Given the city's central position in both Jewish nationalism (Zionism) and Palestinian nationalism, the selectivity required to summarise more than 5,000 years of inhabited history is often influenced by ideological bias or background (see Historiography and nationalism). For example, the Jewish periods of the city's history are important to Israeli nationalists (Zionists), whose discourse suggests that modern Jews descend from the Israelites and Maccabees, while the Islamic, Christian and other non-Jewish periods of the city's history are important to Palestinian nationalism, whose discourse suggests that modern Palestinians descend from all the different peoples who have lived in the region. As a result, both sides claim the history of the city has been politicized by the other in order to strengthen their relative claims to the city, and that this is borne out by the different focuses the different writers place on the various events and eras in the city's history.
Ceramic evidence indicates occupation of the City of David, within present-day Jerusalem, as far back as the Copper Age (c. 4th millennium BCE), with evidence of a permanent settlement during the early Bronze Age (c. 3000–2800 BCE). The Execration Texts (c. 19th century BCE), which refer to a city called rwš3lmm, variously transcribed as Rušalimum/Urušalimum/Rôsh-ramen and the Amarna letters (c. 14th century BCE) may be the earliest mention of the city. Some archaeologists, including Kathleen Kenyon, believe Jerusalem was founded by Northwest Semitic people with organized settlements from around 2600 BCE. Nadav Na'aman argues its fortification as the centre of a kingdom dates to around the 18th century BCE.
In the late Bronze Age Jerusalem was the capital of an Egyptian vassal city-state, a modest settlement governing a few outlying villages and pastoral areas, with a small Egyptian garrison and ruled by appointees such as king Abdi-Heba, At the time of Seti I and Ramesses II, major construction took place as prosperity increased.
This period, when Canaan formed part of the Egyptian empire corresponds in biblical accounts to Joshua’s invasion. In the Bible, Jerusalem is defined as lying within territory allocated to the tribe of Benjamin though occupied by Jebusites. David is said to have conquered these in the Siege of Jebus, and transferred his capital from Hebron to Jerusalem which then became the capital of a united Kingdom of Israel, and one of its several religious centres. The choice was perhaps dictated by the fact that Jerusalem did not form part of Israel’s tribal system, and was thus suited to serve as the centre of its federation. Opinion is divided over whether a Large Stone Structure and a nearby Stepped Stone Structure may be identified with King David's palace, or dates to a later period.
According to the Bible, King David reigned for 40 years. The generally accepted estimate of the conclusion of this reign is 970 BCE. The Bible records that David was succeeded by his son Solomon, who built
the Holy Temple on Mount Moriah. Solomon's Temple (later known as the First Temple), went on to play a pivotal role in Jewish history as the repository of the Ark of the Covenant. To date, no archaeological proof for Solomon's Temple has been found and it is not mentioned in any contemporary document except the Bible. On Solomon's death, ten of the northern Tribes of Israel broke with the United Monarchy to form their own nations, kings, prophets, priests, traditions relating to religion, capitals and temples in northern Israel. The southern tribes, together with the Aaronid priesthood, remained in Jerusalem, with the city becoming the capital of the Kingdom of Judah. Archeological remains from the ancient Israelite period also include Hezekiah's Tunnel, an aqueduct built by Judean king Hezekiah and decorated with ancient Hebrew inscription, known as Siloam Inscription, Broad Wall a defensive fortification built in the 8th century BCE, also by Hezekiah, Monolith of Silwan, Tomb of the Royal Steward, which were decorated with monumental Hebrew inscriptions, and Israelite Tower, remnants of ancient fortifications, built from large, sturdy rocks with carved cornerstones. A huge water reservoir dating from this period was discovered in 2012 near Robinson's Arch, indicating the existence of a densely built-up quarter across the area west of the Temple Mount during the Judean kingdom.
When the Assyrians conquered the Kingdom of Israel in 722 BCE, Jerusalem was strengthened by a great influx of refugees from the northern kingdom. The First Temple period ended around 586 BCE, as the Babylonians conquered Judah and Jerusalem, and laid waste to Solomon's Temple.
