Read an excerpt from the introductory “A Message from Rabbi Adin Even-Israel Steinsaltz” to the Koren Talmud Bavli

BOB ABERNETHY, correspondent: We have a profile today of one of the most respected rabbis in the world. He is a seventy-four-year-old Israeli, Adin Steinsaltz, the author of 60 books on ethics, theology, prayer, and mysticism, with a few mystery novels included. Rabbi Steinsaltz is most admired for a monumental project that took him 45 years, sometimes working 17 hour days. He translated the Babylonian Talmud from ancient Hebrew and Aramaic into Modern Hebrew. The Torah is Judaism’s holiest text, Genesis through Deuteronomy. The Talmud is commentary on the Torah. But in its original languages, the Talmud was studied primarily by students and scholars. Now, the Steinsaltz Talmud makes it available to everyone.

The holiest site in all Judaism is in Jerusalem, the Western Wall of the Second Temple, destroyed in the year 70. The devout come to the wall to pray, and so do many thirteen-year-old boys at the time of their Bar Mitzvahs, when they take on the full responsibilities of adults. One of those duties is studying the Torah, with its 613 laws about how to live. The Torah, for Rabbi Steinsaltz, is a divine guide, a map of the paths and the main road through a world of danger and blessings—in his words, lions and angels.

RABBI ADIN STEINSALTZ: We are living in a world we really don’t know what are the paths. We don’t know what are the ways. We don’t even know what the main road is. So we need some kinds of signs to tell us that here live lions, and here possibly live angels. That’s mostly what the Torah is, a book basically of instructions: go this way, go the other way, do it, don’t do it. So that’s as simple as that.

ABERNETHY: Holy as the Torah is, its laws are in some ways unclear. For instance, it requires keeping the Sabbath, but it never explains exactly how. So the Talmud emerged, first as an oral tradition, later written down—centuries of rabbinical commentaries interpreting the Torah’s laws and arguing over them. Rabbi Steinsaltz began his translation of the Talmud when he was 28. It took him 45 years and ran to 45 volumes.

RABBI STEINSALTZ: It was necessary because it is an important book. I once called it the center pillar of our culture.

ABERNETHY: Recently, Steinsaltz was in New York City teaching and explaining what is unique about the Steinsaltz Talmud—his own commentary and extensive background.

RABBI STEINSALTZ: You have here the original Hebrew, the translation in English, and then you have, you see, notes about the law.

ABERNETHY: With his many books as well as his Talmud translation, the rabbi personifies Judaism’s commitment to learning and to argument as a means of understanding.

RABBI STEINSALTZ: The idea of the Talmud is that you are allowed to ask questions about anything, everything that can be done, encouraging you to ask questions, trying to find answers.

Yeshivat Chovevei Torah Rabbinical Students: And the rabbis let her then remarry. Even though there was only one witness.

ABERNETHY: Every day students and scholars around the world study and question and debate the meanings of the Torah and Talmud and the arguments of rabbis who have studied them. There is no single authority to decide how best to interpret the religious law, but argument over the centuries can lead to general agreement—until the next question and the next argument.

Steinsaltz was raised in a secular Jewish family, but his father insisted he study the sacred texts so he would not grow up ignorant. I asked him how he became religious.

RABBI STEINSALTZ: It was almost spontaneous. I don’t know where that came from. Believing in God is in a way is the most natural, perhaps even the most primitive notion that people have.

ABERNETHY: But belief, said Steinsaltz, is just the beginning.

RABBI STEINSALTZ: What is really difficult is not so much the belief but the relationship. I’m still striving to become better, to become faithful for serving Him, to become a human being as He possibly wants me to be.

ABERNETHY: Steinsaltz sees all human beings as God’s partners in what Jews call tikkun olam, repairing the world.

RABBI STEINSALTZ: The Lord says I made the world. It’s pretty good, but there are all kinds of holes in it. You people go, and you make the amendments—bigger ones, smaller ones. But you, that’s your duty.

ABERNETHY: The rabbi says even the smallest good deed can have a global result, the so-called butterfly effect.

RABBI STEINSALTZ: The movement of the wings of a butterfly can change the world, and the point is basically we live in one world. Any movement in this world somehow affects everything else. So when we do anything better, we change the world.

ABERNETHY: If Jews study the Torah, if they honor the Sabbath and the other holy days, if they do good deeds and partner with God, Steinsaltz says they will achieve holiness. He also says everyone possesses a divine spark.

RABBI STEINSALTZ: This spark is in a way trying to find its way to the main fire, and then it wants to sink into the main fire.

ABERNETHY: Steinsaltz said he saw no signs of any early peace in the Middle East, but he insisted that he had not despaired.

RABBI STEINSALTZ: I am an optimist, meaning that I see things as black as they are, but I still hope.

ABERNETHY: Talking with the rabbi, it was clear that his optimism rests on his absolute trust in God.

RABBI STEINSALTZ: When you believe that, you see, everything comes from the Lord.so whenever something happens if it’s a glad thing, I’m saying thank you for making me happy or healthy or satisfied. If something untoward happens to me, I’s saying the same thing. Please, thank you for letting me know that you exist.

God exists everywhere in every way in every form. We have so many prayers in our religion, so many prayers, but sometimes the prayer is just like I pick up the phone and say hello, I’m glad that you are there.

ABERNETHY: Steinsaltz said he would like to be remembered as a person who did something to make the world better. He also said he would like to live another hundred years—teaching, writing, doing what he can to repair the world and to become, as he put it, the human being God possibly wants him to be.

