DAYAN TAKES COMMAND
On 1 June, Moshe Dayan was sworn in as defence minister and Menachem Begin also joined the new National Government as minister without portfolio. Dayan, who always wore his trademark black eyepatch, was a disciple of Ben-Gurion and despised Eshkol, who privately nicknamed him Abu Jildi after a slippery one-eyed Arab bandit.
Wingate’s pupil, chief of staff during the Suez war and now an MP, Dayan was a contradiction – an archaeologist and looter of artefacts, an avenging wielder of military might and a believer in tolerant coexistence, a vanquisher of the Arabs and a lover of Arab culture. He was ‘supremely intelligent,’ recalls his friend Shimon Peres, ‘his mind was brilliant and he never said a foolish thing’. His fellow general Ariel Sharon thought Dayan ‘would wake up with a hundred ideas. Of them ninety-five were dangerous; three more were bad; the remaining two however were brilliant.’ He ‘depised most people’, recalled Sharon, ‘and took no pains to conceal it’. His critics called him ‘a partisan and adventurer’ and Dayan once admitted to Peres, ‘Remember one thing: I am unreliable.’
Dayan radiated the charisma of the new dashing Jew ‘not because he followed rules,’ says Peres, ‘but because he discarded them with ability and charm.’ A classmate described him as ‘a liar, a braggart, a schemer, and a prima donna and in spite of that, the object of deep admiration’. He was a loner without friends, an inscrutable showman and a priapic womanizer, which Ben-Gurion excused because Dayan was ‘cast from biblical material’ like King David – or Admiral Nelson: ‘You have to get used to it’, he told Dayan’s heartbroken wife, Ruth. ‘Great men’s private and public lives are often conducted on parallel planes that never meet.’
As Eban reported that America did not approve military action, but nor would it move to prevent it, Dayan showed his cool grasp of strategy. He stressed that Israel had to strike the Egyptians at once while avoiding any confrontation with Jordan. His Jerusalem commander Uzi Narkiss challenged him: what if Jordan attacked Mount Scopus? ‘In that case,’ replied Dayan drily, ‘bite your lip and hold the line!’
Nasser already believed he had won a bloodless victory but the Egyptians continued to plan their attack in Sinai. The Jordanians, backed by an Iraqi brigade, drew up Operation Tariq to encircle Jewish west Jerusalem. The Arab world, now fielding 500,000 men, 5,000 tanks and 900 planes, had never been so united. ‘Our basic aim will be the destruction of Israel,’ said Nasser. ‘Our goal’, explained President Aref of Iraq, ‘is to wipe Israel off the face of the map.’ The Israelis fielded 275,000 men, 1,100 tanks and 200 planes.
At 7.10 a.m. on 5 June, Israeli pilots surprised and wiped out the Egyptian air force. At 8.15, Dayan ordered the Israeli Defence Forces into Sinai. In Jerusalem, General Narkiss waited nervously, fearful that the Jordanians would take the vulnerable Mount Scopus and encircle the 197,000 Jews in west Jerusalem, but he was hoping that the Jordanians would make only a symbolic contribution to the Egyptian war. Just after 8 a.m., the air-raid sirens rang. The Dead Sea Scrolls were securely stored. Reservists were called up. Three times, Israel warned King Hussein, through the US State Department, the UN in Jerusalem and the British Foreign Office, that ‘Israel will not, repeat not, attack Jordan if Jordan maintains the quiet. But if Jordan opens hostilities, Israel will respond with all its might.’
‘Your Majesty, the Israeli offensive has begun in Egypt,’ King Hussein’s aide-de-camp informed him at 8.50 a.m. Telephoning headquarters, Hussein learned that Field Marshal Amer had smashed Israeli forces and was successfully counter-attacking. At 9 a.m., Hussein entered the headquarters to find that his Egyptian general Riyad had ordered attacks on Israeli targets and the seizure of Government House in south Jerusalem. Nasser called to confirm Egyptian victories and the destruction of the Israeli air force.
At 9.30, the sombre king told his people: ‘The hour of revenge has come.’
