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From:          Juice <juice@jazo.org.il>
Subject:       Jewish University in CyberspacE -Issues in Israeli Society
Lecture 1

Issues in Israeli Society
Jonathan Kaplan


Introduction: The Diversity of Israeli Society


Israeli society is made up of many different groups, and
before we can begin to examine any of the major issues or
developments in Israel, we must first get a general picture of
the various components which together form the country's
social fabric. In this class, we shall try to briefly describe
these groups or sectors.

"Edot"
Already in ancient times, Jewish communities were formed
outside of the Land of Israel. In the middle ages, important
Jewish centers were to be found in Babylonia, Spain (Sepharad
in Hebrew) and Franco-Germany (Ashkenaz in Hebrew). As members
of a social and religious minority exposed to the cultural
influences of the majority population, Jews took on certain
elements of the local culture. They also created social
patterns that suited the reality in which they lived. As a
matter of course, Jews residing in different lands and living
under different social, cultural and religious conditions,
developed different customs, manners and cultural expressions.
These Jewish "ethnic sub-groups" are referred to in Israel as
"Edot". They are characterized by a particular place of origin
(for example Yemen) and a distinct culture which can include
dress, cuisine, song, dance, crafts, religious traditions,
language and even Hebrew pronunciation. (We shall be examining
the social importance of these "Edot" in class 4). Generally,
"Edot" are classified into one of the following categories.

Ashkenazim - These Jews are the descendants of the medieval
Jewish communities in Franco-Germany. During the latter part
of the middle ages, many Jews from this area moved eastward
into Poland and other eastern European territories. Groups of
orthodox Ashkenazi Jews came to the Land of Israel in the late
eighteenth and early nineteenth centuries to form communities
of Torah scholars in the holy cities of Jerusalem, Hebron,
Safed and Tiberias. Large numbers of Russian Jews left for
safer and more promising shores after the beginning of a
period of pogroms in the early 1880s. While most of these
immigrated to the United States, Canada, Argentina and other
diaspora countries, a small stream of ideologically motivated
pioneers chose to live in Turkish, or after 1917, British
ruled Palestine. Here, they became the majority of the Jewish
population, comprising some 80% of the Jewish settlement in
1948.

Sephardim - As the name implies, these Jews trace their
ancestry back to the Jewish population of medieval Spain.
Following the persecution of Spanish Jews in the late
fourteenth and fifteenth centuries, and their expulsion from
the kingdom in 1492, these Jews settled in major ports and
economic centers in Europe, the Middle East and even the New
World. A center of Sephardi Jews emerged in the Galilee town
of Safed in the sixteenth century. Although Sephardi Jews,
like their Ashkenazi brethren, came in limited numbers to live
in the Holy Land throughout history, larger numbers of
Sephardi Jews (for example from Bulgaria and Turkey) came to
Israel only after its establishment in 1948.

Oriental Jews - The communities from which these Jews descend
did not undergo a direct European experience. Often, these
Jews are erroneously referred to as Sephardim, but although
they generally took on Sephardi customs in prayer and
religious service, they have their own unique traditions. Some
of these communities date back thousands of years, as does for
example Iraqi Jewry which traces its origins back to ancient
Babylonia. Other communities were formed by Jews from the Land
of Israel as early as the Second Temple period. Generally,
Jews from Arab or Moslem countries (North Africa, the Middle
East, Iran, Afghanistan and the Moslem republics of the former
Soviet Union) are considered Oriental or Eastern Jews. A large
wave of Jews from these areas came to Israel in the 1950s.
(The Mass Migration of this period will be investigated in
class 3).

As noted above, at the time of the establishment of the State
of Israel, Ashkenazim made up about 80% of the Jewish
population. Due to the large influx of Oriental Jews during
the first decade of the state and their higher fertility rate,
the percentage of Oriental Jews increased consistently until
in 1965 they comprised the majority of Israeli Jewry. This
trend was altered with the immigration of Jews from the former
USSR in the 1990s. Using the criteria of father's birthplace,
as of December 31, 1993, 39.9% of Israeli Jews were of
European and American origin (Ashkenazim for the most part),
36.3% were of Asian or African origin (essentially Oriental
Jews) and 23.8% were of Israeli origin. It would appear, at
present, that there is a numerical balance between Ashkenazim
and Oriental Jews.