Next month the first four volumes of the Steinsaltz Talmud in English are due to come out.

KIM LAWTON, correspondent: During Holy Week, Christians remember the familiar story of Jesus’s death and resurrection. But exactly where does that story take place? The Bible offers only a few clues.

REV. MARK MOROZOWICH (Catholic University of America): The Gospels weren’t really written to record a history. They were written to provide a testimony of faith.

LAWTON: According to the New Testament, Jesus was crucified at a spot outside Jerusalem called Golgotha, which in Aramaic means “place of the skull.” The Latin word for skull is calvaria, and in English many Christians refer to the site of the crucifixion as Calvary. The Gospel of John says there was a garden at Golgotha, and a tomb which had never been used. Since the tomb was nearby, John says, that’s where Jesus’s body was placed. The Gospel writers say the tomb was owned by a prominent rich man, Joseph of Arimathea. They describe it as cut out of rock, with a large stone that could be rolled in front of the entrance.

Father Mark Morozowich is acting dean of the School of Theology and Religious Studies at the Catholic University of America.

MOROZOWICH: At the time of Jesus, when he was crucified, he was not really a significant feature in Israel. I mean, certainly there was jealousy, certainly he had his followers. But there was no church that was built immediately upon his death or to mark his resurrection.

LAWTON: In the fourth century, as Emperor Constantine was consolidating the Roman Empire under Christianity, his mother, St. Helena, traveled to Jerusalem. According to tradition, she discovered relics of the cross upon which Jesus had been crucified. The spot had been venerated by early Christians, and she concluded it was Golgotha. Constantine ordered the construction of a basilica, which became known as the Church of the Holy Sepulchre.

MOROZOWICH: Now people throughout history have debated was it really there, or was it here? Traditionally in that fourth century time that was so amazing, they found this rock and this tomb not far from one another as we see even today in the church you know they’re just a short distance from one another.

LAWTON: Over the centuries, the Church of the Holy Sepulchre was destroyed, rebuilt and renovated several times. There have been numerous power struggles over who should control it, and even today, sometimes violent squabbles can break out among the several Christian denominations that share jurisdiction. But it is considered one of the holiest sites in Christianity, a massive place of pilgrimage and intense spiritual devotion. At the entrance, visitors can kiss the Stone of Unction which, according to tradition, marks the place where Jesus’ body was washed for burial. The dark chapel commemorating the crucifixion is in one upper corner, and the place marking the tomb on the other side.

MOROZOWICH: What more of a moving place to walk in Jerusalem, the place of the crucifixion, to meditate at Golgotha where Jesus Christ died, the place where he rose from the tomb. So they are very beautiful and very moving moments when a person can have a very deep relationship with God.

LAWTON: During Holy Week in particular, the Holy Sepulchre is the center for special devotions, such as the Holy Fire ritual, where flames from inside the tomb area are passed among the candles of worshippers.

MOROZOWICH: The bishop brings out the light from the tomb and this illuminates and plays on this whole sense of the light of the world coming forth again.

LAWTON: But despite the history and devotion, some question whether that indeed is the true spot. Some Christians, including many Protestants, believe Jesus could have been crucified and buried at a different place in Jerusalem known as the Garden Tomb.

STEVE BRIDGE (Deputy Director, The Garden Tomb): The tomb was discovered in 1867. For hundreds of years before that it had lain buried under rock and rubble and earth and things had grown on top of it.

LAWTON: Steve Bridge is deputy director at the Garden Tomb, which is located just outside the Old City’s Damascus Gate. He says this site was promoted in the late nineteenth century by British General Charles Gordon, who argued that the hillside with the features of a human skull could be actual crucifixion site.

BRIDGE: When we’re looking, now we’re looking side on, and you can see maybe what looks like the two eye-sockets there on the rock face. The Bible tells us Jesus was crucified outside the city walls at a place called Golgotha, which simply means the skull, and so many people believe that Skull Hill is Golgotha, the place of the skull where Jesus died.

LAWTON: This Skull Hill looms over an ancient garden, with cisterns and a wine press, which could indicate that it was owned by a wealthy person. In the garden was a tomb, hewn from the rock.

BRIDGE: The tomb itself is at least two-thousand years old. Many date it as older than that. But it’s certainly not less than 2,000 years old. It’s a Jewish tomb, it’s definitely a rolling stone tomb. That means the entrance would be sealed by rolling a large stone across.

LAWTON: Inside the tomb is a 1300-year-old marking of a cross with the Byzantine words “Jesus Christ, the Beginning and the End.”

BRIDGE: So there’s burial space for at least two bodies, probably more. That, again, matches the bible description. It was a family tomb that Joseph had built for himself and his family.

LAWTON: Bridge says Christians are deeply moved by this visual image of where Jesus may have been placed after he was taken down from the cross.

BRIDGE: On that day, as far as people were concerned, that was the end of the story, that was the end of one that they had hoped would be the Messiah, because a dead Messiah is no good. But three days later, we believe God raised Jesus to life and that was the start of what we now call Christianity of course.

LAWTON: According to Bridge, the Garden Tomb is not trying to set up a competition with the Church of the Holy Sepulchre.

BRIDGE: There’s no doubt that historically, the Church of the Holy Sepulchre, has the evidence on its side, and we certainly wouldn’t want to do or say anything that would suggest that we think they’re wrong about the site or that we think that we’re right. What we say we have here is something that matches the Bible description.

