![Sample our Politics & International Relations journals, sign in here to start your FREE access for 14 days]({"type":"image" , "src" : "/sda/5947/TOC-Subject-Sample-2021-Politics-International-Relations.jpg"})
Abstract
The article discusses the status of the Room of the Last Supper and King David's tomb – the two central holy sites located on Mount Zion, south of the old city of Jerusalem – in the period between 1948 and 1967. The purpose of the article is to examine the way the State of Israel treated those sites: a Jewish holy site and a Christian holy site located one above the other. The status of these holy sites during this period has wider implications for the broader picture of the Jewish and Christian holy sites developed and controlled by Israel during these years. It raises questions about the Israeli attitude towards Christian holy sites in Israel in general and in Western Jerusalem in particular.
Notes
Notes
1 Ch. Wardi, Christians in Israel: A Survey (Jerusalem: Ministry of Religious Affairs, Government of Israel, 1950); I.I. Taslitt (ed.), Faith Walks the Land: The Christian Communities in Israel (Cleveland: Reniarc Associates, 1961), pp.73–75; S. Colbi, A Short History of Christianity in the Holy Land (Tel Aviv: Am Hassefer, 1965), pp.62–73; W. Zander, Israel and the Holy Places of Christendom (London: Weidenfeld and Nicolson, 1971). See also: A. Peled Rubin, ‘The Crystallization of An Israeli Policy Towards Muslim and Christian Holy Places, 1948–1955’, Muslim World Vol.84 (1994), pp.95–126.
2 A. Re’em, ‘New Discoveries in the Cenacle: Reassessing the Art, Architecture and Chronology of the Crusader Basilica on Mount Zion’, New Studies in the Archaeology of Jerusalem and Its Region Vol.10 (2016), pp.56–92.
3 J. Prawer, ‘The Friars of Mount Zion and the Jews of Jerusalem in the XVth Century’, Bulletin of the Jewish Palestine Exploration Society Vol.14 (1948–1949), pp.15–24 (Hebrew).
4 B. Pixner, ‘Church of the Apostles Found on Mt. Zion’, Biblical Archaeological Review Vol.16/3 (1990), pp.16–35.
5 A. Re’em, ‘King David's Tomb in Mount Zion: Theories against Archaeological Reality’, New Studies in the Archaeology of Jerusalem and Its Region Vol.7 (2013), pp.101–129 (Hebrew).
6 1 Kings 2:10; Josephus, Jewish Antiquities, 16, pp.179–183, Josephus in Nine Volumes, translated by Ralph Marcus (London: William Heinemann, 1969), pp.281–283.
7 O. Limor, ‘The Origins of a Tradition: King David’s Tomb on Mount Zion’, Traditio Vol.44 (1988), pp.453–462 claims that the tradition dates back to the Byzantine period.
8 For the historic development concerning the holiness of David’s Tomb during the late Muslim period, see J.W. Hirschberg, ‘The Tombs of David and Solomon in Moslem Tradition’, Eretz-Israel Vol.3 (1954), pp.213–220 (Hebrew); David Jacoby, ‘The Franciscans, The Jews and the issue of Mount Zion in the Fifteenth Century: A Reconsideration’, Cathedra Vol.39 (1986), pp.51–70 (Hebrew); E. Reiner, ‘“Since Jerusalem and Zion stand separately”: The Jewish Quarter of Jerusalem in the Post-Crusade Period (13–15 Centuries)’, in Y. Ben-Artzi, I. Bartal and E. Reiner (eds), Studies in Geography and History in Honor of Yehoshua Ben-Arieh (Jerusalem: Yad Ben Tzvi 1999), pp.277–321 (Hebrew).
9 Y. Press, Eretz-Israel and South-Syrian Travel Handbook (Jerusalem: Binyamin Hertz, 1921), pp.176–177 (Hebrew); H.A. Zuta and E.L. Sukenik, Our Country: Guide to Eretz-Israel and the Neighboring Countries, Vol. I: Jerusalem and its Environs (Jerusalem: Vaad Hatzirim, 1920), p.119 (Hebrew). They write: 'The model of David’s Tomb is shown [by the Muslims] in the room that is found above on the eastern side. The Jews that come during the holiday pray next to the steps.'
10 In Jerusalem City Archives (hereafter JCA), Container 4907, Mount Zion File, an admission ticket to the room of the Last Supper is found, which was issued by the Dajani family.
11 E. Hoade, Guide to the Holy Land (Jerusalem: Franciscan Press, 1942), pp.104–111.
12 On the ties between Italy and the Room of the Last Supper, see S.I. Minerbi, ‘The Italian Activity to Recover the “Cenacolo”’, Risorgimento Vol.1 (1980), pp.181–209; on the visit of the Italian crown prince Umberto de Savoye, see E. Vercesi and G. Penco, Palestina di ieri e di oggi (Roma: Libreria d'Italia, 1930), pp.154–158.
