Hijaz train line- Ottoman Haifa station

Railroad between Damascus, Syria and Madina (then Hijaz, now Saudi Arabia), 1,320 km long.
Among the main purposes of the railway was to help pilgrims to travel to the two cities of Madina and Mecca, perceived as the most holy by Muslims. The planned destination was Mecca, a work which was begun but never completed.
The railway was initiated by the Ottoman authorities, built under German administration, but largely with local labour.
The railway, which ran through desolate regions, was a victim to attacks from local Arabs and Bedouins. The railway was fully operational only for a short period, between 1908 and 1916. Since then, it is only the line between Damascus and Amman which has been used.








Haifa raliway station served as part of the Hejaz network but had its local
function such as mobilty in Plestine transportation.

History of the Hejaz Railway

The Hejaz Railway was originally built to transport pilgrims from Damascus to Madinah, where they would travel on to Mecca for the Muslim Prilgrimage. The idea was first put forward in 1864 during the height of the age of great railways around the world, but it was not until 40 years later (1908) that the Hejaz Railway came into being. Before the Hejaz Railway, Muslim pilgrims traveled to Madinah by camel caravan. The journey between Damascus and Medinah usually took two months and was full of hardships. Since the Muslim calander is a lunar calander, the feast of Al Adha, when Muslims travel to Medina to worship the black stone changed from season to season. Sometimes it meant traveling through the winter, enduring freezing temperatures or torrential rains. At the height of summer, it meant crossing scorching hot deserts. Towns and settlements were sparse and there were hostile Muslim tribes along the way, as well as the enevidable hucksters who preyed on pious pillgrims, as they made the 'once in a lifetime' pilgrimage, in obedience to their prophet Mohammed.

The building of the Hejaz Railway presented a financial and engineering challenge. It required a budget of some $16 million dollars, and this was at the turn of the century when dollars were worth a lot more than they are today. Contributions came from the Turkish Sultan Abdul Hammed, the Khedive of Egypt, and the Shah of Iran. Other contributions came from the Turkish Civil Service, Armed Forces, and other various fund-raising efforts (which included the sale of titles such as Pasha or Bey to citizens who could afford the price of instant honor).

Construction, maintenance and guarding of the line all presented enormous difficulties. The task was mainly undertaken by 5,000 Turkish soldiers. Along the way there were hostile tribesmen, who before the railway, made a lucritive profit guiding, protecting and providing for pilgrims. They were very unhappy at loosing part of their livelyhood. Many of them were pastoralist who's main source of cash was their involvment in the pilgrimage each year. Along with this there were physical difficulties. Driving a railway across the Arabian deserts proved very difficult. The ground was very soft and sandy in places and solid rock in others. There were also major geographical obsticals to cross, such as the Naqab Escartment in southern Jordan. While drinking water, and water for the steam engines was a problem, winter rainstorms caused flash floods, washing away bridges and banks and causing the line to collapse in places.

Kibbutz Yagur station near Haifa on the way to Afula

1948- War of Independence-the liberation of Haifa

The Haganah's force consisted of 5 companies from the Field Corps, one Palmach company, as well as a contingent of the Guard Corps. The Jewish forces attacked Wadi Salib and Wadi Nisnas from Hadar HaCarmel, while the bulk of the attack on Khalisa came from Neve Sha'anan. The Arab headquarters were in the center of the city, near the port and the railway depot.

Commenting on the use of 'psychological warfare broadcasts' and military tactics in Haifa, Benny Morris writes:

Throughout the Haganah made effective use of Arabic language broadcasts and loudspeaker vans. Haganah Radio announced that 'the day of judgement had arrived' and called on inhabitants to 'kick out the foreign criminals' and to 'move away from every house and street, from every neighbourhood occupied by foreign criminals'. The Haganah broadcasts called on the populace to 'evacuate the women, the children and the old immediately, and send them to a safe haven'… Jewish tactics in the battle were designed to stun and quickly overpower opposition; demoralisation was a primary aim. It was deemed just as important to the outcome as the physical destruction of the Arab units. The mortar barrages and the psychological warfare broadcasts and announcements, and the tactics employed by the infantry companies, advancing from house to house, were all geared to this goal. The orders of Carmeli's 22nd Battalion were 'to kill every [adult male] Arab encountered' and to set alight with fire-bombs 'all objectives that can be set alight. I am sending you posters in Arabic; disperse on route'.

