title: Red

text: The color is commonly used for professional sports teams in Canada and the United States with eleven Major League Baseball teams, eleven National Hockey League teams, seven National Football League teams and eleven National Basketball Association teams prominently featuring some shade of the color. The color is also featured in the league logos of Major League Baseball, the National Football League and the National Basketball Association. In the National Football League, a red flag is thrown by the head coach to challenge a referee's decision during the game. During the 1950s when red was strongly associated with communism in the United States, the modern Cincinnati Reds team was known as the "Redlegs" and the term was used on baseball cards. After the red scare faded, the team was known as the "Reds" again.


title: Red

text: In boxing, red is often the color used on a fighter's gloves. George Foreman wore the same red trunks he used during his loss to Muhammad Ali when he defeated Michael Moorer 20 years later to regain the title he lost. Boxers named or nicknamed "red" include Red Burman, Ernie "Red" Lopez, and his brother Danny "Little Red" Lopez.


title: Red

text: Red is the most common color found in national flags, found on the flags of 77 percent of the 210 countries listed as independent in 2016; far ahead of white (58 percent); green (40 percent) and blue (37 percent). The British flag bears the colors red, white and blue; it includes the cross of Saint George, patron saint of England, and the saltire of Saint Patrick, patron saint of Ireland, both of which are red on white. The flag of the United States bears the colors of Britain, the colors of the French tricolore include red as part of the old Paris coat of arms, and other countries' flags, such as those of Australia, New Zealand, and Fiji, carry a small inset of the British flag in memory of their ties to that country. Many former colonies of Spain, such as Mexico, Colombia, Costa Rica, Cuba, Ecuador, Panama, Peru, Puerto Rico and Venezuela, also feature red-one of the colors of the Spanish flag-on their own banners. Red flags are also used to symbolize storms, bad water conditions, and many other dangers.


title: Red

text: Red, blue, and white are also the Pan-Slavic colors adopted by the Slavic solidarity movement of the late nineteenth century. Initially these were the colors of the Russian flag; as the Slavic movement grew, they were adopted by other Slavic peoples including Slovaks, Slovenes, and Serbs. The flags of the Czech Republic and Poland use red for historic heraldic reasons (see Coat of arms of Poland and Coat of arms of the Czech Republic) & not due to Pan-Slavic connotations. In 2004 Georgia adopted a new white flag, which consists of four small and one big red cross in the middle touching all four sides.


title: Red

text: Red, white, and black were the colors of the German Empire from 1870 to 1918, and as such they came to be associated with German nationalism. In the 1920s they were adopted as the colors of the Nazi flag. In "Mein Kampf", Hitler explained that they were "revered colors expressive of our homage to the glorious past." The red part of the flag was also chosen to attract attention – Hitler wrote: "the new flag ... should prove effective as a large poster" because "in hundreds of thousands of cases a really striking emblem may be the first cause of awakening interest in a movement." The red also symbolized the social program of the Nazis, aimed at German workers. Several designs by a number of different authors were considered, but the one adopted in the end was Hitler's personal design.


title: Red

text: Red, gold, green, and black are the colors of Pan-Africanism. Several African countries thus use the color on their flags, including South Africa, Ghana, Senegal, Mali, Ethiopia, Togo, Guinea, Benin, and Zimbabwe. The Pan-African colors are borrowed from the flag of Ethiopia, one of the oldest independent African countries. Rwanda, notably, removed red from its flag after the Rwandan genocide because of red's association with blood.


title: Red

text: The flags of Japan and Bangladesh both have a red circle in the middle of different colored backgrounds. The flag of the Philippines has a red trapezoid on the bottom signifying blood, courage, and valor (also, if the flag is inverted so that the red trapezoid is on top and the blue at the bottom, it indicates a state of war). The flag of Singapore has a red rectangle on the top. The field of the flag of Portugal is green and red. The Ottoman Empire adopted several different red flags during the six centuries of its rule, with the successor Republic of Turkey continuing the 1844 Ottoman flag.


title: Red

text: In 18th-century Europe, red was usually associated with the monarchy and with those in power. The Pope wore red, as did the Swiss Guards of the Kings of France, the soldiers of the British Army and the Danish Army.


title: Red

text: The French Revolution saw red used by the Jacobins as a symbol of the martyrs of the Revolution. In the nineteenth century, with the Industrial Revolution and the rise of worker's movements, it became the color of socialism (especially the Marxist variant), and, with the Paris Commune of 1871, of revolution.


title: Red

text: In the 20th century, red was the color first of the Russian Bolsheviks and then, after the success of the Russian Revolution of 1917, of communist parties around the world. However, after the fall of the Soviet Union in 1991, Russia went back to the pre-revolutionary blue, white and red flag.


title: Red

text: Red also became the color of many social democratic parties in Europe, including the Labour Party in Britain (founded 1900); the Social Democratic Party of Germany (whose roots went back to 1863) and the French Socialist Party, which dated back under different names, to 1879. The Socialist Party of America (1901–72) and the Communist Party USA (1919) both also chose red as their color.


title: Red

text: Members of the Christian-Social People's Party in Liechtenstein (founded 1918) advocated an expansion of democracy and progressive social policies, and were often referred to disparagingly as "Reds" for their social liberal leanings and party colors.


title: Red

text: The Chinese Communist Party, founded in 1920, adopted the red flag and hammer and sickle emblem of the Soviet Union, which became the national symbols when the Party took power in China in 1949. Under Party leader Mao Zedong, the Party anthem became "The East Is Red", and Mao Zedong himself was sometimes referred to as a "red sun". During the Cultural Revolution in China, Party ideology was enforced by the Red Guards, and the sayings of Mao Zedong were published as a little red book in hundreds of millions of copies. Today the Chinese Communist Party claims to be the largest political party in the world, with eighty million members.


title: Red

text: Beginning in the 1960s and the 1970s, paramilitary extremist groups such as the Red Army Faction in Germany, the Japanese Red Army and the Shining Path Maoist movement in Peru used red as their color. But in the 1980s, some European socialist and social democratic parties, such as the Labour Party in Britain and the Socialist Party in France, moved away from the symbolism of the far left, keeping the red color but changing their symbol to a less-threatening red rose.


title: Red

text: Red is used around the world by political parties of the left or center-left. In the United States, it is the color of the Communist Party USA, of the Social Democrats, USA, and in Puerto Rico, of the Popular Democratic Party.


title: Red

text: In the United States, political commentators often refer to the "red states", which voted for Republican candidates in the last four presidential elections, and "blue states", which voted for Democrats. This convention is relatively recent: before the 2000 presidential election, media outlets assigned red and blue to both parties, sometimes alternating the allocation for each election. Fixed usage was established during the 39-day recount following the 2000 election, when the media began to discuss the contest in terms of "red states" versus "blue states". States which voted for different parties in two of the last four presidential elections are called "Swing States", and are usually coloured purple, a mix of red and blue.


title: Red

text: Such names as Red Club (a bar), Red Carpet (a discothèque) or Red Cottbus and Club Red (event locations) suggest liveliness and excitement. The Red Hat Society is a social group founded in 1998 for women 50 and over. Use of the color red to call attention to an emergency situation is evident in the names of such organizations as the Red Cross (humanitarian aid), Red Hot Organization (AIDS support), and the Red List of Threatened Species (of IUCN). In reference to humans, term "red" is often used in the West to describe the indigenous peoples of the Americas.


title: Lunar eclipse

text: A lunar eclipse occurs when the Moon moves into the Earth's shadow. This can occur only when the Sun, Earth, and Moon are exactly or very closely aligned (in syzygy) with Earth between the other two, which can happen only on the night of a full moon when the Moon is near either lunar node. The type and length of a lunar eclipse depend on the Moon's proximity to the lunar node.


title: Lunar eclipse

text: When the moon is totally eclipsed by the Earth, it takes on a reddish color that is caused by the planet when it completely blocks direct sunlight from reaching the Moon surface, as only the light reflected from the lunar surface has been refracted by Earth's atmosphere. This light appears reddish due to the Rayleigh scattering of blue light, the same reason sunrise and sunsets are more orange than during the day.


title: Lunar eclipse

text: Unlike a solar eclipse, which can only be viewed from a relatively small area of the world, a lunar eclipse may be viewed from anywhere on the night side of Earth. A total lunar eclipse can last up to nearly 2 hours, while a total solar eclipse lasts only up to a few minutes at any given place, because the Moon's shadow is smaller. Also unlike solar eclipses, lunar eclipses are safe to view without any eye protection or special precautions.


title: Lunar eclipse

text: Earth's shadow can be divided into two distinctive parts: the umbra and penumbra. Earth totally occludes direct solar radiation within the umbra, the central region of the shadow. However, since the Sun's diameter appears about one-quarter of Earth's in the lunar sky, the planet only partially blocks direct sunlight within the penumbra, the outer portion of the shadow.


title: Lunar eclipse

text: This occurs when the Moon passes through Earth's penumbra. The penumbra causes a subtle dimming of the lunar surface, which is only visible to the naked eye when about 70% of the Moon's diameter has immersed into Earth's penumbra. A special type of penumbral eclipse is a "total penumbral lunar eclipse", during which the Moon lies exclusively within Earth's penumbra. Total penumbral eclipses are rare, and when these occur, the portion of the Moon closest to the umbra may appear slightly darker than the rest of the lunar disk.


title: Lunar eclipse

text: This occurs when only a portion of the Moon enters Earth's umbra, while a "total lunar eclipse" occurs when the entire Moon enters the planet's umbra. The Moon's average orbital speed is about , or a little more than its diameter per hour, so totality may last up to nearly 107 minutes. Nevertheless, the total time between the first and the last contacts of the Moon's limb with Earth's shadow is much longer and could last up to 236 minutes.


title: Lunar eclipse

text: This occurs when the Moon falls entirely within the Earth's umbra. Just prior to complete entry, the brightness of the lunar limb-- the curved edge of the Moon still being hit by direct sunlight-- will cause the rest of the Moon to appear comparatively dim. The moment the Moon enters a complete eclipse, the entire surface will become more or less uniformly bright. Later, as the Moon's opposite limb is struck by sunlight, the overall disk will again become obscured. This is because as viewed from the Earth, the brightness of a lunar limb is generally greater than that of the rest of the surface due to reflections from the many surface irregularities within the limb: sunlight striking these irregularities is always reflected back in greater quantities than that striking more central parts, and is why the edges of full moons generally appear brighter than the rest of the lunar surface. This is similar to the effect of velvet fabric over a convex curved surface which to an observer will appear darkest at the center of the curve. It will be true of any planetary body with little or no atmosphere and an irregular cratered surface (e.g., Mercury) when viewed opposite the Sun.


