Jerusalem: The Biography (79 page)

The Haredim were split between those who embraced Zionism and the many, such as the Toldot Haron of Mea Shearim, who were devoutly anti-Zionist. They believed that only God could restore the Temple. These introspective, rigid and ritualistic sects were divided between Hasidics and Lithuanians, all speaking Yiddish. The Hasidim are in turn divided into many sects originating from seven principal ‘courts’, each ruled by a dynasty descended from a miracle-working rabbi known as the
admor
(an acronym deriving from ‘Our Master Teacher and Rabbi’). Their costumes and the arcane differences between sects contributed to the complexity of Israeli Jerusalem.
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The Israelis built a modern capital in Western Jerusalem,
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which was an uneasy blend of secular and religious. ‘Israel was socialist and secular,’ recalls George Weidenfeld, ‘high society was in Tel Aviv but Jerusalem revolved around the old Jerusalem of the rabbis, the German intellectuals of Rehavia who discussed art and politics after dinner in the kitchen and the Israeli elite of senior civil servants and generals like Moshe Dayan.’ While the Haredim lived their separate lives, secular Jews like Weidenfeld dined out at the smartest restaurant in Jerusalem – Fink’s, with its non-kosher goulash and sausages. Amos Oz felt uneasy in this kaleidoscopic city, with its peculiar mix of restored antiquities and modern ruins. ‘Can one ever feel at home in Jerusalem, I wonder, even if one lives here for a century?’ he asked in his novel
My Michael
. ‘If you turn your head you can see in the midst of all this building a rocky field. Olive trees. A barren wilderness. Herds grazing around the newly built prime minister’s office.’ Oz left Jerusalem, but Sari Nusseibeh stayed.

On 23 May 1961, Ben-Gurion summoned one of his young aides, Yitzhak Yaacovy, into his office. The prime minister looked up at Yaacovy: ‘Do you know who Adolf Eichmann is?’

‘No,’ replied Yaacovy.

‘He is the man who organized the Holocaust, killed your family and deported you to Auschwitz,’ replied Ben-Gurion, who knew that Yaacovy, child of Orthodox Hungarian parents, had been sent to the death-camp by SS-Obersturmbannführer Eichmann in 1944. There he had survived the selection of those allowed to live as slave labourers and those to be gassed at once by SS Dr Josef Mengele himself, perhaps because of his blond hair and blue eyes. Afterwards he emigrated to Israel, fought and was wounded in the War of Independence and settled in Jerusalem where he worked in the prime minister’s office.

‘Today,’ Ben-Gurion went on, ‘you will take a car to the Knesset and you will sit as my guest and watch me announce that we have brought Eichmann to stand trial in Jerusalem.’

The Israeli secret service Mossad had kidnapped Eichmann from his hiding-place in Argentina, and in April his trial started in a courthouse in downtown Jerusalem. He was hanged in Ramla prison.

On the other side of the border, King Hussein called the city his ‘second capital’, but his regime was too precarious to risk moving the real capital from Amman. The Holy City was effectively demoted to a ‘provincial town with barbed-wire in the centre’. Nonetheless, Hash-emite Jerusalem regained some of its old charm. The king’s brother, Prince Muhammad, governed the West Bank. He had just married the beautiful sixteen-year-old Palestinian: Firyal al-Rashid, ‘We spent six months of the year in Jerusalem,’ remembers Princess Firyal, ‘in the most delightful small villa that had belonged to the Dajanis, but my husband spent most of his time negotiating with the Christians, trying to make peace between the warring Orthodox, Catholics and Armenians!’

King Hussein appointed Anwar Nusseibeh as governor and custodian of the Sanctuaries. The Nusseibehs were more prominent than they had been for many centuries: Anwar at times served as Jordanian defence minister, his brother Hazem as foreign minister. All of the Families had lost their money and their olive groves, but many continued to live in their villas in Sheikh Jarrah. Anwar Nusseibeh now lived opposite the American Colony in an old-style villa with ‘Persian carpets, gold-embossed academic degrees, crystal decanters for after-dinner drinks and dozens of tennis trophies’. Nusseibeh had to practise ‘a tolerant ecumenicalism’, praying at al-Aqsa every Friday and every Easter leading his whole family to join ‘the high clergy in robes holding golden crosses to circle the Holy Sepulchre three times’, as his son Sari recalled. ‘My brothers and I liked this [Easter celebration] the most because the Christian girls were the prettiest in town.’ But the Temple Mount itself was quiet. ‘There were few Muslim visitors to the Haram,’ noticed Oleg Grabar, the pre-eminent scholar of Jerusalem, who started to explore the city during those years.

