)






Ottoman Decline and European Infiltration
8 July 2008, tour leader Barak Zemer
Report submitted by Kallie Eisenberger

Today we continued through time to the four-century period of Turkish rule in Jerusalem, which began in the 16th century and lasted up until the end of the First World War. We began the tour by noting that the majority of the visible Old City walls are relatively new for Jerusalem, about 450 years old, and were built by the Turks. We learned that throughout this entire time period Jerusalem was relatively unimportant and was not even the capital. We were left wondering why then did Suleiman the Magnificent, the great Ottoman builder, order the construction of the wall?

One tale describes how every night Suleiman went to sleep while his wife sang to him. One night, however, she had a sore throat and couldn’t sing for him and on this night he had a nightmare. The king dreamt he was in a field with four starved lions and when he appeared, the lions realized they finally had food. He had this dream four times a night for four nights in a row. Finally, he couldn’t take it anymore and decided to consult medical professionals—Muslim clergy, but no one could cure his nightmares. At last, he went to a Jewish rabbi and asked for help. The rabbi explained that the lion is Judah (the symbol of that tribe and later the kingdom of Judah) and, essentially, the people of Jerusalem, who are also starving. The king says that he will give them food, but the rabbi answers that this is not enough and that he must do something else for them. In order to protect the Jews, Suleiman rebuilds the Old City walls, and decorates one of the gates with four lions (the Lion Gate, which we viewed and entered through on our tour the previous day). Here again the theme of myth versus reality comes into play. While certainly not everything in this story can be true, there is some historical significance here as well. For instance, we are able to understand that not only was this a hard time for the Jewish people in terms of food, but also in regards to security.

In order to see the types of people living in Jerusalem during these four hundred years, we must take a step back and examine the consequences of a historical event in 1492, the expulsion of all the Jews of Spain by its Christian rulers. These Jews, known as the Sephardic Jews (from the Hebrew word for Spain) were welcomed by the Ottomans into their empire because of their business prowess, their facility with languages, and their international mercantile connections. As the Turks controlled Palestine at the time, the Jews were allowed to once again travel and settle in Jerusalem. A monument of this time is the four Sephardic synagogues in the Old City, from which we learn a lot from merely examining the outside of the buildings. Their true identity was camouflaged so as not to elicit Muslim antagonism. For example, there were no marks to distinguish it as a synagogue and there is a hemispheric protrusion in the exterior wall pointing towards Mecca in imitation of the prayer niche in a mosque (the mihrab). Most significantly, the building stands below grade and is lower than the nearby mosque as one of the regulations at the time was that no Christian or Jewish place of worship could be taller than a mosque.

After making our way around to the other side of the synagogues, the Elijah the Prophet Synagogue, Barak related to us another piece of folklore. One day the community of Sephardic Jews was gathered for Yom Kippur, the Jewish Day of Atonement, but there were only nine males present. According to the Jewish religion, there must be ten adult males present in order for communal prayer to take place. The congregation waits and waits and just before the final hour at which prayers must begin, an old man enters the synagogue and everyone prays. No one asks the man who he is but, because he is a stranger, they want to invite him home after services. The problem is that when they look around to invite him, he is already gone and they realized that his man must be the prophet Elijah, who had ascended to heaven and is also the harbinger of the messiah. Thus, they named the synagogue after Elijah and preserved the chair he sat it, which survived until the Jordanians destroyed much of the Jewish quarter and its synagogues after the fighting in 1948 when they took control of the Old City. From this story, despite its fantastic quality, we do understand some truths about this early period of Muslim rule. We know that, because this was such a small congregation and everyone knew their fellows, that there must have been few Jews in the area during this time.

A relatively large influx of Jewish immigrants came to Jerusalem during the time of Ottoman rule because of religious reasons and because the Turks opened the border, making it easier for Jews to travel. This immigration, sometimes of entire communities, resulted in a significant need for housing. Because the Arabs owned the land and because demand was increasing, the price for housing went up. For example, Jews from Holland and Denmark purchased land in order to create housing for their members. Later on in the nineteenth century, European Jewish philanthropists donated money to create welfare housing known as Batei ha-Mahaseh. This was to be the last housing built in the old Jewish quarter.