title: Lunar eclipse

text: This is a total lunar eclipse during which the Moon passes through the centre of Earth's shadow, contacting the antisolar point. This type of lunar eclipse is relatively rare.


title: Lunar eclipse

text: The relative distance of the Moon from Earth at the time of an eclipse can affect the eclipse's duration. In particular, when the Moon is near apogee, the farthest point from Earth in its orbit, its orbital speed is the slowest. The diameter of Earth's umbra does not decrease appreciably within the changes in the Moon's orbital distance. Thus, the concurrence of a totally eclipsed Moon near apogee will lengthen the duration of totality.


title: Lunar eclipse

text: A "selenelion" or "selenehelion", also called a "horizontal eclipse", occurs where and when both the Sun and an eclipsed Moon can be observed at the same time. The event can only be observed just before sunset or just after sunrise, when both bodies will appear just above opposite horizons at nearly opposite points in the sky. A selenelion occurs during every total lunar eclipse-- it is an experience of the "observer", not a planetary "event" separate from the lunar eclipse itself. Typically, observers on Earth located on high mountain ridges undergoing false sunrise or false sunset "at the same moment of a total lunar eclipse" will be able to experience it. Although during selenelion the Moon is completely within the Earth's umbra, both it and the Sun can be observed in the sky because atmospheric refraction causes each body to appear higher (i.e., more central) in the sky than its true geometric planetary position.


title: Lunar eclipse

text: The timing of total lunar eclipses is determined by what are known as its "contacts" (moments of contact with Earth's shadow):


title: Lunar eclipse

text: The following scale (the Danjon scale) was devised by André Danjon for rating the overall darkness of lunar eclipses:


title: Lunar eclipse

text: There is often confusion between a solar eclipse and a lunar eclipse. While both involve interactions between the Sun, Earth, and the Moon, they are very different in their interactions.


title: Lunar eclipse

text: The Moon does not completely darken as it passes through the umbra because of the refraction of sunlight by Earth's atmosphere into the shadow cone; if Earth had no atmosphere, the Moon would be completely dark during the eclipse. The reddish coloration arises because sunlight reaching the Moon must pass through a long and dense layer of Earth's atmosphere, where it is scattered. Shorter wavelengths are more likely to be scattered by the air molecules and small particles; thus, the longer wavelengths predominate by the time the light rays have penetrated the atmosphere. Human vision perceives this resulting light as red. This is the same effect that causes sunsets and sunrises to turn the sky a reddish color. An alternative way of conceiving this scenario is to realize that, as viewed from the Moon, the Sun would appear to be setting (or rising) behind Earth.


title: Lunar eclipse

text: The amount of refracted light depends on the amount of dust or clouds in the atmosphere; this also controls how much light is scattered. In general, the dustier the atmosphere, the more that other wavelengths of light will be removed (compared to red light), leaving the resulting light a deeper red color. This causes the resulting coppery-red hue of the Moon to vary from one eclipse to the next. Volcanoes are notable for expelling large quantities of dust into the atmosphere, and a large eruption shortly before an eclipse can have a large effect on the resulting color.


title: Lunar eclipse

text: Several cultures have myths related to lunar eclipses or allude to the lunar eclipse as being a good or bad omen. The Egyptians saw the eclipse as a sow swallowing the Moon for a short time; other cultures view the eclipse as the Moon being swallowed by other animals, such as a jaguar in Mayan tradition, or a mythical three-legged toad known as Chan Chu in China. Some societies thought it was a demon swallowing the Moon, and that they could chase it away by throwing stones and curses at it. The Ancient Greeks correctly believed the Earth was round and used the shadow from the lunar eclipse as evidence. Some Hindus believe in the importance of bathing in the Ganges River following an eclipse because it will help to achieve salvation.


title: Lunar eclipse

text: Similarly to the Mayans, the Incans believed that lunar eclipses occurred when a jaguar ate the Moon, which is why a blood moon looks red. The Incans also believed that once the jaguar finished eating the Moon, it could come down and devour all the animals on Earth, so they would take spears and shout at the Moon to keep it away.


title: Lunar eclipse

text: The ancient Mesopotamians believed that a lunar eclipse was when the Moon was being attacked by seven demons. This attack was more than just one on the Moon, however, for the Mesopotamians linked what happened in the sky with what happened on the land, and because the king of Mesopotamia represented the land, the seven demons were thought to be also attacking the king. In order to prevent this attack on the king, the Mesopotamians made someone pretend to be the king so they would be attacked instead of the true king. After the lunar eclipse was over, the substitute king was made to disappear (possibly by poisoning).


title: Lunar eclipse

text: In some Chinese cultures, people would ring bells to prevent a dragon or other wild animals from biting the Moon. In the 19th century, during a lunar eclipse, the Chinese navy fired its artillery because of this belief. During the Zhou Dynasty ( 1046–256 BC) in the "Book of Songs", the sight of a Red Moon engulfed in darkness was believed to foreshadow famine or disease.


title: Lunar eclipse

text: Certain lunar eclipses have been referred to as "blood moons" in popular articles but this is not a scientifically-recognized term. This term has been given two separate, but overlapping, meanings.


title: Lunar eclipse

text: The first, and simpler, meaning relates to the reddish color a totally eclipsed Moon takes on to observers on Earth. As sunlight penetrates the atmosphere of Earth, the gaseous layer filters and refracts the rays in such a way that the green to violet wavelengths on the visible spectrum scatter more strongly than the red, thus giving the Moon a reddish cast.


title: Lunar eclipse

text: The second meaning of "blood moon" has been derived from this apparent coloration by two fundamentalist Christian pastors, Mark Blitz and John Hagee. They claimed that the 2014–15 "lunar tetrad" of four lunar eclipses coinciding with the feasts of Passover and Tabernacles matched the "moon turning to blood" described in the Book of Joel of the Hebrew Bible. This tetrad was claimed to herald the Second Coming of Christ and the Rapture as described in the Book of Revelation on the date of the first of the eclipses in this sequence on April 15, 2014.


title: Lunar eclipse

text: At least two lunar eclipses and as many as five occur every year, although total lunar eclipses are significantly less common. If the date and time of an eclipse is known, the occurrences of upcoming eclipses are predictable using an eclipse cycle, like the saros.


title: Lunar eclipse

text: Eclipses occur only during an eclipse season, when the Sun appears to pass near either node of the Moon's orbit.


title: Eye of Providence

text: The Eye of Providence (or the All-Seeing Eye of God) is a symbol that depicts an eye, often enclosed in a triangle and surrounded by rays of light or glory, meant to represent divine providence, whereby the eye of God watches over humanity. A well-known example of the Eye of Providence appears on the reverse of the Great Seal of the United States, which is depicted on the United States one-dollar bill.


title: Eye of Providence

text: In 1782, the Eye of Providence was adopted as part of the symbolism featured on the reverse side of the Great Seal of the United States. It was first proposed as an element of the Great Seal by the first of three design committees in 1776, and is thought to be the suggestion of the artistic consultant, Pierre Eugene du Simitiere, and at the time, was a conventional symbol for God’s benevolent oversight.


title: Eye of Providence

text: In his original proposal to the committee, du Simitiere placed the Eye over shields so as to symbolize each of the original thirteen states of the Union. On the version of the seal that would eventually be approved, the Eye is positioned above an unfinished pyramid of thirteen steps (again symbolizing the original States, but also incorporating the nation's potential for future growth). Such symbolism is explained through the motto that appears above the Eye, "annuit cœptis", meaning "He approves [our] undertakings" (or "has approved").


title: Eye of Providence

text: Perhaps due to its use in the design of the Great Seal, the Eye has made its way into other American seals and logos, such as, for example:


title: Eye of Providence

text: The Eye of Providence has been used among various forms of currency throughout U.S. history, including:


title: Eye of Providence

text: The Eye of Providence appears on the Coat of Arms of Brasłaŭ, Belarus, Neman, Russia and of Wilamowice, Poland. The Eye was also part of the flag and coat of arms adopted by the Confederation of the Equator, a short lived 1824 secessionist revolt in the Northeastern provinces of Brazil. In the United Kingdom, the symbol was part of the Guards Division insignia, created in 1915.


title: Eye of Providence

text: In Estonia, the 50 krooni note shows the Eye as part of a depiction of the pipe organ of the Käina church. Likewise, the (old) 500 Ukrainian hryvnia note also depicts the Eye.


title: Eye of Providence

text: The Eye was included in the original publication of France's Declaration of the Rights of Man and of the Citizen, which also borrows iconography from the Ten Commandments. Similarly, the symbol is featured on the front page of the Constitution of Serbia from 1835.


title: Eye of Providence

text: Similaly, in Nigeria, the eye symbol is part of Nigeria Customs Service logo. It's also the logo of DSTV's popular reality programme, Big Brother Naija.


title: Eye of Providence

text: Today, the Eye of Providence is often associated with Freemasonry, first appearing as part of the standard Freemason iconography in 1797 with the publication of Thomas Smith Webb's "The Freemason's Monitor".


title: Eye of Providence

text: In this use, the Eye, representing the all-seeing eye of God, serves as a reminder that humanity's thoughts and deeds are always observed by God—who is referred to in Masonry as the Great Architect of the Universe. Typically, the Masonic Eye of Providence has a semicircular glory below it, and is sometimes enclosed by a triangle.


title: Eye of Providence

text: Popular among conspiracy theorists is the claim that the Eye of Providence shown atop an unfinished pyramid on the Great Seal of the United States indicates the influence of Freemasonry in the founding of the United States. However, common Masonic use of the Eye dates to 14 years after the creation of the Great Seal. Furthermore, the only Mason among the members of the various design committees for the Great Seal was Benjamin Franklin, whose ideas for the seal were not adopted. Likewise, various Masonic organizations have explicitly denied any connection to the creation of the Seal.


