Jerusalem

Jerusalem is the capital of Israel, located in the Judaean Mountains between the Mediterranean Sea and the Dead Sea. It is one of the oldest cities in the world and holds deep historical and religious significance for Judaism and Christianity.

Jerusalem has been the political, religious, and cultural center of the Jewish people for over 3,000 years.
It is the seat of Israel’s government, hosting the Knesset (parliament), the Supreme Court, and the official residences of the Prime Minister and President. Although some international bodies dispute Israel’s sovereignty over East Jerusalem, Israel considers the city its undivided capital, a status affirmed by Israeli law.

History

Jerusalem is one of the oldest continuously inhabited cities in the world, with archaeological evidence showing human settlement as early as the Chalcolithic period (4500–3500 BCE). The earliest known settlement in the area that would become Jerusalem was established around 3000 BCE near the Gihon Spring, in what is now called the City of David. This strategic location, with its natural water source and defensible terrain, made it a key site for early civilizations.

The first recorded mention of Jerusalem is found in ancient Egyptian texts around 2000 BCE, where it is referred to as “Rusalimum” or “Urusalim.” These references, discovered in the Execration Texts, suggest that Jerusalem was already a notable Canaanite city at the time. By the 17th century BCE, Jerusalem had grown into a fortified settlement under Canaanite rule, with massive walls protecting its critical water supply.

During the Late Bronze Age (1550–1200 BCE), Jerusalem was a vassal city-state under Egyptian control. The famous Amarna Letters, diplomatic correspondences from the 14th century BCE, provide further insight into this period, describing Jerusalem as a city governed by a local ruler named Abdi-Heba, who pleaded with the Egyptian pharaoh for military assistance against marauding forces.

The Israelite and Jewish Periods

Jerusalem’s transformation into the spiritual and political center of the Jewish people began around 1000 BCE when King David conquered the city from the Jebusites. He established it as the capital of the United Kingdom of Israel, unifying the tribes under a centralized monarchy. David’s decision to make Jerusalem the political and religious capital was strategic, as the city was located between the northern and southern tribes, reducing regional rivalries.

His son, King Solomon, further elevated Jerusalem’s significance by constructing the First Temple, a monumental structure that became the heart of Jewish religious life. Completed in the 10th century BCE, the Temple housed the Ark of the Covenant and served as the primary site of worship and pilgrimage for the Jewish people.

Following Solomon’s death, the kingdom split into two: the northern Kingdom of Israel and the southern Kingdom of Judah, with Jerusalem remaining the capital of Judah. This period saw multiple Assyrian incursions, culminating in the siege of Jerusalem by Sennacherib in 701 BCE. Though the city survived, it remained under increasing pressure from foreign empires.

In 586 BCE, the Neo-Babylonian Empire, led by King Nebuchadnezzar II, captured Jerusalem, destroyed the First Temple, and exiled much of the Jewish population to Babylon. This marked the beginning of the Babylonian Exile, a defining event in Jewish history.

In 539 BCE, the Persian Empire, under Cyrus the Great, conquered Babylon and permitted the Jewish exiles to return to Jerusalem. Under the leadership of Zerubbabel, and later Ezra and Nehemiah, the Jewish community rebuilt the city and constructed the Second Temple, ushering in the Second Temple period (516 BCE–70 CE). This era saw Jerusalem flourish as a center of Jewish life, even as it came under successive foreign dominions, including the Persian, Hellenistic, and early Roman empires.

The Hasmonean Revolt (167–164 BCE) led to a brief period of Jewish independence. The Hasmonean dynasty, established by the Maccabees, ruled Jerusalem until 63 BCE, when the city was conquered by Pompey the Great and incorporated into the Roman Republic.

Roman and Byzantine Rule

Under Roman rule, Jerusalem remained the religious and cultural heart of the Jewish people. However, increasing tensions between the Jewish population and the Roman authorities led to major conflicts that reshaped the city’s history.

The Great Jewish Revolt (66–70 CE)

The First Jewish-Roman War, known as the Great Jewish Revolt, erupted in 66 CE as a direct result of heavy Roman taxation, religious persecution, and growing resentment toward Roman rule. Jewish factions, including the Zealots and Sicarii, launched a rebellion against the Roman authorities, temporarily gaining control of Jerusalem. In response, Emperor Nero dispatched General Vespasian and his son Titus to suppress the uprising. After a prolonged siege, Roman forces breached the city walls in 70 CE.