LAWTON: And Bridge says, for him, it doesn’t ultimately matter where the actual place is.

BRIDGE: That’s very secondary to Jesus himself, who we believe he is, and why he died, and, you know, on that score us and the Holy Sepulchre would be exactly the same, telling the same story but on a different site.

LAWTON: Father Morozowich agrees that, especially at Easter time, Christians should focus more on what Jesus did, rather than on where he may have done it.

MOROZOWICH: Where he walked is very, very important. At the same time though, we know that Jesus is more than this historical figure that walked the earth, and in his resurrection, he transcends all of that. So he is as real and present in Mishawaka and in Washington, DC as he is in Jerusalem.

LAWTON: I’m Kim Lawton reporting.

KIM LAWTON, correspondent: It’s Sunday morning in the West Bank town of Bethlehem. Christians have gathered for worship at the ancient Church of the Nativity, which marks the traditional birthplace of Jesus. Local Christians like John Tawil say they feel a special tie to their faith.

JOHN TAWIL: Being a Christian in Bethlehem is something wonderful because it’s the place where Jesus was born.

LAWTON: But the 2,000-year-old Christian community here has been diminishing at an alarming rate, and some question whether Christianity can ultimately survive in the land where it began.

PROFESSOR BERNARD SABELLA (Al-Quds University): The places are important, but you need to make these places to come alive, and you cannot do that without indigenous Palestinian Christians in the Holy Land.

LAWTON: The overwhelming majority of Christians here are Arabs. They were among the hundreds of thousands displaced in 1948, when the State of Israel was established and in the wars that followed. For decades now, Palestinian Christians have continued to emigrate at disproportionately high rates, and their birth rates are much lower than those of Muslims. Roughly 150,000 Christians live in Israel proper—about two percent of the population. In the Palestinian Territories, it’s estimated that Christians make up just over one percent of the population. There are also small Christian minorities in disputed East Jerusalem. The circumstances for Christians vary in each of those places and, like most things here, a lot of it is shaped by the ongoing conflict.

SABELLA: The challenge, I think, to Palestinian Christians, in my view, and to Christian communities in Israel and the Middle East, is really to stay put.

LAWTON: Bernard Sabella is a sociologist in Jerusalem who has studied the emigration patterns of his fellow Christians, especially younger Christians, in Israel and the Palestinian Territories.

SABELLA: The political situation and the economic situation together make it very hard for young people. Even when they are earning good money, and they have a secure job, relatively secure job, they feel that the prospects for the future are very dim.

LAWTON: That’s the case for John Tawil and his friend, Mary Abu-Ghattas, who are students at the Roman Catholic-run Bethlehem University. Both are 20 years old and both were born under Israeli occupation. They say Israel’s strict security policies toward all Palestinians make West Bank life untenable.

MARY ABU-GHATTAS: First of all, challenges in moving, which is like a basic human right, to be able to move from one point to another. Challenges in Israel controlling the water supply, Israel controlling basically any supply that comes into Palestine.

LAWTON: Mary’s Greek Orthodox family has lived for centuries in the Christian town of Beit Jala, just outside Bethlehem. She’s close to them, but also dreams of traveling to faraway places.

ABU-GHATTAS: Even though if I don’t care, like, if I have a lot of money. I just care to really be able to see the world, so, yes, that is definitely my dream, but it’s not going to—it’s not that easy to make come true considering our situation in Palestine. It’s very tempting to leave. Do we try? Yes, of course we try, like basically, obviously no one wants to leave their country, but it is hard. It’s a challenge.

LAWTON: John is part of the tiny Syriac Orthodox community. Several of his extended family members live in France and Britain. He’s a chemistry major who wants to study medicine, and he’s planning to do so abroad.

TAWIL: I would like to stay here, but I see that the peace, the peace process that they are moving in, will not achieve itself within the coming few years or within the coming 200 years. So why to suffer and struggle? Living under the occupation is not a normal life. It’s a stressed life, and we have to get out of this.

LAWTON: Bethlehem University was founded in 1973, and today about 30 percent of the students are Christians, 70 percent Muslim. University administrators are aware of the challenge they face.

BROTHER VINCENT NEIL KIEFFE (Bethlehem University): The difficulty with education is once you’ve educated someone they become mobile, and so they have opportunities elsewhere. Our goal is to try and encourage people to stay in the Holy Land. That’s why we’re here to start with.

LAWTON: Leaders of the Holy Land’s historic churches have been trying to encourage their flock to stay. For example, while the Anglican Church provides social services for all people, it’s also been developing scholarship and employment programs specifically aimed at Christians.

BISHOP SUHEIL DAWANI (Anglican Bishop of Jerusalem): We encourage them, and we do whatever we can within our capacity to keep them here in the land.

LAWTON: Christians outside the region are also trying to help. The Holy Land Christian Ecumenical Foundation [HCEF] is a US-based group with the mission of “preserving the Christian presence in the Holy Land.” HCEF runs several investment and social service projects, such as this senior citizens day-care center in the West Bank town of Birzeit. Here, they try to celebrate traditional Palestinian culture and heritage. HCEF has also renovated or built more than 300 homes for low-income Palestinian Christians. This family of six was living in one rundown room. Now they have a brand-new three-bedroom home.