In 538 BCE the Persian King Cyrus the Great invited the Jews of Babylon to return to Judah to rebuild the Temple. Construction of the Second Temple was completed in 516 BCE, during the reign of Darius the Great, 70 years after the destruction of the First Temple. In about 445 BCE, King Artaxerxes I of Persia issued a decree allowing the city (including its walls) to be rebuilt. Jerusalem resumed its role as capital of Judah and center of Jewish worship.
Many Jewish tombs from the Second Temple period have been rediscovered in Jerusalem. One example, discovered north of the Old City, contains human remains in an ossuary decorated with the Aramaic inscription "Simon the Temple Builder." The Tomb of Abba, also located north of the Old City, bears an Aramaic inscription with Paleo-Hebrew letters reading: "I, Abba, son of the priest Eleaz(ar), son of Aaron the high (priest), Abba, the oppressed and the persecuted, who was born in Jerusalem, and went into exile into Babylonia and brought (back to Jerusalem) Mattathi(ah), son of Jud(ah), and buried him in a cave which I bought by deed" The Tomb of Benei Hezir located in Kidron Valley is decorated by monumental Doric columns and Hebrew inscription, identifying it as the burial site of Second Temple priests.
The Tombs of the Sanhedrin, an underground complex of 63 rock-cut tombs, is located in a public park in the northern Jerusalem neighborhood of Sanhedria. These tombs, probably reserved for members of the Sanhedrin and inscribed by ancient Hebrew and Aramaic writings, are dated to between 100 BCE and 100 CE.
When Alexander the Great conquered the Persian Empire, Jerusalem and Judea came under Macedonian control, eventually falling to the Ptolemaic dynasty under Ptolemy I. In 198 BCE, Ptolemy V Epiphanes lost Jerusalem and Judea to the Seleucids under Antiochus III. The Seleucid attempt to recast Jerusalem as a Hellenized city-state came to a head in 168 BCE with the successful Maccabean revolt of Mattathias and his five sons against Antiochus IV Epiphanes, and their establishment of the Hasmonean Kingdom in 152 BCE with Jerusalem as its capital.
In 63 BCE, Pompey the Great intervened in a struggle for the Hasmonean throne and captured Jerusalem, extending the influence of the Roman Republic over Judea. Following a short invasion by Parthians, backing the rival Hasmonean rulers, Judea became a scene of struggle between pro-Roman and pro-Parthian forces, eventually leading to the emergence of an Edomite named Herod.
As Rome became stronger it installed Herod as a Jewish client king. Herod the Great, as he was known, devoted himself to developing and beautifying the city. He built walls, towers and palaces, and expanded the Temple Mount, buttressing the courtyard with blocks of stone weighing up to 100 tons. Under Herod, the area of the Temple Mount doubled in size. Shortly after Herod's death, in 6 CE Judea came under direct Roman rule as the Iudaea Province, although the Herodian dynasty through Agrippa II remained client kings of neighbouring territories until 96 CE. Roman rule over Jerusalem and the region was challenged in the First Jewish–Roman War, which ended with a Roman victory. The Second Temple was destroyed in 70 CE, and the entire city was destroyed in the war. The contemporary Jewish historian Josephus wrote that the city "was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation." Roman rule was again challenged during the Bar Kokhba revolt, beginning in 132 CE and suppressed by the Romans in 135 CE.
Following the Bar Kokhba revolt, Emperor Hadrian combined Iudaea Province with neighboring provinces under the new name of Syria Palaestina, replacing the name of Judea. The city was renamed Aelia Capitolina, and rebuilt it in the style of a typical Roman town. Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha B'Av. Taken together, these measures (which also affected Jewish Christians) essentially "secularized" the city. The ban was maintained until the 7th century, though Christians would soon be granted an exemption: during the 4th century, the Roman Emperor Constantine I ordered the construction of Christian holy sites in the city, including the Church of the Holy Sepulchre.
In the 5th century, the eastern continuation of the Roman Empire, ruled from the recently renamed Constantinople, maintained control of the city. Within the span of a few decades, Jerusalem shifted from Byzantine to Persian rule, then back to Roman-Byzantine dominion. Following Sassanid Khosrau II's early 7th century push through Syria, his generals Shahrbaraz and Shahin attacked Jerusalem aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.