The Romans, under General (later Emperor) Titus, systematically destroyed Jerusalem, burning much of the city and completely demolishing the Second Temple, an event that marked one of the most traumatic moments in Jewish history. The destruction of the Temple, commemorated on the Arch of Titus in Rome, led to a significant loss of religious and national autonomy for the Jewish people. Many Jewish inhabitants were killed, enslaved, or exiled, accelerating the Jewish Diaspora, which dispersed Jewish communities throughout the Roman Empire and beyond. The Temple’s destruction remains a central event in Jewish memory, commemorated annually on Tisha B’Av, a day of mourning.

The Bar Kokhba Revolt (132–135 CE)

The final and most intense Jewish rebellion against Rome occurred during the Bar Kokhba Revolt, named after its leader, Simon Bar Kokhba, who was regarded by many Jews as the Messiah and a restorer of Jewish sovereignty. The revolt broke out in 132 CE in response to Emperor Hadrian’s policies, which included the attempted construction of a Roman temple to Jupiter on the ruins of the Jewish Temple and a ban on circumcision.

Initially, the Jewish rebels achieved significant victories, establishing a short-lived independent state in Judea. However, after three years of fierce resistance, the Romans launched a brutal counteroffensive, crushing the rebellion in 135 CE. Hadrian ordered the execution of hundreds of thousands of Jews, devastated Jerusalem, and renamed the city “Aelia Capitolina”, a reference to his family name and the Roman god Jupiter. To further erase Jerusalem’s Jewish identity, Hadrian banned Jews from entering the city except on Tisha B’Av, the anniversary of the Temple’s destruction.

The aftermath of the Bar Kokhba Revolt was catastrophic. Jewish communities across Judea were decimated, and the name Judea was replaced with “Syria Palaestina” in Roman records—an attempt to sever Jewish ties to the land. These measures further cemented the Jewish exile, yet despite the hardships, Jews continued to regard Jerusalem as their eternal capital, maintaining their religious and spiritual connection through prayer and pilgrimage whenever possible.

Jerusalem Under Byzantine Rule (324–638 CE)

In 324 CE, the Byzantine Empire, the eastern continuation of the Roman Empire, emerged following the conversion of Emperor Constantine the Great to Christianity. This marked a significant shift in Jerusalem’s religious identity. Constantine initiated a large-scale transformation of the city into a center of Christian pilgrimage, constructing several monumental churches, including the Church of the Holy Sepulchre, built on what was believed to be the site of Jesus’ crucifixion and burial.

Jerusalem became a hub of Christian activity, attracting pilgrims from across the empire. The city’s infrastructure expanded, with new basilicas, monasteries, and religious institutions solidifying its role as a major Christian center. Christian leaders, such as Helena, Constantine’s mother, played a crucial role in identifying and preserving key biblical sites.

While Jews were still prohibited from living in Jerusalem, small Jewish communities remained on the city’s outskirts. Periodically, Byzantine rulers imposed harsher restrictions on Jewish religious practices, particularly during the reign of Emperor Justinian I (527–565 CE). Justinian, who sought to consolidate Christian control, closed synagogues, banned Jewish public worship, and attempted to convert Jews to Christianity by force.

Despite these restrictions, Jewish communities in the Galilee and Babylon continued to thrive, preserving Jewish scholarship and religious traditions that would later shape Jewish life in the medieval and modern eras. The Byzantine period firmly established Christian Jerusalem, but Jewish memory of the city as their spiritual homeland remained unbroken.hurch of the Holy Sepulchre, reinforcing Jerusalem’s importance in Christian tradition.

Islamic and Crusader Periods

In 638 CE, Jerusalem was conquered by the Rashidun Caliphate under Caliph Umar ibn al-Khattab, marking the beginning of Islamic rule. Unlike other military conquests, the transition of power was relatively peaceful, and Umar issued the Covenant of Umar, allowing Jews to return to the city after being banned by the Byzantines. Under Islamic rule, the city underwent significant architectural and religious developments, including the construction of the Dome of the Rock in 691 CE and the Al-Aqsa Mosque in 705 CE, both built on the Temple Mount, the holiest site in Judaism. Despite Jerusalem’s religious significance in Islam, it never became the capital of any Islamic state or empire, with ruling dynasties instead governing from Damascus, Baghdad, or Cairo. The city remained under the control of the Umayyads, Abbasids, and Fatimids, each contributing to its development.