Next we visited the Tiferet Yisra’el (“Glory of Israel”) Synagogue, which we learned was built in the middle of the nineteenth century by the Ashkenazi, or European Jews, after the Sephardic community was already here. Again, the synagogue revealed to us through its architecture a significant decrease in Turkish power relative to European empires, as this synagogue would have been much taller than the mosques in Jerusalem.

We also visited another famous 19th-century synagogue, the so-called Hurva Synagogue, which is currently being reconstructed. This place was once a beautiful representation of Jewish existence, and yet its name means “The Ruin.” Why is this? During the 1700s the Ashkenazi Jews come to Jerusalem to get ready for the coming of the messiah and want to build a synagogue. In order to do so, they borrowed money from other European Jews and Muslims. Because of the poor living and sanitary conditions in Jerusalem, however, the Ashkenazim began to die very quickly and the donations stopped coming from Europe, meaning they were stuck with a debt to the Muslims. The Muslims are able to identify who is an Ashkenazi due to their distinctive clothing and would ask every Ashkenazi Jew they came across for the money. Finally, in 1721, the Arabs burnt down the provisional, wooden synagogue—hence the name “The Ruin.” Later, the Ashkenazim want to come back but are afraid that they will again be asked for the money they owe, so they change their style of dress to that of the Sephardic Jews, and this is the style of clothing still worn today. Rothschild eventually gave the donation to build a large stone structure on the same site but the name stuck. This synagogue was blown up by the Jordanians during the 1948 war. In 1967, Israel gained control of the Old City and initially left the destroyed structure with only a commemorative arch, but during the past few years the city has decided to rebuild the synagogue as it appeared in its heyday.

Our next stop was to the Courtyard of the Old Yishuv, an old Sephardic Jewish settlement museum with several different apartments from various time periods. Our first time period was from the 16th century, where the whole room was about the size of a dorm room. The families during this time were very large, possibly ten people or more, and they all slept in the same room at night, storing the mattresses behind a curtain during the day. There were twenty of us in the room, and we barely fit, so it was hard to imagine an actually family living there. The courtyard in the middle of the building seemed to be the only relief people had from their tight living quarters, but even this was congested. We skipped ahead to the period of British rule, which began in 1917. In this room we found a typewriter, a teapot, and china and realized that living conditions had greatly improved. How did this happen?

About 200 years into the rule of the Ottomans, the Turks empire declined in power, and living conditions in Jerusalem were horrible. As a result of this and the Napoleonic Wars, which signaled to some Christians the end of the world, missionaries came to Israel. Schools and hospitals sprang up around Jerusalem, as no European country wanted to be outdone by another. It was also around this time period that Protestants began to travel to Israel, believing that they the Jews should in fact come back to Israel, but that they should also be converted to hasten the Second Coming of Christ. This, of course, made the Jewish leadership and Jews in general very uncomfortable, as they did not want to be influenced by Christianity. Jews were warned by their coreligionists that if they stepped inside a missionary hospital and died there, they would not be allowed to be buried in a Jewish cemetery. This was a great threat considering that most 19th century Jewish immigrants came here to die and be buried. There were, however, positive Christian influences here that the Jews did not mind. For example, there was no mail or post office under the Turks until the Austrians established one, no road or railroad lines from the coast until the French constructed them. We visited the Anglican compound and Christ Church established by Anglican missionaries in the mid-nineteenth century.

Towards the end of the 19th century, another significant event occurred outside of Jerusalem that signaled the coming of a change from several different perspectives. In 1898, the Kaiser Wilhelm II of Germany was traveling to Jerusalem and a section of wall adjacent to the Jaffa Gate was knocked down to make way for his carriages. This reveals the prominence of Germany on the world stage. A second important fact about the Kaiser’s visit was Theodore Herzl’s anxiety to meet with him. As one of the founding fathers of Zionism, Herzl hoped a meeting with the Kaiser might advance Zionist aims. Although the two men did meet very briefly, Herzl did not receive any promise of support, and a photo was not taken of the encounter. Instead, we saw a very famous photomontage of the two men together (the Kaiser on horseback with Herzl before him on foot) created for Zionist propaganda purposes from two separate pictures of the men. Herzl’s readiness to meet the Kaiser further highlights the fact that at this time the Zionist leadership was desperate to receive support for their cause from the European empires.