"Olim" and "Sabras"
Israel is unique in its official and longstanding
encouragement of Jewish immigration. Unlike most other
immigrant societies, this openness to immigration has remained
consistent even in times of economic stress and crisis. As a
result, Jews have continued to arrive from all over the world
to settle in Israel. Naturally, the number of "sabras" or
native born Israelis was relatively low when the state was
established, reaching only 35.4% in late 1948. Due to the
ongoing "aliyah", this had not changed substantially by
mid-1961 when the percentage of Israeli born was still only
37.8%. With time, the percentage of "sabras" in society
increased, and in recent years it has leveled off at just
under 61%.

The effect of a large number of "olim" (immigrants) on a
small society has been highly significant socially,
economically and culturally. The need to absorb the newcomers
placed a heavy burden on the young state, although once
integrated, the "olim" led to considerable economic growth.
Immigrants brought with them their values and traditions, and
these in turn have influenced the emerging society in Israel.

Non-Jewish Minorities: Arab Citizens
Israel's non-Jewish population is
differentiated religiously, socially, culturally and
nationally from the Jewish majority. Over 75 percent of Israeli
non-Jews are Moslems, the rest being Christians, Druze and a
few other smaller groups. The Moslems and the vast majority of the
Christians identify as Arabs, generally as Palestinian Arabs
who hold Israeli citizenship and have integrated considerably
into Israeli western culture (especially in the case of the
Christian Arabs) but at the same time also share feelings of
solidarity with their Palestinian brethren outside Israel's
borders. Among the Moslems, trends of Islamic fundamentalism
have become more pronounced in recent years. Although they
enjoy full legal and political equality, it is very difficult
for Arabs in Israel to accept the basic definition of Israel
as a Jewish state and the reflection of this in the country's
national symbols (for example the national anthem, the flag,
Remembrance Day for Fallen Soldiers, Independence Day and the
Law of Return). (The issue of the Palestinian Arab citizens of
Israel will be discussed further in class 6).

The Druze comprise a very different population which has on
the whole identified fully with the State of Israel since
1948. Living in their own villages and maintaining their own
religious beliefs and traditions which have their origins in
Islam, the Druze identify as a separate people, loyal to the
state in which they live while at the same time connected with
Druze communities in neighboring states. Druze men serve in
the Israeli army by law (unlike Arabs who are not obliged to
do military service) and often volunteer for the most elite
reconnaissance units.

Religious Identity: Secular, Orthodox, Ultra-Orthodox
In the traditional society of the middle ages, all Jews
followed the precepts of Jewish law as set down in the Bible,
the Talmud and later rabbinic writings. From the eighteenth
century on, Jewish society began to undergo processes of
secularization and acculturation to the surrounding society
which led, especially in western Europe of the mid-nineteenth
century, to the emergence of new religious trends (Reform
Judaism, Neo-Orthodoxy and Ultra-Orthodoxy for example) as an
attempt to redefine Jewish identity in an age of increasing
modernization. Other Jews at this time and during the next
century adopted radical ideologies such as nationalism or
socialism which also influenced or altered their religious
attitudes.

Most of these positions were reflected in the waves of Jewish
immigration to Israel. Orthodox and Ultra-Orthodox Jews
(referred to in Hebrew as "Haredim") formed the so-called Old
Yishuv in the four holy cities as noted above. In the
pre-state period, Russian Socialist-Zionist pioneers, for whom
Judaism was a national-cultural identity as opposed to a
religious one, played the formative role in creating the
foundations of modern Israeli society. Modern orthodox Jews
(in Hebrew - "Datiim") came to settle in Israel, both before
and after the establishment of the state. The large influx of
Jews from oriental communities brought Jews who, for the most
part, still lived in a traditional social and religious
environment which included religious observance and practice.
While many of these took on much of the secular lifestyle of
the Israeli majority, others continued to be religiously
observant Jews, while still others were attracted to
Ultra-Orthodox groups. Immigrants from North America and other
diaspora communities have brought with them the trends of
Reform and Conservative Judaism (known in Israel as
Progressive and Traditional - "Masorati" - Judaism
respectively).