In the Siege of Jerusalemof 614, after 21 days of relentless siege warfare, Jerusalem was captured. Byzantine chronicles relate that the Sassanids and Jews slaughtered tens of thousands of Christians in the city, many at the Mamilla Pool, and destroyed their monuments and churches, including the Church of the Holy Sepulchre. This episode has been the subject of much debate between historians. The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine Emperor Heraclius reconquered it in 629.
Jerusalem reached a peak in size and population at the end of the Second Temple Period, when the city covered two square kilometers) and had a population of 200,000.
Byzantine Jerusalem was conquered by the Arab armies of Umar ibn al-Khattab in 634 CE. Among Muslims of Islam's earliest era it was referred to as Madinat bayt al-Maqdis ("City of the Temple") which was restricted to the Temple Mount. The rest of the city "... was called Iliya, reflecting the Roman name given the city following the destruction of
70 CE: Aelia Capitolina". Later the Temple Mount became known as al-Haram al-Sharif, “The Noble Sanctuary”, while the city around it became known as Bayt al-Maqdis, and later still, al-Quds al-Sharif "The Noble City". The Islamization of Jerusalem began in the first year A.H. (623 CE), when Muslims were instructed to face the city while performing their daily prostrations and, according to Muslim religious tradition, Muhammad's night journey and ascension to heaven took place. After 13 years, the direction of prayer was changed to Mecca. In 638 CE the Islamic Caliphate extended its dominion to Jerusalem. With the Arab conquest, Jews were allowed back into the city. The Rashidun caliph Umar ibn al-Khattab signed a treaty with Monophysite Christian Patriarch Sophronius, assuring him that Jerusalem's Christian holy places and population would be protected under Muslim rule. Christian-Arab tradition records that, when led to pray at the Church of the Holy Sepulchre, the holiest site for Christians, the caliph Umar refused to pray in the church so that Muslims would not request conversion of the church to a mosque. He prayed outside the church, where the Mosque of Umar (Omar) stands to this day, opposite the entrance to the Church of the Holy Sepulchre. According to the Gaullic bishop Arculf, who lived in Jerusalem from 679 to 688, the Mosque of Umar was a rectangular wooden structure built over ruins which could accommodate 3,000 worshipers.
When the Muslims went to Bayt Al-Maqdes for the first time, they searched for the site of the Al-Aqsa Mosque ("The Farthest Mosque") that was mentioned in Quran and Hadith according to Islamic beliefs. Contemporary Arabic and Hebrew sources say the site was full of rubbish, and that Arabs and Jews cleaned it. The Umayyad caliph Abd al-Malik commissioned the construction of the Dome of the Rock in the late 7th century. The 10th-century historian al-Muqaddasi writes that Abd al-Malik built the shrine in order to compete in grandeur with Jerusalem's monumental churches. Over the next four hundred years Jerusalem's prominence diminished as Arab powers in the region jockeyed for control. A messianic Karaite movement to gather in Jerusalem took place at the turn of the millennium, leading to a "Golden Age" of Karaite scholarship there, which was only terminated by the Crusades.
In 1099, The Fatimid ruler expelled the native Christian population before Jerusalem was conquered by the Crusaders, who massacred most of its Muslim and Jewish inhabitants when they took the solidly defended city by assault, after a period of siege, and left the city emptied of people; later the Crusaders created the Kingdom of Jerusalem. The city had been virtually emptied and recolonized by a variegated inflow of Greeks, Bulgarians, Hungarians, Georgians, Armenians, Syrians, Egyptians, Nestorians, Maronites, Jacobite Monophysites, Copts and others, to block the return of the surviving Muslims and Jews. The north-eastern quarter was repopulated with Eastern Christians from the Transjordan. As a result, by 1099 Jerusalem’s population had climbed back to some 30,000.
