Relevant bibliographies by topics / Jerusalem, Israel. Temple. Western Wall

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Academic literature on the topic 'Jerusalem, Israel. Temple. Western Wall'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Jerusalem, Israel. Temple. Western Wall"

1

Veeder, Anna, and Yonathan Mizrachi. "Remaking the City: Archaeological Projects of Political Import in Jerusalem's Old City and in the Village of Silwan." Approaching Religion 4, no. 2 (December 8, 2014): 141–7. http://dx.doi.org/10.30664/ar.67557.

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Since the mid-90s, archaeology has been a powerful tool for changing landscape and narrative in the Old City of Jerusalem and the village of Silwan – the "Historic Basin of Jerusalem". As archaeological excavations relate directly to the appropriation of land and the interpretation of the past, they are intimately tied to the Israeli-Palestinian political conflict in Jerusalem.Archaeological excavations are tied to the political conflict in Jerusalem from two distinct aspects: one is the appropriation of land to be excavated, which can be interpreted as a means of control over a certain place or area. The second is the focus on the past, which can be seen as an instrument for appropriating the past to one particular group and its narrative.Located at the northern entrance to the Palestinian village of Silwan and just a few dozen meters from the Old City Walls and the Noble Sanctuary/Temple Mount, the Givati Parking Lot archaeological site is the future location of a tourist center known as the "Kedem Center”. The complex is expected to be joined with the "City of David" archaeological park and the Western Wall plaza via existing underground spaces and tunnels that will be dug out between them. If the current plans are carried out, the building will have a significant impact on the landscape between the Old City and Silwan, and on the way in which this area is perceived.In the area of the Old City and the village of Silwan are a number of ancient underground complexes that have been studied during the course of the 19th and 20th centuries. In recent years, new excavations have exposed these complexes and opened them for the public. The underground trails allow visitors to avoid the need to confront the present (mainly Palestinian Muslim) reality of Jerusalem. Instead, they create a visiting experience in a parallel, imagined, Jerusalem: the city of the Kingdom of Judah and the Second Temple period. In the Israeli narrative these are the most meaningful periods for the formation of Israeli identity and the connection of the Jewish people to the land.
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2

Sualang, Farel Yosua. "Studi Narasi Mengenai Penahbisan Tembok Yerusalem Menurut Nehemia 12:27-43." Journal KERUSSO 5, no. 2 (August 27, 2020): 52–74. http://dx.doi.org/10.33856/kerusso.v5i2.148.

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The Meaning of the Ordination of the Jerusalem Wall in Nehemiah 12: 27-43 discusses two processes, each of which was led by a group of choirs, traveling from the opposite direction along the upper part of the vast wall. The Israelites met in the Temple area and ended with thanksgiving and sacrifices. This scientific work uses a text research methodology with a specific narrative genre in the form of story reports. The report on the dedication of the walls of Jerusalem does not reveal a problem or a resolution. The text only describes the sequence of events (facts) in the dedication of the walls of Jerusalem. The dedication ceremony for the Jerusalem wall was a report from Nehemiah. The text of Nehemiah 12: 27-43 only describes events that occurred during the celebration of the dedication of the walls of Jerusalem. The theological significance in the Ordination of the Jerusalem Wall according to Nehemiah 12: 27-43 shows the role of God (God gives joy, God guides the repair of Jerusalem's walls), the importance of giving thanks, and the importance of God's people in praising God. Abstrak Indonesia Makna penahbisan Tembok Yerusalem dalam Nehemia 12:27-43 membahas dua proses, yang masing-masing dipimpin oleh sekelompok paduan suara, yang berjalan dari arah berlawanan di sepanjang bagian atas tembok yang luas itu. Orang Israel bertemu di area Bait Suci dan diakhiri dengan ucapan syukur dan pengorbanan. Karya ilmiah ini menggunakan metodologi penelitian teks dengan genre naratif tertentu berupa laporan cerita. Laporan tentang penahbisan tembok Yerusalem ini tidak sedang mengungkapkan masalah atau penyelesaian. Teks tersebut hanya menggambarkan urutan kejadian (fakta) dalam peresmian tembok Yerusalem. Upacara peresmian tembok Yerusalem merupakan laporan dari Nehemia. Teks Nehemia 12:27-43 hanya menggambarkan peristiwa yang terjadi pada perayaan peresmian tembok Yerusalem. Makna teologis dalam penahbisan Tembok Yerusalem menurut Nehemia 12:27-43 menunjukkan peran Tuhan (Tuhan memberi sukacita, Tuhan membimbing perbaikan tembok Yerusalem), pentingnya mengucap syukur, dan pentingnya umat Tuhan dalam memuji Tuhan.
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3

