1.
Jerusalem
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Jerusalem is a city located on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is considered a city in the three major Abrahamic religions of Judaism, Christianity and Islam. During its long history, Jerusalem has been destroyed at least twice, besieged 23 times, attacked 52 times, the part of Jerusalem called the City of David was settled in the 4th millennium BCE. In 1538, walls were built around Jerusalem under Suleiman the Magnificent, today those walls define the Old City, which has been traditionally divided into four quarters—known since the early 19th century as the Armenian, Christian, Jewish, and Muslim Quarters. The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger, Modern Jerusalem has grown far beyond the Old Citys boundaries. These foundational events, straddling the dawn of the 1st millennium BCE, the sobriquet of holy city was probably attached to Jerusalem in post-exilic times. The holiness of Jerusalem in Christianity, conserved in the Septuagint which Christians adopted as their own authority, was reinforced by the New Testament account of Jesuss crucifixion there, in Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina. As a result, despite having an area of only 0, outside the Old City stands the Garden Tomb. Today, the status of Jerusalem remains one of the issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the captured and later annexed by Israel while East Jerusalem, including the Old City, was captured. Israel captured East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into Jerusalem, one of Israels Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the countrys undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset, the residences of the Prime Minister and President, the international community does not recognize Jerusalem as Israels capital, and the city hosts no foreign embassies. Jerusalem is also home to some non-governmental Israeli institutions of importance, such as the Hebrew University. In 2011, Jerusalem had a population of 801,000, of which Jews comprised 497,000, Muslims 281,000, a city called Rušalim in the Execration texts of the Middle Kingdom of Egypt is widely, but not universally, identified as Jerusalem. Jerusalem is called Urušalim in the Amarna letters of Abdi-Heba, the name Jerusalem is variously etymologized to mean foundation of the god Shalem, the god Shalem was thus the original tutelary deity of the Bronze Age city. The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua, according to a Midrash, the name is a combination of Yhwh Yireh and the town Shalem. The earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states, I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem, or as other scholars suggest, the mountains of Judah belong to him, to the God of Jerusalem
2.
History of Jerusalem
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3.
Timeline of Jerusalem
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This is a timeline of major events in the History of Jerusalem, a city that had been fought over sixteen times in its history. During its long history, Jerusalem has been destroyed twice, besieged 23 times, attacked 52 times, 4500–3500 BCE, First settlement established near Gihon Spring. C.2000 BCE, First known mention of the city, using the name Rusalimum, the Semitic root S-L-M in the name is thought to refer to either peace or Shalim, the god of dusk in the Canaanite religion. C.1850 BCE, According to the Book of Genesis, Biblical scholars have often interpreted the location of the mountain to be Jerusalem, although this is disputed. 1700–1550 BCE, According to Manetho, the Hyksos invade the region,1178 BCE, The Battle of Djahy between Ramesses III and the Sea Peoples marks the beginning of the decline in power of the New Kingdom in the Levant during the Bronze Age collapse. C.1000 BCE, According to the Bible, Jerusalem is inhabited by Jebusites and is known as Jebus, C.1010 BCE, King David attacks and captures Jerusalem. Jerusalem becomes City of David and capital of the United Kingdom of Israel, C.962 BCE, King Solomon builds the First Temple. 931–930 BCE, Solomon dies, and the Golden Age of Israel ends, Jerusalem becomes the capital of the Kingdom of Judah led by Rehoboam after the split of the United Monarchy. 925 BCE, Egyptian Sack of Jerusalem – Pharaoh Sheshonk I of the Third Intermediate Period invades Canaan following the Battle of Bitter Lakes, possibly the same as Shishak, the first Pharaoh mentioned in the Bible who captured and pillaged Jerusalem. 