Burak Duvarı
Ağlama Duvarı, Batı Duvarı, Kotel olarak da bilinir.
- Tür: Diğer Türler
- Kültür: Emevi, Osmanlı, Roma, Yahudi
- Bölge: İsrail, Kudüs Bölgesi, Kudüs
הכותל המערבי (HaKotel HaMa'aravi) | |
 A view of the Western Wall | |
  Shown within Jerusalem | |
| Alternative name | [The] Wailing Wall [The] Kotel Al-Buraq Wall الْحَائِط ٱلْبُرَاق (Ḥā’iṭ al-Burāq) |
|---|---|
| Location | Jerusalem |
| Coordinates | 31°46′36″N 35°14′04″E / 31.7767°N 35.2345°E |
| Type | Ancient limestone wall |
| Part of | Temple Mount |
| Length | 488 metres (1,601 ft) |
| Height | Exposed: 19 metres (62 ft) |
| History | |
| Builder | Herod the Great |
| Material | Limestone |
| Founded | 19 BCE |
| Site notes | |
| Condition | Preserved |
| Part of a series on |
| Jerusalem |
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The Western Wall (Hebrew: הַכּוֹתֶל הַמַּעֲרָבִי, romanized: HaKotel HaMa'aravi, lit. 'the western wall',[1] often shortened to the Kotel or Kosel), known in the West as the Wailing Wall, and in Islam as the Buraq Wall (Arabic: حَائِط ٱلْبُرَاق, Ḥā'iṭ al-Burāq ['ħaːʔɪtˤ albʊ'raːq]), is a portion of ancient limestone wall in the Old City of Jerusalem that forms part of the larger retaining wall of the hill known to Jews and Christians as the Temple Mount. The term Western Wall and its variations are either used in a narrow sense, for the section of the wall used for Jewish prayer, or in a broader sense, referring to the entire 488-metre-long (1,601 ft) retaining wall on the western side of the Temple Mount.
Just over half the wall's total height, including its 17 courses located below street level, dates from the end of the Second Temple period, and is believed to have been begun by Herod the Great.[2] The very large stone blocks of the lower courses are Herodian, the courses of medium-sized stones above them were added during the Umayyad period, while the small stones of the uppermost courses are of more recent date, especially from the Ottoman period.
The Western Wall plays an important role in Judaism due to its proximity to the Temple Mount, the traditional site of the Jewish Temple. Because of the Temple Mount entry restrictions, the Wall is the holiest place where Jews are permitted to pray outside the Temple Mount platform, as the presumed site of the Holy of Holies, the most sacred site in the Jewish faith, lies just above and behind it. The original, natural, and irregular-shaped Temple Mount was gradually extended to allow for an ever-larger Temple compound to be built at its top. The earliest source possibly mentioning this specific site as a place of Jewish worship is from the 10th century.[3][4] The Western Wall, in the narrow sense, i.e. referring to the section used for Jewish prayer, is also known as the "Wailing Wall", in reference to the practice of Jews weeping at the site. During the period of Christian Roman rule over Jerusalem (ca. 324–638), Jews were completely barred from Jerusalem except on Tisha B'Av, the day of national mourning for the Temples. The term "Wailing Wall" has historically been used mainly by Christians, with use by Jews becoming marginal.[5] Of the entire retaining wall, the section ritually used by Jews now faces a large plaza in the Jewish Quarter, near the southwestern corner of the Temple Mount, while the rest of the wall is concealed behind structures in the Muslim Quarter, with the small exception of an 8-metre (26 ft) section, the so-called "Little Western Wall" or "Small Wailing Wall". This segment of the western retaining wall derives particular importance from having never been fully obscured by medieval buildings, and displaying much of the original Herodian stonework. In religious terms, the "Little Western Wall" is presumed to be even closer to the Holy of Holies and thus to the "presence of God" (Shechina), and the underground Warren's Gate, which has been out of reach for Jews from the 12th century till its partial excavation in the 20th century.
The Western Wall constitutes the western border of al-Haram al-Sharif ("the Noble Sanctuary"), or the Al-Aqsa compound. It is believed to be the site where the Islamic Prophet Muhammad tied his winged steed, the Burāq, on his Night Journey to Jerusalem before ascending to paradise. While the wall was considered an integral part of the Haram esh-Sharif and waqf property of the Moroccan Quarter under Muslim rule, a right of Jewish prayer and pilgrimage has long existed as part of the Status Quo.[6][7][8] This position was confirmed in a 1930 international commission during the British Mandate period.
With the rise of the Zionist movement in the early 20th century, the wall became a source of friction between the Jewish and Muslim communities, the latter being worried that the wall could be used to further Jewish claims to the Temple Mount and thus Jerusalem. During this period outbreaks of violence at the foot of the wall became commonplace, with a particularly deadly riot in 1929 in which 133 Jews and 116 Arabs were killed, with many more people injured. After the 1948 Arab–Israeli War the eastern portion of Jerusalem was occupied by Jordan. Under Jordanian control Jews were completely expelled from the Old City including the Jewish Quarter, and Jews were barred from entering the Old City for 19 years, effectively banning Jewish prayer at the site of the Western Wall. This period ended on June 10, 1967, when Israel gained control of the site following the Six-Day War. Three days after establishing control over the Western Wall site, the Moroccan Quarter was bulldozed by Israeli authorities to create space for what is now the Western Wall plaza.[9]
- ^ Hebrew: ⓘ, translit.: HaKotel HaMa'aravi; Ashkenazic pronunciation: HaKosel HaMa'arovi
- ^ "The Temple Mount in the Herodian Period (37 BC–70 AD)". Biblical Archaeology Society. July 21, 2019. Retrieved July 17, 2020.
