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The Monzon Family History in Jerusalem
History in Jerusalem The Events and Personal Stories of the Monzon Family By Arye Monzon Translated by Benjamin Tisser 2 The Monzon Family History in Jerusalem With owner to my dear and loved wife, Ahuva My children Homi and her husband Yossi, Mosh and his wife Goldie, Oded and his wife Einat and all my wonderful grandchildren. Tamuz 5766, July 2007 Jerusalem Israel All rights reserved to the writer Arye Avraham Monzon – 2007 © 10 Aluf Yohai Ben-Nun St. Ramat Beit-Hakerem Jerusalem Tel: +972-77-8850895 Cell: +972-52-8802988 The Monzon Family History in Jerusalem 3 Table of Contents Table of Contents...............................................................................2 Introduction .......................................................................................4 My Family Roots - The Monzon Family.........................................6 History of My Family - The Monzon Family..................................8 Rabbi Yitzchak Monzon...............................................................8 Rabbi Avraham Leib.....................................................................8 The Grave Structure of Our Matriarch Rachel............................8 The Hurvah Synagogue...........................................................10 Choosing a Bride for Rabbi Avraham Leib Monzon ..................19 Rabbi Yoel Yosef Shimon Shemesh ...........................................20 Avraham Yehuda Leib Monzon.................................................26 Monzon Lithography – The First Stone Press In Jerusalem .........30 -
Israel and Judah: 18. Temple Interior and Dedication
Associates for Scriptural Knowledge • P.O. Box 25000, Portland, OR 97298-0990 USA © ASK, March 2019 • All rights reserved • Number 3/19 Telephone: 503 292 4352 • Internet: www.askelm.com • E-Mail: [email protected] How the Siege of Titus Locates the Temple Mount in the City of David by Marilyn Sams, July 2016 Formatted and annotated by David Sielaff, March 2019 This detailed research paper by independent author Marilyn Sams is one of several to follow her 2015 book, The Jerusalem Temple Mount Myth. Her book was inspired by a desire to prove (or disprove) Dr. Ernest Martin’s research in The Temples That Jerusalem Forgot. Ms. Sams wrote a second book in 2017, The Jerusalem Temple Mount: A Compendium of Ancient Descriptions expanding the argument in her first book, itemizing and analyzing 375 ancient descriptions of the Temple, Fort Antonia, and environs, all confirming a Gihon location for God’s Temples.1 Her books and articles greatly advance Dr. Martin’s arguments. David Sielaff, ASK Editor Marilyn Sams: The siege of Titus has been the subject of many books and papers, but always from the false perspective of the Jerusalem Temple Mount’s misidentification.2 The purpose of this paper is to illuminate additional aspects of the siege, in order to show how they cannot reasonably be applied to the current models of the temple and Fort Antonia, but can when the “Temple Mount” is identified as Fort Antonia. Conflicts Between the Rebellious Leaders Prior to the Siege of Titus A clarification of the definition of “Acra” is crucial to understanding the conflicts between John of Gischala and Simon of Giora, two of the rebellious [Jewish] faction leaders, who divided parts of Jerusalem 1 Her second book shows the impossibility of the so-called “Temple Mount” and demonstrate the necessity of a Gihon site of the Temples. -
Jerusalem: City of Dreams, City of Sorrows