853 BCE, The Battle of Qarqar in which Jerusalems forces were involved in an indecisive battle against Shalmaneser III of Neo-Assyria. C.850 BCE, Jerusalem is sacked by Philistines, Arabs and Ethiopians, who looted King Jehorams house, C.830 BCE, Hazael of Aram Damascus conquers most of Canaan. According to the Bible, Jehoash of Judah gave all of Jerusalems treasures as a tribute,786 BCE, Jehoash of Israel sacks the city, destroys the walls and takes Amaziah of Judah prisoner. C.740 BCE, Assyrian inscriptions record military victories of Tiglath Pileser III over Uzziah of Judah,733 BCE, According to the Bible, Jerusalem becomes a vassal of the Neo-Assyrian Empire. After Ahaz of Judah appeals to Tiglath Pileser III of the Neo-Assyrian Empire to protect the city from Pekah of Israel, Tiglath Pileser III subsequently conquers most of the Levant. At around this time, the Siege of Gezer,20 miles west of Jerusalem, is recorded on a relief at the Assyrian royal palace in Nimrud. C.712 BCE, The Siloam Tunnel is built in order to water from the Gihon Spring inside the city. 712 BCE, Assyrian Siege of Jerusalem – Jerusalem pays further tribute to the Neo-Assyrian Empire after the Neo-Assyrian King Sennacherib laid siege to the city. C.670 BCE, Manasseh, the ruler of Jerusalem, is brought in chains to the Assyrian king, C.627 BCE, The death of Ashurbanipal and the successful revolt of Nabopolassar replaces the Neo-Assyrian Empire with the Neo-Babylonian Empire
4.
City of David
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The City of David (Hebrew, is an Israeli settlement and the archaeological site which is speculated to compose the original urban core of ancient Jerusalem. In 1997 management of the park was taken over by Ir David Foundation, the international community regards Israeli settlements illegal under international law, although Israel disputes this. It is best known for its Iron Age structures attributed to Judean kings, the site is now located under the Arab neighborhood of Wadi Hilweh, and extends down from the southern city walls of Jerusalems Old City. Not far from that area a number of bullae were unearthed, bearing the names of Yehucal son of Shelemiah and Gedaliah son of Pashhur. The area is one of the most intensively excavated sites in the Holy Land and it is on a narrow ridge running south from the Temple Mount in the predominantly Arab neighborhood of Silwan in East Jerusalem. The City of David is highly controversial in the context of the Israeli–Palestinian conflict and it is located in Wadi Hilweh, on the western ridge of the predominately Arab neighborhood of Silwan. Jews constitute the majority of the population, the construction of the 16,000 m2 Kedem Compound, approved in April 2014, was denounced by UNESCO in October 2016. Archaeological exploration of the began in the nineteenth century, with excavations undertaken by Charles Warren in 1867. Warren was sent by the Palestine Exploration Fund, Warren conducted an excavation of the area south of the Temple Mount and recovered a massive fortification. The finding led him to conduct excavations at the area south to mount temple. There he revealed a shaft coming from underground to the surface and he suggested that the shaft was used to supply water to the city. Today this shaft is called after his discoverer warrens shaft, Warren believed that he is excavating the old biblical city of David. There have been numerous excavations since and several digs are currently underway, complete lists of the Ottoman Era digs, British Mandate era digs, Jordanian era digs and of the early Israeli era digs are available at the website of the Israel Antiquities Authority. The area includes sites of archaeological interest, notably the Siloam tunnel, Warrens shaft. All of these water supply systems drew their water from the Gihon Spring which lies on the Ophels eastern slope, the site of the Gihon Spring and Pool of Siloam are incorporated in an archaeological park open to the public. Visitors can wade through the Siloam Tunnel, through which the waters of the ancient spring still flow, chalcolithic remains include bits of pottery found in clefts in the bedrock by Macalister and Duncan. The expedition also discovered a number of places where the bedrock had been cut in various ways and these included areas where the rock had been smoothed and others where it had been cut to form flow channels. There were also groups of small basins, sometimes called cup marks
5.
