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Unit #1:
Background Activity – The People of Israel and the Land of
Israel
1. Opening – What does the Land of
Israel mean to me?
The participants are presented with various pictures
symbolizing the relationship to the State of Israel / Land
of Israel. They have to pick the picture they identify with
most and explain why they chose it and how it expresses
their relationship to Israel. (Appendix
1)
2. The Tower of the Generations
Every participant receives four slips of paper –
- Grandfather / grandmother
- Father / mother
- Me
- My son / daughter
First stage: Each participant writes down how each of the
family members would define their relationship to the Land
of Israel.
Second stage: The participants present the comments they
wrote.
3. Study
Each participant receives the page of sources (designed to
look like a page of Gemara) discussing the attitude of the
Jewish people to the Land of Israel over the generations
(Appendix 2), as well as a
list of questions to guide their study
(Appendix 3).
The study can be organized in various ways:
- Study in “Hevruta” (groups of two or three participants) –
each Hevruta studies a different section on the page, guided
by the questions. Then the whole group comes together to
discuss their study.
- Study in Hevruta – each Hevruta studies the whole page.
The group comes together and each Hevruta discusses the
questions they had about the texts / a section they found
particularly meaningful or less so, etc.
- Guided joint learning – the participants study the page
together and discuss the various sections.
Conclusion
Each participant chooses one sentence or word they would
like to take along with them as they move forward.
In a circle: Each participant says their sentence. We will
go round the circle twice so that each participant can say
their sentence in a different way.
Appendix 1 – Pictures of the Land
of Israel 1- 9
Appendix 2 – page of
Gemara
(In the printed version, this section will look
like a page of Gemara) Why did we choose the Land of Israel? The reply to this
should be that even raising this question is based on a
false approach that casts a misleading light on our
movement. The Zionists did not invent Zion; rather, it was
Zion and the longing for Zion that created the Z page of
Gemara ionists. Look at Jewish history and you will
recognize that the longing for the land from which the
people was disconnected for thousands of years runs like a
thread through all our history. In every period this
aspiration was manifested in different ways, but it is still
easily recognizable in every incarnation and form (…)
Yet the Land of Israel left its mark not only on the
feelings of the people, but also on its psychology. The deep
awareness was formed and took root in the psyche of a close
and unbreakable bond between the Land of Israel and Jewish
culture (…)
Immigration to the Land of Israel. With this is connected
the living, vital, clearly felt need to change the entire
world view, all the previous foundations and habits.
“Now the LORD said unto Abram: 'Get thee out of thy country,
and from thy kindred, and from thy father's house, unto the
land that I will show thee. And I will make of thee a great
nation, and I will bless thee, and make thy name great; and
be thou a blessing". (1) Genesis chapter 12
And He said unto him: 'I am the LORD that brought thee out
of Ur of the Chaldees, to give thee this land to inherit
It.' (7)
And in the fourth generation they shall come back hither;
for the iniquity of the Amorite is not yet full.' And it
came to pass, that, when the sun went down, and there was
thick darkness, behold a smoking furnace, and a flaming
torch that passed between these pieces. In that day the LORD
made a covenant with Abram, saying: 'Unto thy seed have I
Given this land, from the river of Egypt unto the great
river, the river Euphrate…
The Kenite, and the Kenizzite, and the Kadmonite… and the
Hittite, and the Perizzite, and the Rephaim, and the
Amorite, and the Canaanite, and the Girgashite, and the
Jebusite.' {S} (16-21) Genesis
Now in the first year of Cyrus
king of Persia, that the word of the LORD by the mouth of
Jeremiah might be accomplished, the LORD stirred up the
spirit of Cyrus king of Persia, that he made a proclamation
throughout all his kingdom, and put it also in writing,
saying: 'Thus saith Cyrus king of Persia: All the kingdoms
of the earth hath the LORD, the God of heaven, given me; and
He hath charged me to build Him a house in Jerusalem, which
is in Judah. Whosoever there is among you of all His
people--his God be with him--let him go up to Jerusalem,
which is in Judah, and build the house of the LORD, the God
of Israel, He is the God who is in Jerusalem. And whosoever
is left, in any place where he sojourned, let the men of his
place help him with silver, and with gold, and with goods,
and with beasts, beside the freewill-offering for the house
of God which is in Jerusalem.' (1-4) Ezra chapter 1
By the rivers of Babylon, there we sat down, yea, we wept,
when we remembered Zion. Upon the willows in the midst
thereof we hanged up our harps. For there they that led us
captive asked of us words of song, and our tormentors asked
of us mirth: 'Sing us one of the songs of Zion.'How shall we
sing the LORD'S song in a foreign land? If I forget thee, O
Jerusalem, let my right hand forget her cunning.