1 JERUSALEM: CITY OF DREAMS, CITY OF SORROWS More than ever before, urban historians tell us that global cities tend to look very much alike. For U.S. students. the“ look alike” perspective makes it more difficult to empathize with and to understand cultures and societies other than their own. The admittedly superficial similarities of global cities with U.S. ones leads to misunderstandings and confusion. The multiplicity of cybercafés, high-rise buildings, bars and discothèques, international hotels, restaurants, and boutique retailers in shopping malls and multiplex cinemas gives these global cities the appearances of familiarity. The ubiquity of schools, university campuses, signs, streetlights, and urban transportation systems can only add to an outsider’s “cultural and social blindness.” Prevailing U.S. learning goals that underscore American values of individualism, self-confidence, and material comfort are, more often than not, obstacles for any quick study or understanding of world cultures and societies by visiting U.S. student and faculty.1 Therefore, international educators need to look for and find ways in which their students are able to look beyond the veneer of the modern global city through careful program planning and learning strategies that seek to affect the students in their “reading and learning” about these fertile centers of liberal learning. As the students become acquainted with the streets, neighborhoods, and urban centers of their global city, their understanding of its ways and habits is embellished and enriched by the walls, neighborhoods, institutions, and archaeological sites that might otherwise cause them their “cultural and social blindness.” Jerusalem is more than an intriguing global historical city. -
Armenian Christians in Jerusalem: 1700 Years of Peaceful Presence*
Laury Haytayan1 Прегледни рад Arab Region Parliamentarians Against Corruption UDK:27(479.25)(569.44) ARMENIAN CHRISTIANS IN JERUSALEM: 1700 YEARS OF PEACEFUL PRESENCE* Abstract This paper examines the presence of the Armenians in Jerusalem for the past 1700 years. This historical account sheds the light on the importance of Jerusa- lem for the Armenians, especially for the Armenian Church that was granted the authority to safeguard the Holy Places in the Holy Land with the Greek and Latin Churches. During the centuries, the Armenians survived all the conquests and were able to find all sorts of compromises with all the different powers that conquered Jerusalem. This study shows that the permanent presence is due to the wise religious authorities and the entire Armenian community who had no backing from super powers but they had their religious beliefs and their per- sistence in safeguarding the Holy Places of Christianity. The author takes the reader back in History by stopping at important events that shaped the history of the Armenians in the Holy Land. Key words: Jerusalem, Armenians, Crusaders, Holy Land, St James Monas- tery, Old City, Armenian Quarter. Introduction This paper comes at a time when Christians in Iraq and Egypt are being mas- sacred in their churches, Christians in Nazareth are being forbidden to decorate a Christmas tree in public space, and Christians in Lebanon are seeking to pre- serve their political rights to safeguard their presence in their Homeland. At a time, when the Palestinian Authority is alerting the International Community of the danger of the continuous and ferocious settlement construction in East Jerusalem by the State of Israel, and at a time when Christians of the East are being silent on the fate of Jerusalem by leaving it in the hands of the Palestinian and Israeli negotiators, hoping that the Unites States will be the caretaker of the Christians of Jerusalem. -
CHRIST CHURCH LIBRARY NEWSLETTER Volume 12, Issue 1 2020 - 2021
CHRIST CHURCH LIBRARY NEWSLETTER Volume 12, Issue 1 2020 - 2021 ISSN 1756-6797 (Print), ISSN 1756-6800 (Online) The Salusbury Manuscripts: Notes on Provenance A Scarlatti Operatic Masterpiece Revisited MS 183 and MS 184 are two manuscripts which Among the many rare and precious holdings of belonged to the Salusbury family. They contain Christ Church Library, Oxford, is a manuscript of heraldry, and poems in Welsh and English, dating unusual importance in the history of music: Mus 989. from the turn of the sixteenth to the seventeenth It preserves a complete musical setting by composer century. Christ Church has no particular Welsh Alessandro Scarlatti of the text of poet Matteo Noris’ associations to explain why it should have been drama Il Flavio Cuniberto. given two manuscripts largely in the Welsh language. By many musicologists’ reckoning, Scarlatti was the The Salusbury family of