Spitting and contempt for Christians in Jerusalem

A history of coexistence and enmity

According to Yisca Harani, the current phenomenon of contempt for Christians on the streets of Jerusalem is relatively new. She explains that although there were difficult days of violent conflict between Jews and Christians throughout history, there were also two thousand years of neighborliness and shared life. She argues that collective memory tends to sideline the positive periods, like economic and cultural cooperation, and to focus only on traumas and negative events. Harani emphasizes that Jews and Christians did not “bleed” for two thousand years without a break, and that Jewish communities flourished in Christian lands.

The theological root: Is Christianity idolatry?

Harani explains that Judaism’s account with Christianity is unique, and different from its relationship with Islam. While Islam is perceived in Judaism as a monotheistic faith, Christianity is perceived by many as idolatry. The reason for this lies in two central elements. The first is the idea that God was incarnated in a human body, Jesus, which contradicts the Jewish and Muslim concept of a transcendent God who has no physical form. The second is the principle of the Holy Trinity, which is perceived in Judaism as a plurality of gods, even though Christians themselves see it as different manifestations of one God. The use of statues and images in many Christian denominations reinforces this image of idolatry. Harani notes that the terminology Judaism used to fight paganism, like “you shall hew down the graven images of their gods,” is now directed at Christianity.

An internal Jewish dispute

However, Harani argues that Jewish legal ruling is not uniform on the subject. She presents quotes from rabbis throughout the generations who offered a more moderate approach. For example, she mentions a 12th-century legal authority who ruled that Christians of his time were not idolaters but held a belief of “shituf,” meaning, they believe in the God of Israel but associate another power with him. According to her, while shituf is forbidden for Jews, it is considered less severe than classic idolatry. She also quotes Nachmanides, who called Christians “inheritors of the Torah” because they adopted parts of it. Maimonides, she says, ruled that one should visit the sick of idolaters and assist them “for the sake of peace.” Harani emphasizes that the question is which sources one chooses to use.

The increase in the phenomenon in recent years

Harani reports a dramatic and shocking increase in the scope of harassment against Christians. According to her, not a day goes by in Jerusalem without a spitting incident. The phenomenon is not limited to the Old City and occurs in other places as well. She recounts incidents of slurs, disruption of religious processions, systematic vandalism of signs directing people to Christian sites, and even physical assaults. She claims that the vast majority of attackers are kippah-wearing Jews from all streams: Haredim, Hasidim, Litvaks, Shas supporters, and in recent years, also National-Religious Jews, including soldiers. She adds that labeling Christians as missionaries is a common way to justify harming them, even though only small groups, mainly Evangelicals, engage in active missionary work.

The response of the authorities and civil society

Boris asks why the police do not enforce the law, especially in the Old City which is covered with cameras. Harani replies that the police usually do not use their full capabilities, and many complaints are closed for lack of public interest or on the grounds that no suspect was found. She claims that only when there is international pressure do the police act effectively. She also criticizes the rabbinic leadership, which she says does not issue an unequivocal directive against the phenomenon, and the Jerusalem municipality, which does not act to put up signs against spitting or to increase the visibility of the Christian presence in the city. Faced with this inaction, she founded a volunteer organization whose goal is to protect Christians from harassment, document incidents, file complaints, and escort clergy who are afraid to walk alone. She sees this civil society activity as an optimistic bright spot.