Our tour ended with a visit to the Russian Compound, just outside the Old City walls. Once again, there were a great number of Christian religious pilgrims coming from Russia during the 19th century, and thus the Russian government decided to build a compound in order to house them during their pilgrimage. Another church was constructed in the area, similar in style to those seen in Moscow and elsewhere in Russia, highlighting again the importance of European influence at this time.

Monday, July 7, 2008

Holy Christian City (Eric Dropkin & Becca Steinman)










JULY 7, 2008

Chapel of the Ascension
Today, we began our tour at the Chapel of Ascension located on the top of the Mount of Olives. The Mount of Olives, where the church is located, is holy for all three monotheistic peoples: Jews, Muslims, and Christians. All believe that the Mount of Olives has a part to play in the return of the messiah. The chapel itself is a beautiful place with a famous footprint located inside the church. This footprint is where some people believe Jesus ascended to Heaven. There used to be two foot prints but it is believed that the other was stolen as a relic. A reason for this is because Christian have made pilgrimages to sites containing relics in order obtain penitence and thereby be relieved of purgatory. In the late 4th century the Byzantines erected the church, but then in the 7th century the invading Muslims destroyed the church. Muslims usually left other holy sights alone but this church was an exception. Then the Crusaders rebuilt the church and later Saladin came into power and turned it into a mosque. You will see the color green all over mosques. This is because the color green represents the prophet Muhammad. The structure of the church is circular and used to have its center open to the sky to allow for Jesus' return to earth, but when it was turned into a mosque, a dome was erected to cover the open space. The building is circular because the holy site is on the inside, whereas in most other churches, the altar faces east; this faces inward toward the holy site of Jesus’ footprint. For more information, see http://www.sacred-destinations.com/israel/jerusalem-chapel-of-ascension.htm

Mount of Olives Cemetery
We continued out tour with the Mount of Olives Cemetery. There are an estimated 150,000 Jewish graves located here, including some dating back to the First Temple period. Between 1948 and 1967 the Jordanians were in control of the Mount of Olives and desecrated the cemetery. They would use the tombstones for building roads and steps. See the tour report The Jordanians even constructed a highway through the cemetery. In the cemetery we looked at the mass grave of the Jews who had held out during the siege on the Old City. Due to not being able to get anything in or out, they had to bury their dead within the city which some consider a huge sin. Later in 1967, their bodies were dug up and reburied in the Mount of Olives Cemetery and given IDF status post mortem. There was the grave of a 10-year-old boy who used his knowledge of the city alleyways to send messages back and forth. We were also able to see graves of soldiers, young and old, even the grave of the Rabbi.

The Jewish Settlers House
After going to the Mount of Olives Cemetery, we continued our tour by going to a neighborhood next door. Within the area of the Mt. of Olives, the houses are almost all exclusively Muslim. We were very lucky to get to see the home of a Jewish settler. The house was bought by a Jewish family in secret using off-shore brokers so the owner could claim no knowledge of the sale of his house to Jews. Whenever a house is sold to a Jew in an exclusively Palestinian or Muslim community, the high price paid for the house is usually accompanied by a plane ticket. This is because if the person selling the house does not flee the country, he can be killed because his neighborhood feels as if selling a house to a Jew is betrayal. In this case, the original owner did not use his plane ticket and he was found stabbed to death 10 days later. The Jewish settlers living there have their own security with guards posted around their home. The State pays for the security that we saw. This dates back to when Sharon was Minister of Housing and decided to pay for protection of Jews who had purchased homes and moved into the Muslim quarter of the Old City. This has translated into the state of Israel paying for all security for families that move into Muslim neighborhoods. We were able to sit and listen to the settler tell us about living in the neighborhood and how important his home is to him. He has one of the best views around! He overlooks the whole Old City and it was a breathtaking sight!