- ^ Ramon, Amnon (2002). "Delicate balances at the Temple Mount, 1967–1999". In Marshall J. Breger; Ora Ahimeir (eds.). Jerusalem: A City and Its Future. Syracuse University Press for the Jerusalem Institute for Israel Studies. p. 300. ISBN 978-0815629139. Retrieved March 18, 2020.
- ^ Löfgren, Eliel; Barde, Charles; Van Kempen, J. (December 1930). Report of the Commission appointed by His Majesty's Government in the United Kingdom of Great Britain and Northern Ireland, with the approval of the Council of the League of Nations, to determine the rights and claims of Moslems and Jews in connection with the Western or Wailing Wall at Jerusalem (UNISPAL doc A/7057-S/8427, February 23, 1968)
- ^ Halkin 2001
- ^ UN Conciliation Commission (1949). United Nations Conciliation Commission for Palestine Working Paper on the Holy Places. p. 26.
The Palestine Administration interpreted the Status Quo in respect of the Wailing Wall as being that the Jewish Community had a right of access to the pavement in front of the Wall for their devotions, but that the Wall itself, the pavement in front of it and the adjacent Moroccan Quarter, were legally Moslem property. The Jews might bring to the Wall only those appurtenances of worship that were allowed under the Ottoman regime. This position was in general reaffirmed by the International Commission appointed by the British Government in 1930, with the approval of the Council of the League of Nations, to enquire into conflicting rights and claims concerning the Wailing Wall. The International Commission further ruled that although the Jews enjoyed no sort of proprietary rights to the Wall or the adjacent pavement, they should have free access to them at all times, subject to certain stipulations. The placing of benches and screens against the Wall was prohibited; the Moslems were similarly forbidden to carry out the Zikr ceremony during the progress of Jewish devotions or to cause annoyance to the Jews in any other way; no political speeches or demonstrations near the Wall were to be allowed; the Moslems' right to repair the pavement was affirmed, and if any repairs were not carried out by them in due time, the work was to be undertaken by the Government. The maintenance of the Wall itself was entrusted to the Government, but it was understood that repairs to it should be carried out only after consultation with the Supreme Moslem Council and the Chief Rabbinate.
- ^ Cust, L. G. A. (1929). The Status Quo in the Holy Places. H.M.S.O. for the High Commissioner of the Government of Palestine. pp. 44–45.
The immediate neighbourhood of the Wailing Wall is inhabited by a number of Moroccan families, who are the beneficiaries of the ancient Waqf dating from the thirteenth century of Abu Midian. Some of the dwellings are entered from the space in front of the Wall. The wall separating the garden to the north from the Wailing Wall was rebuilt without incident in 1929. The wall overlooking the Wailing Wall by the Bab-al-Mughrabi was also rebuilt at the same time. The Moslems wanted to erect a low wall, but it was ruled, to preserve the Status Quo, that the wall must be rebuilt to its former height. The Wailing Wall, as being one of the few relics of the Temple of Herod of undisputed authenticity, is held in very great veneration by the Jews. Jewish writers refer to it as "the Holiest possession of the fifteen millions of Jews throughout the world which they have not forgotten for one moment since the Dispersion." On Sabbaths and other Holy Days the Wall is thronged with worshippers, the American and European Jew mixing with the Orthodox Jew in his caftan and the Bokharan in his gorgeous silks. The Jewish custom of praying here is of considerable antiquity, being mentioned by Rabbi Benjamin of Tudela and has now become an established right. This right to pray has, however, become linked with the claim to the actual ownership of the Wall. The Moslems resist this on the ground that the Wall is an integral part of the enclosure wall of the Haram al Sharif, and that the space in front of it is a public way, and part of the premises of the Abu Midian Waqf. For this reason the Moslems have always protested against the placing of benches or chairs in front of the Wall by the Jews as causing an obstruction in this public way and implying possessory rights. Though benches have certainly from time to time been introduced, there is extant a resolution taken by the Administrative Council and confirmed by the Mutasarrif in 1912 that chairs or tents or curtains (to divide the women from the men) are not to be allowed. This is still enforced, but portable camp-stools or boxes or tins with cushions are permitted for the convenience of worshippers. This ruling was notified to the Jewish religious authorities and the Police by the District Governor in 1922, and confirmed in 1926 after a rather serious dispute had arisen on account of the introduction of some benches on the previous Day of Atonement (Yom Kippur).
- ^ Yitzhak Reiter (2017). Contested Holy Places in Israel–Palestine: Sharing and Conflict Resolution. Taylor & Francis. pp. 26–. ISBN 978-1-351-99884-0.
- ^ Peters 1984 "One of the best documented endowments, one that embraced the entire quarter of Western Muslims or Maghrebis".