Jerusalem during the Second Temple Period
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It was the center of religious life for all Jews, even those who lived in the diaspora prayed towards Jerusalem on a daily basis and made pilgrimages during religious festivals. It was also in Jerusalem during the stages of this period that Christianity was born. The 600 years of the Second Temple period can be divided into several periods, the physical development of the city was greatly affected by the changing characteristics of each era, while at the same time influencing these periods themselves. The citys population was characterized by social stratification, both economic and religious, which grew more pronounced over the years. There existed in the city, for example, a distinction between a rich and cosmopolitan elite and the wider population wishing less influence in the nations ways from the outside world. At the time of the return to Zion from the Babylonian captivity and its walls were derelict and a modest shrine now stood at the site of Solomons once grand Temple. The city, nevertheless, enjoyed a vibrant and flourishing religious life and it was at this time that the first Mishnas were written up and both the Bible and the Halakha begun to take their modern form. The same time witnessed the emergence of a dominant priestly class, mizpah continued as the provincial capital for over a century. The Persians may have experimented at first with ruling Yehud as a client kingdom under descendants of Jehoiachin, but by the mid-5th century BCE the prophets and Davidic kings had disappeared, leaving only the High Priest. The practical result was that after c.500 BCE Yehud became in practice a theocracy, alongside the High Priest was the Persian governor, apparently usually a local, charged primarily with keeping order and seeing that tribute was paid. He would have been assisted by officials and a body of scribes, but there is no evidence that a popular assembly existed. Judah during the 9th and 8th centuries BCE was basically polytheistic, persian-era Jerusalem was tiny, about 1500 inhabitants, even as low as 500 according to some estimates. It was the only true urban site in Yehud, the bulk of the population living in small unwalled villages. This picture did not much change throughout the entire Persian period, there is no sign in the archaeological record of massive inwards migration from Babylon. The urban area did not include the hill, which had been inside the walls before the Babylonian destruction. The Bible describes the construction of a wall by Nehemiah, the biblical Book of Ezra also describes the construction of a new temple by returning exiles from Babylon). The conquest by Alexander the Great in 332 BCE ushered in the Hellenistic period, for most of the Hellenistic period, however, Jerusalem was quite prosperous. It had a measure of autonomy in managing its own affairs and was awarded the status of a polis
6.
Aelia Capitolina
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Aelia Capitolina was a Roman colony, built under the emperor Hadrian on the site of Jerusalem, which was in ruins since the siege of 70 AD, leading in part to the Bar Kokhba revolt of 132–136 AD. Aelia Capitolina remained the name of Jerusalem until 638 AD when the Arabs conquered the city. Jerusalem, once heavily rebuilt by Herod, was still in ruins following the siege of the First Jewish–Roman War in 70 AD. Josephus – a contemporary historian and apologist for Judaism who was born in Jerusalem, was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation. When the Roman Emperor Hadrian vowed to rebuild Jerusalem from the wreckage in 130 AD, the Jews awaited with hope, but then after Hadrian visited Jerusalem, he was told that rebuilding the Second Temple would encourage sedition. He then decided to rebuild the city as a Roman colony which would be inhabited by his legionaries, hadrians new plans included temples to the major regional deities, and certain Roman gods, in particular Jupiter Capitolinus. The Jewish Bar Kokhba revolt, which took the Romans three years to suppress, enraged Hadrian, and he determined to erase Judaism from the province. Circumcision was forbidden, Iudaea province was renamed Syria Palaestina and Jews expelled from the city, indeed, following the Bar Kokhba revolt, Emperor Hadrian combined Iudaea Province with neighboring provinces under the new name of Syria Palaestina, dispensing with the name of Judea. The city was renamed Aelia Capitolina, and rebuilt it in the style of a typical Roman town, Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha BAv. Taken together, these measures essentially secularized the city, burial remains from the Byzantine period are exclusively Christian, suggesting that the population of Jerusalem in Byzantine times probably consisted only of Christians. Within the span of a few decades, the city shifted from Byzantine to Persian rule, in the Siege of Jerusalem of 614 AD, after 21 days of relentless siege warfare, Jerusalem was captured. The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine Emperor Heraclius reconquered it in 629, Byzantine Jerusalem was conquered by the Arab armies of Umar ibn al-Khattab in 638 AD. Among Muslims of Islams earliest era it was referred to as Madinat bayt al-Maqdis which was restricted to the Temple Mount, the rest of the city was called Iliya, reflecting the Roman name given the city following the destruction of 70 CE, Aelia Capitolina. Eusebius evidence for continuation of a church at Aelia Capitolina is confirmed by the Bordeaux Pilgrim, the city was without walls, protected by a light garrison of the Tenth Legion, during the Late Roman Period. The detachment at Jerusalem, which apparently encamped all over the western hill, was responsible for preventing Jews from returning to the city. Roman enforcement of this continued through the 4th century. The urban plan of Aelia Capitolina was that of a typical Roman town wherein main thoroughfares crisscrossed the urban grid lengthwise and widthwise, the urban grid was based on the usual central north-south road and central east-west route. Tetrapylones were constructed at the junctions between the main roads
7.