John Kimche also describes the "psychological blitz on Arab quarters" until "the Arab nerve broke and the flight from the town assumed panic proportions".

The first attack was on the Rushmiyya Bridge area cutting the Arab areas off. Prior to the main thrust from the higher ground, of the Jewish neighbourhood, Hadar HaCarmel, the Arab Muslim neighborhhod of Khalisa came under mortar shell bombardment. The 3,500-5,000 Arab irregulars could not mount a real defense. The following day the Arab National Committee of Haifa were prepared to ask for a truce via Stockwell. Stockwell agreed to meet with the Israelis, and returned 15 minutes later; however, the terms proposed by the Haganah -- complete disarmament, surrender of weapons, and a curfew -- were not accepted by the Arab leadership.

* 1. After the release of prisoners from Haifa lock-up, the Arab legion took over the building some time later.
* 2. By 10:15, Arab casualties had been admitted to the Amin Hospital.
* 3. Hospital staff and casualties were then evacuated to the Government Hospital in the city.
* 4. Towards Midday, the fighting slackened considerably. The Jews had complete control of the Xhamra square and Stanton Street and were firing from positions in the Suq (market) area. They have also appeared in strength in the eastern quarter of the town from Wadi Husimiyah Bridge to Tel Amal.
* 5. Arab women, children and others were still being evacuated from the Suq area through the port of Haifa and other safe areas.
* 6. Arabs were by this time suing for a truce and the Jews replied that they were prepared to consider it if the Arabs stopped shooting.
* 7. At 17:00 general Arab resistance had ceased in the eastern area with the exception of a few isolated spots and the Jews were in possession of the Suq as far as the eastern gate.
* 8. In the Wadi Miamr area the battle was still going on. Arab casualties in this area are believed to be considerable
* 9. At 18:00 the Arab leaders met to consider final terms laid down at a joint meeting of Arab and Jews.

That afternoon, a meeting was held in the town hall to discuss terms of the truce. Due to the inability of the National Committee (Haifa) being unable to guarantee that no incidents would occur, the Arab delegation declared their inability to endorse the proposed truce and requested protection for the evacuation of Haifa's Palestinian Arab citizens. It was noted by The Times that the Haganah had made use of Arabic language broadcasts using Haganah Radio and loudspeaker vans calling on the inhabitants to 'kick out the foreign criminals'. Similarly the Haganah had broadcast that the Palestinian Arab population should 'evacuate the women, the children and the old immediately and sent them to a safe haven'.

By the April 22, 1948 the British were only in control of the Haifa port area.The rest of the city was in the hands of the Carmeli Brigade of the Haganah, commanded by Moshe Carmel.

The banner headlines of the Palestine Post on April 23 1948 announced "Haifa Pivotal Points fall to Haganah forces in 30 hour battle"... the report continued that Haganah crushed all resistance, occupied many major buildings forcing thousands of Arabs to flee by the only open route-the sea". The report was written up on the 21 April but not printed until the 30 April, presumedly for security reasons.

Sarine of the Bab today - the Baha'i Gardens

clipped from www.youtube.com

The Bahá'í Faith is a monotheistic religion founded by Bahá'u'lláh in nineteenth-century Persia, emphasizing the spiritual unity of all humankind.There are an estimated five to six million Bahá'ís around the world in more than 200 countries and territories.