Webman, Esther. "Rethinking the Role of Religion in Arab Antisemitic Discourses." Religions 10, no. 7 (July 1, 2019): 415. http://dx.doi.org/10.3390/rel10070415.

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“The Palestinian cause is not about land and soil, but it is about faith and belief,” insist Islamists in their attempts to Islamize the Arab–Israeli conflict. This paper examines the instrumentalization of religion in the conflict since its early stages, and its impact on Arab antisemitic discourses. It is based on an ongoing research project exploring references to the Jews in Arab, particularly the Palestinian and Egyptian, Islamist as well as nationalist media, during major landmarks in the conflict’s history, from the Arab Wailing Wall riots in 1929 up to US president Donald Trump’s recognition of Jerusalem as the capital of Israel in December 2017. It contends that despite the intensified exploitation of Islam in the incitement against Israel, Zionism, and the Jews, and despite the traditional enmity towards the Jews as a group deriving from Islam, preliminary findings show that the most common themes in the Arab antisemitic discourse originate from a more modern, exogenous vocabulary and perceptions. Classical Christian–Western tropes, such as conspiracy theories epitomized in the Protocols of the Elders of Zion, Nazi terminology, and Holocaust denial, are extensively used and are much more pervasive.
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4

E.V., Kilimnik. "THE INTERNATIONAL FORM IN THE WORLD OF THE WORLD OF THE WEST EUROPE AND FORTIFICATION ART OF THE CRUSADERS IN THE MIDDLE EAST OF THE XIth AND XIIIth CENTURY." Global problems of modernity 1, no. 7 (July 31, 2020): 4–16. http://dx.doi.org/10.26787/nydha-2713-2048-2020-1-7-4-16.

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The main purpose of the study is to conduct architectural and historical analysis of the formation of medieval feudal castles as a phenomenon of chivalrous culture of Europe and the Middle East. The task of the study is to analyze the general and special in the evolution of forms in the castle architecture of Western Europe and the Jerusalem medieval kingdom. Creation of architectural and historical typology of castle forms that existed in the regions of medieval Western Europe and the Levant. In the course of the analysis of the formation of Middle Eastern castle complexes of the 12th - 13th century. found that on the one hand they were traditionally based on cultural and construction practices, Introduced to the regions of the Levant by European knights ‒ tower-donjon type of castle, which arose during the conquest in the areas of Israel, Palestine and Syria, on the other ‒ somewhat different from the architectural traditions of Western Europe, local technologies for processing stone quads, the construction of walls that have a boot, the use of cement solution, the creation of a tower-shaped building at the towers-don having a significant amount. Applied in the Middle East construction innovations with the active use of Romano-Byzantine traditions, getting to the territory of Western Europe, developed a chivalrous culture of castle building. As a result of cultural and historical analysis of European and Middle Eastern castle forms of the 12th and 13th century. it was determined that a better system of protection ‒ small wall niches, vaulted system of overlaps ‒ was introduced into the European fortification art by returning crusader knights. Thanks to the acquired building experience, the Crusaders in Western Europe were introduced to a new type of castle, the castel, which was borrowed from the old Roman-Byzantine military architecture during the conquest of the Levant. Based on the study of European castle forms, it was revealed that the new composition of the castle was introduced by knights-pilgrims from the middle east to the lands of Western and Central Europe, where it got its development, thanks to the French masters-fortifiers who formed this classic castle type in the 13th - 15th centuries.
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5

Broyde, Michael J., and David Zeligman. "Privatizing the Temple Mount (Haram es-Sharif) and the Western Wall (Kotel)." Journal of Law, Religion and State, September 28, 2020, 1–25. http://dx.doi.org/10.1163/22124810-2020009.