History of Jerusalem during the Middle Ages
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After this, the city remained a backwater of the late medieval Muslim empires and would not again exceed a population of 10,000 until the 16th century. It was passed back and forth through various Muslim factions until decidedly conquered by the Ottomans in 1517, Jerusalem reached a peak in size and population at the end of the Second Temple Period, The city covered two square kilometers and had a population of 200,000. In the five following the Bar Kokhba revolt in the 2nd century. During the 4th century, the Roman Emperor Constantine I constructed Christian sites in Jerusalem such as the Church of the Holy Sepulchre. In 800, Charlemagne enlarged Probus hospital and added a library to it, from the days of Constantine until the Arab conquest in 638, despite intensive lobbying by Judeo-Byzantines, Jews were forbidden to enter the city. Following the Arab capture of Jerusalem, the Jews were allowed back into the city by Muslim rulers such as Umar ibn al-Khattab, during the 8th to 11th centuries, Jerusalems prominence gradually diminished as the Arab powers in the region jockeyed for control. The city was one of the Arab Caliphates first conquests in 638, Umar chose to pray some distance from the church, so as not to endanger its status as a Christian temple. Fifty-five years later, the Mosque of Omar was constructed on the site where he prayed, after fall of Jerusalem, Umar permitted Jews to practice their religion freely and live in Jerusalem. Sixty years later, the Umayyad Dynasty caliph Abd al-Malik commissioned and completed the construction of the Dome of the Rock over the Foundation Stone on Jerusalems Temple Mount. Although the Quran does not mention the name Jerusalem, the hadith specify that it was from Jerusalem that Muhammad ascended to heaven in the Night Journey, or Isra, Al-Malik built the octagonal and gold-sheeted Dome over the location from which Muhammad was believed to have ascended into heaven. The Al-Aqsa Mosque was also nearby, again in honor of the story of the Night Journey. Jerusalem under Muslim rule did not achieve the political or cultural status enjoyed by the capitals Damascus, Baghdad, the Emperor Charlemagne started the precedent of Western European influence in the region under various treaties with the Caliphs establishing Frankish protection for pilgrims. With the decline of the Carolingian Empire in the early 10th century, however, the recovered Byzantines filled this void and as the Empire expanded under the Byzantine Crusades, Christians were again allowed to pilgrimage to Jerusalem. According to Rabbi Elijah of Chelm, German Jews lived in Jerusalem during the 11th century, the story is told that a German-speaking Palestinian Jew saved the life of a young German man surnamed Dolberger. So when the knights of the First Crusade came to besiege Jerusalem, one of Dolberger’s family members who was among them rescued Jews in Palestine and carried them back to Worms to repay the favor. Further evidence of German communities in the city comes in the form of halakic questions sent from Germany to Jerusalem during the second half of the 11th century. As the Byzantine borders expanded into the Levant in the early 11th century, the Egyptian Fatimid Caliph Al-Hakim bi-Amr Allah ordered the destruction of all churches throughout Al-Islam starting with the churches in Jerusalem. In 1070–71, the Turkic emir Atsiz ibn Uvaq al-Khwarizmi besieged and captured the city and he therefore besieged the city again, and on recapturing it, slaughtered an estimated 3,000 of the rebel inhabitants, including those who had taken shelter in the Al-Aqsa Mosque
8.