Dominus Flevit Church (The Cry of The Lord)
From the Jewish settler’s house, we continued our Journey down the Mount of Olives until we reached the Dominus Flevit Church. It was used as the second signal point to announce new months. The Pope built church 2,000 years after death of Jesus. He decided on this location because the church is located at the same height as the height of the second temple. Once they started digging they found remains of an early Byzantine church. The mosaics on the floor are intertwined with the originals that they found. The architecture is built to resemble a tear, and it faces west instead of east. Because the church is rarely used, the services are lead by pilgrims and very rarely lead by clergy. Here we also saw old gravesites. When a person died, usually within 24 hours, the body was put in a cave. A year later the bones were collected from the cave and then placed in boxes and buried. We were able to see many of these stone boxes and even a cave where they were found. For more information, see: http://198.62.75.1/www1/ofm/san/TSdomin.html

Garden of Gethsemane
We continued from Dominus Flevit Church to the Garden of Gethsemane (derived from the Aramaic words for "olive press"). The Garden of Gethsemane is located at the foot of the Mount of Olives. This is the place where it is believed that Jesus and his disciples prayed before the night of his crucifixion. This is also where the Church of All Nations was constructed. The church was built by donations by many Christian nations—thus the name. In the church there is no artificial light. The only light that is used is from the windows. Light imitates the sorrow. Here too a Byzantine church was found on the spot they chose and the original mosaics are integrated into the current design. From the Garden of Gethsemane we could see the Golden Gates through which it is believed that the Jewish messiah will walk . However, the Muslims built a cemetery in front of the Golden Gates because it is believed that the Messiah will not be able to walk through the cemetery because it is not pure. Therefore, this should stop the coming of the Jewish Messiah.

Via Dolorosa
We continued our tour by visiting the Via Dolorosa. Many people believe that this is the same path that Jesus walked on his way to his crucifixion carrying the cross on his back. The problem is that the city was destroyed after Jesus walked, so the route is not the same. The path goes through the Muslim quarter, so you have a Christian road surrounded by Muslim buildings. However, there are 9 sites on the Via Dolorosa, which are part of the 14 Stations of the Cross. The other 5 are found where the Via Dolorosa ends, at the Church of the Holy Sepulchre. Today pilgrims come from all over the world to walk the Via Dolorosa.

Church of the Holy Sepulchre
We concluded our tour by ending at Stations 10-14 at the Church of the Holy Sepulchre. Here each of the Eastern denominations and the Roman Catholic church (know here as the Latin Church, and represented by the Franciscans) has their own area to take care of within the church. Because of how holy this place is, there are many arguments about territory inside the church. There was a fight over the last step leading up to the room where Jesus was cleaned. However, it is not any domination that holds the keys to the church. It is a Muslim family and the keys have been passed down through the generations. Each denomination holds a ceremony to lock the doors. Because of the issue of territory within the church, in the nineteenth century the Ottomans implemented a status quo agreement, freezing in perpetuity the division of space and responsibilities within the Church. During this time, a group was using a ladder to renovate the outside. Therefore, the ladder was included in the status quo and the ladder is still sitting there today. It is now known as the Ladder of Toleration. We continued by touring the church. Everything was so beautiful with many pieces of art everywhere. We viewed two mosaics near Golgotha (the site of the Cross): both the crucifixion and the binding of Isaac, which Christians view as prefiguring the sacrifice of their Lord. We also saw parts that remained from a Byzantine church. Constantine changed the Roman Empire in the 4th century with the major support of his mother. She at the age of 80 came to search for holy sites of Jesus. She used a mix of faith and politics to uncover the different Christian holy sites. She looked for where pagan statues believing that the Pagans were trying to cover up holy Christian sites. She went into a cave and found 3 crosses. After she placed a dead boy on one of the crosses and the boy was resurrected, she came to believe this is the crucifix that Jesus was nailed to. We were able to see all of the different denominations within the church and were able to marvel at all of the history and beauty. For more information, see: http://en.wikipedia.org/wiki/Church_of_the_Holy_Sepulchre

Thursday, July 3, 2008

Biblical Text and Natural Context (Zack Colman)
























Biblical Text and Natural Context
3 July 2008, tour leader Barak Zemer
Submitted by Zack Colman

Today’s tour was dedicated to exploring the natural surroundings in the Judean Hills to the west of Jerusalem, and included a visit to the Avshalom Cave (also called Soreq Cave) and the biblical landscape reserve known as Ne’ot Kedumim.

