In Her Heart Is a Wall

After walking along the road to Jerusalem where some of the most crucial battles of the war of Independence were fought, we have a better understanding of the toll the war took on the Jewish state. Out of it, the fledgling Israel was born but until 1967 had to exist without its gem: East Jerusalem. Today’s tour is about division, the separation of East and West Jerusalem during Jordanian control as well as the separation of the West Bank from Jerusalem today. Our first stop is a sobering one as we visit the memorial to those who were killed in a bus bombing of the Al-Aqsa Intifada. Even as security is an ever-present concern in the country, this event was shocking and tragic in addition the psychological scarring, a whole generation of children who do not use the public transit.

We go now to Abu Tur neighborhood, which was literally divided on either side of the street by the green line, the Arab and Jewish populations to this day reflecting the demographic split. Soldiers in opposite lookouts would taunt, throw stones and even exchange fire across this line.

From the high commissioner’s promenade, an excellent vantage point, you can view the security fence along what is Israel and what is the West Bank, and the 25 ft concrete portion that cuts through the city of Abu Dis. Now, instead of only line on paper and an ideological position on what is Israel and what is occupied territory there is a physical barrier-separating place. In the distance can be seen Israeli settlements, now cut off more from the rest of the country.

This part of the wall itself is a popular place for expression, the language of which is English, to appeal to a more international audience. There is graffiti from all over the world on the wall, most of it containing messages that range from merely sympathetic to the Palestinians to violently against the Israeli government and severely questioning of its motives. Going further through the neighborhood we view a checkpoint that crosses over into the West Bank. Checkpoints, infamous for making what was only a trip of minutes into one of hours have made life much more difficult for families and businesses cut off from one another. It also has made the situation more dire for Arab Israelis, making it harder to shop with merchants in the West Bank, as goods and services are cheaper there than Israel.


The construction of the separation fence had a major effect in limiting terrorist activity in Israel. While the protection of lives is absolutely crucial, it comes as a price to the standard of living of the Palestinians. Additionally the physical barrier seems to literally cement bad feelings on of the “other” and to seriously limit interaction between Palestinians and Israelis. Distance and anonymity can much more easily lead to hatred. Even weeks after experiencing it, I feel I am lost on a way to feel about the issue. I that when I came to Israel and really began to understand how complicated and complex the issues here remain, it becomes increasingly hard to have a strong opinion one way or the other, seeing the legitimacy and flaws of the arguments.

Inshallah, one day we may be able to see a solution that can be livable to Israelis and to Palestinians a “just peace.”

Jerusalem: Capital of the State

On this tour we take a trip to national hill, the location of the most important government buildings in the country. Jerusalem is Israel’s official capital, however no nation at this time other than Israel recognizes it as such and therefore you will find no foreign embassies in the city although you will find many Consulates. All foreign embassies in Israel are in Tel Aviv. Again we are faced with the significance of a hill and what is placed upon it as a certain holy ground: Mt. Zion, Mt. Herzl and now the Pantheon of the Jewish State. The first building we visit (only the outside) is that of the Knesset, Israel’s house of Parliament. Great debate was put in the design of the building and even if it should exist. For security reasons, the entrance had to be changed and there is a lack of windows on the side facing Jordan to prevent sniper bullets from hitting members of parliament. Security an ever present theme in our tours shapes policy, politics and even architecture. We move on to the giant bronze menorah, given to Israel by Britain, which depicts both biblical and modern scenes of Jews, the journey into and out of exile, the rise from the ashes of the holocaust and the advent of the messianic ages. We competed with quite a few school groups as well as other foreign tourists flocking to this monument.

Many of the offices of the members of the Knesset are also near the building, and the old offices bear the stark design and style of the Bauhaus. Below them, is the second campus of Hebrew University, re-located in the years of Jordanian control of East Jerusalem.