5–7 JUNE 1967: HUSSEIN, DAYAN AND RABIN
At 11.15 a.m., Jordanian artillery launched a 6,000-shell barrage against Jewish Jerusalem, hitting the Knesset and the prime minister’s house as well as the Hadassah Hospital and the Church of Dormition on Mount Zion. Following Dayan’s orders, the Israelis responded only with small arms. At 11.30, Dayan ordered a strike against the Jordanian air force. Watching from the roof his palace with his eldest son, the future King Abdullah II, Hussein saw his planes destroyed.
In Jerusalem, Israel offered a ceasefire but the Jordanians were not interested. The muezzin loudspeakers on the Dome of the Rock cried, ‘Take up your weapons and take back your country stolen by the Jews.’ At 12.45, the Jordanians occupied Government House: it happened to be the UN headquarters but it dominated Jerusalem. Dayan immediately ordered it to be stormed, and it fell after four hours’ fighting. To the north, Israeli mortars and artillery fired on the Jordanians.
Dayan revered Jerusalem, but he understood that its political complexities could threaten Israel’s very existence. When the Israeli Cabinet debated whether to attack the Old City or simply silence the Jordanian guns, Dayan argued against the conquest, anxious about the responsibilities of governing the Temple Mount, but he was overruled. He delayed any action until Sinai was conquered.
‘That night was hell,’ wrote Hussein. ‘It was clear as day. The sky and earth glowed with the light of rockets and the explosions of bombs pouring from Israeli planes.’ At 2.10 a.m. on 6 June, Israeli paratroopers mustered in three squads, encouraged by General Narkiss to ‘atone for the sin of ’48’ when he himself had fought for the city. The first squad crossed no-man’s-land towards Mandelbaum Gate to take Ammunition Hill – where Allenby had stored his arsenal – in a fierce battle in which seventy-one Jordanians and thirty-five Israelis were killed. The paratroopers advanced swiftly through Sheikh Jarrah past the American Colony towards the Rockefeller Museum, which fell at 7.27.
The king still held the commanding Augusta Victoria Hospital between Mount Scopus and the Mount of Olives, and he desperately tried to save the Old City by offering a ceasefire, but it was too late. Nasser called to tell Hussein that they should claim that the US and Britain had defeated the Arabs, not just Israel on its own.
Hussein sped in a jeep down into the Jordan Valley, where he encountered his troops retreating from the north. Within the Old City, the Jordanians, who had had their headquarters in the Armenian Monastery since 1948, posted fifty men at each of the gates and waited. The Israelis planned to capture the Augusta Victoria, but their Sherman tanks took a wrong turn down into the Kidron Valley and were fiercely attacked from the Lions’ Gate, losing five men and four tanks close to the Garden of Gethsemane. The Israelis sheltered in the sunken courtyard of the Virgin’s Tomb. The Old City was still not surrounded.
Dayan joined Narkiss on Mount Scopus overlooking the Old City: ‘What a divine view!’ said Dayan, but he refused to allow any attack. However, at dawn on 7 June, the UN Security Council prepared to order a ceasefire. Menachem Begin called Eshkol to encourage an urgent assault on the Old City. Dayan was suddenly in danger of running out of time. In the War Room, he ordered Rabin to take ‘the most difficult and coveted target of the war’.
First the Israelis bombarded the Augusta Victoria ridge, using napalm; the Jordanians fled. Then Israeli paratroopers took the Mount of Olives and moved down towards the Garden of Gethsemane. ‘We occupy the heights overlooking the Old City,’ the paratroop commander Colonel Motta Gur told his men. ‘In a little while we will enter it. The ancient city of Jerusalem which for generations we have dreamed of and striven for – we’ll be the first to enter it. The Jewish nation is awaiting our victory. Be proud. Good luck!’
At 9.45 a.m., the Israeli Sherman tanks fired at the Lions’ Gate, smashing the bus that was blocking it, and blew open the doors. Under raking Jordanian fire, the Israelis charged the gate.28 The paratroopers broke into the Via Dolorosa, and Colonel Gur led a group on to the Temple Mount. ‘There you are on a half-track after 2 days of fighting with shots still filling the air, and suddenly you enter thi
s wide open space that everyone has seen before in pictures,’ wrote intelligence officer Arik Akhmon, ‘and though I’m not religious, I don’t think there was a man who wasn’t overwhelmed with emotion. Something special had happened.’ There was a skirmish with Jordanian troops before Gur announced over the radio: ‘The Temple Mount is in our hands!’