title: Eye of Providence

text: The association of an eye with the concept of Divine Providence is found in Christianity. In late Renaissance European iconography, the Eye, surrounded by a triangle, was an explicit symbol of the Christian Holy Trinity. The Eye of Providence was later painted above an image of three faces in Pontormo's 1525 "Supper at Emmaus". Seventeenth-century depictions of the Eye sometimes show it surrounded by clouds or sunbursts. The Eye of God in a triangle is still used in church architecture and Christian art to symbolize the Trinity and God's omnipresence and divine providence.


title: Eye of Providence

text: The Eye of Providence is notably featured on the following Eastern Orthodox, Latter-day Saint, and Catholic buildings, among others:


title: Eye of Providence

text: Commonly in the context of a reference to the Illuminati, numerous video games, TV shows, films, books, and websites contain depictions of the Eye.


title: Eye of Providence

text: Several universities and college fraternities use the Eye of Providence in their coats of arms, seals, or badges, notably:


title: Peter Weller

text: Peter Weller (born June 24, 1947) is an American film and stage actor, television director, and art historian.


title: Peter Weller

text: He has appeared in more than 70 films and television series, including "RoboCop" (1987) and its sequel "RoboCop 2" (1990), in which he played the title character; "The Adventures of Buckaroo Banzai Across the 8th Dimension" (1984); and "Star Trek Into Darkness" (2013). He also appeared in such films as Woody Allen's "Mighty Aphrodite" (1995), the Oliver Stone-produced "The New Age" (1994), and David Cronenberg's adaptation of William Burroughs's novel "Naked Lunch" (1991).


title: Peter Weller

text: In addition to a Saturn Award nomination for his "RoboCop" role, he received an Academy Award nomination for his 1993 short "Partners", in which he also acted. In television, he hosted the program "Engineering an Empire" on the History Channel from 2005 to 2007. He played Christopher Henderson in the fifth season of "24", Stan Liddy in the fifth season of the Showtime original series "Dexter", and Charles "Charlie" Barosky in 11 episodes in the sixth season of Kurt Sutter's "Sons of Anarchy". From 2012 to 2017, he was involved in the A&E (now Netflix) series "Longmire" as a director and actor. In 2017, he appeared on "The Last Ship" as Dr. Paul Vellek.


title: Peter Weller

text: Weller was born June 24, 1947, in Stevens Point, Wisconsin, the son of Dorothy Jean ( Davidson; 1924–2002), a homemaker, and Frederick Bradford Weller (1922–1986), a lawyer, federal judge, and career helicopter pilot for the United States Army. Weller had a "middle-class Catholic" upbringing and is of English, German, French and Irish descent. As a result of his father's army work, Weller spent many years abroad during his childhood. His family lived in West Germany for several years before eventually moving to Texas, where he attended Alamo Heights High School in San Antonio, graduating in 1965.


title: Peter Weller

text: While enrolled at North Texas State University (now the University of North Texas), he played trumpet in one of the campus bands. He graduated with a Bachelor of Arts degree in Theatre in 1969, and began his acting career after attending the American Academy of Dramatic Arts (Class of 1972).


title: Peter Weller

text: In 2004, Weller completed a Master of Arts degree in Roman and Renaissance Art at Syracuse University, and occasionally taught courses in ancient history at the university. In 2007, he began a Ph.D. at UCLA, in Italian Renaissance Art History. In October 2013 he filed his dissertation, "Alberti Before Florence: Early Sources Informing Leon Battista Alberti’s "De pictura"", and was awarded his doctorate in 2014.


title: Peter Weller

text: Weller's stage career began in the 1970s with appearances on Broadway in "Full Circle", directed by Otto Preminger, and "Summer Brave", William Inge's rewrite of his play "Picnic". About this time, he became a member of the Actors Studio.


title: Peter Weller

text: In December 2006, Weller starred as architect Frank Lloyd Wright at Chicago's Goodman Theatre in "Frank's Home", a new play by Richard Nelson.


title: Peter Weller

text: Weller appeared in the 1984 film "Firstborn" with Corey Haim, where he played the abusive boyfriend of Haim's mother (played by Teri Garr).


title: Peter Weller

text: Weller has appeared in more than 50 films and television series, including turns as the title characters in "The Adventures of Buckaroo Banzai Across the 8th Dimension", and blockbuster hits "RoboCop" and "RoboCop 2", he portrayed Starfleet Admiral Alexander Marcus in "Star Trek Into Darkness" in 2013. He has also appeared in such critically acclaimed films as Woody Allen's "Mighty Aphrodite", the Oliver Stone-produced "The New Age" and David Cronenberg's movie of William Burroughs's novel "Naked Lunch".


title: Peter Weller

text: In 1995, he appeared in "Screamers", a science-fiction film based on the short story "Second Variety" by Philip K. Dick and directed by Christian Duguay.


title: Peter Weller

text: In a 1977 episode of the television series "Lou Grant", he played Donald Sterner/Stryker, a tragically disillusioned Jewish-American Neo-Nazi leader who later committed suicide off-screen when his heritage was discovered.


title: Peter Weller

text: On television, he played the shuttle captain in the short-lived series "Odyssey 5" and made guest appearances as Terran supremacist John Frederick Paxton in the "" episodes "", "Terra Prime" and in "Fringe" as the character Alistair Peck.


title: Peter Weller

text: Weller was a contributor to the History Channel in several productions, particularly as the host for the series "Engineering an Empire". He was credited as "Peter Weller, Syracuse University", where he was an adjunct faculty member. He was later a graduate student in art history at UCLA, focusing on the Italian Renaissance.


title: Peter Weller

text: In 2005, Weller co-starred as the Captain in a made-for-television remake of "The Poseidon Adventure".


title: Peter Weller

text: In 2006, Weller joined the cast of "24" as terrorist collaborator Christopher Henderson. Weller received a "cheer" in "TV Guide"'s "Cheers & Jeers" section for his performance.


title: Peter Weller

text: On January 15, 2010, Weller was seen in a teaser trailer for the companion documentary "God of War: Unearthing the Legend" that was featured in the game "God of War III" which Weller also hosted.


title: Peter Weller

text: On April 15, 2010, Weller guest-starred in an episode of the science fiction drama "Fringe". He also guest-starred on the Showtime original series "Dexter", and had a guest appearance in the December 22, 2010 episode of "Psych" where he played villain "Yin"


title: Peter Weller

text: Since 2012, he is appearing in a recurring role as Lucien Connally on the crime drama television series "Longmire".


title: Peter Weller

text: In 2013, he played the part of the villain in the remake of the "Hookman" episode of the original "Hawaii Five-O". The part was originally played in 1973 by J. J. Armes. In seasons six and seven of "Sons of Anarchy", he plays the ruthless ex-cop Charles Barosky, a boss at the Stockton port and has dealings with the SAMCRO motorcycle club.


title: Peter Weller

text: Weller has also directed various projects for television, including episodes of "", "Monk" and three episodes of the aforementioned "Odyssey 5". He directed a 1997 adaptation of Elmore Leonard's "Gold Coast" starring David Caruso and Marg Helgenberger after previously starring in a version of Leonard's thriller "Cat Chaser". He has directed eleven episodes of the series "Sons of Anarchy", two in season 4, titled "Dorylus" (air date 9/20/11) and "Hands", three in season 5, titled "Authority Vested", "Toad's Wild Ride" and "Darthy", three in season 6, titled "One One Six", "Los Fantasmas" and "Aon Rud Pearsanta", and three in season 7, titled "Some Strange Eruption", "What a Piece of Work Is Man" and "Suits of Woe". He has directed one episode each season of "Longmire" since 2012.


title: Peter Weller

text: Most recently since 2018, Weller has directed episodes "Guts + Fuel + Hope" and "Banh Bao + Sterno + Drill + Burner + Mason" of "MacGyver", and episodes "Cry Murder" and "Whispers of Death" of "Magnum P.I.".


title: Peter Weller

text: Weller voiced the character of Bruce Wayne / Batman in the two-part 2012–13 of "The Dark Knight Returns", and the titular character in the video game "Wilson's Heart". He returned to voice RoboCop in a series of commercials for KFC in 2019 and "Mortal Kombat 11".


title: Peter Weller

text: In 1980, Weller met Ali MacGraw, during the making of "Just Tell Me What You Want". They had an on-off relationship for several years.


title: Peter Weller

text: On June 24, 2006, on his 59th birthday, Weller married his longtime girlfriend, actress Shari Stowe, at the Santa Maria Assunta church in Positano, Italy. Among the guests attending the wedding were Carrie Fisher and Marg Helgenberger.


title: Western Wall

text: The Western Wall (, 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" ), 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. 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, 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.


title: Western Wall

text: The Western Wall plays an important role in Judaism due to its proximity to the Temple Mount. Because of the Temple Mount entry restrictions, the Wall is the holiest place where Jews are permitted to pray outside the previous Temple Mount platform, as the presumed site of the Holy of Holies, the most sacred site in the Jewish faith, lies just 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 mentioning this specific site as a place of Jewish worship is from the 17th century. It also has a place in Muslim tradition, in which it is believed to be the site where the Islamic Prophet Muhammad tied his winged steed, al-Buraq, on his Isra and Mi'raj to Jerusalem before ascending to paradise, and constitutes the western border of "al-Haram al-Sharif" ("the Noble Sanctuary"), or the Al-Aqsa compound.


title: Western Wall

text: The term Western Wall and its variations are mostly used in a narrow sense for the section of the wall used for Jewish prayer and called the "Wailing Wall", referring 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 religious Jews generally considering it derogatory. In a broader sense, "Western Wall" can refer to the entire retaining wall on the western side of the Temple Mount. The classic portion 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 section, the so-called "Little Western Wall" or " Small Wailing Wall". This segment of the western retaining wall derives particular importance from 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.


title: Western Wall

text: 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. 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.


title: Western Wall

text: Early Jewish texts referred to a "western wall of the Temple", but there is doubt whether the texts were referring to the outer, retaining wall called today "the Western Wall", or to the western wall of the actual Temple. The earliest Jewish use of the Hebrew term ""ha-kotel ha-ma'aravi"", "the Western Wall", as referring to the wall visible today, was by the 11th-century poet Ahimaaz ben Paltiel.


