Practices in Judaism: pilgrimage and the importance of Jerusalem

What you'll learn

This topic examines the role of pilgrimage in Jewish religious life and the unique significance of Jerusalem as Judaism's holiest city. You will explore historical pilgrimage practices, contemporary Jewish approaches to visiting sacred sites, and why Jerusalem holds such profound spiritual importance for Jews worldwide. Understanding this material is essential for WJEC GCSE Religious Education exam questions on Jewish practices and beliefs.

Key terms and definitions

Pilgrimage — a religious journey to a sacred place, undertaken for spiritual purposes, worship, or to fulfil religious obligations.

Jerusalem — the holiest city in Judaism, location of the ancient Temple, and spiritual centre of the Jewish faith for over 3,000 years.

Western Wall (Kotel) — the retaining wall of the Second Temple complex, Judaism's holiest accessible site where Jews pray and leave written prayers in the cracks.

Temple Mount (Har HaBayit) — the platform where Solomon's Temple and the Second Temple stood; regarded as the holiest ground in Judaism.

Pesach, Shavuot, Sukkot — the three pilgrimage festivals (Shalosh Regalim) when ancient Israelites were commanded to travel to Jerusalem.

Diaspora — the scattering of Jewish communities outside Israel, beginning with the Babylonian exile in 586 BCE.

Aliyah — literally "going up"; refers both to being called to read Torah in synagogue and to immigrating to Israel.

Shekinah — the divine presence of God, believed to have dwelled in the Temple and to still manifest at the Western Wall.

Core concepts

Historical pilgrimage in ancient Israel

The Torah commands Jewish people to observe three annual pilgrimage festivals when all Israelite males were required to travel to Jerusalem and the Temple:

• Pesach (Passover) — celebrates the Exodus from Egypt; pilgrims brought a lamb sacrifice
• Shavuot (Weeks/Pentecost) — marks receiving the Torah at Mount Sinai; pilgrims offered first fruits of the harvest
• Sukkot (Tabernacles) — commemorates the wilderness wandering; pilgrims brought harvest offerings and lived in temporary shelters

These pilgrimages fulfilled the commandment in Deuteronomy 16:16: "Three times a year all your men must appear before the Lord your God at the place he will choose." The "place he will choose" referred to Jerusalem, where Solomon built the First Temple around 957 BCE.

During pilgrimage festivals, Jerusalem swelled with visitors from across Israel and beyond. Pilgrims would:

1. Travel in groups for safety and companionship, singing psalms of ascent (Psalms 120-134)
2. Bring sacrificial animals and agricultural offerings to the Temple
3. Participate in Temple rituals conducted by the kohanim (priests)
4. Celebrate with feasting and rejoicing in the holy city
5. Fulfil the mitzvah (commandment) of appearing before God at His chosen dwelling place

The destruction of the Temple and changes to pilgrimage

The Babylonians destroyed the First Temple in 586 BCE, and though the Second Temple was rebuilt (completed 516 BCE and expanded by Herod), the Romans destroyed it in 70 CE. This destruction fundamentally altered Jewish pilgrimage practices.

Without the Temple, the sacrificial system ended, and the obligation to make pilgrimage to Jerusalem three times annually could no longer be fulfilled as prescribed. However, Jerusalem never lost its centrality:

• Jews continued to visit Jerusalem when possible, despite it often being under non-Jewish control
• The Western Wall became the primary focus for Jewish prayer and visitation
• Prayers were directed toward Jerusalem from the Diaspora (Jews face Jerusalem when praying)
• The hope of rebuilding the Temple became embedded in daily prayers and religious consciousness

Many Jews throughout history made individual pilgrimages to Jerusalem, particularly during life events or as an expression of deep devotion. Medieval Jewish travellers like Benjamin of Tudela (12th century) documented their journeys to the Holy Land.