Sari Nusseibeh investigated the Old City, ‘full of smug shopkeepers with their golden pocketwatches, old women hawking wares, whirling dervishes’ and cafés resonating ‘with the bubbling sound of people smoking water pipes’. Jordanian Jerusalem was, observed Eugene Bird, the US vice-consul, a tiny world: ‘I’ve never seen such a small big town before. The eligible society restricted it to about 150 people.’ Some of the Families embraced tourism: the Husseinis opened Orient House as a hotel. The white-haired Bertha Spafford converted her American Colony into a luxury hotel and the brooch-wearing grande dame herself became one of the sights of the city, having known everybody from Jemal Pasha to Lawrence of Arabia: she even featured twice on the British television show
This is Your Life
. Katy Antonius had returned and set up an orphanage in the Old City and, in her home, ‘an upscale restaurant-cum-salon’ named Katakeet after a local gossip column. She was ‘something out Eliot’s
Cocktail Party
’, wrote the US vice-consul; ‘she’s gossipy and thoroughly affected’. Always in ‘the latest fashions and a string of pearls, black hair cut fairly short’ with ‘a distinctive white streak’, she was, thought the vice-consul’s son, the writer Kai Bird, ‘part dragon-lady and part-flirt’. But she had not lost her political anger, remarking: ‘Before the Jewish State, I knew many Jews in Jerusalem. Now I will slap the face of any Arab friend who tries to trade with a Jew. We lost the first round; we haven’t lost the war.’

The Great Powers had always backed their own sects so it was no surprise that the Cold War was waged furtively beneath the robes and behind the altars of Jerusalem ‘as ardently as in the back alleys of Berlin’, that other divided city. US Vice-Consul Bird advised the CIA to contribute $80,000 to repair the golden onion-domes of Grand Duke Sergei’s Church of Mary Magdalene. If the CIA did not pay, the KGB just might. Russian Orthodoxy was divided between the CIA-backed Church based in New York and the KGB-backed Soviet version in Moscow. The Jordanians, staunch American allies, gave their Russian churches to the anti-Communist Church, while the Israelis, remembering that Stalin had been the first to recognize their new state, granted their Russian properties to the Soviets, who set up a mission in west Jerusalem led by a ‘priest’, actually a KGB colonel who had formerly been an adviser to North Korea.

In a backwater still dominated by ‘Husseinis, Nashashibis, Islamic scholars and Christian bishops, if you could ignore No-Man’s-Land and the refugee camps,’ wrote Sari Nusseibeh, ‘it was as if nothing had ever happened’. Yet nothing was the same – and even this hybrid Jerusalem was now under threat. The rise of Nasser, President of Egypt, changed everything, imperilling King Hussein and risking his very possession of Jerusalem.

SIX DAYS

1967

NASSER AND HUSSEIN: COUNTDOWN TO WAR

Born in obscurity, Nasser was the beau idéal of the Arab statesman – a young officer wounded in the Israeli encirclement of 1948 and determined to restore Arab pride. He became the most popular Arab leader for centuries, yet he also ruled as a dictator, supported by the secret police. Known as El Rais – the Boss – across the Arab world, Nasser promulgated a socialist pan-Arabism that inspired his people to defy Western domination and Zionist victory and raised soaring hopes that their defeats could be avenged.

Nasser supported Palestinian raids against Israel, which responded with increasing violence. His leadership of the most powerful Arab nation, Egypt, alarmed Israel. In 1956, he challenged the vestiges of the Anglo-French empires by nationalizing the Suez Canal and backing the Algerian rebels against France. London and Paris, determined to destroy him, made a secret alliance with Ben-Gurion. The successful Israeli attack on Sinai, planned by Chief of Staff Dayan, provided the Anglo-French pretext to invade Egypt, ostensibly to separate the two neighbours. However, Britain and France lacked the power to sustain this last imperial adventure: the United States forced them to withdraw. Soon afterwards, King Hussein dismissed Glubb as commander of his army. Nineteen-fifty-six was the twilight of British Middle Eastern imperium and the dawn of American ascendancy.