title: Western Wall

text: The name "Wailing Wall", and descriptions such as "wailing place", appeared regularly in English literature during the 19th century. The name "Mur des Lamentations" was used in French and "Klagemauer" in German. This term itself was a translation of the Arabic "el-Mabka", or "Place of Weeping", the traditional Arabic term for the wall. This description stemmed from the Jewish practice of coming to the site to mourn and bemoan the destruction of the Temple and the loss of national freedom it symbolized.


title: Western Wall

text: Hillel Halkin claims that the "traditional Arabic term" El-Mabka, "the Place of Weeping", which he says gave rise to the English name "Wailing Wall", was cast aside by the Palestinians in the 1920s, as a result of rising tensions with the Jews over rights at the site, and was replaced by "El-Burak".


title: Western Wall

text: The term Western Wall commonly refers to a exposed section of a much longer retaining wall, built by Herod on the western flank of the Temple Mount. Only when used in this sense is it synonymous with the term Wailing Wall. This section faces a large plaza and is set aside for prayer.


title: Western Wall

text: In its entirety, the western retaining wall of the Herodian Temple Mount complex stretches for , most of which is hidden behind medieval residential structures built along its length.


title: Western Wall

text: There are only two other revealed sections: the southern part of the Wall (see Robinson's Arch area), which measures approximately , and is separated from the prayer area by just a narrow stretch of archaeological remains; and another, much shorter section, known as the Little Western Wall, which is located close to the Iron Gate.


title: Western Wall

text: The entire western wall functions as a retaining wall, supporting and enclosing the ample substructures built by Herod the Great around 19 BCE. Herod's project was to create an artificial extension to the small quasi-natural plateau on which the First Temple stood, already widened in Hasmonean times during the Second Temple period, by finally transforming it into the almost rectangular, wide expanse of the Temple Mount platform visible today.


title: Western Wall

text: At the Western Wall Plaza, the total height of the Wall from its foundation is estimated at , with the above-ground section standing approximately high. The Wall consists of 45 stone courses, 28 of them above ground and 17 underground. The first seven above-ground layers are from the Herodian period. This section of wall is built from enormous meleke limestone blocks, possibly quarried at either Zedekiah's Cave situated under the Muslim Quarter of the Old City, or at Ramat Shlomo northwest of the Old City. Most of them weigh between each, but others weigh even more, with one extraordinary stone located slightly north of Wilson's Arch measuring long, high, approximately deep, and weighing between . Each of these ashlars is framed by fine-chiseled borders. The margins themselves measure between wide, with their depth measuring . In the Herodian period, the upper of wall were thick and served as the outer wall of the double colonnade of the Temple platform. This upper section was decorated with pilasters, the remainder of which were destroyed when the Byzantines reconquered Jerusalem from the Persians in 628.


title: Western Wall

text: The next four courses, consisting of smaller plainly dressed stones, are Umayyad work (8th century, Early Muslim period). Above that are 16 to 17 courses of small stones from the Mamluk period (13th–16th centuries) and later.


title: Western Wall

text: According to the Hebrew Bible, Solomon's Temple was built atop what is known as the Temple Mount in the 10th century BCE and destroyed by the Babylonians in 586 BCE, and the Second Temple completed and dedicated in 516 BCE. Around 19 BCE Herod the Great began a massive expansion project on the Temple Mount. In addition to fully rebuilding and enlarging the Temple, he artificially expanded the platform on which it stood, doubling it in size. Today's Western Wall formed part of the retaining perimeter wall of this platform. In 2011, Israeli archaeologists announced the surprising discovery of Roman coins minted well after Herod's death, found under the foundation stones of the wall. The excavators came upon the coins inside a ritual bath that predates Herod's building project, which was filled in to create an even base for the wall and was located under its southern section. This seems to indicate that Herod did not finish building the entire wall by the time of his death in 4 BCE. The find confirms the description by historian Josephus Flavius, which states that construction was finished only during the reign of King Agrippa II, Herod's great-grandson. Given Josephus' information, the surprise mainly regarded the fact that an unfinished retaining wall in this area could also mean that at least parts of the splendid Royal Stoa and the monumental staircase leading up to it could not have been completed during Herod's lifetime. Also surprising was the fact that the usually very thorough Herodian builders had cut corners by filling in the ritual bath, rather than placing the foundation course directly onto the much firmer bedrock. Some scholars are doubtful of the interpretation and have offered alternative explanations, such as, for example, later repair work.


title: Western Wall

text: Herod's Temple was destroyed by the Romans, along with the rest of Jerusalem, in 70 CE, during the First Jewish–Roman War.


title: Western Wall

text: During much of the 2nd–5th centuries of the Common Era, after the Roman defeat of the Bar Kokhba revolt in 135 CE, Jews were banned from Jerusalem. There is some evidence that Roman emperors in the 2nd and 3rd centuries did permit them to visit the city to worship on the Mount of Olives and sometimes on the Temple Mount itself. When the empire started becoming Christian under Constantine I, they were given permission to enter the city once a year, on the Tisha B'Av, to lament the loss of the Temple at the wall. The Bordeaux Pilgrim, who wrote in 333 CE, suggests that it was probably to the perforated stone or the Rock of Moriah, "to which the Jews come every year and anoint it, bewail themselves with groans, rend their garments, and so depart".This was because an imperial decree from Rome barred Jews from living in Jerusalem. Just once per year they were permitted to return and bitterly grieve about the fate of their people. Comparable accounts survive, including those by the Church Father, Gregory of Nazianzus (c. 329–390) and by Jerome in his commentary to Zephaniah written in 392 CE. In the 4th century, Christian sources reveal that the Jews encountered great difficulty in buying the right to pray near the Western Wall, at least on the 9th of Av. In 425 CE, the Jews of the Galilee wrote to Byzantine empress Aelia Eudocia seeking permission to pray by the ruins of the Temple. Permission was granted and they were officially permitted to resettle in Jerusalem.


title: Western Wall

text: Discovery of underground rooms that could have been used as food storage carved out of the bedrock under the 1,400-year-old mosaic floor of Byzantine structure was announced by Israel Antiquities Authority in May in 2020.


title: Western Wall

text: "At first we were very disappointed because we found we hit the bedrock, meaning that the material culture, the human activity here in Jerusalem ended. What we found here was a rock-cut system—three rooms, all hewn in the bedrock of ancient Jerusalem" said co-director of the excavation Barak Monnickendam-Givon.


title: Western Wall

text: Several Jewish authors of the 10th and 11th centuries write about the Jews resorting to the Western Wall for devotional purposes. Ahimaaz relates that Rabbi Samuel ben Paltiel (980-1010) gave money for oil at "the sanctuary at the Western Wall." Benjamin of Tudela (1170) wrote "In front of this place is the Western Wall, which is one of the walls of the Holy of Holies. This is called the Gate of Mercy, and hither come all the Jews to pray before the Wall in the open court." The account gave rise to confusion about the actual location of Jewish worship, and some suggest that Benjamin in fact referred to the Eastern Wall along with its Gate of Mercy. While Nahmanides (d. 1270) did not mention a synagogue near the Western Wall in his detailed account of the temple site, shortly before the Crusader period a synagogue existed at the site. Obadiah of Bertinoro (1488) states "the Westen Wall, part of which is still standing, is made of great, thick stones, larger than any I have seen in buildings of antiquity in Rome or in other lands."


title: Western Wall

text: Shortly after Saladin's 1187 siege of the city, in 1193, the sultan's son and successor al-Afdal established the land adjacent to the wall as a charitable trust ("waqf"). The largest part of it was named after an important mystic, Abu Madyan Shu'aib. The Abu Madyan waqf was dedicated to Maghrebian pilgrims and scholars who had taken up residence there, and houses were built only metres away from the wall, from which they were thus separated by just a narrow passageway, some wide.


title: Western Wall

text: The first mention of the Islamic tradition that Buraq was tethered at the site is from the 14th century. A manuscript by Ibrahim b. Ishaq al-Ansari (known as Ibn Furkah, d. 1328) refers to Bab al-Nabi (lit. "Gate of the Prophet"), an old name for Barclay's Gate below the Maghrebi Gate. Charles D. Matthews however, who did his doctorate on al-Firkah's little religious guide-book alluded to here, "Arousing Souls to Pilgrimage to Jerusalem's Holy Walls", presents a different opinion, showing that the ambiguous prose of the Damascene author ("a gate through which the sun and the moon incline"), taken together with other statements he made, can be seen to point towards either Barclay's Gate on the western wall, or indeed the Double Gate on the southern wall.


title: Western Wall

text: In 1517, the Turkish Ottomans under Selim I conquered Jerusalem from the Mamluks who had held it since 1250. Selim's son, Sultan Suleiman the Magnificent, ordered the construction of an imposing wall to be built around the entire city, which still stands today. Various folktales relate Suleiman's quest to locate the Temple site and his order to have the area "swept and sprinkled, and the Western Wall washed with rosewater" upon its discovery. At the time, Jews received official permission to worship at the site and Ottoman architect Mimar Sinan built an oratory for them there. In 1625 organised prayers at the Wall are mentioned for the first time.


title: Western Wall

text: Over the centuries, land close to the Wall became built up. Public access to the Wall was through the Moroccan Quarter, a labyrinth of narrow alleyways. In May 1840 a firman issued by Ibrahim Pasha forbade the Jews to pave the passageway in front of the Wall. It also cautioned them against "raising their voices and displaying their books there." They were, however, allowed "to pay visits to it as of old."


title: Western Wall

text: This wall is visited by all our brothers on every feast and festival; and the large space at its foot is often so densely filled up, that all cannot perform their devotions here at the same time. It is also visited, though by less numbers, on every Friday afternoon, and by some nearly every day. No one is molested in these visits by the Mahomedans, as we have a very old firman from the Sultan of Constantinople that the approach shall not be denied to us, though the Porte obtains for this privilege a special tax, which is, however, quite insignificant.


title: Western Wall

text: Over time the increased numbers of people gathering at the site resulted in tensions between the Jewish visitors who wanted easier access and more space, and the residents, who complained of the noise. This gave rise to Jewish attempts at gaining ownership of the land adjacent to the Wall.