It is rather difficult to determine the exact number of each
Jewish religious group or even the proportion of observant and
non-observant Jews. Most Jews in Israel maintain some form of
tradition, be it Sabbath candle lighting, observance of at
least certain dietary laws or holiday traditions. An estimate
that 20% of Israeli Jews are religiously observant (ie. keep
at least Sabbath and dietary laws) is probably not far off the
mark. There are considerable variations in the percentages of
Israeli Jews affiliating with orthodox or ultra-orthodox
institutions such as schools, health funds or religious
political parties. Certain cities (Jerusalem, Bene Beraq) have
a much higher religiously observant population than do others.
Orthodox and ultra-orthodox Jews often have specific religious
demands,usually in regard to public compliance with Jewish law.
(We will be studying this issue in class 5).

Final Remarks
In addition to the usual subgroups of a population, groups
defined by gender, income, geographical dispersion,
professional distribution, age, etc. - Israeli society is
comprised of groups of people with different and sometimes
clashing values and world views. They have different opinions
about the nature and future of Israeli society which are
voiced in the public debate over the relationship of religion
and state, the status of Arabs, the future of the territories
and the status of women, to name only a few issues. Israeli
social, economic and foreign policy makers must constantly
take these various and vying opinions into account. It is
these groups, these opinions and these issues that we shall
examine in the remainder of our course.

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To:            arutz-7@arutzsheva.org
From:          Arutz-7 Editor <neteditor@arutzsheva.org>
Subject:       Arutz-7 Op-Ed: TWO VISIONS

TWO VISIONS
by Jay Shapiro
Arutz Sheva Israel National Radio <http://www.arutzsheva.org>
Broadcast on March 2, 2000 / Adar Aleph 25, 5760

In this article:
   1. Land As A Tool
   2. The Ultimate Secular Redemption
   3. Exhausted Israelis
   4. The Impact On Diplomacy

LAND AS A TOOL
Some 20 years ago, Prof. Shlomo Avineri of Hebrew University wrote a
book called "Variations of Zionist Thought."  In his introduction,
Avineri notes that the dream of "redeeming the Land" accompanied
Jewish life throughout the long exile, but it never had a practical
application.  As long as we were able to survive as Jews, we gave
little consideration to a major move back to Eretz Yisrael.  As the
Enlightenment scored a breach in the traditional world, those who
wished to remain Jewish - but who were no longer sure that traditional
Judaism was the proper way in which to do this - began to look for
other solutions.

This is where the Land of Israel entered the practical thinking of the
modern Jew.  Although the goal of the secular Zionists was to liberate
the Jewish people, they felt that a renewed national identity had to
be related somehow to the physical, geographical cradle of the Jewish
nation.  For the early Zionist thinkers, however, Eretz Yisrael served
only as a tool by which to help formulate a modern Jewish identity.
The liberation of the land, for them, then, was not a goal in and of
itself, but was merely the means to an end.  For those Jews for whom
the land possesses no inherent holiness, the Land of Israel could
potentially be dissected, if necessary, as long as some territory -
however small - remained.

THE ULTIMATE SECULAR REDEMPTION
When Shimon Peres first began talking of his "New Middle East," he
declared that Israel would become the "Hong Kong" and "Singapore" of
the region. These exotic places are largely business and tourism
centers. Although Singapore does have an army, Hong Kong is wholly
dependent upon the good will of its owner, China. The Hong
Kong-Singapore model lay at the foundation of the Peresian
proclamation that hotels perched on the banks of the Kinneret are more
crucial for Israel than fortresses and tanks.

His vision prompted me to reflect on the differences between the
religious and secular visions of redemption.  Whereas the religious
Zionist believes in the ultimate redemption of the Jewish people, the
redemption of the land and the coming of the Messiah - his secular
counterpart has two Messiahs: Hi-tech and tourism, and "peace." For
the religious Zionist, Elijah will proclaim the coming of the Messiah;
for the secular Zionist, "Peace" will herald the onset of hi tech and
tourism - what I call the "ultimate secular redemption."