During the Crusades, Jerusalem became the focal point of Christian and Muslim conflict, changing hands multiple times:

• 1099: The First Crusade captured the city, leading to the massacre of Muslim and Jewish inhabitants. The Crusaders established the Kingdom of Jerusalem, making the city its capital.
• 1187: The Muslim leader Saladin, founder of the Ayyubid dynasty, reconquered the city after the Battle of Hattin, restoring Islamic rule and allowing Jews and Muslims to return.
• 1229: Under the Treaty of Jaffa, signed between Holy Roman Emperor Frederick II and the Ayyubids, Christians were temporarily granted control over Jerusalem, though the arrangement lasted only until 1244, when Muslims reclaimed the city.
• 1260–1517: The Mamluk Sultanate controlled Jerusalem, fortifying Islamic religious sites and restricting Christian and Jewish religious freedoms.

In 1517, the Ottoman Empire took control of Jerusalem, integrating it into a larger and more stable imperial structure. Under Ottoman rule, the city remained a small provincial town, yet its Jewish population steadily increased, particularly with the arrival of Sephardic Jews fleeing persecution in Spain and Portugal.

Modern Era

Following the collapse of the Ottoman Empire at the end of World War I, Jerusalem came under the control of the British Empire, which captured the city on December 9, 1917, after defeating the Ottoman forces. The British formally established control through the British Mandate for Palestine (1920–1948), as approved by the League of Nations. Under British rule, Jerusalem saw significant urban development, the construction of new neighborhoods, and an influx of Jewish immigration, particularly due to the Zionist movement and increasing persecution of Jews in Europe.

During the Mandate period, tensions between Jews and Arabs in Jerusalem and across Palestine intensified. The Hebron massacre of 1929, in which Arab rioters killed nearly 70 Jews and forced the rest to flee, highlighted the fragile situation in the city. The 1936–1939 Arab Revolt saw further violence, with Arab militants attacking Jewish neighborhoods and institutions, leading to harsh British crackdowns. The British, seeking to appease Arab opposition, issued the 1939 White Paper, which severely restricted Jewish immigration, even as Jews desperately sought refuge from the horrors of the Holocaust.

Following World War II, the United Nations proposed the 1947 Partition Plan, which recommended dividing Palestine into separate Jewish and Arab states, with Jerusalem designated as an international city (corpus separatum) under UN administration. However, this plan was never implemented, as the 1948 Arab-Israeli War erupted immediately after Israel declared independence on May 14, 1948.

Division of Jerusalem (1948–1967)

During the war, Jewish forces successfully defended West Jerusalem, securing it as part of the newly established State of Israel. However, the eastern part of the city, including the Old City and the Temple Mount, was illegally occupied by Jordan, which expelled the Jewish residents and destroyed 58 synagogues, including the historic Hurva Synagogue, which had stood for nearly 300 years. Jewish access to holy sites was completely forbidden, and Jordan systematically removed all Jewish presence from the eastern part of the city. The Western Wall, Judaism’s holiest prayer site, was sealed off, and Jewish gravestones from the Mount of Olives cemetery were desecrated and used as building materials.

Under Jordanian rule, East Jerusalem stagnated economically, and religious freedom was severely restricted. Christian pilgrimage sites remained accessible to some extent, but Jewish access to holy sites was entirely denied. The Arab population of East Jerusalem, meanwhile, lived under Jordanian control, but the city never gained political prominence, as Jordan ruled it as a peripheral part of the kingdom, with Amman serving as Jordan’s capital.

Reunification of Jerusalem (1967)

During the Six-Day War of June 1967, Israel launched a defensive operation against surrounding Arab armies, which had mobilized for an attack. On June 7, 1967, Israeli paratroopers broke through Jordanian defenses and liberated East Jerusalem, reuniting the city under Israeli sovereignty for the first time in nearly 2,000 years. The moment was immortalized when IDF soldiers reached the Western Wall, and Rabbi Shlomo Goren, the IDF’s Chief Rabbi, blew the shofar, declaring, “The Temple Mount is in our hands!”

Following the war, Israel extended sovereignty over the entire city while ensuring that all religious groups—Jews, Muslims, and Christians—had access to their holy sites. This marked a stark contrast to the Jordanian period, during which Jewish and even Christian religious access had been severely restricted. Israel placed control of the Temple Mount under the Jordanian Waqf as a gesture of goodwill, allowing Muslim administration of the site while maintaining overall Israeli security control.