title: Western Wall

text: In the late 1830s a wealthy Jew named Shemarya Luria attempted to purchase houses near the Wall, but was unsuccessful, as was Jewish sage Abdullah of Bombay who tried to purchase the Western Wall in the 1850s. In 1869 Rabbi Hillel Moshe Gelbstein settled in Jerusalem. He arranged that benches and tables be brought to the Wall on a daily basis for the study groups he organised and the minyan which he led there for years. He also formulated a plan whereby some of the courtyards facing the Wall would be acquired, with the intention of establishing three synagogues—one each for the Sephardim, the Hasidim and the Perushim. He also endeavoured to re-establish an ancient practice of "guards of honour", which according to the mishnah in Middot, were positioned around the Temple Mount. He rented a house near the Wall and paid men to stand guard there and at various other gateways around the mount. However, this set-up lasted only for a short time due to lack of funds or because of Arab resentment. In 1874, Mordechai Rosanes paid for the repaving of the alleyway adjacent to the wall.


title: Western Wall

text: In 1887 Baron Rothschild conceived a plan to purchase and demolish the Moroccan Quarter as "a merit and honor to the Jewish People." The proposed purchase was considered and approved by the Ottoman Governor of Jerusalem, Rauf Pasha, and by the Mufti of Jerusalem, Mohammed Tahir Husseini. Even after permission was obtained from the highest secular and Muslim religious authority to proceed, the transaction was shelved after the authorities insisted that after demolishing the quarter no construction of any type could take place there, only trees could be planted to beautify the area. Additionally the Jews would not have full control over the area. This meant that they would have no power to stop people from using the plaza for various activities, including the driving of mules, which would cause a disturbance to worshippers. Other reports place the scheme's failure on Jewish infighting as to whether the plan would foster a detrimental Arab reaction.


title: Western Wall

text: In 1895 Hebrew linguist and publisher Rabbi Chaim Hirschensohn became entangled in a failed effort to purchase the Western Wall and lost all his assets. The attempts of the Palestine Land Development Company to purchase the environs of the Western Wall for the Jews just before the outbreak of World War I also never came to fruition. In the first two months following the Ottoman Empire's entry into the First World War, the Turkish governor of Jerusalem, Zakey Bey, offered to sell the Moroccan Quarter, which consisted of about 25 houses, to the Jews in order to enlarge the area available to them for prayer. He requested a sum of £20,000 which would be used to both rehouse the Muslim families and to create a public garden in front of the Wall. However, the Jews of the city lacked the necessary funds. A few months later, under Muslim Arab pressure on the Turkish authorities in Jerusalem, Jews became forbidden by official decree to place benches and light candles at the Wall. This sour turn in relations was taken up by the Chacham Bashi who managed to get the ban overturned. In 1915 it was reported that Djemal Pasha, closed off the wall to visitation as a sanitary measure. Probably meant was the "Great", rather than the "Small" Djemal Pasha.


title: Western Wall

text: In December 1917, Allied forces under Edmund Allenby captured Jerusalem from the Turks. Allenby pledged "that every sacred building, monument, holy spot, shrine, traditional site, endowment, pious bequest, or customary place of prayer of whatsoever form of the three religions will be maintained and protected according to the existing customs and beliefs of those to whose faith they are sacred".


title: Western Wall

text: In 1919 Zionist leader Chaim Weizmann approached the British Military Governor of Jerusalem, Colonel Sir Ronald Storrs, and offered between £75,000 and £100,000 (approx. £5m in modern terms) to purchase the area at the foot of the Wall and rehouse the occupants. Storrs was enthusiastic about the idea because he hoped some of the money would be used to improve Muslim education. Although they appeared promising at first, negotiations broke down after strong Muslim opposition. Storrs wrote two decades later:


title: Western Wall

text: The acceptance of the proposals, had it been practicable, would have obviated years of wretched humiliations, including the befouling of the Wall and pavement and the unmannerly braying of the tragi-comic Arab band during Jewish prayer, and culminating in the horrible outrages of 1929.


title: Western Wall

text: In early 1920, the first Jewish-Arab dispute over the Wall occurred when the Muslim authorities were carrying out minor repair works to the Wall's upper courses. The Jews, while agreeing that the works were necessary, appealed to the British that they be made under supervision of the newly formed Department of Antiquities, because the Wall was an ancient relic.


title: Western Wall

text: According to Hillel Halkin, in the 1920s, among rising tensions with the Jews regarding the wall, the Arabs ceased using the more traditional name El-Mabka, "the Place of Weeping", which related to Jewish practices, and replaced it with El-Burak, a name with Muslim connotations.


title: Western Wall

text: In 1926 an effort was made to lease the Maghrebi "waqf", which included the wall, with the plan of eventually buying it. Negotiations were begun in secret by the Jewish judge Gad Frumkin, with financial backing from American millionaire Nathan Straus. The chairman of the Palestine Zionist Executive, Colonel F. H. Kisch, explained that the aim was "quietly to evacuate the Moroccan occupants of those houses which it would later be necessary to demolish" to create an open space with seats for aged worshippers to sit on. However, Straus withdrew when the price became excessive and the plan came to nothing. The Va'ad Leumi, against the advice of the Palestine Zionist Executive, demanded that the British expropriate the wall and give it to the Jews, but the British refused.


title: Western Wall

text: In 1928 the World Zionist Organization reported that John Chancellor, High Commissioner of Palestine, believed that the Western Wall should come under Jewish control and wondered "why no great Jewish philanthropist had not bought it yet".


title: Western Wall

text: In 1922, a Status Quo agreement issued by the mandatory authority forbade the placing of benches or chairs near the Wall. The last occurrence of such a ban was in 1915, but the Ottoman decree was soon retracted after intervention of the Chacham Bashi. In 1928 the District Commissioner of Jerusalem, Edward Keith-Roach, acceded to an Arab request to implement the ban. This led to a British officer being stationed at the Wall making sure that Jews were prevented from sitting. Nor were Jews permitted to separate the sexes with a screen. In practice, a flexible modus vivendi had emerged and such screens had been put up from time to time when large numbers of people gathered to pray.


title: Western Wall

text: On September 24, 1928, the Day of Atonement, British police resorted to removing by force a screen used to separate men and women at prayer. Women who tried to prevent the screen being dismantled were beaten by the police, who used pieces of the broken wooden frame as clubs. Chairs were then pulled out from under elderly worshipers. The episode made international news and Jews the world over objected to the British action. Yosef Chaim Sonnenfeld, the Chief Rabbi of the ultraorthodox Jews in Jerusalem, issued a protest letter on behalf of his community, the Edah HaChareidis, and Agudas Yisroel strongly condemning the desecration of the holy site. Various communal leaders called for a general strike. A large rally was held in the Etz Chaim Yeshiva, following which an angry crowd attacked the local police station in which they believed Douglas Valder Duff, the British officer involved, was sheltering.


title: Western Wall

text: Commissioner Edward Keith-Roach described the screen as violating the Ottoman status quo that forbade Jews from making any construction in the Western Wall area. He informed the Jewish community that the removal had been carried out under his orders after receiving a complaint from the Supreme Muslim Council. The Arabs were concerned that the Jews were trying to extend their rights at the wall and with this move, ultimately intended to take possession of the Masjid Al-Aqsa. The British government issued an announcement explaining the incident and blaming the Jewish beadle at the Wall. It stressed that the removal of the screen was necessary, but expressed regret over the ensuing events.


title: Western Wall

text: A widespread Arab campaign to protest against presumed Jewish intentions and designs to take possession of the Al Aqsa Mosque swept the country and a "Society for the Protection of the Muslim Holy Places" was established. The Jewish National Council (Vaad Leumi) responding to these Arab fears declared in a statement that "We herewith declare emphatically and sincerely that no Jew has ever thought of encroaching upon the rights of Moslems over their own Holy places, but our Arab brethren should also recognise the rights of Jews in regard to the places in Palestine which are holy to them." The committee also demanded that the British administration expropriate the wall for the Jews.


title: Western Wall

text: From October 1928 onward, Mufti Amin al-Husayni organised a series of measures to demonstrate the Arabs' exclusive claims to the Temple Mount and its environs. He ordered new construction next to and above the Western Wall. The British granted the Arabs permission to convert a building adjoining the Wall into a mosque and to add a minaret. A muezzin was appointed to perform the Islamic call to prayer and Sufi rites directly next to the Wall. These were seen as a provocation by the Jews who prayed at the Wall. The Jews protested and tensions increased.


title: Western Wall

text: A British inquiry into the disturbances and investigation regarding the principal issue in the Western Wall dispute, namely the rights of the Jewish worshipers to bring appurtenances to the wall, was convened. The Supreme Muslim Council provided documents dating from the Turkish regime supporting their claims. However, repeated reminders to the Chief Rabbinate to verify which apparatus had been permitted failed to elicit any response. They refused to do so, arguing that Jews had the right to pray at the Wall without restrictions. Subsequently, in November 1928, the Government issued a White Paper entitled "The Western or Wailing Wall in Jerusalem: Memorandum by the Secretary of State for the Colonies", which emphasised the maintenance of the "status quo" and instructed that Jews could only bring "those accessories which had been permitted in Turkish times."


title: Western Wall

text: A few months later, Haj Amin complained to Chancellor that "Jews were bringing benches and tables in increased numbers to the wall and driving nails into the wall and hanging lamps on them."


title: Western Wall

text: In the summer of 1929, the Mufti Haj Amin Al Husseinni ordered an opening be made at the southern end of the alleyway which straddled the Wall. The former cul-de-sac became a thoroughfare which led from the Temple Mount into the prayer area at the Wall. Mules were herded through the narrow alley, often dropping excrement. This, together with other construction projects in the vicinity, and restricted access to the Wall, resulted in Jewish protests to the British, who remained indifferent.


title: Western Wall

text: On August 14, 1929, after attacks on individual Jews praying at the Wall, 6,000 Jews demonstrated in Tel Aviv, shouting "The Wall is ours." The next day, the Jewish fast of Tisha B'Av, 300 youths raised the Zionist flag and sang Hatikva at the Wall. The day after, on August 16, an organized mob of 2,000 Muslim Arabs descended on the Western Wall, injuring the beadle and burning prayer books, liturgical fixtures and notes of supplication. The rioting spread to the Jewish commercial area of town, and was followed a few days later by the Hebron massacre.