Let my tongue cleave to the roof of my mouth, if I remember
thee not; if I set not Jerusalem above my chief’s joy.
(1-6) Psalms chapter 137 “We
never forgot the Land of Israel. For two thousand years the
Jews carried the Land of Israel in their hearts and minds
wherever they went, and this was manifested in their customs
and prayers (‘Next year in rebuilt Jerusalem.’)” (Chaim
Weizmann, first President of the State of Israel)
We Sing to You / Yaacov Orland
We sing to you, homeland and mother,
The Song of Songs to labor.
As long as the fire burns inside our hearts,
We shall not cease to sing of you.
We fled from the alien land impoverished and empty-handed.
We glorified you alone.
We are children only of mother, or mother
We are all yours.
Remember that we have sworn to keep moving forward,
Our heart will reveal the secret to you.
We want to love you, mother.
We want to live in you.
Look at your azure skies, mother,
The cherubs of the dream still fly.
You will not believe for we shall place you as
Homeland, labor, and peace. The
convoy song – by Eli mohar
We spoke in many different languages
and we didn't know each other
we left many different places
and only wanted and loved one place
we came to this country
The convoy keeps on coming since last century
Farmers and pioneers who worked very hard
not seeing the end of the road
Now we come we will not rest
we will participate this is our life's adventure
We came from ghettos and camps
to the desert and swamps
From the Arab countries Russia and Poland
we put a light in Dimona and Dgania
And from all the other places
we created a land a nation in spite of all the problems
and a language that was dormant started
to wake up and be spoken
Big storms difficulties and sorrow are surrounding us
But there is reasons to be happy
there is still courage and strength
The course of the wanderings we have traveled in the name of
the Land of Israel; this course was from the first step to
the last nothing but a sacred act of worship of the Land of
Israel. This course can reach its conclusion only in the
Land of Israel. If we deviate from this course we shall
descend from the tracks of history. We shall digress and
drift, never to return. For as long as we lived history
passively, we were not responsible for our steps and we went
wherever we were pushed by the will of strangers. But from
that moment in which the new era of independent action
began, we can no longer move as we are pushed by strangers –
we must create our history with our own hands, totally and
ultimately, since we do not and cannot have any other
solution.(Z. Jabotinsky, Early Zionist Writings)
All the commandment which I command thee this day shall ye
observe to do, that ye may live, and multiply, and go in and
possess the land which the LORD swore unto your fathers.
(1)For the LORD thy God bringeth thee into a good land, a
land of brooks of water, of fountains and depths, springing
forth in valleys and hills; a land of wheat and barley, and
vines and fig-trees and pomegranates; a land of olive-trees
and honey (7-8) And thou shalt eat and be satisfied, and
bless the LORD thy God for the good land which He hath given
thee. Beware lest thou forget the LORD thy God, in not
keeping His commandments, and His ordinances, and His
statutes, which I command thee this day; (10-11) And it
shall be, if thou shalt forget the LORD thy God, and walk
after other gods, and serve them, and worship them, I
forewarn you this day that ye shall surely perish. As the
nations that the LORD maketh to perish before you, so shall
ye perish; because ye would not hearken unto the voice of
the LORD your God. (19-20)Deuteronomy chapter 8
Appendix 3 – Guiding questions for
studying the page of sources about the people of Israel
and
the Land of Israel
By
the rivers of Babylon – Psalm 137
- What is the event that has led the authors of the psalm to
weep?
- What vow did the exiles make while they were in the
strange land?
- Today, where do we use the verse “If I forget you,
Jerusalem?” Now that the people of Israel lives in the Land
of Israel, why do we still mention this verse?
Genesis 15 – The “Covenant between the Pieces” (Brit ben
HaBetarim)
- As the descendants of Abraham how do you feel when you
read this promise?