Denbighshire is celebrated most important Italian opera composer of his time, in both codices. Members of that family were and a complete score of one of his operas is students at Oxford’s Jesus College and one at therefore a document of uncommon significance. Braesnose, in the sixteenth and seventeenth And although perhaps less well-known, Matteo Noris centuries. The two volumes arrived in Christ Church was a librettist of considerable importance. in the mid-eighteenth century but their donor is Historians of opera depend upon various kinds of unrecorded and it may be that the Library did not primary sources to write the performance history of quite know what to make of them. particular works in the repertory. -
The Hashemite Custodianship of Jerusalem's Islamic and Christian
THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE White Paper The Royal Aal Al-Bayt Institute for Islamic Thought THE HASHEMITE CUSTODIANSHIP OF JERUSALEM’S ISLAMIC AND CHRISTIAN HOLY SITES 1917–2020 CE Copyright © 2020 by The Royal Aal Al-Bayt Institute for Islamic Thought All rights reserved. No part of this document may be used or reproduced in any manner wthout the prior consent of the publisher. Cover Image: Dome of the Rock, Jerusalem © Shutterstock Title Page Image: Dome of the Rock and Jerusalem © Shutterstock isbn 978–9957–635–47–3 Printed in Jordan by The National Press Third print run CONTENTS ABSTRACT 5 INTRODUCTION: THE HASHEMITE CUSTODIANSHIP OF THE HOLY SITES IN JERUSALEM 7 PART ONE: THE ARAB, JEWISH, CHRISTIAN AND ISLAMIC HISTORY OF JERUSALEM IN BRIEF 9 PART TWO: THE CUSTODIANSHIP OF THE ISLAMIC HOLY SITES IN JERUSALEM 23 I. The Religious Significance of Jerusalem and its Holy Sites to Muslims 25 II. What is Meant by the ‘Islamic Holy Sites’ of Jerusalem? 30 III. The Significance of the Custodianship of Jerusalem’s Islamic Holy Sites 32 IV. The History of the Hashemite Custodianship of Jerusalem’s Islamic Holy Sites 33 V. The Functions of the Custodianship of Jerusalem’s Islamic Holy Sites 44 VI. Termination of the Islamic Custodianship 53 PART THREE: THE CUSTODIANSHIP OF THE CHRISTIAN HOLY SITES IN JERUSALEM 55 I. The Religious Significance of Jerusalem and its Holy Sites to Christians 57 II. -
Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project Investigates Temple Mount Soil
Sifting Antiquity on the Temple Mount Sifting Project Temple Mount Sifting Project investigates Temple Mount soil Sacred to Jews, Christians and Muslims, the Temple Mount in Jerusalem is today a contested site. Archaeological excavations are not allowed here, though one project—the Temple Mount Sifting Project—has been analyzing soil that came from the Temple Mount since 2004. Preserved as a nearly rectangular man-made platform, the Temple Mount stretches 36 acres—equivalent to about 28 football fields. Located in the current Old City of Jerusalem, the site was where King Solomon built the First Temple in the 10th century B.C.E., where the Second Temple was erected in Aerial view of the Temple Mount in Jerusalem. 516 B.C.E., and where King Herod rebuilt the Temple and Photo: Andrew Shiva’s photo is licensed under expanded the Temple Mount in 19 B.C.E. The Temple Mount CC-BY-SA 3.0. is the holiest site in Judaism. The Temple Mount has been a Christian pilgrimage site since at least the fourth century C.E., when the Pilgrim of Bordeaux chronicled his journey through the Holy Land. The Jerusalem Temple is referenced several time in the New Testament—it is where Jesus drove out merchants and overturned the money-changers’ tables to cleanse the Temple (Mark 11:15–19; Matthew 21:12–17; Luke 19:45– 48). At the southern end of the Temple Mount (Arabic: Haram al-Sharif, or “Noble Sanctuary”) sits al-Aqsa Mosque (“the farthest mosque”)—the third holiest site in Islam—where in Islamic tradition the prophet Muhammad was transported from Mecca on the Night Journey, and at the center of the Temple Mount is the Dome of the Rock, a gold-domed shrine commemorating the site where Muhammad ascended to heaven (Sura 17:1). -
Israel 2019 International Religious Freedom Report