Kingdom of Jerusalem
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The Latin Kingdom of Jerusalem was a crusader state established in the Southern Levant by Godfrey of Bouillon in 1099 after the First Crusade. The kingdom lasted nearly two hundred years, from 1099 until 1291 when the last remaining possession, Acre, was destroyed by the Mamluks, the sometimes so-called First Kingdom of Jerusalem lasted from 1099 to 1187, when it was almost entirely overrun by Saladin. This second kingdom is called the Second Kingdom of Jerusalem or the Kingdom of Acre. Three other crusader states founded during and after the First Crusade were located north, the County of Edessa, the Principality of Antioch. While all three were independent, they were tied to Jerusalem. Beyond these to the north and west lay the states of Armenian Cilicia, further east, various Muslim emirates were located which were ultimately allied with the Abbasid caliph in Baghdad. Jerusalem itself fell to Saladin in 1187, and in the 13th century the kingdom was reduced to a few cities along the Mediterranean coast. In this period, the kingdom was ruled by the Lusignan dynasty of the Kingdom of Cyprus, dynastic ties also strengthened with Tripoli, Antioch, and Armenia. The kingdom was soon dominated by the Italian city-states of Venice and Genoa. Emperor Frederick II claimed the kingdom by marriage, but his presence sparked a war among the kingdoms nobility. The kingdom became more than a pawn in the politics and warfare of the Ayyubid and Mamluk dynasties in Egypt, as well as the Khwarezmian. The Mamluk sultans Baibars and al-Ashraf Khalil eventually reconquered all the remaining crusader strongholds, the kingdom was ethnically, religiously, and linguistically diverse, although the crusaders themselves and their descendants were an elite Catholic minority. They imported many customs and institutions from their homelands in Western Europe, the kingdom also inherited oriental qualities, influenced by the pre-existing customs and populations. The majority of the inhabitants were native Christians, especially Greek and Syrian Orthodox, as well as Sunni. The native Christians and Muslims, who were a lower class, tended to speak Greek and Arabic, while the crusaders spoke French. There were also a number of Jews and Samaritans. According to the Jewish writer Benjamin of Tudela, who travelled through the kingdom around 1170, since sets a lower bound for the Samaritan population at 1,500, since the contemporary Tolidah, a Samaritan chronicle, also mentions communities in Gaza and Acre. The First Crusade was preached at the Council of Clermont in 1095 by Pope Urban II, however, the main objective quickly became the control of the Holy Land
9.
Mutasarrifate of Jerusalem
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The Mutasarrifate of Jerusalem, also known as the Sanjak of Jerusalem, was an Ottoman district with special administrative status established in 1872. The district encompassed Jerusalem as well as Bethlehem, Hebron, Jaffa, Gaza, during the late Ottoman period, the Mutasarrifate of Jerusalem, together with the Sanjak of Nablus and Sanjak of Akka, formed the region that was commonly referred to as Southern Syria or Palestine. The district was separated from Damascus and placed directly under Constantinople in 1841, scholars provide a variety of reasons for the separation, including increased European interest in the region, and strengthening of the southern border of the Empire against the Khedivate of Egypt. However, after less than two months, the sanjaks of Nablus and Acre were separated and added to the Vilayet of Beirut, leaving just the Mutasarrifate of Jerusalem. In 1906, the Kaza of Nazareth was added to the Jerusalem Mutasarrifate, as an exclave, the area was conquered by the Allied Forces in 1917 during World War I and a military Occupied Enemy Territory Administration set up to replace the Ottoman administration. OETA South consisted of the Ottoman sanjaks of Jerusalem, Nablus, the military administration was replaced by a British civilian administration in 1920 and the area of OETA South was incorporated into the British Mandate of Palestine in 1923. The political status of the Mutasarrifate of Jerusalem was unique to other Ottoman province since it came under the authority of the Ottoman capital Constantinople. The inhabitants identified themselves primarily on religious terms, the districts villages were normally inhabited by farmers