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Westelike Muur

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Die Westelike Muur (Hebreeus: הַכּוֹתֶל הַמַּעֲרָבִי, geromaniseer: HaKotel HaMa'aravi, letterlik 'die westelike muur'; uitspraakⓘ; Ashkenaziese Hebreeuse uitspraak: HaKosel HaMa'arovi) is 'n antieke keermuur van die beboude heuwel wat aan Jode en Christene bekend staan as die Tempelberg van Jerusalem. Die bekendste gedeelte daarvan, met dieselfde naam bekend, dikwels deur Jode verkort tot die Kotel of Kosel, staan in die Weste bekend as die Klaagmuur, en in die Arabiese wêreld en Islamitiese wêreld as die Buraq-muur (Arabies: حَائِط ٱلْبُرَاق, geromaniseer: Ḥā'iṭ al-Burāq; ['ħaːʔɪtˤ albʊ'raːq]). In 'n Joodse godsdienstige konteks word die term Westelike Muur en sy variasies in die eng sin gebruik vir die gedeelte wat vir Joodse gebed gebruik word; in die breër sin verwys dit na die hele 488 meter lange (1 601 voet) keermuur aan die westekant van die Tempelberg.

By die gebedsgedeelte dateer net meer as die helfte van die muur se totale hoogte, insluitend die 17 lae wat onder straatvlak geleë is, uit die einde van die Tweede Tempelperiode, en daar word geglo dat dit deur Herodes die Grote begin is.[1] Die baie groot klipblokke van die onderste lae is Herodiaans, die lae van mediumgrootte klippe daarbo is gedurende die Umayyad-periode bygevoeg, terwyl die klein klippe van die boonste lae van meer onlangse datum is, veral uit die Ottomaanse periode.

Die Westelike Muur speel 'n belangrike rol in Judaïsme omdat dit deel is van die mensgemaakte "Tempelberg", 'n kunsmatig uitgebreide heuweltop wat veral bekend is as die tradisionele plek van die Joodse Tempel. As gevolg van die toegangsbeperkings tot die Tempelberg, is die Muur die heiligste plek waar Jode toegelaat word om buite die Tempelberg-platform te bid, omdat die vermeende plek van die Allerheiligste, die heiligste plek in die Joodse geloof, vermoedelik net bokant en agter dit lê. Die oorspronklike, natuurlike en onreëlmatig gevormde Tempelberg is geleidelik uitgebrei om 'n steeds groter Tempelkompleks bo-op te bou. Die vroegste bron wat moontlik hierdie spesifieke plek as 'n plek van Joodse aanbidding noem, is uit die 10de eeu.[2][3] Die Westelike Muur, in die eng sin, d.w.s. verwysend na die gedeelte wat vir Joodse gebed gebruik word, staan ook bekend as die "Klaagmuur", met verwysing na die praktyk van Jode wat by die terrein huil. Gedurende die tydperk van Christelike Romeinse heerskappy oor Jerusalem (ongeveer 324–638), is Jode heeltemal van Jerusalem verbied, behalwe op Tisha B'Av, die dag van nasionale rou vir die Tempels. Die term "Klaagmuur" is histories hoofsaaklik deur Christene gebruik, met gebruik deur Jode wat marginaal geword het.[4] Van die hele keermuur, front die gedeelte wat ritueel deur Jode gebruik is, nou na 'n groot plein in die Joodse Kwartier, naby die suidwestelike hoek van die Tempelberg, terwyl die res van die muur agter strukture in die Moslem Kwartier versteek is, met die klein uitsondering van 'n 8-meter (26 vt) gedeelte, die sogenaamde "Klein Westelike Muur" of "Klein Klaagmuur". Hierdie segment van die westelike keermuur kry besondere belang omdat dit nooit heeltemal deur Middeleeuse geboue verberg is nie, en baie van die oorspronklike Herodiaanse klipwerk vertoon. In godsdienstige terme word vermoed dat die "Klein Westelike Muur" selfs nader aan die Allerheiligste en dus aan die "teenwoordigheid van God" (Shechina) is, en die ondergrondse Warren-poort, wat buite bereik van Jode was vanaf die 12de eeu tot die gedeeltelike opgrawing daarvan in die 20ste eeu.

Die hele Westelike Muur vorm die westelike grens van al-Haram al-Sharif ("die Edele Heiligdom"), of die Al-Aqsa-kompleks. Daar word geglo dat dit die plek is waar die Islamitiese Profeet Mohammed sy gevleuelde perd, die Burāq, vasgemaak het op sy Nagtelike Reis, wat volgens tradisie met Jerusalem verbind word, voordat hy na die hemel opgevaar het. Terwyl die muur as 'n integrale deel van die Haram esh-Sharif en waqf-eiendom van die Marokkaanse Kwartier onder Moslem-heerskappy beskou is, bestaan ​​al lank reeds 'n reg op Joodse gebed en pelgrimstog as deel van die Status Quo-regulasies.[5][6][7] Hierdie standpunt is in 1930 in 'n internasionale kommissie gedurende die Britse Mandaattydperk bevestig.

Met die opkoms van die Sionistiese beweging in die vroeë 20ste eeu het die muur 'n bron van wrywing tussen die Joodse en Moslem-gemeenskappe geword, met laasgenoemde wat bekommerd was dat die muur gebruik kon word om Joodse aansprake op die Tempelberg en dus Jerusalem te bevorder. Gedurende hierdie tydperk het uitbrake van geweld aan die voet van die muur alledaags geword, met 'n besonder dodelike oproer in 1929 waarin 133 Jode en 116 Arabiere dood is, met baie meer mense beseer. Na die Arabies-Israeliese Oorlog van 1948 is die oostelike gedeelte van Jerusalem deur Jordanië beset. Onder Jordaanse beheer is Jode heeltemal uit die Ou Stad, insluitend die Joodse Kwartier, verdryf, en Jode is vir 19 jaar verbied om die Ou Stad binne te gaan, wat Joodse gebed op die terrein van die Westelike Muur effektief verbied het. Hierdie tydperk het op 10 Junie 1967 geëindig toe Israel beheer oor die terrein verkry het na die Sesdaagse Oorlog. Drie dae nadat hulle beheer oor die Westelike Muur-terrein verkry het, is die Marokkaanse Kwartier deur Israeliese owerhede platgestoot om ruimte te skep vir wat nou die Westelike Muur-plein is.[8]

Verwysings

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  1. ↑ "The Temple Mount in the Herodian Period (37 BC–70 AD)". Biblical Archaeology Society. 21 Julie 2019. Besoek op 17 Julie 2020.
  2. ↑ Ramon, Amnon (2002). "Delicate balances at the Temple Mount, 1967–1999". In Marshall J. Breger; Ora Ahimeir (reds.). Jerusalem: A City and Its Future. Syracuse University Press for the Jerusalem Institute for Israel Studies. p. 300. ISBN 978-0815629139. Besoek op 18 Maart 2020.
  3. ↑ 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)
  4. ↑ Halkin 2001
  5. ↑ 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.
  6. ↑ 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).
  7. ↑ Yitzhak Reiter (2017). Contested Holy Places in Israel–Palestine: Sharing and Conflict Resolution. Taylor & Francis. pp. 26–. ISBN 978-1-351-99884-0.
  8. ↑ Peters 1984 "One of the best documented endowments, one that embraced the entire quarter of Western Muslims or Maghrebis".

Eksterne skakels

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