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Abstract Proposals abound in Israel to address the question of pluralistic access to the Temple Mount and the Western Wall. Each of these proposals has been a source of great controversy. In this article, we propose a Swiftian solution of privatization. We propose that the government of Israel sell the Temple Mount, the Western Wall, and many other holy sites to specific faith groups that will then operate them as private property, with the ability to restrict various rights within them. This proposal is based on a model adopted and implemented in Salt Lake City, Utah, to address various questions regarding access to property purchased by the Church of Jesus Christ of Latter-day Saints.
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Books on the topic "Jerusalem, Israel. Temple. Western Wall"

1

Berkovits, Shmuel. The Temple Mount and the Western Wall in Israeli law. Jerusalem: Jerusalem Institute for Israel Studies, 2001.

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2

The Temple Mount and the Western Wall in Israeli law. Jerusalem: Jerusalem Institute for Israel Studies, Teddy Kollek Center for Jerusalem Studies, 2001.

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3

ṿe-ʻatiḳoteha, Ḥevrah la-ḥaḳirat Erets-Yiśraʼel, ed. The Jerusalem Western Wall tunnel. Jerusalem: Israel Exploration Society, 2013.

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4

Ross, Mandy. The Western Wall and other Jewish Holy Places. Chicago, Ill: Raintree, 2003.

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5

Avi, Katz, ed. The waiting wall. Brooklyn, N.Y: Hachai Pub., 2009.

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6

Touching the stones of our heritage: The Western Wall tunnels. [Jerusalem]: Western Wall Heritage Foundation, 2002.

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7

Storper-Perez, Danielle. Au pied du mur de Jérusalem. Paris: Editions du Cerf, 1989.

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8

Bloi, Yeḥezḳel ben Y. Sefer Tel talpiyot: Ḳitsur halakhot u-minhagim ha-nogeʻim le-ʻare Yehudah vi-Yerushalayim, meḳom ha-miḳdash ṿeha-kotel-ha-maʻaravi. Yerushalayim: Oraita, 1999.

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9

Minharot ha-Kotel ha-Maʻaravi. [Israel]: ha-Ḳeren le-moreshet ha-Kotel ha-Maʼaravi, 2003.

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10

Chesler, Phyllis, and Rivka Haut. Women of the Wall: Claiming Sacred Ground at Judaism's Holy Site. LongHill Partners, Incorporated, 2002.

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Book chapters on the topic "Jerusalem, Israel. Temple. Western Wall"

1

Weksler-Bdolah, Shlomit. "Remains of the Second Temple Period (Stratum xiii)." In Jerusalem Western Wall Plaza Excavations I, 17–28. Israel Antiquities Authority, 2019. http://dx.doi.org/10.2307/j.ctvpb3vzw.6.

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2

Jobani, Yuval, and Nahshon Perez. "The Western Wall." In Governing the Sacred, 91–124. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190932381.003.0005.

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Chapter 4 examines the state preference model of religion–state relations at contested sacred sites. Section A explores the case of the Women of the Wall as a case in which the state of Israel adopts the preference model—favoring ultra-Orthodox Judaism—in managing the contestation over prayer arrangements at the Western Wall in Jerusalem. Section B explores the general religion-majoritarian approach which serves as the framework for the model of state preference at contested sites. Section C presents the specific techniques and policy tools, as well as the advantages and main weaknesses, of the third model of governing contested sacred sites examined in the current study: the model of “preference.” The last section (D) presents several arguments for the undesirability of state support for religion from the perspective of religious interests, emphasizing the applicability of this undesirability to the category of contested sacred sites.
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