Meanwhile on Mount Zion, a company of the Jerusalem Brigade burst through a portal in the Zion Gate into the Armenian Quarter, hurtling down the steep hill into the Jewish Quarter, just as soldiers of the same unit broke through the Dung Gate. All headed for the Wall. Back on the Temple Mount, Gur and his paratroopers did not know how to reach it, but an old Arab showed them the Maghrebi Gate and all three companies converged simultaneously on the holy place. Holding his shofar and a Torah, the bearded Rabbi Shlomo Goren, chief chaplain of the Israeli Army, strode to the Wall and began to recite the Kaddish mourning prayer as the soldiers prayed, wept, applauded, danced and some sang the city’s new anthem ‘Jerusalem of Gold’.
At 2.30 p.m., Dayan, flanked by Rabin and Narkiss, entered the city, passing ‘smouldering tanks’, and walking through ‘alleys totally deserted, an eerie silence broken by sniper fire. I remembered my childhood,’ said Rabin, and reported feeling ‘sheer excitement as we got closer’ to the Kotel. As they proceeded across the Temple Mount, Dayan saw an Israeli flag atop the Dome of the Rock and ‘I ordered it removed immediately.’ Rabin was ‘breathless’ as he watched the ‘tangle of rugged battle-weary men, eyes moist with tears’, but ‘it was no time for weeping – a moment of redemption, of hope’.
Rabbi Goren wanted to accelerate the messianic era by dynamiting the mosques on the Temple Mount, but General Narkiss replied: ‘Stop it!’
‘You’ll enter the history books,’ said Rabbi Goren.
‘I’ve already recorded my name in the history of Jerusalem,’ answered Narkiss.
‘This was the peak of my life,’ recalled Rabin. ‘For years I had secretly harboured the dream that I might play a role in restoring the Western Wall to the Jewish people. Now that dream had come true and suddenly I wondered why I of all men should be privileged.’ Rabin was granted the honour of naming the war: always modest and dignified, gruff and laconic, he chose the simplest name: the Six Day War. Nasser had another name for it – al-Naksa, the Reversal.
Dayan wrote a note on a piece of the paper – it read ‘May peace descend on the whole house of Israel’ – which he placed between Herod’s ashlars. He then declared, ‘We’ve reunited the city, the capital of Israel, never to part it again.’ But Dayan – always the Israeli who most respected, and was most respected by, the Arabs, who called him Abu Musa (son of Moses) – continued, ‘To our Arab neighbours, Israel extends the hand of peace and to all peoples of all faiths, we guarantee full freedom of worship. We’ve not come to conquer the holy places of others but to live with others in harmony.’ As he left he plucked ‘some wild cyclamen of a delicate pink mauve sprouting between the Wall and the Maghrebi Gate’ to give to his long-suffering wife.
Dayan thought hard about Jerusalem and created his own policy. Ten days later, he returned to al-Aqsa where, sitting in his socks with the sheikh of the Haram and the ulema, he explained that Jerusalem now belonged to Israel but the Waqf would control the Temple Mount. Even though, after 2,000 years, Jews could now finally visit the Har ha-Bayit, he ruled that they were forbidden to pray there. Dayan’s statesmanlike decision stands today.
President Nasser resigned temporarily but never relinquished power and even forgave his friend Field Marshal Amer. But the latter planned a coup d’état and, after his arrest, died mysteriously in prison. Nasser insisted that ‘Al-Quds can never be relinquished,’ but he never recovered from the defeat, dying of a heart attack three years later. King Hussein later admitted that 5–10 June ‘were the worst days of my life’. He had lost half his territory – and the prize of Jerusalem. Privately, he wept for al-Quds: ‘I cannot accept that Jerusalem is lost in my time.’29
EPILOGUE
Everybody has two cities, his own and Jerusalem.
Teddy Kollek, interview
Through a historical catastrophe, the destruction of Jerusalem by the emperor of Rome – I was born in one of the cities of the Diaspora. But I always deemed myself a child of Jerusalem.
S. Y. Agnon, Nobel Prize acceptance speech 1966
The Jerusalem I was raised to love was the terrestrial gateway to the divine world where Jewish, Christian and Muslim prophets, men of vision and a sense of humanity, met – if only in the imagination.