Our Next stop is the Supreme Court of Israel after crossing through an international garden and then a grove of trees that features the indigenous species to the land of Israel. The architecture is such that you are funneled into the building, the opening room or courtyard resembling that of the ancient meeting houses. Light floods into the building, and has a large window overlooking the city. The Supreme Court of Israel is a very busy place, as appeals are easier to make and Israel having no constitution it is left a lot to the judges to interpret the law. We had the opportunity to see a unique case of a man accused of selling weapons to Hamas. Usually matters of national security would be a closed case but it lacked the proper security sign offs and was therefore open to the public. In the Supreme Court the most important matters of the state are debated. Laws about the Sabbath, parents rights to children, and so on. Marriage and family law is left in the hands of the religious courts, one for each religion in Israel.

Moving on we went to the Israel museum, much of which is under construction and cannot be viewed. There is however a giant model of second temple Jerusalem, complete with the temple. While surprisingly accurate for being built with many educated guesses, it gives a good perspective for the lay of the land. Also featured prominently is the Shrine of the Book, which houses the remnants of the Dead Sea Scrolls. The building itself reflects duality: Large black stone juxtaposed by the white dome, good and evil, dark and light. The Dead Sea Scrolls are of particular interest to Christians as well believing that John the Baptist was of the wild tribes people who recorded these books of the bible, early type Christians.

On another sacred mountain we were able to view the shrine to the state, its democracy and its institutions.

Christian Sects

We met with our guide Hannah in at the Jaffa gate for a better look into a very important minority group in Jerusalem: the Christians, and the various denominations that have a stake in the old city. We began with a short history lesson, to put things in perspective. In the beginning, Christianity was small and rather obscure following until it became the state religion of the Byzantine Empire in 324 C.E. as dictated by Emperor Constantine and supported by his mother, St. Helena. After going back to Jerusalem and piecing together the story of Jesus and the discovery of Golgotha as well as the true cross, Jerusalem became one of the classical patriarchies of the Eastern Orthodox (meaning straight path) or Greek Church. The other cities included Constantinople, Antioch, and Alexandria, as well as Rome later. Each of the patriarchs thought themselves to be the most powerful and important, and in 1054, the roman or Latin patriarch declared himself the pope and the Catholic Church split with the Greeks (Latins and Greeks refer to the language of prayer, not necessary to ethnicity). Since that split there have also been several creations of Orthodox sects that have their own ethnic ties including Copts, Armenian, Russian, and Ethiopian churches. Ownership to Christians of the holy places is important and they denote their territory with symbols as well as protect it. The symbol for the Greek Church, the Tauphus (letters Tau and Phi) represents that the Greeks as the protectors of the tomb of Christ in the Holy sepulcher. This symbol can be seen on flags and a large number of buildings in the old city, the church being one of the largest landowners. Our first visit is a Greek orthodox church and monastery where we meet with Father Aristophanes. He explains the major themes of a Greek church: the iconostasis that separates the altar from the people and has on it the images of important saints, The priest facing away from the congregation, leading the prayer to god instead of speaking to the people as an interpreter of the word of god. A large chandelier in the church was a gift from Czar Nicolas in Russia, where the Orthodox Church before the 1917 revolution was the official state religion.

Father Aristophanes discusses with us his life as a monk and working in the city. While all of the monks and patriarch of the church are Greek born, the parish priests as well as the large majority of the congregation are Arab Christians. He spoke to us on how it is easier for him to work with and get along with Jews and Muslims, because they can all respect that their religions are different however when it comes to catholic’s he believes they are heretics and disagrees in critical points of how they practice Christianity. This competition and lack of tolerance is the reason there is an uneasy truce within the holy Sepulcher and why fights can break out immediately if a group Latins, Greeks, or Armenians overstep their boundaries.

Going through another Greek monastery we have the opportunity to be on top of the most holy place in Christianity, The Holy Sepulcher. Even better yet, we are given the keys to go inside the giant dome from the crusader period and look down upon the tomb of Christ, of which the Greeks are guardians. Each other sect has its own part of the church, and some sects have much better funding than others, the Ethiopians having a small and simple pair of chapels and housing for monks.