The Stalactite Cave Nature Reserve is a 500-square-meter cave on the western slopes of the Judean Hills outside the city of Beit Shemesh. What would a cave chock full of stalactites and stalagmites have to do with the history of Jerusalem? Aside from the fact this cave has existed long before the time period we’re covering, it has pretty much nothing to do with our course. But we enjoyed it, although I’d venture to say the on-site tour guide, who managed to turn every curve and peak into an important historical figure, had far more fun. It’s interesting to put the time period of the cave and that of Jerusalem into perspective, though. As our regular tour guide Barak has so often pointed out, “America was born yesterday compared to Jerusalem,” but Jerusalem was created just as I typed these last words in comparison to the cave. Jerusalem, a city with thousands of years of history, is just a drop in the bucket compared to a cave that claims formations more than a million years in age.

After the caves, we traveled back to the Land of the Bible when we arrived at Ne’ot Kedumim, the world’s only biblical landscape reserve. The idea here is to link biblical text with natural and agricultural reality. To quote from their website (http://www.n-k.org.il/public/english/what/what.htm): “By reuniting text and context, Ne’ot Kedumim opens up before the visitor Israel's nature as the idiom of the Bible. The symbols, prayers, and holidays of the Jewish and Christian heritage, observed and preserved for thousands of years, blossom in a new and colorful dimension.” Everything here was grown in biblical times, including the seven species that symbolize the fertility of the land promised to the Israelites (Deuteronomy 8:8): wheat, barley, grapes, figs, pomegranates, olives, and dates. We also sampled the fruit of the native sycamores (about the only thing ripe at this time) and the grapes (which, as we found out, were not so ripe… and had seeds). Led by our Israeli guide for the day, Galit (a PhD student in clinical psychology who has been working at the site for ten years), we collected herbs and plants that we were later able to incorporate in the biblical meal we prepared, including hyssop or za’tar) (which we ground up with a mortar and pestle), capers, grape leaves, After hiking about the landscape where we able to see an actual wine press, olive press, and cistern in operation 1700 years ago, we were set the task of preparing a meal over open flame and with minimal supplies. We learned what it was like to prepare a meal, which seemed an arduous process that could consume an entire day. Considering it took up to three hours to make flour, which was done by grinding wheat in between two large, stone circles, blood and sweat probably were significant ingredients to every meal.

Had we been making the meal in actual biblical time, though, it would have been more difficult for another reason. This year is the final year of the biblical seven-year agricultural cycle known as the shemitah (literally, “release”) year. Among the places in the Bible we find the procedures to be followed is Leviticus 25:1-7: "God spoke to Moses at Mount Sinai, telling him to speak to the Israelites and say to them: When you come to the land that I am giving you, the land must be given a rest period, a sabbath to God. For six years you may plant your fields, prune your vineyards, and harvest your crops, but the seventh year is a sabbath of sabbaths for the land. It is God's sabbath during which you may not plant your fields, nor prune your vineyards. Do not harvest crops that grow on their own and do not gather the grapes on your unpruned vines, since it is a year of rest for the land. [What grows while] the land is resting may be eaten by you, by your male and female slaves, and by the employees and resident hands who live with you. All the crops shall be eaten by the domestic and wild animals that are in your land." Thus, in accordance with Jewish law, fields in the Land of Israel must lay fallow. This happens every seventh year, much like Jews rest every seventh day. Nevertheless, beginning in Talmudic times, the Rabbis created halakhic (religious-legal) devices that allowed farms to remain economically viable while still giving heed to the biblical injunction. (For a brief overview of this complicated legal reasoning, see http://en.wikipedia.org/wiki/Shmita). Luckily, contemporary religious authorities have also found ways to modify this policy because of the economic hardship it would cause the country, but not all farms are in full production. But we aren’t in biblical times, thankfully, because I think preparing a meal in biblical times is something many of us could hardly fathom doing–and then we did it. We didn’t quite make the wheat, grab the water from the cistern or smash the olives into olive oil, but we made everything from scratch and cooked it all over an open flame. It was definitely one of the big highlights of the trip thus far. Marc pointed such exercises are common in the Israeli context as a means of fostering group solidarity and leadership. After all was said and done, we had our biblical meal (all vegetarian, of course). We made everything from tehina to grape leaves to pita and bourekas from scratch. And Eric Mally cut a great watermelon.