Since reunification, Jerusalem has undergone vast expansion, modernization, and economic growth. Israel has invested heavily in the development of infrastructure, roads, hospitals, and universities, transforming the city into a global hub of history, faith, and innovation. The city remains the eternal capital of Israel, a status formally recognized by the United States in 2017 and reaffirmed by several other nations in the years that followed.

Political Status

From 1923 to 1948, Jerusalem served as the administrative capital of Mandatory Palestine under British rule. Following the 1947 United Nations Partition Plan, which proposed an international status (corpus separatum) for the city, Arab states rejected the plan and launched a war against the newly declared State of Israel.

Jerusalem Under Israeli Sovereignty

During the 1948 Arab-Israeli War, Israel secured control over West Jerusalem, while Jordan invaded and illegally occupied East Jerusalem, including the Old City and Jewish holy sites. Under Jordanian rule, Jews were ethnically cleansed from East Jerusalem, synagogues were destroyed, and Jewish access to the Western Wall was prohibited. In 1967, during the Six-Day War, Israel liberated East Jerusalem from Jordanian occupation, reunifying the city under its sovereignty.

On 27 June 1967, the Israeli government, under Prime Minister Levi Eshkol, extended Israeli law and jurisdiction to East Jerusalem. However, to maintain religious stability, Israel allowed the Jordanian Waqf to continue administrative control over the Temple Mount, despite it being the holiest site in Judaism.

Jerusalem Law and International Reactions

In 1980, Israel enacted the Jerusalem Law, declaring that “Jerusalem, complete and united, is the capital of Israel.” This reaffirmed Israel’s historical and legal claim to the city. In response, the United Nations Security Council passed Resolution 478, rejecting Israel’s sovereignty over East Jerusalem and calling on nations to remove embassies from the city. Despite this, Israel continued to develop and integrate East Jerusalem into its capital, ensuring freedom of worship for all religions.

Palestinian and International Claims

The Palestinian Authority (PA) claims East Jerusalem as the capital of a future Palestinian state, though there has never been an independent Palestinian state in history. The Oslo Accords (1993–1995) left Jerusalem’s final status to future negotiations, but Palestinian leaders, including Mahmoud Abbas, have repeatedly stated that they would not accept any agreement that does not include East Jerusalem as their capital.

Conversely, Israeli leaders—including Prime Minister Benjamin Netanyahu—have maintained that Jerusalem will remain Israel’s “eternal and undivided capital.” Israel has invested in developing East Jerusalem, ensuring economic growth, infrastructure expansion, and security for all residents.

Public Opinion and Demographics

Polls among East Jerusalem’s Arab residents have revealed shifting opinions regarding Israeli sovereignty:

• A 2011 survey conducted by the Council on Foreign Relations found that 39% of East Jerusalem Arabs preferred Israeli citizenship, while only 31% wanted to be citizens of a Palestinian state.
• 40% stated they would relocate if their neighborhoods came under Palestinian rule, citing economic and security concerns.
• A 2013 poll found that 74% of Israeli Jews rejected any proposal to divide the city, while 72% acknowledged that it functions as a divided city in some aspects.

International Status

While most countries refuse to officially recognize Jerusalem as Israel’s capital, several nations have moved their embassies to the city in recent years. The United States became the first major power to recognize Jerusalem as Israel’s capital when President Donald Trump officially acknowledged it on 6 December 2017, leading to the relocation of the U.S. embassy from Tel Aviv to Jerusalem in May 2018.

Following the U.S. decision, Guatemala, Honduras, and Kosovo moved their embassies to Jerusalem, while countries such as Russia and Australia partially recognized West Jerusalem as Israel’s capital. Other nations, such as the United Kingdom and Canada, continue to keep their embassies in Tel Aviv while maintaining consular offices in Jerusalem.

Status Under Israeli Rule

Under Israeli governance, Jerusalem has undergone significant development, with large-scale investments in infrastructure, security, and economic growth. In 2010, Israel designated Jerusalem as a “priority national area,” increasing funding for housing, education, and cultural preservation. This initiative aimed to strengthen the city’s role as Israel’s capital while improving living standards for all its residents.

Israel has also worked to expand Jewish communities in East Jerusalem, particularly in areas such as Silwan, the Jewish Quarter of the Old City, and Givat Hamatos, reinforcing the city’s Jewish character. Some Islamic leaders have attempted to erase Jewish history in Jerusalem, falsely claiming that Jews have no historical ties to the city—despite extensive archaeological and historical evidence proving otherwise.