13 H.C. Luke and E. Keith-Roach, The Handbook of Palestine (London: Macmillan, 1922), p.96.
14 The Status Quo is a collection of historical traditions and influences, of rules and laws, which establish the relations, activities, and movements that are carried out in a few of the holy places in historical Palestine. See L.G. Cust, The Status Quo in the Holy Places (Harrow: Printed for the Government of Palestine by His Majesty’s Stationery Office, 1929).
15 For example, Supplement to the Survey of Palestine: Notes Compiled for the Information of the United Nations Special Committee of Palestine (Jerusalem: Govt. Printer, 1947), pp.120–130.
16 A list of holy sites that was submitted by United Nation Conciliation Commission for Palestine, List of Holy Places, 6/5/49; See also U.N. Doc.T/L 49 (7/3/50) with a list of more than 130 holy places; ‘the “legend” of Holy Places’, Maariv, 30 Nov 1949 (Hebrew); See also, H. Vardi, ‘The Christian Holy Places’, Journalists Year Book Vol.10 (1951), pp.20–26 (Hebrew).
17 D. Bar, ‘Re-Creating Jewish Sanctity in Jerusalem; The Case of Mount Zion and David’s Tomb between 1948–1967’, The Journal of Israeli History Vol.23 (2004), pp.233–251; ibid, ‘Wars and Holy Space: the influence of the 1948 War on Sacred Space in the State of Israel’, in M. Breger, Y. Reiter and L. Hammer (eds), Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-Existence (London: Routledge, 2009), pp.68–92.
18 I. Levy, Jerusalem in the War of Independence (Tel Aviv: Maa'rachot, 1986) (Hebrew).
19 For example, Religious Zionism Archive, 318/b, newspapers – Ministry of Religion, 27 October 1948; R. Kletter, Just Past?: The Making of Israeli Archaeology (London; Oakville, CT : Equinox, 2006), pp.19–28.
20 Israel State Archive (ISA hereafter), 130, HZ-3/2397, N. Ester to H. Varadi, 4 July 1949; ibid, a letter from the legal advisor of the Foreign Office to the Minister of Foreign Office, 2 Nov. 1949.
21 ‘Hallo the Ministry of Religion’, Hador, 25 December 1949; Yediot Aharonot, 14 May 1950.
22 ISA, 130, HZ-3/2397, S.Z. Kahana to Y. Nevo, 16 June 1950.
23 ISA, 125, GL-1/3838, ‘signposts in Mount Zion’.
24 ISA, 98, G-14/5812, a report by M. Mendes about the complaints voiced by the Benedictines, 17 February 1955.
25 ISA, 98, GL-1/14938, notes from the interoffice committee from Mount Zion, 8 August 1960, and the demand of the Israeli government tourist corporation to abort the entry permits.
26 S. Ferrari, ‘The Holy See and the Internationalization of Jerusalem’, Yahadut Zemaneno Vol.3 (1986), pp.187–207 (Hebrew).
27 ISA, 98, G-5/5806, a letter by the Department of Christian Affairs to the Police, 7 April 1954.
28 ISA, 98, G-14/5812, a report on a meeting about the Benedictine shop, 21 August 1962.
29 Haaretz, 28 August 1961; ISA, 98, G-14/5812, a letter by R. Kalentar to S.B. Yesha'ya, 21 August 1961.
30 Haaretz, 30 August 1961; Haboker, 31 August 1961.
31 Haaretz, 22 Sept. 1961; Haboker, 5 Nov. 1961 that reports on the closing of the shop after it was burnt by a converted Jew who made the act as an emissary of Moses.
32 See the words of S.Z. Kahana, The Legends of Mount Zion (Tel Aviv: Zion, 1965), p.11 (Hebrew): ‘Mount Zion, which is the holiest place in the state and serves as the organizational and spiritual center for all the country’s holy and folkloristic sites.’
33 ISA, S98-6315.
34 JCA, Container 2026, 29/42, 30 June 1962; Pauline Rose, Window on Mount Zion (London, New York: W.H. Allen, 1973), pp.56–58, 66–68, 75–90.
35 A.B. Yedor, ‘Laughter and Cry’, Panim le Panim 130 (1981), pp. 10–11, 13 (Hebrew).
36 See picture no.187 in Jerusalem: the history of Israel’s Capital (Jerusalem: Am Oved, 1967, Hebrew), in which a large crowd can be seen looking out towards the eastern city from the roof of the building of David’s Tomb. Apparently, the scene took place immediately after the 1948 War.
37 Central Zionist Archive, S2-311, An invitation to the opening of 'Beit Aidot' by the Department of Religious Matters in the State, 31 May 1950.
38 ISA, S98-6261, ‘The Program for Our Matriarch Rachel Day on Mount Zion’.
39 Gabi Barkay, Mount Zion (Jerusalem: Unknown Publisher, 1964), p.88 (Hebrew).
40 On the tenth anniversary celebrations and its link to Jerusalem see: Year of the Decade: a Summary of the Activities and Events in Israel and the World (Tel-Aviv: Decade to the State of Israel: Department of Public Relation, 1959), p.40 (Hebrew).