Bahá'í teachings emphasize the underlying unity of the major world religions. Religious history is seen to have unfolded through a series of divine messengers, each of whom established a religion that was suited to the needs of the time and the capacity of the people. These messengers have included Krishna, Abraham, the Buddha, Jesus, Muhammad and others, including most recently Bahá'u'lláh. In Bahá'í belief, each messenger taught of the next, and Bahá'u'lláh's life and teachings fulfill the end-time promises of previous scriptures. Humanity is understood to be involved in a process of collective evolution, and the need of the present time is for the gradual establishment of peace, justice and unity on a global scale.

The word "Bahá’í" is used either as an adjective to refer to the Bahá'í Faith or as a term for a follower of Bahá'u'lláh, and the word is not a noun meaning the religion as a whole. It is derived from the Arabic Bahá’, meaning "glory" or "splendour".[6] The term "Bahaism" (or "Baha'ism") has been used in the past, but is fading from use.

 

Bhaai Shrine model in Latrun

clipped from www.youtube.com

Baha'i faith-Sarine of the Bab in Haifa

The Shrine of the Báb is a structure in Haifa, Israel where the remains of the Báb, founder of Bábism and forerunner of Bahá'u'lláh in the Bahá'í Faith, have been laid to rest; it is considered to be the second holiest place on Earth for Bahá'ís, after the Shrine of Bahá'u'lláh in Acre. Its precise location on Mount Carmel was designated by Bahá'u'lláh himself to his eldest son, `Abdu'l-Bahá, in 1891. `Abdu'l-Bahá planned the structure, which was designed and completed several years later by his grandson, Shoghi Effendi.

Crowning the design, as anticipated by `Abdu'l-Bahá, is a dome, which is set on an 18-windowed drum. That, in turn, is mounted on an octagon, a feature suggested by Shoghi Effendi. An arcade surrounds the stone edifice.

A restoration project of the exterior and interior of the shrine has started in 2008 and is planned to be completed in 2012.

The location is right above the German Colony, which was established in the 1860s by the German Templer Society, who were working for the Kingdom of God on earth. At the designated spot, the remains of the Báb were laid to rest on March 21, 1909 in a six-room mausoleum made of local stone. In a separate room, the remains of `Abdu'l-Bahá were laid to rest in November 1921. In 1929 three rooms were added to the mausoleum, and in 1949 the first threshold stone of the superstructure was laid by Shoghi Effendi. The construction was completed over the mausoleum in 1953 and was entirely paid for by Bahá'ís around the world.

The architect was William Sutherland Maxwell, a Canadian Bahá'í who was a Beaux-Arts architect and the father-in-law of Shoghi Effendi. Shoghi Effendi provided overall guidance, including in the use of Western and Eastern styles, but left the artistic details to Maxwell. Maxwell's design of the Rose Baveno granite colonnade, Oriental-style Chiampo stone arches, and golden dome is meant to harmonize Eastern and Western proportions and style. Maxwell died in 1952, and Shoghi Effendi named the Southern door of the Shrine after him. Some remaining aspects of the dome's structural engineering were designed by Professor H. Neumann of Haifa's Technion University.

In 1952, Leroy Ioas, an American Bahá'í who had been closely associated with the construction of the Bahá'í House of Worship in Wilmette, Illinois helped Shoghi Effendi in the construction process. Ioas employed his administrative skills and practical mind to supervise the building of the drum and dome, a task done without the availability of sophisticated machinery. Shoghi Effendi called the door on the octagon after him.

Because of the scarcity of building materials in the area after World War II, most of the stones for the Shrine of the Báb were carved in Italy with the assistance of Ugo Giachery and then shipped to Haifa. One of the doors of the Shrine was named after Giachery. The superstructure was said to be at the time the largest prefabricated building to move from Europe to any point in the world.

On July 8, 2008, the Shrine of the Báb, along with several other Bahá'í holy sites in Haifa and the nearby city of Acre (Akko), were inscribed on the UNESCO World Heritage List. The Bahá'í shrines "are the first sites connected with a relatively new religious tradition to be recognized by the World Heritage List.The UNESCO World Heritage Committee considers the sites to be "of outstanding universal value [and]...inscribed for the testimony they provide to the Bahá’i’s strong tradition of pilgrimage and for their profound meaning for the faith.