Jerusalem's religious significance

Jerusalem holds unparalleled importance in Judaism for multiple theological and historical reasons:

Biblical foundations:

• Abraham nearly sacrificed Isaac on Mount Moriah, which became the Temple Mount
• King David captured Jerusalem around 1000 BCE and made it Israel's capital
• Solomon built the First Temple, creating a permanent dwelling place for the Ark of the Covenant
• Prophets like Isaiah and Jeremiah prophesied in Jerusalem

Spiritual significance:

• Jerusalem is mentioned over 600 times in the Hebrew Bible (Tanakh)
• The Shekinah (divine presence) dwelled in the Holy of Holies within the Temple
• The Temple was the only place where certain sacrifices and rituals could be performed
• Jews believe the Temple will be rebuilt in the messianic age

Contemporary meaning:

• "Next year in Jerusalem" concludes the Passover Seder, expressing longing for return
• Jewish wedding ceremonies include breaking a glass to remember the Temple's destruction
• The Tisha B'Av fast day commemorates both Temples' destruction
• Daily prayers include requests for Jerusalem's restoration and peace

The declaration "If I forget you, O Jerusalem, may my right hand forget its skill" (Psalm 137:5) reflects the depth of Jewish connection to the city, even in exile.

The Western Wall in contemporary Judaism

The Western Wall (HaKotel HaMa'aravi in Hebrew) represents the most sacred site where Jews can currently pray. Built by Herod the Great as a retaining wall for the Temple Mount platform, it is the closest accessible point to where the Holy of Holies once stood.

Religious practices at the Western Wall:

• Jews from all denominations visit to pray, particularly on Shabbat and festivals
• Bar mitzvah and bat mitzvah ceremonies are frequently held there
• Written prayers are placed between the Wall's stones, a practice reflecting hope that prayers ascend from this holy place
• Separate prayer sections for men and women, following Orthodox Jewish law
• Some Jews visit to recite Psalms or study Torah in proximity to the holy site
• The Israeli army holds swearing-in ceremonies there, connecting military service with Jewish heritage

The Wall evokes powerful emotions:

• For many Jews, touching the ancient stones creates a tangible connection to ancestors
• Visitors often weep at the Wall (historically called the "Wailing Wall" by non-Jews)
• The 1967 reunification of Jerusalem, giving Jews access to the Wall after Jordan's 19-year control, was highly significant
• The Wall symbolizes both destruction (the Temple's loss) and continuity (Jewish survival)

Pilgrimage in modern Judaism

Contemporary Jewish pilgrimage differs significantly from biblical practice, yet maintains spiritual importance:

Types of modern Jewish pilgrimage:

• Educational visits — Jewish schools organize trips to Israel, including Jerusalem, to strengthen identity
• Birthright Israel — offers free trips for young Diaspora Jews (ages 18-26) to connect with Jewish heritage
• Personal spiritual journeys — individuals visit for prayer, reflection, or life-cycle events
• Festival celebrations — some Jews travel to Jerusalem for Pesach, Sukkot, or other festivals, echoing ancient practice
• Family heritage trips — visiting places where ancestors lived before the Holocaust or emigration

Differences from ancient pilgrimage:

• Not obligatory in the absence of the Temple
• Focuses on prayer, study, and connection rather than sacrifice
• Includes visits to multiple sites beyond the Western Wall (Mount of Olives cemetery, City of David, synagogues)
• Incorporates Holocaust remembrance at Yad Vashem
• Some Orthodox Jews avoid the Temple Mount itself to prevent accidentally walking where the Holy of Holies stood

Diverse Jewish perspectives:

• Orthodox Jews generally view visiting Jerusalem and the Western Wall as highly meritorious and maintain hope for the Temple's rebuilding
• Reform and Liberal Jews value Jerusalem's historical significance but may not support rebuilding the Temple with its sacrificial system
• Secular Jews often feel cultural and historical connection to Jerusalem without religious motivation
• Zionist perspectives see pilgrimage as connected to supporting the State of Israel

Not all Jews can or choose to visit Jerusalem due to financial constraints, political situations, health, or personal priorities. However, Jerusalem remains central to Jewish identity regardless of physical visitation.