Church leaders worry that without a living Christian presence, the Holy Land could become like a museum or a theme park. The region’s Roman Catholic leader is Fouad Twal, who has the ancient title of Latin Patriarch. He wants pilgrims to visit not only the holy sites, but also the local Christians, whom he calls the Holy Land’s “living stones.”

PATRIARCH FOUAD TWAL (Latin Patriarchate of Jerusalem): Only with the living stones, with people, with community, it has a meaning of holy. It is not a question of building and archaeology; it is a question of life.

LAWTON: Top Western Anglican and Roman Catholic leaders have just launched a new campaign to help Christians in the Holy Land. But that can be a complicated and sometimes controversial endeavor. Many Christians, especially in American and European evangelical communities, are strongly pro-Israel. When the US and other countries moved their embassies from Jerusalem to Tel Aviv for political reasons, one group of Christians founded their own institution to support Israel. They called it the Christian Embassy.

DAVID PARSONS (International Christian Embassy Jerusalem): We were founded in 1980 as an expression of comfort and solidarity with the Jewish people and their 3,000-year-old attachment to Jerusalem, and we’ve been standing on the principle of a united Jerusalem under Israeli sovereignty for 30 years now.

LAWTON: David Parsons says people in his community worry that some efforts to support Christians in the Holy Land can be “anti-Israel.”

PARSONS: There is this temptation when you have this sympathy for the plight of Palestinian Christians that, you know, in order to help them you have to start bashing Israel. It is a divisive issue.

LAWTON: Archbishop of Canterbury Rowan Williams contends that his campaign is actually very pro-Israel.

ARCHBISHOP ROWAN WILLIAMS (Anglican Archbishop of Canterbury): To put difficult questions to the government of Israel is a sign that we take the government of Israel seriously. It’s quite the opposite of delegitimation or whatever. It’s saying we expect the government of Israel to have a response. We expect for them to be able to bear criticism and to engage with it.

LAWTON: Parsons asserts that Christians are treated better by Israel than by other Middle Eastern nations, and he raises another controversial question: the role rising Islamic fundamentalism may play in the Christian exodus.

PARSONS: A lot of people look at the conflict, they look at the plight of Palestinian Christians, they look at so many of them leaving, and they want to understand why, and most of them know that the main culprit in this is Islamic militancy, both towards Jews and towards Christians.

LAWTON: Palestinian Christian leaders acknowledge there are some tensions with Muslims but say overall the two communities have lived together peacefully for centuries.

SABELLA: Our relations have been really normal relations, like neighbors. There are sensitivities in the sense that sometimes Palestinian Christians would like less of religion in the public sphere, yes. But that is not the cause for leaving.

LAWTON: Sabella says many Christians here see themselves as bridge-builders for peace and democracy.

SABELLA: If you lose the Palestinian Christians, then you lose, in a sense, the promise of a multireligious and open and democratic and pluralist society, and I’m saying that not simply to the Palestinian Territories; also to Israel.

TWAL: I consider all the inhabitants—Jews, Muslims, Christians—as my faithful, my people, my children, and I must take care of them. My dream is to see our children playing together in a normal life, a normal way in this holy, holy land. Until now, this dream, my dream, is only a dream.

LAWTON: And as peace remains elusive, many church leaders say their biggest challenge may be keeping their flock from despair.

DAWANI: Jerusalem for us Christians is a city of hope, because it is the city of the resurrection, and it is the city of hope, and hope is a very important concept in our lives. If we lose hope, we lose everything. But we still have hope.

LAWTON: The leaders believe that is the ultimate message of their faith, which was formed in this land.

I’m Kim Lawton in Israel and the West Bank.

Read an excerpt from JERUSALEM, JERUSALEM by James Carroll

JAMES CARROLL (Author, “Jerusalem, Jerusalem: How the Ancient City Ignited Our Modern World”): Jerusalem in the ancient world was the cockpit of violence. It was the place where all the warring armies of the empires intersected.

Beginning with that first experience of exile in Babylon, Jews came into a new awareness of who they were and who their God was by looking back at Jerusalem, and they claim their identity by refusing to forget it.

Augustine was arguing for the survival of Jews as Jews in Christendom who would witness to the truth of Christian claims by their degradation, and that’s been the source of tremendous anti-Jewish and ultimately anti-Semitic behavior, contempt, and one of the most powerful forms of the degradation was the Jews are to be permanently in exile from Jerusalem, from the Jewish home.

It’s so important to emphasize that the Islamic arrival in Jerusalem was nonviolent and respectful of the Jewish tradition, so that when the caliph beheld the Temple Mount, which to him was to be revered because that was the place where God had stopped Abraham from sacrificing his son, he’s astounded to discover that the Christians have been treating it as a garbage dump, and the caliph, Umar, ordered the Temple Mount cleaned up, reverenced; he invited Jews back into the city who had been exiled by the Christians. Those first generations of Muslims were honoring the Jewish holy place without any sense of conflict with it, and we know that that was lost.

In the year 1096 when the pope calls for the crusade to take Jerusalem back from the infidel who have been occupying it since the seventh century, it sears the European Christian imagination with violence, holy war, God wills violence, and it centers the Christian imagination on—guess what?—Jerusalem.