41 For example, in Tel-Aviv, Rishon LeZion, Ashdod, Netanya, and Petach Tikva.
42 On Israel’s general policy of the status quo, see: M. Eordegian, ‘British and Israeli Maintenance of the Status Quo in Holy Places of Christendom’, International Journal of Middle Eastern Studies Vol.35 (2003), pp.307–328.
43 ISA, G-14/5812, Y. Herzog to M. Dayan, 13 May 1949.
44 ISA, 98, G-7/5806, ‘The hall above King David’s regality’s Tombs’.
45 ISA, 98, G-14/5812, A report by M. Mendes, no date.
46 ‘Israel-Vatican Talk on Pilgrims’, Palestine Post, 9 December 1949.
47 ISA, G-5/5806, W. Eitan to M. Mendes, 15 January 1950.
48 Mount Zion and the Room of the Last Supper took a major part in Christian Pilgrim’s itinerary in Israel. See for example: ISA, 44, G-55/317, a memorandum on groups of Pilgrims, with a description of many groups visits in Mount Zion.
49 H. Varadi, ‘Christian Holy places’, Journalists Year Book Vol.10 (1951), pp.20–26 (Hebrew).
50 ISA, 98, G-5/5806, M. Mendes to Y. Herzog, 11 May 1949.
51 The title was awarded to Kahana by the Minister of Religion: ISA, 98, GL-18/6339, Y.L. Maimon to S.Z. Kahana, 31 July 1951.
52 ISA, 98, G-5/5806, M. Mendes to Y. Herzog, 13 April 1950; Varadi, ‘Christian Holy Places’, 17–18.
53 ISA, 98, G-14/5812, A report by M. Mendes, ‘The Coenaculum in Nebi Daud’, no date; ibid, 130, HZ-4/2397, A Foreign Office report of the Room of the Last Supper, no date; ‘A Christian prayer on Mount Zion’, Maariv 3 June 1952 (Hebrew).
54 ISA, 98, G-14/5812, M. Mendes to Y. Herzog, 31 August 1955.
55 ISA, 98, G-14/5812, A letter by M. Weider to P.G. Natan, 11 April 1956; ibid, G-5/6401, A. Rabinuvitz to S.Z. Kahana, 3 May 1960.
56 ISA, 43.3, G-5/6401, P. Colbi and H. Varadi to S.Z. Kahana, 5 May 1960.
57 ISA, 43.3, G-5/6401, S.B. Yesha'ya to P. Colbi and H. Varadi, 8 May 1960.
58 ISA, 98, G-8/5806, a report by M. Mendes of the Room of the Last Supper, no date. Mendes compares the Christian's condition there before and after 1948. An appendix to this report is a photo of pilgrims kneeling in the room.
59 ISA, 98, G-8/5806, M. Tadeski to S. Colbi, 14 Nov. 1962.
60 'Christian Sites are being well kept – beside some flaws’, Davar, 22 March 1963 (Hebrew).
61 Ibid.
62 ISA, G-5/5806, A. Bloi to S.Z. Kahana, 6 April 1960.
63 Israel Year Book, 1962 (Jerusalem: Hamadpis Hamemshalti, 1962), p.115 (Hebrew).
64 D. Bar, ‘Fifty Years to the Visit of Pope Paul VI in the Holy Land (January 1964): The Israeli Context’, Cathedra Vol.160 (2016), pp.123–152 (Hebrew).
65 Uri Bialer, Cross on the Star of David: The Christian World in Israel's Foreign Policy 1948–1967 (Bloomington: Indiana University Press, 2005), p.3.
66 Amnon Ramon, Christians and Christianity in the Jewish State, Israeli Policy towards the Churches and the Christian Communities (1948–2010) (Jerusalem: The Jerusalem Institute for Israel Studies, 2012), pp.20–21 (Hebrew).
67 On the Internalization of Jerusalem and the connection to Christian issues, see Bialer, Cross, pp.36–38.
68 ISA, GL-11/44881, a letter by the Foreign Office to the inter-ministerial committee for the improvement of Historical sites, no date.
69 During the last ten years, from about 2010, King David’s tomb has been witnessing a revival and has returned to being a popular Jewish pilgrimage site, attracting throngs of worshipers. Various new traditions, ceremonies and customs have developed over the last two decades around the sacred tomb, which is now supervised by Rabbi Shmuel Rabinovitch, Rabbi of the Western Wall and the Jewish Holy Sites of Israel. The growing popularity of the site should be attributed to the growing need of the Jewish Ultra-Orthodox population in Jerusalem for accessible pilgrimage sites.
70 D. Kraft, ‘Christian Holy Sites in Israel “could be controlled by the Vatican''’, Telegraph, 4 May 2009.