Like I mentioned before, there is a problem presented when Arabs, the constituency of the Franciscans and Orthodox are practicing a foreign religion, and praying in a language that is not native to them for the region. A “mash-up” of faith as it were, the Greek Catholic church was created. Much the same structure of the Orthodox Church, although they follow the pope. The other significant difference is that the service is not in Greek or Latin, but in Arabic. As a protestant Christian, it was a great to learn more about the various other Christian sects and the history of the religion in Jeruslaem

Muslim Quarter

Today’s tour takes us to the other side of the Old city we have only before scratched the surface on: The Muslim quarter. We began our tour by meeting our guide for the day and lining up to go on top of the temple mount. Since the Al-Aqsa intifada in 2000, the Muslim Waqf that controls the space only allows non-Muslims to be on the Harem Al-Sharif for one hour on two separate days and are not allowed to enter the Dome of the Rock or Al-Aqsa Mosque as punishment for what had happened. As a consequence of this, what I expected to see in this place became very different than the atmosphere I observed. While I expected there to be a serious and reverent tone by everyone in the square, the large majority of Muslims and saw seemed to feel relaxed and comfortable in their surroundings. Our guide explains that the Muslim community in Jerusalem feel that the Harem Al-Sharif is one of the few places that the Muslim community of Jerusalem feel really belongs to them and therefore use it as a public space as you would a park or community center. Inside the Dome of the Chain, a smaller open structure next to the dome of the rock there are two Muslim families picnicking inside, giving apprehensive looks to our small tour group. They have spread their blankets and chairs inside of the dome in an attempt to escape the midday Jerusalem sun. As I look over to the Dome of the Rock, a pride of Muslim architecture and calligraphy, I see a young boy bouncing a soccer ball against the ancient wonder, oblivious that this small area is the center of so much meaning and conflict. To him it is just a part of his small world, a friend to bounce his ball back to him. On the temple mount, public fountains, arches and other structures pay homage to the various Muslim rulers of Jerusalem, each bearing the symbol of the specific dynasty and leader. After the hour allowed to non-Muslims to visit, we were promptly asked to leave by the Waqf authorities.


One of our next stops was to be among the most memorable of my time in Jerusalem as well as the honor to meet one of the most positive people I have ever encountered. Within the Muslim quarter of the old city, we are taken up stairways through narrow courtyards to the home of the Naqshabandi Sufi (Uzbek) center in Jeruslem. Here Sheikh Buhkari’s family came from Uzbekistan in 1616 to establish a place for sufi teaching and meditation and to welcome travelers. The house has remained in the hands of the Buhkari family to this day. The Sufi Order of Islam is the Mystic branch, emphasizing interpretation of dreams and meditation to feel G*d’s prescence. The focus is on the heart and that you should feel G*d with you heart rather than analyze with your mind. We sat with Sheikh Buhkari in his living room, filled with creaky old furniture from the Ottoman era. The Sheikh explained he felt most comfortable surrounded by the things of his family, as the furniture was purchased by his grandfather. Pictures of the famous line of Sufi teachers adorned the walls, as we sat in a type of living museum. There was a warmth and welcomingness to Sheikh Buhkari on the scale of which is rarely seen. In addition to being a scholar and teacher of Sufi Islam, Sheikh Buhkari is also a peace activist, believing most strongly that interaction between the various religious and ethnic groups will lead to greater understanding and peace among the residents of Jerusalem. The Sheikh along with other clerics of Judaism, Christianity and Islam participated in a project called Face 2 Face which shows a lighter side and to promote the idea that we are all people and not that different from one another. The Sheikh’s house was a testement to the rich history of the Buhkari family, with versions of the Koran and commentaries dating back 1000 years. At the end of our time, the Sheikh charged each one of us to be ambassadors of peace, and that through even small individual efforts we can accomplish great things. With all the feelings of hopelessness in regards to the conflict the Sheikh and his home serve as a sanctuary of promise in a city with its share of problems.