Sari Nusseibeh, Once Upon a Country
O Jerusalem, fragrant with prophets
The shortest path between heaven and earth …
A beautiful child with burned fingers and downcast eyes …
O Jerusalem, city of sorrow,
A tear lingering in your eye …
Who will wash your bloody walls?
O Jerusalem, my beloved
Tomorrow the lemon-trees will blossom; the olive-trees rejoice; your eyes will dance; and the doves fly back to your sacred towers.
Nizar Qabbani, Jerusalem
The Jewish people were buildingin Jerusalem 3,000 years ago and the Jewish people are buildingin Jerusalem today. Jerusalem’s not a settlement. It is our capital.
Binyamin Netanyahu, speech, 2010
Once again the centre of international storms. Neither Athens nor Rome aroused so many passions. When a Jew visits Jerusalem for the first time, it’s not the first time, it’s a homecoming.
Elie Wiesel, open letter to Barack Obama, 2010
MORNING IN JERUSALEM: FROM THEN UNTIL NOW
The conquest transformed, elevated and complicated Jerusalem in a flash of revelation that was simultaneously messianic and apocalyptic, strategic and nationalistic. And this new vision itself altered Israel, the Palestinians and the Middle East. A decision that had been taken in panic, a conquest that was never planned, a military victory stolen from the edge of catastrophe, changed those who believed, those who believed nothing and those who craved to believe in something.
At the time none of this was clear but, in retrospect, the possession of Jerusalem gradually changed Israel’s ruling spirit, which was traditionally secular, socialist, modern, and if the state had a religion it was as much the historical science of Judaean archaeology as Orthodox Judaism.
The capture of Jerusalem elated even the most secular Jews. The craving for Zion was so deep, so ancient, so ingrained in song, prayer and myth, the exclusion from the Wall so longstanding and so painful, and the aura of holiness so powerful that even the most irreligious Jews, across the world, experienced a sensation of exhilaration that approached a religious experience and in the modern world was as close as they would ever come to one.
For the religious Jews, the heirs of those who for thousands of years, from Babylon to Cordoba and Vilna, had, as we have seen, expected imminent messianic delivery, this was a sign, a deliverance, a redemption and the fulfilment of the biblical prophecies, and the end of the Exile and Return to the gates and courts of the Temple in David’s restored city. For the many Israelis who embraced nationalistic, military Zionism, the heirs of Jabotinsky, this military victory was political and strategic – the singular, God-given chance to secure a Greater Israel with safe borders. Religious and nationalistic Jews alike shared the conviction that they must energetically embrace the exciting mission to rebuild and forever keep the Jewish Jerusalem. During the 1970s, these battalions of the messianic and the maximalist became every bit as dynamic as the majority of Israelis, who remained secular and liberal and whose centre of life was Tel Aviv, not the Holy City. But the nationalist–redemptionist programme was God’s urgent work and this divine imperative would soon alter the physiognomy and bloodstream of Jerusalem.
It was not only Jews who were affected: the much more numerous and powerful Christian evangelicals, especially those of America, also experienced this instant of almost apocalyptic ecstasy. Evangelicals believed that two o
f the preconditions had been met for Judgement Day: Israel was restored and Jerusalem was Jewish. All that remained was the rebuilding of the Third Temple and seven years of tribulation, followed by the battle of Armageddon when St Michael would appear on the Mount of Olives to fight the Anti-Christ on the Temple Mount. This would culminate in the conversion or destruction of the Jews and the Second Coming and Thousand Year Reign of Jesus Christ.
The victory of the small Jewish democracy against the Soviet-armed legions of Arab despotism convinced the United States that Israel was its special friend in the most dangerous of neighbourhoods, its ally in the struggle against Communist Russia, Nasserite radicalism and Islamicist fundamentalism. America and Israel shared more than that, for they were countries built on an ideal of freedom touched by the divine: one was the new Zion, the ‘city on a hill’, the other the old Zion restored. American Jews were already avid supporters but now American evangelists believed that Israel had been blessed by Providence. Polls consistently claim that over 40 per cent of Americans sometime expect the Second Coming in Jerusalem. However exaggerated this may be, American Christian Zionists threw their weight behind Jewish Jerusalem, and Israel was grateful even though the role of the Jews in their doomsday scenario was a tragic one.