In 1187, the city was wrested from the Crusaders by Saladin who permitted Jews and Muslims to return and settle in the city. Under the terms of surrender, once ransomed, 60,000 Franks were expelled. The Eastern Christian populace was permitted to stay. Under the Ayyubid dynasty of Saladin, a period of huge investment began in the construction of houses, markets, public baths, and pilgrim hostels as well as the establishment of religious endowments. However, for most of the 13th century, Jerusalem declined to the status of a village due to city's fall of strategic value and Ayyubid internecine struggles.
In 1244, Jerusalem was sacked by the Khwarezmian Tartars, who decimated the city's Christian population and drove out the Jews. The Khwarezmian Tartars were driven out by the Ayyubids in 1247. From 1250 to 1517, Jerusalem was ruled by the Mamluks. During this period of time many clashes occurred between the Mamluks on one side and the crusaders and the Mongols on the other side. The area also suffered from many earthquakes and black plague. Some European Christian presence was maintained in the city by the Order of the Holy Sepulchre.
In 1517, Jerusalem and environs fell to the Ottoman Turks, who generally remained in control until 1917. Jerusalem enjoyed a prosperous period of renewal and peace under Suleiman the Magnificent – including the rebuilding of magnificent walls around the Old City. Throughout much of Ottoman rule, Jerusalem remained a provincial, if religiously important center, and did not straddle the main trade route between Damascus and Cairo. The English reference book Modern history or the present state of all nations written in 1744 stated that "Jerusalem is still reckoned the capital city of Palestine".
The Ottomans brought many innovations: modern postal systems run by the various consulates and regular stagecoach and carriage services were among the first signs of modernization in the city. In the mid 19th century, the Ottomans constructed the first paved road from Jaffa to Jerusalem, and by 1892 the railroad had reached the city.
With the annexation of Jerusalem by Muhammad Ali of Egypt in 1831, foreign missions and consulates began to establish a foothold in the city. In 1836, Ibrahim Pasha allowed Jerusalem's Jewish residents to restore four major synagogues, among them the Hurva. In the 1834 Arab revolt in Palestine, Qasim al-Ahmad led his forces from Nablus and attacked Jerusalem, aided by the Abu Ghosh clan, entered the city on 31 May 1834. The Christians and Jews of Jerusalem were subjected to attacks. Ibrahim's Egyptian army routed Qasim's forces in Jerusalem the following month.
Ottoman rule was reinstated in 1840, but many Egyptian Muslims remained in Jerusalem and Jews from Algiers and North Africa began to settle in the city in growing numbers. In the 1840s and 1850s, the international powers began a tug-of-war in Palestine as they sought to extend their protection over the region's religious minorities, a struggle carried out mainly through consular representatives in Jerusalem. According to the Prussian consul, the population in 1845 was 16,410, with 7,120 Jews, 5,000 Muslims, 3,390 Christians, 800 Turkish soldiers and 100 Europeans. The volume of Christian pilgrims increased under the Ottomans, doubling the city's population around Easter time.
In the 1860s, new neighborhoods began to develop outside the Old City walls to house pilgrims and relieve the intense overcrowding and poor sanitation inside the city. The Russian Compound and Mishkenot Sha'ananim were founded in 1860, followed by many others that included Mahane Israel (1868), Nahalat Shiv'a (1869), German Colony (1872), Beit David (1873), Mea Shearim (1874), Shimon HaZadiq (1876), Beit Ya'aqov (1877), Abu Tor (1880s), American-Swedish Colony (1882), Yemin Moshe (1891), and Mamilla, Wadi al-Joz around the turn of the century. In 1867 an American Missionary reports an estimated population of Jerusalem of 'above' 15,000, with 4,000 to 5,000 Jews and 6,000 Muslims. Every year there were 5,000 to 6,000 Russian Christian Pilgrims. In 1874 Jerusalem became the center of a special administrative district, independent of the Syria Vilayet and under the direct authority of Istanbul called the Mutasarrifate of Jerusalem.
Until the 1880s there were no formal orphanages in Jerusalem, as families generally took care of each other. In 1881 the Diskin Orphanage was founded in Jerusalem with the arrival of Jewish children orphaned by a Russian pogrom. Other orphanages founded in Jerusalem at the beginning of the 20th century were Zion Blumenthal Orphanage (1900) and General Israel Orphan's Home for Girls (1902).