- How do you think God wanted Abraham and his descendants to
feel about the Land?
- God promises the Land to Abraham and his descendants
without asking for anything in return. Try to think of other
examples of “covenants” that bind only one side.
Deuteronomy 8
- In these sources (unlike the Covenant between the Pieces),
an “agreement” is presented between God and the people of
Israel. What is the content of the agreement in the Book of
Deuteronomy?
- The source in Deuteronomy mentions the covenant from
Genesis. If you had to choose just one of the two promises
about the Land to be left in the Torah, which one would you
choose? Why?
- How would you feel if someone very important was
constantly worrying about you and watching your every step?
- When do we not deserve the “prize” of Israel? When does
the condition state that we will not be able to live in the
Land of Israel?
Z. Jabotinsky, Early Zionist Writings, and Yechiel
Chlenov
- These quotes were taken from the Zionist Congress
regarding the decision between Israel and Uganda.
- What are the arguments for insisting on the Land of
Israel?
- Can you think of any arguments why not to choose the Land
of Israel – then and now?
- Many people today say “Why shouldn’t we choose Uganda /
Why shouldn’t we choose the United States?” If all the
Israelis received Green Cards and the State of Israel was
abolished, wouldn’t this solve a lot of problems? Would you
support this move?
We Sing to You / Yaacov Orland
- Why does Y. Orland refer to Israel as “mother?” Who do we
call mother?
- Would you refer to the Land of Israel as “mother?”
- What does the Land of Israel give to its children?
- Do children have any obligations to their mother? If so –
what?
- So what are our obligations to the Land of Israel? What
hope is expressed here about “Mother Earth?”
The Song of the Convoy / Ali Mohar
- What “convoy” is the song referring to?
- Is the convoy still moving today?
- Is this “ingathering of the exiles” a good thing?
- Do you want to be part of this convoy?
- Is Israel “stronger than all our faults?”
Unit #2: The
Past – The Declaration of Independence
Goals
1. To become acquainted with the text, sources, and values
of Israel’s Declaration of Independence.
2. To discuss the main themes reflected in the Declaration
of Independence, with an emphasis on equality and social
justice.
Process
1. Reading the declaration (5 minutes)
2. Studying the declaration – work in pairs (15 mins.)
3. Discussion – the declaration and the value of equality
(30 mins.)
4. Comparison between the Declaration of Independence and
the American Bill of Rights (5 mins.)
5. Signing the declaration (10 mins.)
6. Conclusion (5 mins.)
7. Optional addition: Work in pairs – principles in the
declaration that are not realized in practice (15 mins.)
Materials
- Tape recorder + recording of the declaration
(Appendix 4)
- Copies of the Declaration of Independence in English (one
for each participant)
(Appendix 5)
- Paper, pens
- Comparison between the declaration and the Bill of Rights
– one for each participant
(Appendix 7)
- The Declaration of Independence on a large sheet of paper
for signing
- Red and green markers
Course of activity
1. Listen to David Ben Gurion reading the Declaration of
Independence
(Appendix 4).
2. Divide into pairs – learning the declaration.
-
Each pair is given an English
translation of the Declaration of Independence
(Appendix
5). The task: you have to divide the declaration into its
main ideas and themes and give each one a title.
-
The whole group comes back
together. Each pair presents its division and the group
discusses the different views.
Questions for discussion relating to the content of the
declaration:
- What historical right is announced in the declaration?
- What are the founding principles of the state according
to the declaration?
- The declaration emphasizes that the State of Israel is a
Jewish state – what does it mean by this?
- What does the declaration have to say to the Arabs of
Israel and the Arabs in the neighboring states? Why does
it distinguish between these two groups?
- What demand is presented to the Jewish world?
- How did the Jews in the Diaspora maintain their
historical and traditional connection with Israel? How was
this connection manifested in physical terms during the
recent generations?
- The facilitator draws the participants’ attentions to
one of the key sentences in the declaration that refers to
equality and justice: it will be based on freedom, justice
and peace as envisaged by the prophets of Israel; it
will ensure complete equality of social and political
rights to all its citizens irrespective of religion, race
or sex; it will guarantee freedom of religion, conscience,
language, education and culture
3. Questions for further
discussion about equality as presented in the declaration:
- What is equality?