We stopped to have lunch at a small hummus restaurant with excellent food. On the wall was a copy of a medieval document of Muslim decree that banned Jews from visiting the Temple Mount within the print of the document. Although it had this divisive content, our guide explained most Muslim patrons of the restaurant just enjoy its historic ties. Touring again through the Arab markets and narrow streets we see the remnants of Mameluke architecture and Muslim Jerusalem. Our guide points out a poster above the doorway to a home, marking that the occupant had made the Haaj to Mecca, and received the poster upon their return.

This tour really helped to get a better hold on the relationship of Muslims in the old city to the Haram Al-Sharif and to notice the more subtle aspects of the Muslim influence in Jerusalem.

Outside of the Old City Walls - Haredi Life

The beginning of the tour today focused on communities of Jews that broke out of the old city walls and began to forge their own identities in their new settlements. Some of these settlements were begun by European philanthropists, much like Moses Montefiore, and also by the private initiative of families who pooled their resources. The lifestyle was communal in nature, all the houses centered around a courtyard in which the life of the community would occur: washing, cooking, and socializing of the children. Life was typically crowded and difficult, but the communities gained a certain amount of autonomy. Our real focus on the tour today however was to gain further insight on the Haredi or Ultra-Orthodox of Jerusalem: their different divisions and how they have carved out their niche in Jerusalem. The Haredi, largely non-Zionist and some anti-Zionist began coming to the land of Israel for religious reasons: to be close to the temple mount, to study and to be buried in Israel and be the first to be resurrected in the coming of the messianic ages. The neighborhoods we toured included two groups of Haredi: The Hasidim and the Magnadim (Lithuanians) as well as communities of Yeminite Jews. The divide in the Haredi community in Israel is theology debate carried over from Europe, having to do with varying interpretations on how best to live G*d’s laws. While the Hasidim are more mystic, with a greater emphasis on singing and even dancing to experience G*d. The Opponents, or Lithiuanians disagreed with the Hasidim interpretation of the laws, choosing to focus on study without singing.

Walking through the neighborhood we notice things common to the life of the Haredi: strollers outside apartments and the sound of children everywhere. Our guide points out how before individual plumbing the apartments had only one communal outhouse. There are a few mikvah on the side of the building, used to cleanse newly purchased dishes and vessels.

In another alley there is a Gineza, an object that holds holy documents that are old and need to be discarded. They cannot just be thrown away however, because they have the name of G*d written and them and therefore must be disposed of in this way.

Towards the end of the tour we have an opportunity to meet with two members of the ultra-orthodox community in Jerusalem and discuss issues of study, faith, and the parking lot issue. Much of Haredi culture is attempting to preserve their own community while filtering outside influences as well as modernity. In this sense, the ideals of Haredi life and that of the state can come into conflict with one another, resulting in some of the rioting and protest we have witnessed. While outside of the old city walls, there is certainly a cultural barrier around these communities.

July 6th - Footsteps of Jesus

Today we began on the Mount of Olives, opposite the Old City. On this tour we were to learn the significance of the sights dedicated to the final days and death of a Jewish Pilgrim: Jesus of Nazareth. While there is certainly a Mt. of olives mentioned in Biblical times, this is the place it is most likely thought to be, as the crop here would provide oil and processing to those who lived in the city.

Our first stop is in an Arab village at the top of the Mt. that contains the Mosque/Church of Ascension. Originally a Byzantine structure, it was added onto by christian crusaders and later became a mosque. The stone in the center is though to be the place where Jesus ascended to heaven after resurrecting from the dead and appearing to his disciples. The Muslim Waqf now controls and operates the site, and is still the visit of Muslim and Christian pilgrims alike. Jesus, called Issa by Muslims, is thought to be an important prophet, and therefore revered by Islam as well.

Right after, we visited a rival religious site, now a Franciscan Monastery. This site is believed by some to be where Jesus ascended, built by the mother of Constantine after the Byzantine Empire converted to Christianity in 324 CE. In religious sites belonging to Christians, there is often much political and theological debate over where they are geographically, as it had taken hundreds of years after the death of Christ for Christianity to really become a serious religion.