In 1917 after the Battle of Jerusalem, the British Army, led by General Edmund Allenby, captured the city, and in 1922, the League of Nations at the Conference of Lausanne entrusted the United Kingdom to administer the Mandate for Palestine, the neighbouring mandate of Transjordan to the east across the River Jordan, and the Iraq Mandate beyond it.
The British had to deal with a conflicting demand that was rooted in Ottoman rule. Agreements for the supply of water, electricity, and the construction of a tramway system — all under concessions granted by the Ottoman authorities — had been signed by the city of Jerusalem and a Greek citizen by the name of Euripides Mavromatis on January 27, 1914. Work under these concessions had not begun and, by the end of the war the British occupying forces refused to recognize their validity. Mavromatis claimed that his concessions overlapped with the Auja Concession that the government had awarded to Rutenberg in 1921 and that he had been deprived of his legal rights. The Mavromatis concession, in effect despite earlier British attempts to abolish it, covered Jerusalem and other localities (e.g., Bethlehem) within a radius of 20 kilometers around the Church of the Holy Sepulchre.
From 1922 to 1948 the total population of the city rose from 52,000 to 165,000 with two thirds of Jews and one-third of Arabs (Muslims and Christians). The situation between Arabs and Jews in Palestine was not quiet. In Jerusalem, in particular, Arab riots occurred in 1920 and in 1929. Under the British, new garden suburbs were built in the western and northern parts of the city and institutions of higher learning such as the Hebrew University were founded.
As the British Mandate for Palestine was expiring, the 1947 UN Partition Plan recommended "the creation of a special international regime in the City of Jerusalem, constituting it as a Corpus separatum under the administration of the UN." The international regime (which also included the city of Bethlehem) was to remain in force for a period of ten years, whereupon a referendum was to be held in which the residents were to decide the future regime of their city. However, this plan was not implemented, as the 1948 war erupted, while the British withdrew from Palestine and Israel declared its independence.
In contradiction to the Partition Plan, which envisioned a city separated from the Jewish and the Arab state, Israel conquered the area which later would become West Jerusalem, along with major parts of the Arab territory allotted to the future Arab State; Jordan took control of East Jerusalem, along with the West Bank. The war led to displacement of Arab and Jewish populations in the city. The 1,500 residents of the Jewish Quarter of the Old City were expelled and a few hundred taken prisoner when the Arab Legion captured the quarter on 28 May. Arab residents of Katamon, Talbiya, and the German Colony were driven from their homes. By the end of the war Israel had control of 12 of Jerusalem's 15 Arab residential quarters. An estimated minimum of 30,000 people had become refugees.
The war of 1948 resulted in the division of Jerusalem, so that the old walled city lay entirely on the Jordanian side of the line. A no-man's land between East and West Jerusalem came into being in November 1948: Moshe Dayan, commander of the Israeli forces in Jerusalem, met with his Jordanian counterpart Abdullah el-Tell in a deserted house in Jerusalem’s Musrara neighborhood and marked out their respective positions: Israel’s position in red and Jordan's in green. This rough map, which was not meant as an official one, became the final line in the 1949 Armistice Agreements, which divided the city and left Mount Scopus as an Israeli exclave inside East Jerusalem. Barbed wire and concrete barriers ran down the center of the city, passing close by Jaffa Gate on the western side of the old walled city, and a crossing point was established at Mandelbaum Gate slightly to the north of the old walled city. Military skirmishes frequently threatened the ceasefire.
After the establishment of the state of Israel, Jerusalem was declared its capital city. Jordan formally annexed East Jerusalem in 1950, subjecting it to Jordanian law, and in 1953 declared it the "second capital" of Jordan. Only the United Kingdom and Pakistan formally recognized such annexation, which, in regard to Jerusalem, was on a de facto basis. Also, it is dubious that Pakistan recognized Jordan's annexation.