"We welcome the UNESCO recognition, which highlights the importance of the holy places of a religion that in 150 years has gone from a small group found only in the Middle East to a worldwide community with followers in virtually every country," said Albert Lincoln, secretary-general of the Baha'i International Community.

The shrine in the 50's

The Bahai gardens in Haifa :
a picture taken in 1919 on the location of todays
Shrine on the Bab one of the most
important places for the Bahai faith

 A picture from 1924

German Colony in Haifa -the Tamplers

Nazi flag in the German Colony in Haifa IN THE 30'S




The Templers, a religious Protestant sect formed in southern Germany in the 19th century, settled in Palestine at the urging of their leader, Christoff Hoffman, in the belief that living in the Holy Land would hasten the second coming of Christ. The Templers built a colony in keeping with strict urban planning principles and introduced local industries that brought modernity to Palestine, which had long been neglected by the Ottomans. They were the first to organize regular transportation services between Jaffa, Acre and Nazareth, which also allowed for mail delivery.

In 1874 the Christian denomination of the Temple Society underwent a schism and later envoys of the Evangelical State Church of Prussia's older Provinces successfully proselytised among the schismatics, making up about a third of the colonists. Thus the Colony became a place of partisans of two different Christian denominations and their respective congregations. While in Germany the Templers were regarded sectarians, the Evangelical proselytes gained major financial and mental support from German Lutheran and Evangelical church bodies. This created an atmosphere of mistrust and envy among the German colonists in Haifa. On July 17, 1886 the proselytes appealed to the Supreme Church Council of the State Church of Prussia's older Provinces to be accepted as and helped to found an Evangelical congregation. In 1891 the Jerusalemsverein (English: Association of Jerusalem), a Berlin-based Evangelical charitable organisation to subsidise Protestant activities in the Holy Land, decided to support the new Haifa congregation. The Jerusalemsverein sent and sponsored a teacher for the congregants' children. In 1892 the Jerusalemsverein decided to lend the congregation the money needed to build a prayer hall. Otto Fischer (*1813-1910*), a Haifa resident, donated the land at the foot of Mount Carmel, and the Haifa engineer Ernst August Voigt gratuitiously drew the constructions plans. In September 1892 the constructions started and pastor Carl Schlicht (Jerusalem) inaugurated the community centre, including a prayer hall and two school rooms, on July 2, 1893. Starting in the same year the Jerusalemsverein sponsored a pastor for the new Haifa Evangelical Congregation. The teacher Herrmann initiated a choir. From 1900 on, Marie Teckhaus, a Deaconess sponsored by the Kaiserswerth Deaconesses Mother House, ran a medical station, open for patients of all denominations and religions. In 1907 the congregation built a separate school building, later the discrepancies between the two German-speaking congregations, Evangelical and Templer, shrunk, thus before World War I the schools were pooled.

The population fluctuated between 300-400 settlers between 1870 and 1914. Sixty of the colonists were American citizens and their leader, Jacob Schumacher served as the U.S. consular agent for Haifa and northern Palestine. Due to their population increase and the on-going urbanisation of Haifa, the colonists searched to buy lands in order to found new settlements. These were to be exclusively monodenominational. Thus the Templers settled in Bethlehem of Galilee and the Evangelical Protestants founded the neighbouring Waldheim

Employing modern farming methods, the Templers introduced soil fertilization, better methods of crop rotation and new crops such as potatoes. They imported agricultural machinery and engaged in "mixed farming," combining dairy farming and field crops.

Registering the land was problematic due to back taxes and local boundary disputes, which sometimes turned violent. The Templers thus abandoned farming in favor of industry and tourism. They built hotels, opened workshops and established an olive oil soap factory.