title: Western Wall

text: One hundred and thirty-three Jews were killed and 339 injured in the Arab riots, and in the subsequent process of quelling the riots 110 Arabs were killed by British police. This was by far the deadliest attack on Jews during the period of British Rule over Palestine.


title: Western Wall

text: In 1930, in response to the 1929 riots, the British Government appointed a commission "to determine the rights and claims of Muslims and Jews in connection with the Western or Wailing Wall", and to determine the causes of the violence and prevent it in the future. The League of Nations approved the commission on condition that the members were not British.


title: Western Wall

text: The Commission noted that "the Jews do not claim any proprietorship to the Wall or to the Pavement in front of it (concluding speech of Jewish Counsel, Minutes, page 908)."


title: Western Wall

text: The Commission concluded that the wall, and the adjacent pavement and Moroccan Quarter, were solely owned by the Muslim "waqf". However, Jews had the right to "free access to the Western Wall for the purpose of devotions at all times", subject to some stipulations that limited which objects could be brought to the Wall and forbade the blowing of the shofar, which was made illegal. Muslims were forbidden to disrupt Jewish devotions by driving animals or other means.


title: Western Wall

text: The recommendations of the Commission were brought into law by the Palestine (Western or Wailing Wall) Order in Council, 1931, which came into effect on June 8, 1931. Persons violating the law were liable to a fine of 50 pounds or imprisonment up to 6 months, or both.


title: Western Wall

text: During the 1930s, at the conclusion of Yom Kippur, young Jews persistently flouted the shofar ban each year and blew the shofar resulting in their arrest and prosecution. They were usually fined or sentenced to imprisonment for three to six months. The Shaw commission determined that the violence occurred due to "racial animosity on the part of the Arabs, consequent upon the disappointment of their political and national aspirations and fear for their economic future."


title: Western Wall

text: During the 1948 Arab–Israeli War the Old City together with the Wall was controlled by Jordan. Article VIII of the 1949 Armistice Agreement called for a Special Committee to make arrangements for (amongst other things) "free access to the Holy Places and cultural institutions and use of the cemetery on the Mount of Olives". The committee sat multiple times during 1949, but both sides made additional demands and at the same time the Palestine Conciliation Commission was pressing for the internationalization of Jerusalem against the wishes of both parties. No agreement was ever reached, leading to recriminations in both directions. Neither Israeli Arabs nor Israeli Jews could visit their holy places in the Jordanian territories.


title: Western Wall

text: An exception was made for Christians to participate in Christmas ceremonies in Bethlehem. Some sources claim Jews could only visit the wall if they traveled through Jordan (which was not an option for Israelis) and did not have an Israeli visa stamped in their passports. Only Jordanian soldiers and tourists were to be found there. A vantage point on Mount Zion, from which the Wall could be viewed, became the place where Jews gathered to pray. For thousands of pilgrims, the mount, being the closest location to the Wall under Israeli control, became a substitute site for the traditional priestly blessing ceremony which takes place on the Three Pilgrimage Festivals.


title: Western Wall

text: During the Jordanian rule of the Old City, a ceramic street sign in Arabic and English was affixed to the stones of the ancient wall. Attached up, it was made up of eight separate ceramic tiles and said "Al Buraq Road" in Arabic at the top with the English "Al-Buraq (Wailing Wall) Rd" below. When Israeli soldiers arrived at the wall in June 1967, one attempted to scrawl Hebrew lettering on it. "The Jerusalem Post" reported that on June 8, Ben-Gurion went to the wall and "looked with distaste" at the road sign; "this is not right, it should come down" and he proceeded to dismantle it.


title: Western Wall

text: This act signaled the climax of the capture of the Old City and the ability of Jews to once again access their holiest sites. Emotional recollections of this event are related by David Ben-Gurion and Shimon Peres.


title: Western Wall

text: Following Israel's victory during the 1967 Six-Day War, the Western Wall came under Israeli control. Brigadier Rabbi Shlomo Goren proclaimed after its capture that "Israel would never again relinquish the Wall", a stance supported by Israeli Minister for Defence Moshe Dayan and Chief of Staff General Yitzhak Rabin. Rabin described the moment Israeli soldiers reached the Wall:


title: Western Wall

text: "There was one moment in the Six-Day War which symbolized the great victory: that was the moment in which the first paratroopers—under Gur's command—reached the stones of the Western Wall, feeling the emotion of the place; there never was, and never will be, another moment like it. Nobody staged that moment. Nobody planned it in advance. Nobody prepared it and nobody was prepared for it; it was as if Providence had directed the whole thing: the paratroopers weeping—loudly and in pain—over their comrades who had fallen along the way, the words of the Kaddish prayer heard by Western Wall's stones after 19 years of silence, tears of mourning, shouts of joy, and the singing of "Hatikvah"".


title: Western Wall

text: Forty-eight hours after capturing the wall, the military, without explicit government order, hastily proceeded to demolish the entire Moroccan Quarter, which stood from the Wall. The Sheikh Eid Mosque, which was built over one of Jerusalem's oldest Islamic schools, the Afdiliyeh, named after one of Saladin's sons, was pulled down to make way for the plaza. It was one of three or four that survived from Saladin's time. 106 Arab families consisting of 650 people were ordered to leave their homes at night. When they refused, bulldozers began to demolish the buildings with people still inside, killing one person and injuring a number of others.


title: Western Wall

text: According to Eyal Weizman, Chaim Herzog, who later became Israel's sixth president, took much of the credit for the destruction of the neighbourhood:


title: Western Wall

text: When we visited the Wailing Wall we found a toilet attached to it ... we decided to remove it and from this we came to the conclusion that we could evacuate the entire area in front of the Wailing Wall ... a historical opportunity that will never return ... We knew that the following Saturday [sic Wednesday], June 14, would be the Jewish festival of Shavuot and that many will want to come to pray ... it all had to be completed by then.


title: Western Wall

text: The narrow pavement, which could accommodate a maximum of 12,000 per day, was transformed into an enormous plaza that could hold in excess of 400,000.


title: Western Wall

text: Several months later, the pavement close to the wall was excavated to a depth of two and half metres, exposing an additional two courses of large stones.


title: Western Wall

text: A complex of buildings against the wall at the southern end of the plaza, that included Madrasa Fakhriya and the house that the Abu al-Sa'ud family had occupied since the 16th century, were spared in the 1967 destruction, but demolished in 1969. The section of the wall dedicated to prayers was thus extended southwards to double its original length, from , while the space facing the wall grew to .


title: Western Wall

text: The narrow, approximately pre-1948 alley along the wall, used for Jewish prayer, was enlarged to , with the entire Western Wall Plaza covering , stretching from the wall to the Jewish Quarter.


title: Western Wall

text: The new plaza created in 1967 is used for worship and public gatherings, including Bar mitzvah celebrations and the swearing-in ceremonies of newly full-fledged soldiers in the Israel Defense Forces. Tens of thousands of Jews flock to the wall on the Jewish holidays, and particularly on the fast of Tisha B'Av, which marks the destruction of the Temple and on Jerusalem Day, which commemorates the reunification of Jerusalem in 1967 and the delivery of the Wall into Jewish hands.


title: Western Wall

text: In November 2010, the government approved a NIS 85m ($23m) scheme to improve access from the Jewish Quarter and upgrade infrastructure at the Wall.


title: Western Wall

text: Conflicts over prayer at the national monument began a little more than a year after Israel's victory in the Six-Day War, which again made the site accessible to Jews. In July 1968 the World Union for Progressive Judaism, which had planned the group's international convention in Jerusalem, appealed to the Knesset after the Ministry of Religious Affairs prohibited the organization from hosting mixed-gender services at the Wall. The Knesset committee on internal affairs backed the Ministry of Religious Affairs in disallowing the Jewish convention attendees, who had come from over 24 countries, from worshiping in their fashion. The Orthodox held that services at the Wall should follow traditional Jewish law for segregated seating followed in synagogues, while the non-Orthodox perspective was that "the Wall is a shrine of all Jews, not one particular branch of Judaism."


title: Western Wall

text: In 2005, the Western Wall Heritage Foundation initiated a major renovation effort under Rabbi-of-the-Wall Shmuel Rabinovitch. Its goal was to renovate and restructure the area within Wilson's Arch, the covered area to the left of worshipers facing the Wall in the open prayer plaza, in order to increase access for visitors and for prayer.


title: Western Wall

text: The restoration to the men's section included a Torah ark that can house over 100 Torah scrolls, in addition to new bookshelves, a library, heating for the winter, and air conditioning for the summer. A new room was also built for the scribes who maintain and preserve the Torah scrolls used at the Wall. New construction also included a women's section, overlooking the men's prayer area, so that women could use this separate area to "take part in the services held inside under the Arch" for the first time.


title: Western Wall

text: On July 25, 2010, a "ner tamid", an oil-burning "eternal light," was installed within the prayer hall within Wilson's Arch, the first eternal light installed in the area of the Western Wall. According to the Western Wall Heritage Foundation, requests had been made for many years that "an olive oil lamp be placed in the prayer hall of the Western Wall Plaza, as is the custom in Jewish synagogues, to represent the menorah of the Temple in Jerusalem as well as the continuously burning fire on the altar of burnt offerings in front of the Temple," especially in the closest place to those ancient flames.


title: Western Wall

text: A number of special worship events have been held since the renovation. They have taken advantage of the cover, temperature control, and enhanced security. However, in addition to the more recent programs, one early event occurred in September 1983, even before the modern renovation. At that time U.S. Sixth Fleet Chaplain, Rabbi Arnold Resnicoff was allowed to hold an unusual interfaith service—the first interfaith service ever conducted at the Wall during the time it was under Israeli control—that included men and women sitting together. The ten-minute service included the Priestly Blessing, recited by Resnicoff, who is a Kohen. A Ministry of Religions representative was present, responding to press queries that the service was authorized as part of a special welcome for the U.S. Sixth Fleet.


title: Western Wall

text: At the southern end of the Western Wall, Robinson's Arch along with a row of vaults once supported stairs ascending from the street to the Temple Mount.