Legal and Political Disputes

The Israeli Supreme Court has consistently ruled in favor of maintaining Jewish and Arab residency rights in Jerusalem while upholding Israel’s legal jurisdiction over the city. Despite international opposition, Israeli law treats both East and West Jerusalem as fully integrated parts of the capital, ensuring equal rights, municipal services, and legal protections for all residents.

The status of Jerusalem remains a central issue in the Israeli-Palestinian conflict, but Israeli leaders have made it clear that the city will never again be divided, citing historical, religious, and security concerns.

Municipal Administration

Main article: Municipality of Jerusalem

The Jerusalem Municipality is responsible for governing the city and providing essential services, including infrastructure, urban planning, education, sanitation, and public transportation. The city is administered by the Jerusalem City Council, which consists of 31 elected members, led by the mayor, who serves a five-year term and appoints eight deputies.

Mayors of Jerusalem

The former mayor of Jerusalem, Uri Lupolianski, was elected in 2003. In the November 2008 municipal elections, Nir Barkat was elected mayor, serving until 2018, when Moshe Lion was elected to the position.

Jerusalem’s longest-serving mayor was Teddy Kollek, who held office for 28 years (1965–1993), serving six consecutive terms and playing a key role in the city’s modernization.

Unlike the mayor and deputy mayors, City Council members do not receive salaries and work on a voluntary basis. Most meetings of the Jerusalem City Council are private, but a public session is held once a month.

Municipal Headquarters and Governance

The Jerusalem Municipality Headquarters and the mayor’s office are located in Safra Square (Kikar Safra) on Jaffa Road. The municipal complex, consisting of two modern buildings and ten restored historic structures, was inaugurated in 1993, replacing the old town hall building constructed during the British Mandate period.

Jerusalem is part of the Jerusalem District, which is one of Israel’s six administrative districts. The city serves as the district capital, overseeing regional governance and public administration.

Municipal Services and Development

The Jerusalem Municipality is responsible for urban planning, zoning, and infrastructure projects across the city. The municipal budget is allocated for public services, education, road maintenance, sanitation, and cultural initiatives. The Israeli government has invested heavily in East Jerusalem, expanding roads, schools, and healthcare facilities, despite ongoing political disputes.

However, some critics claim that municipal services in Arab-majority neighborhoods of East Jerusalem are underfunded relative to the city’s Jewish-majority areas. The Israeli government has acknowledged these gaps and has initiated large-scale investment projects to improve transportation, education, and economic development in East Jerusalem.

In 2018, Israel approved a 2.1 billion shekel ($560 million) development plan for East Jerusalem, aimed at improving infrastructure, employment, education, and transportation. The plan includes expanding the Jerusalem Light Rail system, building new schools and kindergartens, and upgrading healthcare services in Arab neighborhoods.

Zoning and Land Use

Urban zoning and land designation in Jerusalem remain a complex and politically sensitive issue. Approximately 35% of East Jerusalem’s land has been designated for Jewish residential development, while the remaining areas include existing Arab neighborhoods, public parks, and land under development restrictions due to security concerns.

Despite past challenges, the Israeli government has approved new residential and commercial projects in Arab neighborhoods to meet housing demands and support economic growth. Additionally, the Jerusalem Municipality has launched grant programs to encourage business investments, technological startups, and workforce training in East Jerusalem.

Palestinian Authority and Administrative Divisions

Under the Oslo Accords (1993–1995), some outer neighborhoods of East Jerusalem were partially integrated into the Palestinian Authority’s (PA) jurisdiction:

• Certain areas of Sur Baher, Wadi al-Hummus, Umm Leisun, and Umm Tuba fall under Area A, which is under full PA control.
• Other neighborhoods, such as Al-Ram, Dahiyat al-Barid, Beit Hanina, Kafr Aqab, and Arab al-Jahalin, are classified as Area B, meaning administrative control is shared between Israel and the PA, but Israel maintains full security authority.

These neighborhoods are beyond the security barrier, yet legally remain within Jerusalem’s municipal boundaries. This situation has created governance challenges, as municipal services in these areas are less developed than in other parts of the city. However, the Israeli government has proposed new infrastructure projects to address these concerns and improve residents’ access to public services.