It was truly a day to remember.

Wednesday, July 2, 2008

Jerusalem in Her Glory—The Second Temple Period (Eric Awerbuch)











Jerusalem in Her Glory—The Second Temple Period
2 July 2008, tour leader Barak Zemer
Submitted by Eric Awerbuch


Before beginning our tour of the Second Temple period in Jerusalem, we stopped at the site of a nineteenth-century synagogue known as the “Glory of Israel.” This once prominent edifice was first constructed in the 1860s by Ashkenazi Hasidim, who were starting to move to Jerusalem as a result of the dwindling of the once powerful Ottoman Empire. The synagogue was mostly funded by wealthy European Jews. Unfortunately, when the Jordanians took control of the Jewish Quarter in the War of Independence in 1948 they destroyed the “Glory of Israel.”

The First Temple period ended in 586 B.C.E., on the 9th of the Hebrew month of Av (hence the reason Jews fast every year on that day) when Nebuchadnezzar of Babylon destroyed the entire city and exiled the Jews throughout the Babylonian empire. Cyrus of Persia, who conquered the Babylonian Empire, allowed the Jews to reenter the city 60 years later. While many of the elite chose to stay in the Babylonian empire as a result of the strong infrastructure that they established and their comfortable economic standing, a small contingent of Jews eventually reentered their holy city of Yerushalayim and built the Second Temple. Construction began in 535 BCE and the Second Temple was dedicated in 515 BCE. Five centuries later, King Herod (“the Builder”) (73–4 BCE) greatly expands the Temple. (Thus, it is more accurate perhaps to speak of two Second Temples.) This Temple is destroyed by the Romans in 70 CE in the wake of the Jewish revolt against their rule.

The Second Temple period is the time period of the next museum we went to known as the Herodian Quarter. Under the modern Yeshiva constructed by the Israelis after reunification of the city in 1967 there are the remains of wealthy Jewish family homes from 2000 years ago. We learned that the owners of these magnificent Jewish homes from were most likely cohanim (priests). The homes featured mosaic tile, Romanesque carved tables, private baths, and even many private mikvehs (ritual baths). Many of these priests gained their wealth either from corruption or from having a monopoly on the ritual products over whose manufacture they had a monopoly. At one point, the cohanim became so corrupt that bribes were needed in order to become the High Priest.

These priests used many imported goods made of stone, for stone, as opposed to clay, cannot absorb ritual impurity. We also saw graffiti, but not of the usual kind. This graffiti was of the ancient menorah and is the earliest contemporary representation of the menorah used in the Temple. Furthermore, there was a room called a teraklin (from the Greek triclinium), whose origins are in Roman culture, where three people would eat reclining on the floor. We heard a story of a Jew so wealthy, named Miriam, that when she went to get married she asked the rabbis how much she should receive per day from her husband. They suggest 500 gold shekels per day for cosmetics, and she balked at the number and told the rabbis to keep it. As a result of the great corruption and influence that the Romans tried to force upon the Jewish inhabitants in Jerusalem, the Jews revolted against the pagans beginning in 66 CE. The Romans placed the city under siege and living conditions became very difficult. Eventually, on the 9th of Av (again) in the year 70 C.E, the Temple was destroyed, followed by the rest of Jerusalem.