title: Western Wall

text: The so-called Isaiah Stone, located under Robinson's Arch, has a carved inscription in Hebrew with a partial and slightly faulty quote from (or paraphrase of) : "And you will see and your heart will rejoice and "their" bones like an herb [will flourish]" (the correct line from Isaiah would read "..."your" bones".) This gave room to various interpretations, some speculating about it being written during a period of hope for Jews. Alternatively, it might be connected to nearby graves. The inscription has tentatively been dated to the 4th-8th century, some extending the possible timespan all the way to the 11th century.


title: Western Wall

text: Because it does not come under the direct control of the Rabbi of the Wall or the Ministry of Religious Affairs, the site has been opened to religious groups that hold worship services that would not be approved by the Rabbi of the Western Wall or the Ministry of Religious Affairs in the major men's and women's prayer areas against the Wall. The worship site was inaugurated in 2004 and has since hosted services by Reform and Conservative groups, as well as services by the Women of the Wall. A platform has been added in 2013 in order to expand the prayer area.


title: Western Wall

text: After the 1967 Arab–Israeli war, Rabbi Yehuda Meir Getz was named the overseer of proceedings at the wall. After Rabbi Getz's death in 1995, Rabbi Shmuel Rabinowitz was given the position.


title: Western Wall

text: The Scroll of Ahimaaz, a historical document written in 1050 CE, distinctly describes the Western Wall as a place of prayer for the Jews. In around 1167 CE during the late Crusader Period, Benjamin of Tudela wrote that "In front of this place is the western wall, which is one of the walls of the Holy of Holies. This is called the Gate of Mercy, and hither come all the Jews to pray before the Wall in the open court".


title: Western Wall

text: In 1625 "arranged prayers" at the Wall are mentioned for the first time by a scholar whose name has not been preserved.


title: Western Wall

text: In 1994, Shlomo Goren wrote that the tradition of the wall as a Jewish prayer site was only 300 years old, the Jews being compelled to pray there after being forbidden to assemble on the mount itself.


title: Western Wall

text: Scrolls of the Law were brought to the Wall on occasions of public distress and calamity, as testified to in a narrative written by Rabbi Gedaliah of Semitizi who went to Jerusalem in 1699.


title: Western Wall

text: In the past women could be found sitting at the entrance to the Wall every Sabbath holding fragrant herbs and spices in order to enable worshipers to make additional blessings. In the hot weather they would provide cool water. The women also used to cast lots for the privilege of sweeping and washing the alleyway at the foot of the Wall.


title: Western Wall

text: Throughout several centuries, the Wall is where Jews have gathered to express gratitude to God or to pray for divine mercy. On news of the Normandy landings on June 6, 1944 thousands of Jews went to the Wall to offer prayers for the "success of His Majesty's and Allied Forces in the liberation of all enemy-occupied territory." On October 13, 1994, 50,000 gathered to pray for the safe return of kidnapped soldier Nachshon Wachsman. August 10, 2005 saw a massive prayer rally at the Wall. Estimates of people protesting Israel's unilateral disengagement plan ranged from 50,000 to 250,000 people. Every year on Tisha B'Av large crowds congregate at the Wall to commemorate the destruction of the Temple. In 2007 over 100,000 gathered. During the month of Tishrei 2009, a record 1.5 million people visited the site.


title: Western Wall

text: In Judaism, the Western Wall is venerated as the sole remnant of the Holy Temple. It has become a place of pilgrimage for Jews, as it is the closest permitted accessible site to the holiest spot in Judaism, namely the "Even ha-shetiya" or Foundation Stone, which lies on the Temple Mount. According to one rabbinic opinion, Jews may not set foot upon the Temple Mount and doing so is a sin punishable by Kareth. While almost all historians and archaeologists and some rabbinical authorities believe that the rocky outcrop in the Dome of the Rock is the Foundation Stone, some rabbis say it is located directly opposite the exposed section of the Western Wall, near the El-kas fountain. This spot was the site of the Holy of Holies when the Temple stood.


title: Western Wall

text: Rabbinic tradition teaches that the western wall was built upon foundations laid by the biblical King Solomon from the time of the First Temple.


title: Western Wall

text: Some medieval rabbis claimed that today's Western Wall is a surviving wall of the Temple itself and cautioned Jews from approaching it, lest they enter the Temple precincts in a state of impurity. Many contemporary rabbis believe that the rabbinic traditions were made in reference to the Temple Mount's Western Wall, which accordingly endows the Wall with inherent holiness.


title: Western Wall

text: A 7th-century Midrash refers to a western wall of the Temple which "would never be destroyed", and a 6th-century Midrash mentions how Rome was unable to topple the western wall due to the Divine oath promising its eternal survival.


title: Western Wall

text: An 11th-century Midrash quotes a 4th-century scholar: "Rav Acha said that the Divine Presence has never departed from the Western Wall", and the Zohar (13th century) similarly writes that "the Divine Presence rests upon the Western Wall".


title: Western Wall

text: Eighteenth-century scholar Jonathan Eybeschutz writes that "after the destruction of the Temple, God removed His Presence from His sanctuary and placed it upon the Western Wall where it remains in its holiness and honour". It is told that great Jewish sages, including Isaac Luria and the Radvaz, experienced a revelation of the Divine Presence at the wall.


title: Western Wall

text: Rabbi Zvi Hirsch Kaindenover discusses the mystical aspect of the Hebrew word "kotel" when discussing the significance of praying against a wall. He cites the Zohar which writes that the word "kotel", meaning wall, is made up of two parts: "Ko", which has the numerical value of God's name, and "Tel", meaning mount, which refers to the Temple and its Western Wall.


title: Western Wall

text: Many contemporary Orthodox scholars rule that the area in front of the Wall has the status of a synagogue and must be treated with due respect. This is the view upheld by the authority in charge of the wall. As such, men and married women are expected to cover their heads upon approaching the Wall, and to dress appropriately. When departing, the custom is to walk backwards away from the Wall to show its sanctity. On Saturdays, it is forbidden to enter the area with electronic devices, including cameras, which infringe on the sanctity of the Sabbath.


title: Western Wall

text: Some Orthodox Jewish codifiers warn against inserting fingers into the cracks of the Wall as they believe that the breadth of the Wall constitutes part of the Temple Mount itself and retains holiness, while others who permit doing so claim that the Wall is located outside the Temple area.


title: Western Wall

text: In the past, some visitors would write their names on the Wall, or based upon various scriptural verses, would drive nails into the crevices. These practices stopped after rabbis determined that such actions compromised the sanctity of the Wall. Another practice also existed whereby pilgrims or those intending to travel abroad would hack off a chip from the Wall or take some of the sand from between its cracks as a good luck charm or memento. In the late 19th century the question was raised as to whether this was permitted and a long responsa appeared in the Jerusalem newspaper "Havatzelet" in 1898. It concluded that even if according to Jewish Law it was permitted, the practices should be stopped as it constituted a desecration. More recently the "Yalkut Yosef" rules that it is forbidden to remove small chips of stone or dust from the Wall, although it is permissible to take twigs from the vegetation which grows in the Wall for an amulet, as they contain no holiness. Cleaning the stones is also problematic from a halachic point of view. Blasphemous graffiti once sprayed by a tourist was left visible for months until it began to peel away.


title: Western Wall

text: There was once an old custom of removing one's shoes upon approaching the Wall. A 17th-century collection of special prayers to be said at holy places mentions that "upon coming to the Western Wall one should remove his shoes, bow and recite...". Rabbi Moses Reicher wrote that "it is a good and praiseworthy custom to approach the Western Wall in white garments after ablution, kneel and prostrate oneself in submission and recite "This is nothing other than the House of God and here is the gate of Heaven." When within four cubits of the Wall, one should remove their footwear." Over the years the custom of standing barefoot at the Wall has ceased, as there is no need to remove one's shoes when standing by the Wall, because the plaza area is outside the sanctified precinct of the Temple Mount.


title: Western Wall

text: According to Jewish Law, one is obliged to grieve and rend one's garment upon visiting the Western Wall and seeing the desolate site of the Temple. Bach (17th century) instructs that "when one sees the Gates of Mercy which are situated in the Western Wall, which is the wall King David built, he should recite: Her gates are sunk into the ground; he hath destroyed and broken her bars: her king and her princes are among the nations: the law is no more; her prophets also find no vision from the Lord". Some scholars write that rending one's garments is not applicable nowadays as Jerusalem is under Jewish control. Others disagree, pointing to the fact that the Temple Mount is controlled by the Muslim "waqf" and that the mosques which sit upon the Temple site should increase feelings of distress. If one hasn't seen the Wall for over 30 days, the prevailing custom is to rend one's garments, but this can be avoided if one visits on the Sabbath or on festivals. According to Donneal Epstein, a person who has not seen the Wall within the last 30 days should recite: "Our Holy Temple, which was our glory, in which our forefathers praised You, was burned and all of our delights were destroyed".


title: Western Wall

text: The Sages of the Talmud stated that anyone who prays at the Temple in Jerusalem, "it is as if he has prayed before the throne of glory because the gate of heaven is situated there and it is open to hear prayer." Jewish Law stipulates that the Silent Prayer should be recited facing towards Jerusalem, the Temple and ultimately the Holy of Holies, as God's bounty and blessing emanates from that spot. It is generally believed that prayer by the Western Wall is particularly beneficial since it was that wall which was situated closest to the Holy of Holies. Rabbi Jacob Ettlinger (1798–1871) writes, making reference to a medieval rabbi, "since the Theology and ritual Israel's prayers ascend on high there... as one of the great ancient kabbalists Rabbi Joseph Gikatilla said, when the Jews send their prayers from the Diaspora in the direction of Jerusalem, from there they ascend by way of the Western Wall." A well-known "segula" (efficacious remedy) for finding one's soulmate is to pray for 40 consecutive days at the Western Wall, a practice apparently conceived by Rabbi Yisroel Yaakov Fisher (1928–2003).


title: Western Wall

text: While during the late 19th century, no formal segregation of men and women was to be found at the Wall, conflict erupted in July 1968 when members of the World Union for Progressive Judaism were denied the right to host a mixed-gender service at the site after the Ministry of Religious Affairs insisted on maintaining the gender segregation customary at Orthodox places of worship. The progressives responded by claiming that "the Wall is a shrine of all Jews, not one particular branch of Judaism."