The return of the Jewish people to Jerusalem, to Israel, in the nineteenth and twentieth centuries especially, culminating in the establishment of the State of Israel in 1948, is a reversal of this ancient fate that was generated by the Romans and then theologized by the Christians. And I would just add that we Christians have been reckoning with this, and that’s the meaning for us Catholics of the tremendously important visit to Jerusalem by Pope John Paul II in the year 2000. He prayed at the Western Wall as a Jew would pray, without invoking Jesus, and he offered his act of repentance there—a tremendously important reversal of theology, the example of the kind of reckoning with the past that has to keep happening, actually.

Christians, Jews, and Muslims all have a sacred connection to it, each in a very different way. That sacred connection to this place, even though at the present moment it’s a source of contention, is actually a profound source of union.

I don’t see any hope for peace between Israelis and Palestinians until two things happen. One, Palestinians have to somehow reckon with the authentic return of the Jewish people to the Jewish homeland is a fulfillment of Jewish history. On the other side, I don’t see much hope for peace until Israelis reckon with their part in the dispossession of the Palestinian people, and in particular I’m troubled by the settlements and the ongoing occupation.

The holy one we all have in common is the one God, which makes us brothers and sisters, so the place itself is a source of peace, and so I love Jerusalem, including the mess of it—the Christian mess, certainly, but all of the messes of it.

KIM LAWTON, correspondent: In Jerusalem’s Old City, the Spafford Children’s Center is a welcome oasis from the turbulence that is all too present here. Both Israelis and Palestinians claim Jerusalem as their capital, and the ongoing conflict can take a heavy toll on the city’s children. Located in the Arab section of Jerusalem, the Spafford Children’s Center tries to help Muslim and Christian Palestinian kids deal with the trauma.

DR. JANTIEN DAJANI (Spafford Children’s Center CEO): I always say there is hardly anyone in the Palestinian society that is not traumatized.

LAWTON: The center is run by Dr. Jantien Dajani, a Dutch pediatrician who came here 35 years ago. Back then, the center provided medical services for East Jerusalem’s children, as it had since the 1920’s. But center leaders realized they were dealing with problems that went beyond the physical. David duPlantier, dean of Christ Church Episcopal Cathedral in New Orleans, is on the Spafford Children’s Center board.

REV. DAVID DUPLANTIER (Spafford Children’s Center Board Member): So it was a chance to really strengthen the health of the children, not just in the medical sense, but in the psychological and social sense.

LAWTON: About 400 children up to age 18 come through the center every week for after-school activities and Friday sessions. The center also sponsors summer camps and special cultural programs. The children learn skills to help them in future jobs, things like computer and English. Everything has an educational component, even the most uproarious game. There’s play therapy, art therapy, and drama therapy, all designed to help the children deal with trauma and stress they may not even realize they have. A psychologist comes in several times a week for one-on-one sessions, and there is also group counseling.

Dr. DAJANI: And what we try to do is to create in the center several safe areas, safe rooms where they can say anything, and it will not come back to them.

LAWTON: Dajani’s philosophy is to keep the kids busy with positive activities so they won’t get pulled into drug abuse or violence, common problems among Palestinian youths. She tries to teach them to make the best of their circumstances, no matter how difficult those circumstances are.

Dr. DAJANI: I always say I cannot change for you the situation we are living in. That’s impossible. That needs political solutions from high up. But at least what I can try is to change a bit your perception of the situation.

LAWTON: The center itself has a colorful past, tracing its roots to Horatio and Anna Spafford, an evangelical couple from Chicago. After suffering heavy losses in that city’s Great Fire of 1871, Horatio sent Anna and their four daughters to Europe. While en route their steamship, the Ville du Havre, sank after colliding with another ship.

Rev. DUPLANTIER: Before the Titanic, I think it was the most significant cruise ship disaster, and the daughters all perished.

LAWTON: Anna sent Horatio a telegram which said, “Saved alone. What shall I do?”

Rev. DUPLANTIER: He’s heartbroken to find out his daughters have perished, and so he takes a boat over to meet Anna, and when the captain shows him roughly the place where the shipwreck had taken place, he was inspired to write a poem that later became the hymn “It Is Well With My Soul.”

WINTLEY PHIPPS (singing): “When sorrows like sea billows roll…”

LAWTON: “It is Well” remains one of the most popular Christian hymns, sung in churches around the world and recorded by multiple gospel artists.

Mr. PHIPPS (singng):  “…it is well with my soul.”

LAWTON: After their tragedies, the Spaffords decided to move to the Holy Land. They believed the end of the world was near and that Jesus would soon come back to Earth on Jerusalem’s Mount of Olives. The Spaffords and a small group of fellow believers called the Overcomers wanted to be close by when that happened. As they waited, they established a commune in East Jerusalem that became known as the American Colony.

Rev. DUPLANTIER: They weren’t there to try to convert people. That was one of the unique things about them. They didn’t proselytize. They said their prayers, they welcomed people, they offered food when they had it. But they were not there to try to convert other people, which was very different than especially evangelical Christianity in that period.

LAWTON: The American Colony eventually moved to the former palace of an Arab pasha. Jews, Christians and Muslims were all welcome there.

Rev. DUPLANTIER: From the absolute beginning they were generous, they were known to share their food. They really were thought to be a place of hospitality and, you know, Christianity at its core, it really is a faith of hospitality.

LAWTON: But there was also controversy. After Horatio died in 1888, Anna took over leadership of the colony. Her style was authoritarian, and she imposed a rigid set of rules.

Rev. DUPLANTIER: She kind of dictated how life would be. Certainly they were unique and different than mainline Christianity of today in how they lived. They were very disciplined. There was a period of time where men and women, even if they were married, apparently lived separately.