From the traditional Jewish perspective, the Rabbis maintain that the cause for this destruction was that the Jews allowed the Roman culture to become too influential and engaged in baseless acts of hatred between Jews, which is one of the greatest sins in the Jewish religion. To illustrate the point, Barak related to us the story of Kamtza and Bar Kamtza as told in the Babylonian Talmud (Gittin 56): A certain man wanted to throw a party for all his friends, so he drew up a guest list and instructed his servant to send out the invitations. One of the men on the guest list was named "Kamtza," but the servant made a mistake and invited "Bar Kamtza" (literally, “son of Kamtza”) instead. Unfortunately, it turns out that Bar Kamtza and the host were actually dire enemies! When Bar Kamtza received his invitation, he was very grateful to think that the host had finally made amends. But when he showed up at the party, the host took one look and told his servant to immediately eject Bar Kamtza from the premises. When asked to leave, Bar Kamtza said: "I understand the mistake. But it's embarrassing for me to leave the party. I'll gladly pay the cost of my meal if you'll allow me to stay." The host would hear nothing of this, and reiterated his demand to have Bar Kamtza removed. Bar Kamtza appealed again: "I'd even be willing to pay half the cost of the entire party, if only I'd be allowed to stay." Again the request was denied, at which point, the distraught Bar Kamtza pleaded: "I'll pay for the entire party! Just please don't embarrass me in this way!" The host, however, refused to be assuaged and he threw Bar Kamtza out. The rabbis who had observed this exchange did not protest, and Bar Kamtza took this to mean that they approved of the host's behavior. The Talmud reports that Bar Kamtza was so hurt and upset, that he went straight to the Roman authorities and gave slanderous reports of the Jews’ disloyal behavior toward the Emperor. According to the tale, this so fueled the Romans' anger, that they proceeded to attack and destroy the Holy Temple.

After this museum, we went to the site of relatively recent excavations, where archaeologists are revealing new parts of the Western Wall and other outer walls of the Temple Mount from the Herodian period. The Temple Mount was and is still considered by Jewish tradition to be the center of the world. The first person to excavate this area during the decline of Ottoman power in the mid-nineteenth century was Charles Warren of Britain. We saw a contemporary picture in which Warren is sitting upon what appears to be a bench, but turned out to be the beginning edge of gigantic bridge leading onto the Temple Mount. When Herod was rebuilding the Temple, he was limited because the exact dimensions of the Temple are listed in the Torah. Therefore, he decided to built a gigantic platform for the Temple, supported by an extensive complex of underground vaults, and it is this vast area (the equivalent of twenty-seven football fields) that became known as the Temple Mount. To this day it remains the largest prayer compound in the world.

The outer walls of the compound (of which the Western Wall is the only extant remnant) are built all the way down to the bedrock, thirteen levels below where we stood on the level of the Roman street. There are three different sources that we have that have different figures on how long the temple took to build. Josephus, a Jewish Roman historian, claims that it took ten years and 18,000 workers. In the Talmud, the Rabbis maintain that it took only three years. The New Testament claims that it took forty-six years.

Outside of the Temple Mount is a mikveh, one of fifty that have been uncovered so far (there are hundreds more). These were meant to serve the masses of pilgrims who would gather on the three pilgrimage feasts. (According to one tradition, so many would arrive on Passover, for example, that on a single day of the holiday six million people would need to cleanse themselves. A Jew must use a mikveh to purify before ascending the Temple Mount in order to keep the Temple pure. On this same street we saw ruins of stores that existed 2000 years ago where Jews could purchase animals for sacrifice and not risk their being blemished over the course of the long journey. On one of the stones that the archaeologists found there is Hebrew text which states, “This is the house for the sounding of the trumpets before the sabbath.” It appears that at this time period a priest would stand atop the southwest corner of the wall surrounding the Temple Mount and sound a trumpet before the sabbath to alert the population that the holiday is near. Today, there is a modern parallel in the sirens sounded in Jerusalem at the onset of sabbath.

One very cool fact about the outer wall on the Temple Mount is that Herod built it in a very aesthetically pleasing way, with each story indented inward less than one inch so that when one stands underneath the wall it does not appear that it will fall on him. After the Muslims took the city back, they used stones from the Temple to build an eighth-century Umayyad palace outside the wall. The archaeologists have found a staircase just to the south of the Temple Mount where the mass of Jewish pilgrims would enter. (Jesus, as a Jew making the Passover pilgrimage, would most likely tread these very stairs upon when he came from Nazareth). From this staircase there are two sets of mammoth-sized entrances unto the Temple Mount known as the Hulda Gates.