Geography

Jerusalem is located on a southern spur of the Judaean Mountains, a range that extends from the central hill country of Israel. The city sits at an average elevation of 754 meters (2,474 feet) above sea level, making it one of the highest major cities in Israel. The Old City, which forms the historical and spiritual core of Jerusalem, is situated at an elevation of approximately 760 meters (2,490 feet).

Topography and Surrounding Features

Jerusalem is surrounded by valleys and dry riverbeds (wadis) that historically served as natural fortifications and played a crucial role in the city’s development. The Kidron, Hinnom, and Tyropoeon Valleys intersect just south of the Old City, shaping the city’s terrain:

• The Kidron Valley, located to the east of the Old City, separates Jerusalem from the Mount of Olives and extends toward the Judean Desert. This valley contains several ancient tombs, including the Tomb of Zechariah and the Tomb of Absalom, and it serves as a significant site in both Jewish and Christian eschatology.
• The Hinnom Valley, running along the southern side of the Old City, is a deep ravine that was historically associated with ancient sacrificial rites. In biblical literature, this valley became linked with the concept of Gehenna (Hell) due to its use as a site for the destruction of refuse and unclean materials in ancient times.
• The Tyropoeon Valley, also known as the Central Valley, once divided Jerusalem into two main sections: the Temple Mount to the east and the Upper City to the west. Today, much of this valley is buried beneath centuries of accumulated debris, but archaeological excavations have revealed parts of its original topography.

Mountains and Hills

The city of Jerusalem is defined by several prominent hills and ridges that have influenced its historical and religious significance:

• The Temple Mount, the site of the First and Second Jewish Temples, is one of the most important religious locations in the world. It remains a central feature of the city’s topography and is home to the Western Wall, the Dome of the Rock, and the Al-Aqsa Mosque.
• The Mount of Olives, located east of the Old City, is one of the most significant sites in Jewish and Christian history. It has been used as a Jewish burial site for more than 3,000 years and contains churches and monasteries marking events from the life of Jesus. The mountain offers a panoramic view of the Old City.
• Mount Scopus, to the northeast of Jerusalem, is home to the Hebrew University of Jerusalem, the Hadassah Medical Center, and several important national institutions. It served as a strategic military position throughout history.
• Mount Zion, situated just outside the Old City’s southern walls, is traditionally identified as the burial place of King David and is home to several important Christian and Jewish sites, including the Room of the Last Supper.
• Mount Herzl, located on the western edge of Jerusalem, serves as Israel’s national cemetery and is the burial site of many of the country’s leaders, including Theodor Herzl, the founder of modern Zionism.

Forests and Vegetation

Historically, Jerusalem was surrounded by forests of almond, olive, and pine trees, as referenced in biblical accounts. Over centuries of warfare, urban expansion, and agricultural activity, much of this original vegetation was lost. However, in modern times, Israel has engaged in extensive reforestation and conservation projects, restoring green areas around the city. The Jerusalem Forest, located to the west of the city, serves as a major green lung and recreational space for residents.

Water Resources and Infrastructure

Water supply has always been a major challenge for Jerusalem, given its location far from major rivers or lakes. Throughout history, Jerusalemites developed an intricate system of aqueducts, tunnels, pools, and cisterns to collect and store rainwater. Key water infrastructure includes:

• The Gihon Spring, the city’s primary ancient water source, which provided fresh water to the City of David and was later directed into the Pool of Siloam.
• The Hezekiah’s Tunnel, a remarkable engineering feat from the 8th century BCE, which diverted water from the Gihon Spring to ensure the city’s water security.
• The Siloam Pool, an ancient water reservoir mentioned in biblical accounts and still visible in archaeological excavations.
• Modern water infrastructure, managed by Mekorot (Israel’s national water company), now ensures a steady supply of drinking water through pipelines from Lake Kinneret (Sea of Galilee) and underground reservoirs.

Location and Proximity to Other Cities

Jerusalem is centrally located in the Judaean Mountains, with its strategic position providing both defensive advantages and economic significance throughout history.