The German colony was stood out in its poor surroundings. The only doctor in the city lived there, and one of the residents was a construction engineer. By the end of the Ottoman era, the colony had 750 inhabitants, 150 houses and dozens of businesses. The colony was the first model of urban planning in Palestine, with a main street running from north to south (today, Ben-Gurion Boulevard), leading down to the harbor. Smaller streets branched out from the main street. At the southern end of the colony were the Templer vineyards (where the Bahá'í World Centre stands today). The colony was built as a garden city with single family homes surrounded by gardens and shade trees lining the main boulevard.

Nazi affiliation and expulsion

When in the World War I General Allenby conquered Palestine from the Ottomans, the German colonists were regarded as enemy aliens. Many of the colonists were recruited for the units of the German Imperial Army, which fought together with the army of the Ottoman ally against the British conquest. The Britons entered Haifa and the colony only after the end of the fights. Thus the colonists in Haifa were not deported to Egypt, as were the colonists of other, more southern colonies (Jaffa, Rephaim, Sarona, and Wilhelma), which happened to lie in the battle fields.

In 1937, 34% of the Templers were card-carrying members of the Nazi party On Coronation Day in 1937, all the Templer colonies flew the swastika. When World War II erupted, the colonists bearing German citizenship were rounded up by the British and sent - together with Italian and Hungarian enemy aliens - to internment camps in Waldheim and Bethlehem of Galilee. On July 31, 1941, 661 Templers were deported to Australia via Egypt, leaving 345 in Palestine.

New Haifa (1761 CE - 1918 CE)

The Foundation Of "New Haifa" In 1761 derived, mainly, upon security considerations .Dahar El Ommar, who ruled then the North of the country, was looking for an area to build a settlement that will defend the road leading from the South to Acco (Acre). Because of that, he selected the most narrow point between the coast and Carmel mountain. The settlement which he built, extended within the area, the heart of which is known today as Rabin's Government Center, in Pal-yam Street.
The boundaries of the "New City" may be found in the map, which is hereby the first exhibit.
El Ommar's settlement was surrounded by a thin wall, built of stones, of which there are no remains today.There were two gates in the wall. At the West, there was the Jaffa Gate, next to the Carmelite Church, which is located today At Paris Square. At the East there was the Acco Gate, Next to The Small Mosque, at the Eastern entrance to Natanzon St.(ex Omayah St.).In Addition, El Ommar built a tall observation tower, known by the name of Burg El Salam, at the fringe of what is known today by the name of "Memorial Park", nearby the Haifa City Hall.
Within the "New City", there were only few public buildings. The most prominent one was the district administration building, known by the name "Saraya", that was situated right on the coast line.
Following the establishment of the "New Haifa", on the one hand & the fading of Acco as an important district & trading center, on the other hand, there was an arising in the economy in Haifa & thus the New City attracted many people, among them rich merchants from Acco, who came to live within the walls of the city.
The departure of people out of the city walls, began already at the early sixties of the 19 century, and thus the wall was gradually dismantled.

Hadar

 

 

 

 

Hadar Hacarmel - lit. "Splendor of the Carmel", named after words in the Bible (Isaiah 35:2) is a neighborhood in Haifa, Israel. It is located on the northern slope of Mount Carmel between the upper and lower city, overlooking the port and Haifa Bay. Hadar Hacarmel was once the commercial center of Haifa.

History
Hadar Hacarmel was founded before World War I. In 1944, most of Haifa's 66,000 Jewish residents lived in Hadar Hacarmel. [1]Haifa's city hall, courthouse and government buildings were located in this neighborhood, but have relocated to the lower city.

 Landmarks
The Technion was located in Hadar Hacarmel until the new Kiryat Hatechnion campus was inaugurated. The old historic building, dating from 1912, is now a hands-on science museum, the National Museum of Science, Technology and Space. The Carmelit, Israel's only subway, runs from Carmel Center to Paris Square via Hadar Hacarmel. Beit Hagefen, an Arab-Jewish cultural center is located on the edge of Hadar Hacarmel and Wadi Nisnas. The neighborhood has many Bauhaus buildings designed by German-Jewish architects who settled in Palestine after fleeing the Nazis.