LAWTON: DuPlantier says after Anna died in 1923 the religious zeal of the colony changed.

Rev. DUPLANTIER: In any kind of community like that it’s always going to be a challenge to sustain that over a period of time. So I think partly that’s why the religious fervor fell away in the next generation, because you know it was very much based around the personal faith of Anna and Horatio.

LAWTON: But the charitable work of the colony continued. Anna’s daughter Bertha focused on caring for children.

Rev. DUPLANTIER: That began kind of the ministry that evolved, from taking in orphans to helping with health care and, you know, over a period of time turned into a hospital and then evolved over time into the Spafford Center as it is now.

LAWTON: The Spaffords’ compound has become the famous American Colony Hotel, which has been named one of the leading small hotels of the world. The hotel provides key support to the children’s center. The Spafford Children’s Center is just inside the walls of Jerusalem’s Old City near the Damascus Gate. It’s in the house where Horatio and Anna Spafford settled after they arrived here from Chicago in 1881. The house eventually became the headquarters for the Spafford family’s charitable works. Today, the center is not explicitly religious, although it has many faith-based connections. Dr. Dajani says, like their predecessors, they serve people of all faiths, and they try to teach the children religious tolerance.

Dr. DAJANI: We want them to be tolerant for each other and for different opinions. We take them to the mosque, we take them to the Holy Sepulcher and to other holy places. They are always amazed at each other’s beauty.

LAWTON: For duPlantier, the lasting legacy of the colony is the joy he sees in the children who come to the center, a testament of hope, he says, that turmoil and tragedy need not prevail.

Rev. DUPLANTIER: To see the joy that is just prevalent in the folks really has renewed and continues to renew my knowledge that God finds a way. No matter what circumstances we find ourselves in, God finds a way to redeem them if we look.

LAWTON: And that, he says, makes things well with his soul.

I’m Kim Lawton in Jerusalem.

Rabbi RON KRONISH (Interreligious Coordinating Council in Israel): Every step that the pope takes in every place he goes, including the Temple Mount or the Western Wall, is a gesture of reconciliation to both sides, and he’s tried during the week he’s here to play a balancing act, and it never quite works out perfect for everybody.

LAWTON: Pilgrims came from around the world to be part of the pope’s visit here, but his main focus was on the local Christians, Jews, and Muslims. The visit certainly encouraged the region’s shrinking Christian population. In 1948, Christians made up about 20 percent of the population here. Today, because of emigration and declining birth rates, they represent less than two percent.

Reverend IBRAHIM FALTAS (Latin Parish of Jerusalem): We are worried about the Christians here in Jerusalem and all the Holy Land. To be here is our mission, to be here, to continue to be here in this land.

LAWTON: Benedict urged the Christian population, predominantly Palestinian, to persevere. His support meant a lot to local Christians.

HANAN NASRALLAH: He is the big man, the holy — well, you consider the holy man and representing the Catholic Church over the world, so for him to come in an area where there is a conflict — a very small country, but it’s a big issue here, I think it’s very important for his visit.

KHALIL ANSARA: The talk is always about the relationship with the Muslims and the Jews, but it’s very important for the pope to come here too with the relations with the Christians.

LAWTON: Meanwhile, many Jewish leaders had high expectations that this visit would be a visual demonstration that their community still has strong relations with the Vatican, despite recent tensions after Benedict lifted the excommunication of a traditionalist bishop who denies the Holocaust.

Rabbi DAVID ROSEN (American Jewish Committee in Israel): Most people don’t know about statements and declarations. Most people don’t read properly, but nevertheless people do view the visual images.

LAWTON: Benedict met with Israel’s chief rabbis and visited the Western Wall, where he left a prayer for peace in the Middle East. He also visited Yad Vashem, the Holocaust memorial. But his speech there generated controversy. Some Israelis were upset that he did not acknowledge the role Christian anti-Semitism played in the Holocaust, and he did not refer to his own background as a German growing up in the Nazi era.

Vatican spokesman Father Federico Lombardi said the pope had addressed those points before and didn’t feel the need to repeat them.

Reverend FEDERICO LOMBARDI (Vatican Spokesman): He had already spoken many times about these problems.

LAWTON: Rabbi Ron Kronish of the Interreligious Coordinating Council of Israel said he believes, overall, the visit was a positive thing for the Jewish community.

Rabbi KRONISH: It strengthens Israel’s place in the family of nations and in the world community. So I think that people are going to be happy about it when they look back. He went to Yad Vashem; he went to the Western Wall; he went to all the right places. He’s made all the right gestures that count for both peoples, and I think we ought to not focus on all the things he could have said or not said.

LAWTON: Benedict also did some fence-mending with the Muslim community, where tensions linger after his controversial speech in 2006 where he quoted a Byzantine emperor who linked the Prophet Muhammad and violence. Benedict was the first pope to visit the compound of Al Aqsa Mosque and the Dome of the Rock, one of the holiest sites in Islam and a place of deep contention between Muslims and Jews.

Muslim leader Issa Jaber is an Israeli Arab who helps coordinate interfaith dialogue.

ISSA JABER (Association for Jewish-Arab Coexistence in the Judean Hills): We believe that His Holiness’ visit to the Mosque of Al Aqsa and the Dome Rock was very important and may open new dimensions of dialogue — a new dialogue between the different religions, especially Islam and Christianity.