Nasser targeted the two Hashemite kingdoms, where his pan-Arabist radicalism was increasingly popular on the streets and in the officer corps. In 1958, Hussein’s cousin and schoolfriend Faisal II of Iraq was murdered in a military coup. The family had been kings of the Arabs, Hejaz, Syria, Palestine, Iraq – and Hussein was now the last royal Hashemite. Nasser officially merged Egypt with Syria in the United Arab Republic, encircling Israel and dominating Jordan, but his UAR, which twice fell apart and was twice put together again, remained fragile.

‘Growing up in Jerusalem was like being in a fairy tale invaded by Detroit and modern armies, though its magical quality remained, and the dangers merely added to the mysteries,’ wrote Sari Nusseibeh. Gradually ‘Jerusalem recovered much of the life it had lost in 1948,’ again becoming the ‘world capital of pilgrimage’. In 1964, King Hussein regilded the lead of the Dome of the Rock that had been a dull grey for centuries in preparation for the pilgrimage of Pope Paul VI. The supreme pontiff was met by Prince Muhammad and Princess Firyal, who accompanied him into the city where he was welcomed by the governor Anwar Nusseibeh. But the pope had to cross the lines at the Mandelbaum Gate like everyone else. When he asked permission to pray in the Greek chapel of Calvary, the Orthodox patriarch ordered him to make the request in writing and then turned it down. ‘The pope’s visit’, wrote Sari Nusseibeh, ‘sparked a boom’: the Husseinis and Nusseibehs knocked down their elegant villas and built hideous hotels.

Yet King Hussein was now struggling for survival, crushed between radical Nasserite Egypt and Syria, between the Arabs and the Israelis, and between his own dynastic ambitions and the passionate bitterness of the Palestinians who felt he had betrayed them. As Nasser plotted to overthrow the king, Jerusalem and the West Bank repeatedly rioted against the Hashemites.

In 1959, Yasser Arafat, a veteran of the 1948 war,
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founded a militant liberation movement called Fatah – Conquest. In 1964, Nasser held a summit in Cairo that created a United Arab Command for the coming war against Israel and founded the Palestine Liberation Organization under Ahmed al-Shuqayri. That May in Jerusalem, King Hussein reluctantly opened the Palestinian Congress, which launched the PLO. The following January, Arafat’s Fatah carried out a small raid into Israel from Jordan. It was a disaster and the only casualty was a Palestinian guerrilla shot dead by the Jordanians. But Fatah’s exploit caught the Arab imagination and marked the beginning of Arafat’s campaign to place the Palestinian cause at the centre of the global stage. The rise of the pistol-packing, khaki-clad,
keffiyeh
-wearing radicals of Fatah had eclipsed the haughty Families, discredited by the mufti and by 1948. In a sign of the times, Anwar Nusseibeh’s son Sari joined Fatah.

The Palestinians were losing patience with Hussein. When Governor Nusseibeh refused a royal order, the king sacked him and appointed a Jordanian in his place. In September 1965, following in his grandfather’s footsteps, Hussein secretly met the Israeli foreign minister, Golda Meir, who suggested that one day ‘we could put aside arms and create a monument in Jerusalem that would signify peace between us’.
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When Ben-Gurion retired as prime minister in 1963, his successor was the sixty-eight-year-old Levi Eshkol, born near Kiev, a bespectacled plodder whose chief achievement had been founding the Israeli water utility: he was no Ben-Gurion. In early 1967, Syrian attacks on northern Israel led to a dogfight in which the Syrian air force was decimated over Damascus. Syria backed more Palestinian raids into Israel.
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The Soviet Union warned Nasser – wrongly as it turned out – that Israel planned to attack Syria. It is still unclear why Moscow pushed this false intelligence and why Nasser chose to believe it when he had weeks to verify or disprove it. For all the strength of Egypt, his own charisma and the popularity of pan-Arabism, Nasser had been humiliated by Israeli reprisal raids and exposed by Syrian brinkmanship. He moved his troops into the peninsula to show that he would not tolerate an attack on Syria.

On 15 May, an anxious Eshkol and his chief of staff, General Rabin, met at the King David in Jerusalem before the Independence Day parade: how should they react to Nasser’s threats? The next day, Egypt asked the UN to remove its peacekeepers from Sinai. Nasser probably hoped to escalate the crisis while yet avoiding war. If so, his actions were either hopelessly clumsy or reckless. As the Arab leadership and the crowds on the street hailed the coming extermination of the Jewish state, Eshkol dithered nervously. A crisis of foreboding and existential fear swept over Israel, which had lost the initiative to Nasser. Surviving on coffee, chain-smoking seventy cigarettes a day, aware that the survival of Israel rested on his shoulders, General Rabin started to crack up.