- Can equality exist in the world we live in? Bring examples
of equality / inequality from your own lives.
- What is the Jewish source of the demand for equality
between humans?
- Present the following verse
(Appendix 6) to the
participants on a large sheet of paper:
“God created the human in the divine image, fashioning
the human in the image of God” . Genesis 1
- What demand does this verse place on us?
- What does “equal rights” mean? Why does the declaration
add the two adjectives “social” and “political” – what is
the difference between them? Is the order in which these
words appear significant?
- “For all its citizens” – who does this include and who is
excluded? Why?
- “irrespective of religion, race or sex” – why do you think
these three categories are mentioned? Is this a closed list
or are these just examples?
4. Comparison between a section of the Declaration of
Independence and a section from the US Bill of Rights
(Appendix 7):
- What do the two proclamations have in common?
- What are the differences? Note the ambiguous nature of the
Jewish-Arab subject in the Declaration of Independence. On
the one hand, we have “to all its citizens irrespective of
religion, race or sex” – on the other, the text does not say
“nationality.” What message does this carry in terms of
legitimacy, inclusion, and exclusion?
5. Signing the declaration in two colors. The participants
sign in green next to sections that they believe are
implemented in practice, and in red next to aspects they
feel are not implemented in practice. The participants can
sign a large copy of the declaration to be hung on the wall,
or each one can sign their own copy.
6. Conclusion: In today’s activity we have listened to the
Declaration of Independence and studied its content. The
State of Israel does not have a constitution, but it has
passed a collection of laws based on the values in the
Declaration of Independence. We discussed the founding
values of the State of Israel, and we realized that living
up to these values on a day-to-day basis is far from simple.
In the next session we will consider in greater depth the
challenges facing Israel.
Optional extension of the activity
The participants divide into pairs. Each pair chooses one
aspect of the declaration that is important in terms of
actual practice (e.g. complete equality of social and
political rights for all citizens irrespective of religion,
race or sex; peace with the neighboring countries; Jewish
immigration, etc.)
For particularly creative participants: You have to think up
an advertisement / presentation / jingle etc. explaining why
this aspect should be emphasized.
For others: Explain why this is the most important
foundation for the existence of the State of Israel.
Appendix 4: Declaration of
Independence – audio
http://halachayomit.com/elbaavia/hachraza.wav
Appendix 5: Declaration of
Independence The Land of Israel was the birthplace of the Jewish people.
Here their spiritual, religious and political identity was
shaped. Here they first attained to statehood, created
cultural values of national and universal significance and
gave to the world the eternal Book of Books.
After being forcibly exiled from their land, the people kept
faith with it throughout their Dispersion and never ceased
to pray and hope for their return to it and for the
restoration in it of their political freedom.
Impelled by this historic and traditional attachment, Jews
strove in every successive generation to re-establish
themselves in their ancient homeland. In recent decades they
returned in their masses. Pioneers, defiant returnees, and
defenders, they made deserts bloom, revived the Hebrew
language, built villages and towns, and created a thriving
community controlling its own economy and culture, loving
peace but knowing how to defend itself, bringing the
blessings of progress to all the country's inhabitants, and
aspiring towards independent nationhood.
In the year 5657 (1897), at the summons of the spiritual
father of the Jewish State, Theodore Herzl, the First
Zionist Congress convened and proclaimed the right of the
Jewish people to national rebirth in its own country.
This right was recognized in the Balfour Declaration of the
2nd November, 1917, and re-affirmed in the Mandate of the
League of Nations which, in particular, gave international
sanction to the historic connection between the Jewish
people and Eretz-Israel and to the right of the Jewish
people to rebuild its National Home.
The catastrophe which recently befell the Jewish people -
the massacre of millions of Jews in Europe - was another
clear demonstration of the urgency of solving the problem of
its homelessness by re-establishing in Eretz-Israel the
Jewish State, which would open the gates of the homeland
wide to every Jew and confer upon the Jewish people the
status of a fully privileged member of the community of
nations.
Survivors of the Nazi holocaust in Europe, as well as Jews
from other parts of the world, continued to migrate to Eretz-Israel,
undaunted by difficulties, restrictions and dangers, and
never ceased to assert their right to a life of dignity,
freedom and honest toil in their national homeland.