LAWTON: But the complexities of interreligious dialogue here were also evident. At an interfaith gathering, Sheikh Taysir al-Tamimi, an Islamic court judge in the Palestinian Authority, made an impromptu 10-minute-long diatribe against Israeli occupation, prompting some of the Jewish representatives to walk out of the meeting.

Mr. JABER: Maybe it was not exactly on the agenda of the program, but for Sheik Tamimi it was very important to show the pope and to let him understand the painful — the pains of the Palestinian people in Jerusalem and outside of Jerusalem.

ELANA ROZENMAN (Trust-Emun Group): It demonstrated our reality here, and if things were simple and the religions could easily get together and meet together without any problems we would already have peace.

LAWTON: Elana Rozenman is part of an interfaith movement called the Abrahamic Renunion, which seeks to build personal relationships and trust among people of the three major religions.

Ms. ROZENMAN: Yes, the reality of conflict and war and killing exists daily. Right now people are being victims of violent acts here. We know that, but also there is another level of reality that exists of peaceful, harmonious, loving relationships between Muslims, Christians, and Jews.

LAWTON: She works closely with her friends, Eliyahu McLean, a fellow Jew, and Ibrahim Ahmad Abu El-Hawa, a Muslim.

IBRAHIM AMAD ABU EL-WAWA: We are stubborn people. We are the children of Abraham. We are from the same seed. Okay?

ELIYAHU MCLEAN (Jerusalem Peacemakers): This is a point that Ibrahaim always makes, that God chose two of the most stubborn people in the world, the Arabs and the Jews, to live in this land, and it is actually God’s decision, and this is why it’s also so difficult to make peace, because we’re both very stubborn. But at the same time we need to be stubborn to be peacemakers.

LAWTON: The three say the pope’s visit encouraged them in their work.

Mr. MCLEAN: I really felt personally empowered when the pope gave a specific blessing to the peacemakers, to the Jews and Arabs, Israelis and the Palestinians who are working to make a better future for the children of Abraham in the land of the prophets, in the Holy Land.

LAWTON: The pope may have urged the religious community to be a force for peace, but many leaders in the movement for interfaith dialogue acknowledge that politics can’t be separated out.

Rabbi KRONISH: The road ahead is bumpy. It’s not a smooth road, because we are linked to the political processes. We try to keep a flicker of hope alive in a sometimes desperate situation, and we believe that when the peace process moves forward, we will be able to move, in cooperation with governments, in bigger and more systematic ways in the future.

LAWTON: Benedict prayed for peace at every stop in this week-long Holy Land pilgrimage, and in spite of everything else, Christians, Muslims, and Jews alike said they hope that message of peace is the ultimate legacy of this trip.

I’m Kim Lawton in Jerusalem.

BOB ABERNETHY, anchor: There’s a little-known multifaith initiative also working for Middle East peace, with support from the U.S. government and visiting delegations of American Christians, Muslims and Jews. They say there can never be peace in the Holy Land without strong relationships between religious leaders. Kim Lawton is in Jerusalem.

KIM LAWTON: Just outside of Bethlehem, an American group is touring the Aida Palestinian refugee camp. These are not typical Holy Land pilgrims. It’s is a delegation of Christian, Muslim and Jewish leaders who are part of an American faith-based initiative to bolster peace in this land of conflict. Former U.S. Ambassador Tony Hall is heading the initiative, along with Cardinal Theodore McCarrick.

Bishop Munib Younan

Ambassador TONY HALL: I don’t think any of us are under any illusions that we’re going to solve the peace problem, but we also realize that you can’t have peace without religious leaders, and that’s why we come here and try to build these relationships.

LAWTON: This is Hall’s thirteenth trip to the region in the last 24 months. He says as a former Democratic congressman and ambassador he’s seen the limits of politics and diplomacy.

Amb. HALL: I have, you know, voted for war, I’ve voted against war. I’ve voted for this program or that program. I have spoken against treaties. As an ambassador I signed treaties. About the only thing I know that works: building relationships, praying together, and let the faith aspect take over. It’s strong. It’s powerful. We never do it.

LAWTON: For more than two years, the U.S government has supported a dual-pronged approach: bringing interfaith groups of Americans to meet with their counterparts here in the Holy Land, and supporting a coalition of top religious leaders here who are trying to create an environment where peace can take hold.

Amb. HALL (at press conference, from file footage): What you have before you is a council not of religious leaders, but of the religious leaders.

LAWTON: The Council of Religious Institutions of the Holy Land was first announced at a Washington news conference in November 2007. Its members include Israel’s chief rabbis, the Supreme Judge of the Palestinian Islamic Courts, and the heads of the major Christian denominations. Rabbi David Rosen, of the American Jewish Committee in Israel, is also part of the council of the Holy Land

Rabbi DAVID ROSEN (American Jewish Committee, Israel): Never in the history of the Holy Land did there ever exist a body of the leadership of the three faiths of this land. I suppose it’s both wonderful and pathetic.  It’s pathetic that this has never happened before. It’s wonderful that, despite everything, we’ve managed to keep it going.

LAWTON: The council has established a rapid communication hotline to address protection of holy sites and to respond to derogatory portrayals of other faiths in the media or within religious communities. Now, the council is launching a project to monitor school textbooks. According to council member and Lutheran Bishop Munib Younan, that project is much needed.

Bishop MUNIB YOUNAN (Evangelical Lutheran Church in Jordan and the Holy Land): We are working now on monitoring the textbooks both in Israel and Palestine, and to see, you see, what we teach about the other, because usually what we teach about the other is very shameful.