• West of Jerusalem: The city is 60 km (37 mi) from Tel Aviv and the Mediterranean coast, connected by Highway 1, Israel’s main east-west transportation route.
• East of Jerusalem: The city is 35 km (22 mi) from the Dead Sea, the lowest point on Earth, with the surrounding Judean Desert leading toward the Jordan Valley.
• South of Jerusalem: The neighboring city of Bethlehem, located 10 km (6.2 mi) south, is a significant Christian pilgrimage site. Beit Jala, another historic town, is also situated nearby.
• North of Jerusalem: The city of Ramallah, about 15 km (9.3 mi) north, serves as the administrative center of the Palestinian Authority. The Israeli city of Giv’at Ze’ev is also located in the northern metropolitan area.
• East Jerusalem and Surrounding Towns: The city of Ma’ale Adumim, a major Israeli urban center, lies just 7 km (4.3 mi) east of Jerusalem. Abu Dis, another suburb, is located nearby.

Religious Significance

Main article: Religious significance of Jerusalem

Jerusalem is home to some of the most important religious sites in the world and holds deep spiritual significance for Judaism, Christianity, and Islam. It has been the holiest city in Judaism for over 3,000 years, a sacred center in Christianity for 2,000 years, and a religiously significant city in Islam for 1,400 years.

According to the 2000 Statistical Yearbook of Jerusalem, the city contains 1,204 synagogues, 158 churches, and 73 mosques. Despite efforts to maintain religious coexistence, some sites, particularly the Temple Mount, have been a continuous source of tension and political conflict. The Temple Mount is the holiest site in Judaism and is also regarded as Islam’s third-holiest site.

Judaism

Further information: Jerusalem in Judaism

Jerusalem is the holiest city in Judaism and has been the spiritual and ancestral homeland of the Jewish people for millennia. According to the Hebrew Bible, King David established Jerusalem as the capital of the United Kingdom of Israel in the 10th century BCE, and his son, King Solomon, built the First Temple, marking the city as the center of Jewish worship.

The Temple Mount (Har HaBayit) is the holiest site in Judaism, as it was the location of both the First Temple (destroyed by the Babylonians in 586 BCE) and the Second Temple (destroyed by the Romans in 70 CE). It is the focal point of Jewish prayer, and Jews around the world face Jerusalem and the Temple Mount when praying.

• The Western Wall, a remnant of the Second Temple’s outer retaining wall, is the holiest place where Jews are permitted to pray today.
• Synagogues worldwide are constructed with their Holy Ark facing Jerusalem, while those in Jerusalem itself face the Holy of Holies, the most sacred chamber of the Temple.
• Jewish liturgy, festivals, and daily prayers contain numerous references to Jerusalem and express the desire for the rebuilding of the Temple.

Christianity

Further information: Jerusalem in Christianity

Jerusalem is considered the cradle of Christianity and is revered for both its Old Testament history and its central role in the life of Jesus. According to the New Testament, Jesus was brought to Jerusalem as an infant and later taught in the Second Temple, was crucified, and was resurrected in the city.

• The Church of the Holy Sepulchre, built on the traditional site of Jesus’ crucifixion and burial, is one of Christianity’s holiest sites and has been a pilgrimage destination for nearly 2,000 years.
• Golgotha (Calvary), identified in the Gospels as the site of the Crucifixion, is believed to be within the present-day Church of the Holy Sepulchre.
• The Cenacle (Upper Room) on Mount Zion is traditionally held to be the site of the Last Supper and is located in the same building as King David’s traditional tomb.

Jerusalem is home to several important Christian denominations, including the Greek Orthodox, Roman Catholic, Armenian, Coptic, and Ethiopian Churches, all of which maintain a presence in the city.

Islam

Further information: Jerusalem in Islam

Jerusalem is regarded as the third-holiest city in Islam, following Mecca and Medina. According to Islamic tradition, early Muslims initially faced Jerusalem in prayer before the qibla (direction of prayer) was changed to Mecca.

Islamic significance in Jerusalem is primarily linked to the Night Journey (Isra), an event in which Muslims believe the Prophet Muhammad was transported from Mecca to the Temple Mount and then ascended to Heaven (Mi’raj). This belief is based on an interpretation of the Qur’an’s Surat al-Isra (17:1), which refers to a journey to “the farthest place of prayer” (Al-Masjid Al-Aqsa).

• The Al-Aqsa Mosque, constructed on the Temple Mount during the Umayyad period (7th century CE), is considered one of the most important Islamic sites.
• The Dome of the Rock, completed in 691 CE, is built on the location of the Jewish Temple and is considered a landmark of Islamic architecture.

The connection between Islam and the Temple Mount became more prominent centuries after Muhammad’s death, when Islamic scholars identified Al-Aqsa with Jerusalem rather than a celestial site.