title: Western Wall

text: In 1988, the small but vocal group called Women of the Wall launched a campaign for recognition of non-Orthodox prayer at the Wall. Their form and manner of prayer elicited a violent response from some Orthodox worshippers and they were subsequently banned from holding services at the site. After repeated attacks by haredim, in 1989 the Women of the Wall petitioned to secure the right of women to pray at the wall without restrictions.


title: Western Wall

text: A decade on, some commentators called for the closure of the Wall unless an acceptable solution to the controversy was found.


title: Western Wall

text: In 2003 Israel's Supreme Court upheld the ban on non-Orthodox worship at the Wall, disallowing any women from reading publicly from the Torah or wearing traditional prayer shawls at the plaza itself, but instructed the Israeli government to prepare the site of Robinson's Arch to host such events, given that this area does not come under the direct control of the Rabbi of the Wall or the Ministry of Religious Affairs. The government responded by allocating Robinson's Arch for such purposes.


title: Western Wall

text: The Robinson's Arch worship site was inaugurated in August 2004 and has since hosted services by Reform and Conservative groups, as well as services by the Women of the Wall.


title: Western Wall

text: In 2012, critics still complained about the restrictions at the Western Wall, saying Israel had "turned a national monument into an ultra-Orthodox synagogue,"


title: Western Wall

text: In April 2013 things came to a head. In response to the repeated arrest of women, including Anat Hoffman, found flouting the law, the Jewish Agency observed 'the urgent need to reach a permanent solution and make the Western Wall once again a symbol of unity among the Jewish people, and not one of discord and strife." Jewish Agency leader Natan Sharansky spearheaded a concept that would expand and renovate the Robinson's Arch area into an area where people may "perform worship rituals not based on the Orthodox interpretation of Jewish tradition." The Jerusalem District Court ruled that as long as there was no other appropriate area for pluralistic prayer, prayer according to non-Orthodox custom should be allowed at the Wall, and a judge ruled that the 2003 Israeli Supreme Court ruling prohibiting women from carrying a Torah or wearing prayer shawls had been misinterpreted and that Women of the Wall prayer gatherings at the Wall should not be deemed as disturbing the public order.


title: Western Wall

text: On August 25, 2013, a new 4,480 square foot prayer platform named "Azarat Yisrael Plaza" was completed as part of this plan of facilitating non-Orthodox worship, with access to the platform at all hours, even when the rest of the area's archaeological park is closed to visitors. After some controversy regarding the question of authority over this prayer area, the announcement was made that it would come under the authority of a future government-appointed "pluralist council" that would include non-Orthodox representatives.


title: Western Wall

text: In January 2016, the Israeli Cabinet approved a plan to designate a new space at the Kotel that would be available for egalitarian prayer and that would not be controlled by the Rabbinate. Women of the Wall welcomed the decision, although Sephardic Chief Rabbi Shlomo Amar of Jerusalem said creating a mixed-gender prayer section was paramount to destroying the Wall. The Chief Rabbinate said it would create an alternate plan. In June 2017, it was announced that the plan approved in January 2016 had been suspended.


title: Western Wall

text: There is a much publicised practice of placing slips of paper containing written prayers into the crevices of the Wall. The earliest account of this practice is attributed to Rabbi Chaim ibn Attar, (d. 1743). More than a million notes are placed each year and the opportunity to e-mail notes is offered by a number of organisations. It has become customary for visiting dignitaries to place notes too.


title: Western Wall

text: Shortly after the Western Wall came under Israeli control in 1967, a stand of the Chabad movement offering phylacteries ("tefillin") was erected with permission from Rabbi Yehuda Meir Getz, the first rabbi of the Kotel. The stand offers male visitors the chance to put on "tefillin", a daily Jewish prayer ritual. In the months following the Six-Day War an estimated 400,000 Jews observed this ritual at the stand. The stand is staffed by multilingual Chabad volunteers and an estimated 100,000 male visitors put on tefillin there annually.


title: Western Wall

text: Muslim reverence for the site is derived from the belief that the Islamic prophet Muhammad tied his winged mount Buraq nearby during his night journey to Jerusalem. Various places have been suggested for the exact spot where Buraq was tethered, but for several centuries the preferred location has been the al-Buraq Mosque, which is just inside the wall at the south end of the present Western Wall plaza. The mosque is located above an ancient passageway, which once came out through the long-sealed Barclay's Gate whose huge lintel is still visible directly below the Maghrebi Gate.


title: Western Wall

text: There are four different locations, along the southern, eastern, and western wall, with gates known successively or simultaneously as the Gate of the Prophet and al-Buraq and associated by the Moslem authorities with Muhammad's night journey, which shows how extremely insecure they felt about the attribution of the al-Buraq tradition and name to a specific site.


title: Western Wall

text: US scholar Charles D. Matthews wrote in 1932 that, based on the work of Muslim authors of the 10th to 11th centuries (the later part of the Early Muslim period), the place where Prophet Muhammad had tethered Buraq and entered the "haram" was considered at the time to be the Double Gate of the Temple Mount's southern wall. To reach this conclusion, which he shares with Charles Wilson and Guy Le Strange, he analysed the relevant texts by Ibn al-Faqih (903), Ibn Abd Rabbih (913), and mainly by Muqaddasi (985) and Nasir-i-Khusrau (1047). One of the earliest authors who are more ambiguous, opening the possibility of identifying the Gate of the Prophet and al-Buraq with either the Double or Barclay's Gate, is Burhan ad-Din ibn al-Firkah of Damascus (d. 1329). Another Mamluk-period writer, Mujir ad-Din (1496), is the first one to unambiguously identify Barclay's Gate as the Gate of al-Buraq or of the Prophet. However, Mujir ad-Din's work is effectively a rework of earlier texts, with as-Suyuti (1471) being the main source - and he fails to mention that as-Suyuti stated that the Gate of the Inspector, located close to the "northern" end of the western wall, was also known as the Gate of al-Buraq or of the Prophet.


title: Western Wall

text: To the previously mentioned variations in identification adds yet another gate, the now walled-up Funeral Gate ("bab al-jana'iz"), just south of the Golden Gate, also known as 'Gate of al-Buraq' and marked as such on a 1864 Temple Mount map by Melchior de Vogüé, based on the 1833 survey by Frederick Catherwood (see Bab al-Rahmah Cemetery at MadainProject.com for a photo and short description).


title: Western Wall

text: When a British Jew asked the Egyptian authorities in 1840 for permission to re-pave the ground in front of the Western Wall, the governor of Syria wrote:


title: Western Wall

text: Carl Sandreczki, who was charged with compiling a list of place names for Charles Wilson's Ordnance Survey of Jerusalem in 1865, reported that the street leading to the Western Wall, including the part alongside the wall, belonged to the "Hosh" (court/enclosure) of "al Burâk", "not "Obrâk", nor "Obrat"". In 1866, the Prussian Consul and Orientalist Georg Rosen wrote that "The Arabs call Obrâk the entire length of the wall at the wailing place of the Jews, southwards down to the house of Abu Su'ud and northwards up to the substructure of the Mechkemeh [Shariah court]. Obrâk is not, as was formerly claimed, a corruption of the word Ibri (Hebrews), but simply the neo-Arabic pronunciation of Bōrâk, ... which, whilst (Muhammad) was at prayer at the holy rock, is said to have been tethered by him inside the wall location mentioned above."


title: Western Wall

text: The name Hosh al Buraq appeared on the maps of Wilson's 1865 survey, its revised editions of 1876 and 1900, and other maps in the early 20th century.


title: Western Wall

text: Some scholars believe that when Jerusalem came under Christian rule in the 4th century, there was a purposeful "transference" of respect for the Temple Mount and the Western Wall in terms of sanctity to the Church of the Holy Sepulchre, while the sites around the Temple Mount became a refuse dump for Christians. However, the actions of many modern Christian leaders, including Pope John Paul II and Pope Benedict XVI, who visited the Wall and left prayer messages in its crevices, have symbolized for many Christians a restoration of respect and even veneration for this ancient religious site.


title: Western Wall

text: Most Jews, religious and secular, consider the wall to be important to the Jewish people since it was originally built to hold the Second Temple. They consider the capture of the wall by Israel in 1967 as a historic event since it restored Jewish access to the site after a 19-year gap.


title: Western Wall

text: Some haredi Jews also hold different views. Most notable are the adherents of the Satmar hasidic dynasty, who retain the views espoused by their Grand Rabbi Joel Teitelbaum, who would not approach the Wall after the 1967 conquest because of his opposition to Zionism, although he did visit the site during his visits to the Holy Land in the 1920s.


title: Western Wall

text: Israeli philosopher Yeshayahu Leibowitz referred to the Western Wall as "idolatry". He also referred to it as the "Discotel", a play on the words "discotheque" and "Kotel". Just a month after the 1967 Six-Day War, he publicly decried the Israelis' triumphalism following the recent overwhelming victory, and suggested in jest that the Wall be transformed into a discotheque under the name "The Disco of the Divine Presence", which would please "the secularists because it's a disco, and the religious because it's named after the Divine Presence."


title: Western Wall

text: A poll carried out in 2007 by the Jerusalem Institute for Israel Studies indicated that 96% of Israeli Jews were against Israel relinquishing the Western Wall. During a speech at Israel's Mercaz HaRav yeshivah on Jerusalem Day in 2009, Israeli Prime Minister Benyamin Netanyahu declared: "The flag that flies over the Kotel is the Israeli flag... Our holy places, the Temple Mount—will remain under Israeli sovereignty forever."


title: Western Wall

text: Yitzhak Reiter writes that "the Islamization and de-Judaization of the Western Wall are a recurrent motif in publications and public statements by the heads of the Islamic Movement in Israel."


title: Western Wall

text: In December 1973, King Faisal of Saudi Arabia stated that "Only Muslims and Christians have holy places and rights in Jerusalem". The Jews, he maintained, had no rights there at all. As for the Western Wall, he said, "Another wall can be built for them. They can pray against that". Raed Salah, leader of the northern branch of the Islamic Movement in Israel wrote that:


title: Western Wall

text: "The Western Wall—all its various parts, structures and gates—are an inseparable part of the al-Aqsa compound...The Western Wall is part of Al-Aqsa's western tower, which the Israeli establishment fallaciously and sneakily calls the 'Wailing Wall'. The wall is part of the holy al-Aqsa Mosque".