ISRAEL 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary This section covers Israel, including Jerusalem. In December 2017, the United States recognized Jerusalem as the capital of Israel. It is the position of the United States that the specific boundaries of Israeli sovereignty in Jerusalem are subject to final status negotiations between the parties. The Palestinian Authority (PA) exercises no authority over Jerusalem. In March 2019, the United States recognized Israeli sovereignty over the Golan Heights. A report on the West Bank and Gaza, including areas subject to the jurisdiction of the PA, is appended at the end of this report. The country’s laws and Supreme Court rulings protect the freedoms of conscience, faith, religion, and worship, regardless of an individual’s religious affiliation, and the 1992 “Basic Law: Human Dignity and Liberty” protects additional individual rights. In 2018, the Knesset passed the “Basic Law: Israel – The Nation State of the Jewish People.” According to the government, that “law determines, among other things, that the Land of Israel is the historical homeland of the Jewish people; the State of Israel is the nation state of the Jewish People, in which it realizes its natural, cultural, religious and historical right to self-determination; and exercising the right to national self-determination in the State of Israel is unique to the Jewish People.” The government continued to allow controlled access to religious sites, including the Temple Mount/Haram al-Sharif (the site containing the foundation of the first and second Jewish temple and the Dome of the Rock and al-Aqsa Mosque). -
The Temple Mount in the Herodian Period (37 BC–70 A.D.)
The Temple Mount in the Herodian Period (37 BC–70 A.D.) Leen Ritmeyer • 08/03/2018 This post was originally published on Leen Ritmeyer’s website Ritmeyer Archaeological Design. It has been republished with permission. Visit the website to learn more about the history of the Temple Mount and follow Ritmeyer Archaeological Design on Facebook. Following on from our previous drawing, the Temple Mount during the Hellenistic and Hasmonean periods, we now examine the Temple Mount during the Herodian period. This was, of course, the Temple that is mentioned in the New Testament. Herod extended the Hasmonean Temple Mount in three directions: north, west and south. At the northwest corner he built the Antonia Fortress and in the south, the magnificent Royal Stoa. In 19 B.C. the master-builder, King Herod the Great, began the most ambitious building project of his life—the rebuilding of the Temple and the Temple Mount in lavish style. To facilitate this, he undertook a further expansion of the Hasmonean Temple Mount by extending it on three sides, to the north, west and south. Today’s Temple Mount boundaries still reflect this enlargement. The cutaway drawing below allows us to recap on the development of the Temple Mount so far: King Solomon built the First Temple on the top of Mount Moriah which is visible in the center of this drawing. This mountain top can be seen today, inside the Islamic Dome of the Rock. King Hezekiah built a square Temple Mount (yellow walls) around the site of the Temple, which he also renewed. -
The Walls of Jerusalem
Palestine Exploration Quarterly ISSN: 0031-0328 (Print) 1743-1301 (Online) Journal homepage: http://www.tandfonline.com/loi/ypeq20 The Walls of Jerusalem C. W. Wilson To cite this article: C. W. Wilson (1905) The Walls of Jerusalem, Palestine Exploration Quarterly, 37:3, 231-243, DOI: 10.1179/peq.1905.37.3.231 To link to this article: http://dx.doi.org/10.1179/peq.1905.37.3.231 Published online: 20 Nov 2013. Submit your article to this journal Article views: 13 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ypeq20 Download by: [UNSW Library] Date: 23 April 2016, At: 06:55 231 THE 'VALLS OF JERUSALEM. By Major-Gen. Sir C. W. WILSON, K.C.B., l).C.L., F.R.S. 1. General Remarks; 2. The City Walls in A.D. 70. 1. Gene"'alRernarks.-Before attempting to investigate the questions connected with the ancient walls of Jerusalem, some consideration of the general principles that governed the construction of fortifica- tions in early times is not only desirable, but necessary. Jerusalem was strongly fortified at all periods of its· history, but there is .no reason to suppose that there was anything unusual in the trace and construction of its walls. The defences of Jebus could not have differed greatly from those of other Canaanite cities; the walls of David and his successors, which Nehemiah restored, ,vere constructed probably in accordance with Phrenician systems of fortification; and the citadels and ,valls built ·by Herod the Great and Herod Agrippa were almost certainly Greek or Greco-Roman in character. -
