Pope Leo’s brief but symbolically loaded visit to Istanbul’s Blue Mosque has ignited intense commentary far beyond the confines of interfaith diplomacy. As the first US-born pontiff stepped barefoot into one of Islam’s most iconic sacred spaces, observers noted every detail of the carefully choreographed encounter, from the removal of his distinctive red papal shoes to his quiet tour alongside senior Turkish religious officials. While the Vatican framed the visit as an exercise in “reflection and attentive listening,” others have interpreted the imagery in far more charged terms, viewing the scene as a powerful moment in the evolving relationship between Esav, represented by Catholicism, and Ishmael, represented by Islam. This alliance is described in esoteric Jewish sources as a precursor to the pre-Messiah Gog and Magog War against Israel.
In Istanbul, the Blue Mosque became the center of global attention as Pope Leo stepped into one of Islam’s most recognizable sacred spaces during his four-day visit to Turkey. The visit was brief, carefully choreographed, and closely watched for every gesture, from the removal of shoes in the courtyard to the decision not to stop for formal prayer inside the vast Ottoman-era complex that can hold up to 10,000 worshippers.
Pope Leo entered the mosque on Saturday, bowing slightly before crossing the threshold and proceeding in white socks on a guided tour led by the mosque’s imam and the mufti of Istanbul. He was accompanied by the mosque’s religious staff, including the muezzin, and spent roughly twenty minutes walking through the interior, listening to explanations of the building’s design and use. He smiled during the visit, spoke informally with his hosts, and was seen joking with the muezzin as he was shown parts of the complex that included doors marked for entry and exit.
In Islamic practice, removing shoes before entering a mosque is required and directly tied to ritual cleanliness and reverence for the sanctity of the prayer space. Worshippers enter in a state of physical respect, leaving behind the dust of the outside world before stepping onto carpets used for salah (Islamic prayer). The act is designed to demonstrate humility in the presence of Allah. It parallels the command in the Quran to Moses to remove his shoes because he was on holy ground.
The Pope’s shoes have significant theological, historical, and symbolic meaning in Catholicism. Traditionally, red papal shoes symbolize the blood of Catholic martyrs, the passion of Jesus, and the Pope’s submission to ultimate divine authority. They historically represent the Pope following in the footsteps of Jesus, particularly on the way to the crucifixion.
The Vatican later released statements describing the visit as taking place “in a spirit of reflection and attentive listening, with deep respect for the place and for the faith of those who gather there in prayer.” However, according to reporting from Istanbul, there was confusion within Vatican communications shortly after the visit regarding whether the Pope had been formally welcomed and whether any prayer had taken place, leading to a correction that earlier statements had been issued in error. Local mosque officials stated that the Pope was invited to pause for prayer but chose instead to continue the tour.
The broader diplomatic and geopolitical context of Pope Leo’s early pontificate has also drawn attention, particularly his public emphasis on condemning violence in the name of religion. While his statements during the Turkey visit focused on Christian unity and interreligious respect, some commentators have connected his broader messaging on global conflict to criticism of Western military pressure campaigns in the Middle East, including actions directed against Iran’s Islamist government. The Vatican itself has not formally framed his remarks in those terms, and his public interventions during this trip have centered primarily on peace language and interfaith coexistence. At the same time, he has not issued comparable public condemnations of Islamist organizations responsible for rocket fire into Israeli cities during the ongoing regional conflict, a point noted in some policy discussions surrounding the Vatican’s diplomatic balance.
The visit also fits into a longer institutional framework of Catholic engagement with Islam. The Vatican has established significant diplomatic agreements, joint declarations, and ongoing interreligious dialogue with Islamic institutions and nations. A key milestone is the 2019 Document on Human Fraternity, signed in Abu Dhabi by Pope Francis and the Grand Imam of Al-Azhar, Ahmad el-Tayeb, calling for peace, coexistence, and mutual respect between Christians and Muslims. Earlier, in 2007, “A Common Word Between Us And You” emerged from a letter by Muslim scholars and led to the creation of a Catholic-Muslim Forum focused on shared theological ground and dialogue. The Second Vatican Council’s 1965 declaration Nostra Aetate formally reshaped Catholic teaching on other religions, stating that the Church regards Muslims with esteem and calling for the end of historical enmity and the pursuit of mutual understanding. In recent years, the Vatican has also expanded physical interfaith infrastructure, including the establishment of a dedicated prayer room for Muslim visitors within Vatican facilities.
According to a medieval Jewish Bible commentary known as the Yalkut Shimoni, there will be an end-of-days alliance between Ishmael, represented today by Arabs and Islam, and Esau, identified with the descendants of Rome and the Catholic Church.
“During the End of Days, Ishmael and Esau will join forces to seek the destruction of the Jewish people,” Rabbi Yechiel Weitzman explains in his book The Ishmaelite Exile, which contains a commentary on the Yalkut Shimoni.
The destinies of Ishmael and Esau have been linked as far back as the Book of Genesis, when Esau married the daughter of Ishmael.
So Esau went to Ishmael and took to wife, in addition to the wives he had, Mahalath the daughter of Ishmael, son of Avraham, sister of Nebaioth Genesis 28:9
Rabbi Weitzman concluded his introduction to the End of Days alliance with good news. “At the very outset of their history, Ishmael and Esau forged a bond through marriage. And so it shall be at the End of Days. This alliance between them will bring history to its culmination in the redemption.”
Rabbi Pinchas Winston, a prolific end-of-days author, described its clear roots in the Bible and its function in bringing the Messiah. Rabbi Winston cited the basis for this connection as being found in Kol Hator, (The Voice of the Turtledove), written by Rabbi Hillel Rivlin of Shklov. The book presents the teachings concerning the process of the Messiah from Rabbi Elijah ben Solomon Zalman, the preeminent 18th-century scholar known as the Vilna Gaon.
“There are three klipot (husks of impurity): Esav, Ishmael, and Erev Rav (mixed multitude, represented by today by liberalism),” Rabbi Winston explained. “ The Erev Rav works to bring together Esav and Ishmael to destroy the Jewish people.”
Winston explained that this is related to the Jewish concept of a two-stage Messiah, beginning with Moshiach (Messiah) from the house of Joseph, a practical process that includes building up the land of Israel and the ingathering of the exiles. Moshiach from the house of David is a miraculous process culminating in the completion of the Third Temple and the resurrection of the dea
“Ishmael, from the side of klipa (impurity), is the impure hamor (donkey) which corresponds to Moshiach ben David on the side of kedusha (holiness),” Rabbi Winston explained. “Moshiach ben Yosef is the holiness that corresponds to the impurity of Esav on the side of the shor (bull). Esav comes to destroy Moshiach ben Yosef just as Ishmael comes to destroy Moshiach ben David. They work in tandem, trying to separate Moshiach ben David from Moshiach ben Yosef.”
The rabbi explained that this culminates in the War of Gog and Magog, which is an alliance of Esav and Ishmael. They come together against Israel, though they are still at odds with each other.
“This relationship between Esav and Ishmael is supported and energized by the erev rav, which today are many of the leftists and the liberals, even the Jews, who, like the erev rav that came out of Egypt, are working to undermine Israel and prevent geula (redemption). The Zohar says that when Moses took the erev rav out of Egypt, he sealed the fate of the Jewish people until Moshiach. Moses will come back in every generation just to fix the erev rav.”
“Esav and Ishmael are intrinsically linked, and this connection has kabbalistic roots with Moshiach implications. That is why Esav marries Machala, the daughter of Ishmael; to forge an evil alliance against the descendants of Yaakov. ”