After 1948, since the old walled city in its entirety was to the east of the armistice line, Jordan was able to take control of all the holy places therein, and contrary to the terms of the armistice agreement, denied Jews access to Jewish holy sites, many of which were desecrated. Jordan allowed only very limited access to Christian holy sites. Of the 58 synagogues in the Old City, half were either razed or converted to stables and hen-houses over the course of the next 19 years, including the Hurva and the Tiferet Yisrael Synagogue. The Jewish Cemetery on the Mount of Olives was desecrated, with gravestones used to build roads and latrines. Israeli authorities razed many ancient tombs in the ancient Muslim Mamilla Cemetery in West Jerusalem to facilitate the creation of a parking lot and public lavatories in 1964. Many other historic and religiously significant buildings were demolished and replaced by modern structures. During this period, the Dome of the Rock and Al-Aqsa Mosque underwent major renovations.
The Jewish Quarter became known as Harat al-Sharaf, and was resettled with refugees from the 1948 war. In 1966 the Jordanian authorities relocated 500 of them to the Shua'fat refugee camp as part of plans to redevelop the area.
In 1967, despite Israeli pleas that Jordan remain neutral during the Six-Day War, Jordanian forces attacked Israeli-held West Jerusalem on the war's second day. After hand to hand fighting between Israeli and Jordanian soldiers on the Temple Mount, the Israel Defense Forces captured East Jerusalem, along with the entire West Bank. East Jerusalem, along with some nearby West Bank territory, was subsequently annexed by Israel, as were the city's Christian and Muslim holy sites. On 27 June 1967, a few weeks after the war ended, Israel extended its law and jurisdiction to East Jerusalem and some surrounding area, incorporating it into the Jerusalem Municipality. Although at the time Israel informed the United Nations that its measures constituted administrative and municipal integration rather than annexation, later rulings by the Israeli Supreme Court upheld the government's view that East Jerusalem had become part of Israel. Israel conducted a census of Arab residents in the areas annexed. Residents were given permanent residency status and the option of applying for Israeli citizenship.
Jewish and Christian access to the holy sites inside the old walled city was restored. Israel left the Temple Mount under the jurisdiction of an Islamic waqf, but opened the Western Wall to Jewish access. The Moroccan Quarter, which was located adjacent to the Western Wall, was evacuated and razed. to make way for a plaza for those visiting the wall. On 18 April 1968, an expropriation order by the Israeli Ministry of Finance more than doubled the size of the Jewish Quarter, evicting its Arab residents and seizing over 700 buildings of which only 105 belonged to pre-1948 Jewish inhabitants. The old quarter was thus extended into the Mughrabi Harat Abu Sa'ud, and other quarters steeped in Arab and Palestinian history. The order designated these areas for public use, but were intended for Jews alone. The government offered 200 Jordanian dinars to each displaced Arab family.
After the Six-Day War the population of Jerusalem increased by 196%. The Jewish population grew by 155%, while the Arab population grew by 314%. The proportion of the Jewish population fell from 74% in 1967 to 72% in 1980, to 68% in 2000, and to 64% in 2010. Israeli Agriculture Minister Ariel Sharon proposed building a ring of Jewish neighborhoods around the city's eastern edges. The plan was intended to make East Jerusalem more Jewish and prevent it from becoming part of an urban Palestinian bloc stretching from Bethlehem to Ramallah. On 2 October 1977, the Israeli cabinet approved the plan, and seven neighborhoods were subsequently built on the city's eastern edges. They became known as the Ring Neighborhoods. Other Jewish neighborhoods were built within East Jerusalem, and Israeli Jews also settled in Arab neighborhoods.
The annexation of East Jerusalem was met with international criticism. The Israeli Foreign Ministry disputes that the annexation of Jerusalem was a violation of international law.
A poll conducted by Palestinian Center for Public Opinion and American Pechter Middle East Polls for the Council on Foreign Relations, among East Jerusalem Arab residents in 2011 revealed that 39% of East Jerusalem Arab residents would prefer Israeli citizenship contrary to 31% who opted for Palestinian citizenship. According to the poll, 40% of Palestinian residents would prefer to leave their neighborhoods if they would be placed under Palestinian rule.
Near Herzl Blvd.
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