Sacred Architecture of the Rock : an Inno- Vative Design Concept and Iconography in Al-Aqsa Mosque
Milel ve Nihal, 14 (2), 2017 doi:10.17131/milel.377618 Sacred Architecture of the Rock : An Inno- vative Design Concept and Iconography in Al-Aqsa Mosque Haithem F. AL-RATROUT ∗ Citation/©: Al- Ratrout, Haithem (2017). Sacred Architecture of the Rock: An Innovative Design Concept and Iconography in Al-Aqsa Mosque, Milel ve Nihal, 14 (2), 49-73. Abstract: The religious sanctity and symbolisms of the Sacred Rock in Islam has been a frame of reference for inspiration of the architect who established a building over it in the early Islamic period. His challenging task was to generate an architectural archetype based on idea and concept in architec- ture vivid with sacredness and reflecting the religious symbolism of the place. Nowhere can this be true as Qubbet al-Sakhrah (the Dome of the Rock); an Islamic masterpiece which is considered to be the utmost achievement of the Umayyad Islamic religious art and architecture in the late seventh century C.E. It is evident that the architect of the Sacred Rock was very successful in dealing with the site when establishing an attracta- ble mature building that is dominating the skyline of the al-Aqsa mosque and the city of Islamicjerusalem alike. In addition to the Umayyad reli- gious objective in establishing this sacred building, another important goal was achieved which reinforced their political power and Islamic sover- eignty over the city. Indeed, Qubbet al-Sakhrah is a memorable building that commemorates the Sacred Rock and is full of religious feelings. It has, visually, strong impact on observers as its form and function recalls both of the archetype of Makkah and Islamicjerusalem and their religious experience. -
Princely Suburb, Armenian Quarter Or Christian Ghetto? the Urban Setting of New Julfa in the Safavid Capital of Isfahan (1605-1722)
Ina Baghdiantz-MacCabe* Princely Suburb, Armenian Quarter or Christian Ghetto? The Urban Setting of New Julfa in the Safavid Capital of Isfahan (1605-1722) Résumé. Faubourg princier, quartier arménien ou ghetto chrétien ? L’établissement urbain de New Joulfa dans la capitale safavide d’Ispahan (1605-1722). L’article examine les lieux d’habitation des Arméniens à Isfahan et dans le nouveau bourg de la Nouvelle Joulfa, un quartier résidentiel construit spécialement pour recevoir les marchands de soie de Joulfa déportés à Isfahan en 1604 par Abbas Ier (r.1587-1629). Ce quartier se trouve, non sans raison politique, face aux résidences des notables, souvent eux mêmes originaires du Caucase pendant ce règne, dans la nouvelle capitale d’Isfahan. Il est démontré que, contrairement aux villes arabes sous domination ottomane étudiées par André Raymond, comme Alep ou Le Caire, il n’existait pas un quartier arménien. À leur arrivée, seuls les marchands prospères s’étaient vus accorder le droit de séjour dans le bourg de la Nouvelle Joulfa, tandis que les artisans et les domestiques habitaient parmi la population musulmane d’Isfahan même. La Nouvelle Joulfa était strictement réservée aux Joulfains. Aux termes d’un décret, les musulmans, les missionnaires catholiques et les autres arméniens, n’étaient autorisés à y résider. Cette situation changerait vers le milieu du XVIIe siècle. Après 1655, ce qui était un bourg “princier” – car le prévôt des marchands de Joulfa provient, selon les sources, d’une famille considérée princière –, deviendrait un “quartier arménien”, les Arméniens d’ Isfahan, après avoir été chassés de la capitale, ayant été transférés vers le bourg.