When the Byzantines (Romans after they became Christian in the early fourth century) took control of the city in the 6th century, they kicked all the Jews out and allowed them only to reenter to pray on the 9th of Av, in order to demonstrate that the destruction of the Temple was the fulfillment of Jesus’s prophecy. They turned the area around the Temple Mount into a garbage dump. Real estate became very cheap and the poorest Christians would live in this area. Eventually, in the seventh century the Muslims conquer the city and allow the Jews back, but build the Dome of the Rock on the site of the Temple, in addition to placing the Mosque of Al-Aqsa’ on the Temple Mount.

Monday, June 30, 2008

First Temple—Where it all Began (Emily Adama)

















First Temple – Where it all Began
30 June 2008, tour leader Barak Zemer
Submitted by Emily Adama

Summary
We began our first historical tour of Jerusalem by looking at the first time Jerusalem is mentioned in the Old Testament/Hebrew Bible. Reading Judges 19, we discover it was mentioned in the story of the Levite and his concubine. At this time it was occupied by the Jebusites and was known as Jebus – a pagan village relatively unimportant in the grand scheme of things. The location of the Jebusite village was low in the valley, off the main road, and was not a strategic location for self-defense. We learn the reason behind its location is a spring at the base of the valley, which served as the only water source for the village. We are left wondering how this rather remote and provincial “Iowa”-type village became the capital of monotheism and the center of religious hope.
To answer this question we turn to the life of King David – the man who single-handedly chose Jerusalem as the Jewish capital and made it a religious center by having his son Solomon build the First Temple there. David is the archetypical Jewish king and according to Jewish belief, the messiah will be his descendant. However, he is by no means depicted in the Hebrew Bible as a perfect human being. We discussed the story of his relationship with Bathsheva, where he viewed her bathing, took her, and sent her warrior husband off to certain death.
We discussed the selection of the site of the Temple and the fact that is was located on the mountain peak above the City of David (cf., those Psalms that begin with “A song of ascents…”) where tradition records Abraham attempted to sacrifice his son Jacob. Being a man of the sword, David himself was not allowed to build the Temple; that task fell to his son (and daughter of Bathsheva), Solomon, who reigned after him and expanded the fledgling empire.
Why did King David choose Jerusalem? As the second king of the united tribes of Israel, David faced the challenge of ruling over the dispersed tribes from his location in Judah. To gain the favor of the other tribes, while keeping a close distance to his home tribe, David chooses Jerusalem, which is at the very northern border of the territory of Judah and at the time, was outside of their control and thus “neutral”; i.e., he wouldn’t be accused of favoritism toward his own tribe, but yet keep close to his power base. We read 2 Samuel 5:1-10 to hear the account of how David drove out the Jebusites to establish his city – the City of David.
We toured the archeology of the City of David to make sense of some biblical passages such as the story of Bathsheba and the “gutter” passage from Samuel. We then examined how the Jebusites, King David, and later King Hezekiah dealt with the problem of having the spring outside the city walls by constructing underground tunnels and diverting the water into the city and we had the opportunity to actually walk through these tunnels that date back more than 3,000 years and discussed their “discovery” by Western explorers, in particular, the American, Charles Warren, who explored here in the 1860s. We also discussed how Warren’s Pier, a near vertical shaft following a natural fissure down to the larger reservoir, which had previously been thought to comprise a place where the Israelites could let down pails to bring up water, was in fact covered by rubble during this period and so could not have been used in this way.
Our tour of the City of David ended with the half-excavated Siloah pool where Jesus healed the blind man and where Jews participated in ritual bathing before ascending to the Temple. We learned of the conflict that arises due to the presence of Jewish and Christian religious archaeological sites beneath Muslim-owned communities. To better understand this tension we spoke with a man from the Arab town of Silwan near the Siloah spring who is part of an association protesting the presence of Jewish settlers in his neighborhood. His perspective rested on the belief that “to dig a tunnel is to kill a village” and he expressed his reprehension for the idea that “stones are more important than human beings.” Afterwards, Barak explained to us some of the nuances of the situation that lead to a more complex understanding, and again return us to theme of myth and reality in the Holy City.

Highlights of the Tour
-Rachel laughing at herself laughing at reading “asses” from the passage in Judges 19.
-Walking through Hezekiah’s Tunnel.