Peres, Barak and company probably would not mind if Israel were to be
reduced to the area in and around metropolitan Tel Aviv.  While
serving as Minister of Interior, Barak outlined his plan for the
future of Israel. Barak wrote in the September 20th edition of the
Jerusalem Post that Israel would eventually house 12 million people,
all packed into an area characterized by far fewer land resources and
less green space.  If the Barak vision comes to fruition, the Israeli
urban octopus will extend its tentacles to Haifa in the north and
Ashkelon in the south.  Put simply, our beloved homeland would be
transformed into a well-planned concrete, high-rise ghetto.

EXHAUSTED ISRAELIS
The ultimate secular redemption has been helped along by several
subtle, behind-the-scenes forces.  Writing in a recent edition of
Commentary Magazine, Daniel Pipes explains that "fatigue takes many
forms in contemporary Israel.  The pervasive feeling that they have
fought long enough and that the time has come to settle, leads many to
express openly their annoyance with the need for military preparedness
and the huge expense of maintaining a modern armed forceà  At the same
time, Israel's soaring economy has given many citizens a taste for the
good life that cannot be easily reconciled with the need for patience
and fortitude - and especially sacrifice...  And Israelis are tired of
the moral opprobrium their country has long suffered - at the UN, in
western academic circles and in editorial boardrooms.  Indeed, in an
extreme reaction to this ongoing moral ostracism, some of the
country's foremost intellectuals have, as it were, defected.  They
have accommodated sizable chunks of the Arab side's version of the
Arab-Israel conflict, promulgating them as important new truths."

THE IMPACT ON DIPLOMACY
Pipes then examines the political and diplomatic implications of
Israeli fatigue and self-absorption, noting "how little attention
Israelis are paying these days to their Arab neighbors."  Israelis,
says Pipes, are convinced that the region's Arabs share Israelis'
hopes and dreams for the future. "According to a survey conducted by
the Jaffee Center at Tel Aviv University," Pipes writes, "fully
two-thirds of Israelis now agree with the following dubious
assertions: that most Palestinians want peace; that signing agreements
will end the Arab-Israel conflict; and that if forced to choose
between negotiations and increased military strength, Israel should
choose negotiations. Prime Minister Barak perfectly sums up this
outlook in his repeated invocation of a peace that will 'work for
everyone,' the unspoken assumption being that Arabs no less than
Israelis seek to resolve their conflict on harmonious terms..."

Pipes calls "a delusional but widespread assumption" the Israeli
belief that peace in the Middle East is ours for the making, and that
Israel can "solve" the Palestinian problem by acceding to the creation
of a state in the West Bank and Gaza.  A similar delusion is that
Israel "can eliminate anti-Zionism by helping to funnel money to the
Arabs, who will use their newfound affluence to become good neighbors
or - in the post Zionist scenario - it can win Arab hearts by
dismantling the Jewish character of the Jewish state."  Such false
illusions have prompted Israelis to be willing to transfer "hard
earned territory...in the hope that their troubles will thereby
disappear."

Whether such troubles will indeed disappear, time will surely tell.  A
better bet for a more promising Jewish future, in my view, involves a
reversal of the post-Zionist doctrine.  Instead of viewing our land as
a mere tool, let's begin to appreciate the inherent holiness of Eretz
Yisrael.  Let us resume the historical Jewish longing for the ultimate
Messianic redemption, instead of its shallow secular counterpart.
Perhaps by readjusting our perceptions, we can once again regain our
composure and our sorely-lacking national-self confidence.  Should we
choose to follow this recipe, perhaps we will experience a fresh
appreciation of our Arab neighbors, and thus an alternate
understanding of their vision of a "new Middle East."

*          *          *          *          *          *          *
Jay Shapiro <mailto:jay@a7.org> heads a consulting firm dealing with
United States Government contracting.  The author of several books on
Israel, he hosts an English-language program on Arutz-7.


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