Jerusalem in Jewish daily life

Even Jews who never visit Jerusalem maintain connection through:

• Daily prayers — the Amidah (standing prayer) includes multiple references to Jerusalem and requests for its restoration
• Grace after meals — includes prayers for Jerusalem's rebuilding
• Home orientation — many Jews place a mizrach (decorative plaque) on the eastern wall indicating the direction of Jerusalem for prayer
• Synagogue architecture — the ark holding Torah scrolls faces Jerusalem
• Life-cycle events — grooms break glass at weddings remembering the Temple's destruction

Worked examples

Question 1: Explain why Jerusalem is important to Jews. [8 marks]

Model answer:

Jerusalem is Judaism's holiest city for multiple reasons. It was the location of both the First and Second Temples, which were the only places where sacrifices could be offered to God and where the Shekinah (divine presence) dwelled in the Holy of Holies. This makes Jerusalem the spiritual centre of Judaism.

The city has deep biblical roots, as King David made it Israel's capital around 1000 BCE, and his son Solomon built the Temple there. Jerusalem is mentioned over 600 times in the Hebrew Bible, with prophets delivering God's messages there.

Even after the Temple's destruction in 70 CE, Jerusalem remained central to Jewish prayer and hope. Jews pray facing Jerusalem three times daily, and the Amidah prayer includes requests for Jerusalem's restoration. The phrase "Next year in Jerusalem" concludes the Passover Seder, expressing the longing to return.

The Western Wall, the remaining retaining wall of the Temple complex, is now the holiest site where Jews can pray. Jews visit to place written prayers in the Wall's cracks and to feel connected to their ancestors and faith. The reunification of Jerusalem in 1967, allowing Jewish access to the Western Wall, was deeply significant to Jews worldwide, strengthening Jerusalem's importance in modern Jewish consciousness.

[This answer demonstrates knowledge and understanding of multiple reasons for Jerusalem's importance, uses religious terminology correctly, and provides specific examples. It would achieve full marks.]

Question 2: "Pilgrimage is no longer important for Jews today." Evaluate this statement. [15 marks AO2]

Model answer structure:

Arguments supporting the statement:

Without the Temple, Jews cannot fulfil the biblical commandment to make pilgrimage three times annually with sacrifices, making ancient pilgrimage impossible. Many Jews never visit Jerusalem due to cost, distance, or political situations, yet remain faithful Jews, suggesting pilgrimage is not essential to Jewish identity. Reform and Liberal Jews may emphasize ethical living over visiting physical sites, viewing spiritual connection as more important than geographical location. Some Jews feel connected to Jerusalem through daily prayer, study, and observance without physically traveling there.

Arguments opposing the statement:

The Western Wall remains Judaism's holiest accessible site, and visiting there holds profound spiritual significance for Jews of all denominations who pray, celebrate bar/bat mitzvahs, and seek connection with their heritage. Modern pilgrimage takes new forms—Birthright trips connect young Diaspora Jews with Israel, educational trips strengthen Jewish identity, and visits during festivals echo ancient practices even without Temple sacrifices. Jerusalem's centrality persists through daily prayer (facing Jerusalem, mentioning it in the Amidah), wedding customs (breaking glass), and the hope for Temple rebuilding, making physical visitation a powerful expression of this ongoing connection. Holocaust survivors and their descendants visit to affirm Jewish continuity and resilience.

Conclusion with justified personal response:

While pilgrimage has transformed since Temple times, it remains significant for many contemporary Jews as a way to deepen faith, connect with history, and strengthen identity. However, the impossibility of fulfilling the original biblical command means pilgrimage cannot hold the same obligatory status it once did. For some Jews, physical pilgrimage is central; for others, spiritual connection maintained through prayer and practice suffices. The importance varies by denomination and individual, but Jerusalem's symbolic and spiritual significance ensures pilgrimage retains value, even if expressed differently than in ancient times.

[This response presents balanced evaluation with developed arguments, specific examples, and religious terminology, demonstrating the analytical skills required for high AO2 marks.]

Question 3: Describe Jewish practices at the Western Wall. [5 marks]

Model answer:

Jews visit the Western Wall to pray, often reciting Psalms or the Amidah prayer while facing the Wall. Many write prayers on paper and place them between the Wall's stones, believing prayers offered at this holy site are especially powerful. The Wall has separate sections for men and women according to Orthodox practice. Some Jews touch or kiss the Wall to feel connected to the site's holiness and their ancestors. Bar mitzvah and bat mitzvah celebrations are frequently held there, marking the young person's Jewish adulthood at Judaism's holiest accessible site.