while its towns were populated by merchants, artisans, landowners and money-lenders. The elite consisted of the leadership, wealthy landlords and high-ranking civil servants. In 1841, the district was separated from Damascus and placed directly under Constantinople, before 1872, the Mutasarrifate of Jerusalem was officially a sanjak within the Syria Vilayet. In 1904, former Jerusalem official Najib Azuri formed in Paris, France the Ligue de la Patrie Arabe whose goal was to free Ottoman Syria and Iraq from Turkish domination. In 1908, Azuri proposed the elevation of the mutassarifate to the status of vilayet to the Ottoman Parliament after the 1908 Young Turk Revolution. The area was conquered by the Allied Forces in 1917 during World War I, OETA South consisted of the Ottoman sanjaks of Jerusalem, Nablus and Acre. Below are six contemporary Ottoman maps showing the Quds Al-Sharif Sancağı or Quds Al-Sharif Mutasarrıflığı, the Mutasarrıfs of Jerusalem were appointed by the Porte to govern the district. They were usually experienced civil servants who spoke little or no Arabic, but knew a European language - most commonly French - in addition to Ottoman Turkish
10.
Mandatory Palestine
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Mandatory Palestine was a geopolitical entity under British administration, carved out of Ottoman Southern Syria after World War I. British civil administration in Palestine operated from 1920 until 1948, further confusing the issue was the Balfour Declaration of 1917, promising British support for a Jewish national home in Palestine. At the wars end the British and French set up a joint Occupied Enemy Territory Administration in what had been Ottoman Syria, the British achieved legitimacy for their continued control by obtaining a mandate from the League of Nations in June 1922. The civil Mandate administration was formalized with the League of Nations consent in 1923 under the British Mandate for Palestine, the land west of the Jordan River, known as Palestine, was under direct British administration until 1948. The land east of the Jordan, a region known as Transjordan, under the rule of the Hashemite family from the Hijaz. The divergent tendencies regarding the nature and purpose of the mandate are visible already in the discussions concerning the name for this new entity. As a set-off to this, certain of the Arab politicians suggested that the country should be called Southern Syria in order to emphasise its close relation with another Arab State. During the British Mandate period the area experienced the ascent of two major nationalist movements, one among the Jews and the other among the Arabs, following its occupation by British troops in 1917–1918, Palestine was governed by the Occupied Enemy Territory Administration. In July 1920, the administration was replaced by a civilian administration headed by a High Commissioner. The first High Commissioner, Herbert Samuel, a Zionist recent cabinet minister, arrived in Palestine on 20 June 1920, following the arrival of the British, Muslim-Christian Associations were established in all the major towns. In 1919 they joined to hold the first Palestine Arab Congress in Jerusalem and its main platforms were a call for representative government and opposition to the Balfour Declaration. The Zionist Commission was formed in March 1918 and was active in promoting Zionist objectives in Palestine, on 19 April 1920, elections were held for the Assembly of Representatives of the Palestinian Jewish community. The Zionist Commission received official recognition in 1922 as representative of the Palestinian Jewish community, Rutenberg soon established an electric company whose shareholders were Zionist organizations, investors, and philanthropists. Palestinian-Arabs saw it as proof that the British intended to favor Zionism, when Grand Mufti of Jerusalem Kamil al-Husayni died in March 1921, High Commissioner Samuel appointed his half-brother Mohammad Amin al-Husseini to the position. Amin al-Husseini, a member of the clan of Jerusalem, was an Arab nationalist. As Grand Mufti, as well as the influential positions that he held during this period. In 1922, al-Husseini was elected President of the Supreme Muslim Council which had created by Samuel in December 1921. The Council controlled the Waqf funds, worth annually tens of thousands of pounds, in addition, he controlled the Islamic courts in Palestine
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