Walking down the path of the Mt. of Olives, we next come to Dominus Flavit, or the Lord's Tear church. It was here that Jesus looked across at the city of Jerusalem and wept at it losing its way. The architect attempted to construct the small chapel in a way that made it look like a tear.

Next stop down the mountian is the gardens of Gethsamene, another debated location, although the garden here does contain Olive Trees that could have existed 2000 years ago. This is the location where Jesus spent his last night, and the site of the betrayal of Judas Iscariot with a kiss. Here we begin to discuss the gradual but powerful move by the christians to create a narrative that implicates the Jewish people and blames them for the death of Jesus, ignoring the fact that everyone except the Romans in Jerusalem at that time were Jews. Next to the garden is the Church of All Nations, extremely interesting architectually and in its makeup. With donations from many Christian countries from around the world, the church has a very ominious and dark feel, reflecting the suffering that was to follow the betrayal.

Following the story, we continue along the Via Dolorosa, or Stations of the Cross within the walls of the old city and strangely enough, mostly in what is now the Muslim Quarter. We visit the church of the Punishment, the place where Jesus was brought before Pontious Pilate and asked if he was "king of the Jews." During his trial, Pilate turns the fate of Jesus over to the Jerusalemites, who call for his execution. After this, Pilate washes his hands, removing the blame of the death from himself. Jesus is set to be executed along two criminals, at a place outside the walls of the city.


The Church of the Holy Sepulcher, argueably the most important christian site in Jerusalem was built on the site where Jesus was crucified and buried in Golgatha, the mountian of the skull. The history of the church is extremely complex, and involves centuries of infighting among the christian sects in regards to who has the rights to care for this site. While originally a Byzantine structure as well, it was later expanded by the crusaders, who built a large dome over the tomb of Jesus. The church today is divided by Catholics, Greek Orthodox, and several othe sects. They had fought with eachother so viciously over control that a Muslim family has been in charge of the keys of the church for generations to remain neutral. The church itself is very interesting inside because of these different divides and therefore contains a number of different styles. Due to a argeement on keeping the status quo, rennovations of the church were completely halted so the sects would not encroach on eachother's space. As a symbol of this there is the Immovable ladder on the second floor of the church that cannot be tampered with as it must remain after the agreement. Even today, voilent outbursts between sects occur, particularly during feast holidays. Not an especially christian way of behaving.

Overall, the church was rather impressive although even as a christian I felt like a complete stranger in it. The ritual and holiness of the place for me was overshadowed by the constant bickering and unwillingness to cooperate in maintaining Christianity's most holy of sites.

July 5th -Tel Aviv field trip

Today we went to Tel Aviv with Dr. Mendelsson to explore what it says about Israeli nation building and in many ways as a juxtaposition to our Jerusalem experience. Tel Aviv in its 100 year history has served to represent "the new hebrew," a secular yet cultural identity, to build the city in sand dunes, to replace the arab port of Jaffa with a new Jewish destination. It isn't a mistake that the title of Herzl's novel was translated as Tel Aviv in Hebrew.

Our first stop was a very telling visit to Independance Hall, where the declaration was read to make Israel a soveriegn state following the end of the british mandate. The first important detail to note is that this historic site is not managed by the state of Israel but rather by the municipality of Tel Aviv. The "hall" was formerly the house of the mayor of Tel Aviv and maintains a still humble prescence. The main room has been reconstructed to reflect how it looked on the day of Independance and the speech of David Ben-Gurion plays as well as the national anthem. As with many sites in Israel, here you are meant to have an experience, a connection with the site and its place in Israeli history, and the creation of national identity. One is supposed to think of the unity of the Jewish people in this place, however the state has chosen not to keep this as sacred a site as Mt. Herzl or any of the more grand national monuments.


Walking down the street gives greater insight into the planning of the city, the original homeowners drawing lots and building the streets and throuroughfares of Tel Aviv themselves. Also we noticed, the style of international architecture pioneered in the Bauhaus. A socialist style, it features clean simple lines, functionality and lots of natural light, a style I rather like although it is starkly modern.