[This answer provides specific practices with accurate details, covering prayer, written prayers, gender separation, physical interaction, and life-cycle events—suitable for full marks.]

Common mistakes and how to avoid them

• Mistake: Confusing the Temple Mount with the Western Wall or claiming Jews pray on the Temple Mount today. Correction: The Temple Mount is the platform where the Temples stood; many Orthodox Jews avoid walking there. The Western Wall is the retaining wall where Jews pray today—it surrounded the Temple Mount but is not the same location.

• Mistake: Stating that pilgrimage is obligatory for Jews today or that Jews must visit Jerusalem. Correction: The biblical obligation to make pilgrimage three times annually applied when the Temple stood. Without the Temple, this commandment cannot be fulfilled as prescribed, making modern pilgrimage voluntary rather than obligatory.

• Mistake: Claiming all Jews believe the Temple should be rebuilt or describing only one Jewish view. Correction: Orthodox Jews generally hope for the Temple's rebuilding in messianic times, but Reform and Liberal Jews often do not support restoring the sacrificial system. Always acknowledge diverse perspectives within Judaism.

• Mistake: Writing that Jews go on pilgrimage to "get closer to God" without explaining the specific Jewish context. Correction: Use precise Jewish concepts—Jews visit the Western Wall to pray at the holiest accessible site, to connect with Jewish history and heritage, to fulfil the mitzvah of visiting Jerusalem, or to mark significant life events. Reference the Shekinah (divine presence) believed to dwell there.

• Mistake: Forgetting to mention the destruction of the Temple in 70 CE when explaining why pilgrimage changed. Correction: Always explain that the Roman destruction of the Second Temple in 70 CE ended the sacrificial system and the biblical pilgrimage obligation, fundamentally changing how Jews relate to Jerusalem.

• Mistake: Using only historical examples without addressing contemporary practice. Correction: Exam questions often focus on modern Jewish life. Discuss current practices like Birthright trips, bar/bat mitzvah celebrations at the Western Wall, educational visits, and how Jerusalem features in daily prayer even for Jews who never visit.

Exam technique for "Practices in Judaism: pilgrimage and the importance of Jerusalem"

• Command words matter: "Describe" questions (typically 5 marks) require clear factual information about practices—state what Jews do and why. "Explain" questions (8 marks) need developed points with reasoning—show understanding of significance. "Evaluate" questions (15 marks AO2) require balanced arguments for multiple viewpoints with a justified conclusion.

• Use specific religious terminology: Strengthen answers with terms like Western Wall/Kotel, Temple Mount/Har HaBayit, Shekinah, Shalosh Regalim (three pilgrimage festivals), Amidah, mitzvah. This demonstrates precise knowledge and understanding.

• Structure evaluation answers carefully: Present arguments supporting the statement, then arguments opposing it, using connecting phrases ("However," "On the other hand," "From an Orthodox perspective"). Conclude with your reasoned judgment. Support each point with specific examples or religious teachings.

• Connect practices to beliefs: Don't just describe what Jews do—explain why it matters. For example, Jews pray at the Western Wall (practice) because they believe it is the closest accessible point to where the Shekinah dwelled and prayers offered there are especially powerful (belief). This demonstrates higher-level understanding and scores better marks.

Quick revision summary

Pilgrimage was biblically commanded three times annually (Pesach, Shavuot, Sukkot) when Jews traveled to the Temple in Jerusalem with sacrifices. The Temple's destruction in 70 CE ended sacrificial pilgrimage, but Jerusalem remains Judaism's holiest city, mentioned 600+ times in the Tanakh. The Western Wall is now the primary pilgrimage site where Jews pray, place written prayers, and celebrate life-cycle events. Modern pilgrimage includes educational trips, Birthright programs, and personal spiritual journeys. Jerusalem features in daily Jewish prayer (facing Jerusalem, Amidah references), weddings (breaking glass), and the hope "Next year in Jerusalem." Different Jewish denominations view pilgrimage's importance variously, with Orthodox emphasizing Temple rebuilding hopes while Reform focuses on historical significance.