LAWTON: Still, politics all too often interferes. Tensions have been particularly high since the recent conflict between Israel and Gaza.

Rabbi Steve Gutow

Rabbi ROSEN: While most Christian denominations can be said to be independent, Jewish and Muslim religious representatives are subject to, if not subjugated by, the political authorities. So when things are tough politically, it tends to be much more difficult for them to be at the table. And yet, not withstanding all those pressures, we still manage to weather the storms.

Bishop YOUNAN: We have the suffering of our people under our skin. So when we sit we speak on reality. So this is the reason sometimes it’s difficult.

LAWTON: Hall brings interfaith delegations from the U.S. to encourage council members and to meet with local Muslim, Christian and Jewish groups across the spectrum. The deliberately interfaith nature of the group can be challenging, especially when people confront viewpoints different from their own. Suhail Khan is an American Muslim with the Institute for Global Engagement.

SUHAIL KHAN (Senior Fellow for Christian-Muslim Understanding , Institute for Global Engagement): You definitely feel that there are different narratives. and you feel different people within the group sometimes bristling at what they’re hearing, sometimes not willing to accept whatever narrative they might be hearing at the time, and so that has been a challenge but, again, I’m finding that it’s helping us really come together.

Bishop YOUNAN: For me, it’s important that they see reality and see the complexity of the reality in which we are living as, in this part of the world — to hear both sides, both fears, both worries, but at the same time not to abide in the fears and the worries — to give us a sign of hope.

LAWTON: Several delegation members say they are returning to the U.S. with a new sense of responsibility for getting involved in the peace process.

Rabbi STEVE GUTOW (President, Jewish Council for Public Affairs): I mean, the power of bringing Christians and Muslims and Jews together — it’s stunning and powerful. And if we bring, you know, the real masses of our faith and the real elites of our faith and get them deeply engaged that something needs to be done here, I think we’ve done something good.

LAWTON: The initiative began under the Bush administration, but leaders on both sides of the ocean hope President Obama will continue the program, and perhaps even expand it.

Rabbi ROSEN: So I’m hoping that this new administration, especially with the contacts we have thanks to our friends in the United States who have been so supportive of the work that we do, that we can be perceived as a stakeholder and a strategic asset on the part of this administration in its new initiatives.

Suhail Khan

LAWTON: There are also questions about how supportive Israel’s new political leadership may be.

Rabbi ROSEN: I wouldn’t automatically assume that the fact that it is more right wing and less inclined to make political concessions means that it is going to be less understanding of the religious dimension.

LAWTON: Ambassador Hall admits the task can seem daunting.

Amb. HALL: It’s tough. This is a tough country. It’s a tough Holy Land. Everybody, you know, talks about peace, but it’s peace talking, not peace making. So I think it’s a matter of building relationships, it’s a matter of coming back, it’s a matter of doing it drip by drip.

LAWTON: And as people of faith they say they won’t give up.

Rabbi GUTOW: I think when one brings God into the equation, when one brings our highest selves, our spiritual selves, into the decision making, I think that hope always springs, that hope is always there.

ABERNETHY: Kim Lawton joins us now from Jerusalem. Kim, it seems from here that this is an unusually difficult time for peacemaking there. What’s your sense of what Pope Benedict can accomplish?

LAWTON: Well, certainly the tensions from the conflict over Gaza in recent months are still very much a part of the mix here. Pope Benedict has said that this is not a political mission, but a spiritual pilgrimage. But, of course, there is a strong political overtone to everything he says and does. He has spoken very frequently about his concern about the conflict here. He cares very much about Middle East peace. He will be meeting with political leaders, and people are hoping that he can use that sort of moral bully pulpit that he has to, indeed, have an influence.

ABERNETHY: In recent years the pope has said some things and done some things that have offended both Muslims and Jews, so there’s some fence-mending to be done, too, isn’t there?

LAWTON: Indeed, he really has some multifaith challenges before him. He will be visiting some mosques in Jordan and here in Israel. He’ll be the first pope to actually visit the Dome of the Rock, which is so important to Muslims—one of their holiest sites. He’s hoping that symbolism of going to those places will help counteract some of the negative publicity he got after he made a speech where he quoted a Byzantine emperor who had some not very nice things to say about the Prophet Mohammad. But he’s hoping that the visual impact of this trip will help. The same thing with the Jewish community: there have been some concerns after the pope lifted the excommunication of a bishop who denied the Holocaust and some other issues. The Vatican has been working hard behind the scenes to repair those relationships, and so now, again, they hope that there’s a really public, visual indication that the pope does care about the Muslim people and the Jewish people.

ABERNETHY: Kim, when the pope and other religious leaders speak about bringing spiritual power to bear on complex political issues, how do they think that can work?

LAWTON: Well, for them as people of faith, the most — the biggest power is indeed spiritual power, and so I think that’s what they’re hoping they can draw upon to really make a difference here. You know, when I spoke with Ambassador Tony Hall about his effort he said we’ve tried everything else and nothing else has worked, so why not do that, especially in this place which is so holy to the three major religions of the world. Religion is so tied to the politics that it’s hard to separate it out, and I think the pope and a lot of the other religious leaders that I’ve been talking to really in order for peace to firmly take hold you have to have the religious community on board and you have to harness some of that spiritual power.

ABERNETHY: Kim Lawton, many thanks.