In the Second World War, the Jewish community of this
country contributed its full share to the struggle of the
freedom- and peace-loving nations against the forces of Nazi
wickedness and, by the blood of its soldiers and its war
effort, gained the right to be reckoned among the peoples
who founded the United Nations.
On the 29th November, 1947, the United Nations General
Assembly passed a resolution calling for the establishment
of a Jewish State in Eretz-Israel; the General Assembly
required the inhabitants of Eretz-Israel to take such steps
as were necessary on their part for the implementation of
that resolution. This recognition by the United Nations of
the right of the Jewish people to establish their State is
irrevocable.
This right is the natural right of the Jewish people to be
masters of their own fate, like all other nations, in their
own sovereign State.
Thus members and representatives of the Jews of Palestine
and of the Zionist movement are here assembled on the day is
the termination of the British Mandate over the Land of
Israel and, by virtue of our natural and historic right and
on the strength of the resolution of the United Nations
General Assembly, HEREBY DECLARE THE ESTABLISHMENT OF A
JEWISH STATE IN THE LAND OF ISRAEL, TO BE KNOWN AS THE STATE
OF ISRAEL.
WE DECLARE that, with effect from the moment of the
termination of the Mandate being tonight, the eve of
Sabbath, the 6th Iyar, 5708 (15th May, 1948), until the
establishment of the elected, regular authorities of the
State in accordance with the Constitution which shall be
adopted by the Elected Constituent Assembly not later than
the 1st October 1948, the People's Council shall act as a
Provisional Council of State, and its executive organ, the
People's Administration, shall be the Provisional Government
of the Jewish State, to be called "The State of Israel".
THE STATE OF ISRAEL will be open for Jewish immigration
and for the Ingathering of the Exiles; it will foster
the development of the country for the benefit of all its
inhabitants; it will be based on freedom, justice and peace
as envisaged by the prophets of Israel; it will ensure
complete equality of social and political rights to all its
inhabitants irrespective of religion, race or sex; it will
guarantee freedom of religion, conscience, language,
education and culture; it will safeguard the Holy Places of
all religions; and it will be faithful to the principles of
the Charter of the United Nations.
THE STATE OF ISRAEL is prepared to cooperate with the
agencies and representatives of the United Nations in
implementing the resolution of the General Assembly of the
29th November, 1947, and will take steps to bring about the
economic union of the whole of Eretz-Israel.
WE APPEAL to the United Nations to assist the Jewish
people in the building-up of its State and to receive the
State of Israel into the comity of nations.
WE APPEAL - in the very midst of the onslaught launched
against us now for months - to the Arab inhabitants of the
State of Israel to preserve peace and participate in the
upbuilding of the State on the basis of full and equal
citizenship and due representation in all its provisional
and permanent institutions.
WE EXTEND our hand to all neighboring states and their
peoples in an offer of peace and good neighborliness, and
appeal to them to establish bonds of cooperation and mutual
help with the sovereign Jewish people settled in its own
land. The State of Israel is prepared to do its share in
a common effort for the advancement of the entire Middle
East.
WE APPEAL to the Jewish people throughout the Diaspora to
rally round the Jews of Eretz-Israel in the tasks of
immigration and upbuilding and to stand by them in the great
struggle for the realization of the age-old dream - the
redemption of Israel.
PLACING OUR TRUST IN THE STRENGTH OF ISRAEL*, WE AFFIX OUR
SIGNATURES TO THIS PROCLAMATION AT THIS SESSION OF THE
PROVISIONAL COUNCIL OF STATE, ON THE SOIL OF THE HOMELAND,
IN THE CITY OF TEL-AVIV, ON THIS SABBATH EVE, THE 5TH DAY OF
IYAR, 5708 (14TH MAY, 1948).
Appendix 6: “God
created the human in the divine image, fashioning the human
in the image of God”
Genesis 1
Appendix 7:
Human Rights in Israel and the US:
Dream and Reality
Paragraph from Israel's Declaration of
Independence
The State of Israel will be open to Jewish Aliya and
Gathering of Jews from Exile. The state will strive to
develop for the benefit of its citizens. The state will be
established upon pillars of Freedom, Justice, and Peace, in
light of Israel's profits. The state will carry out Social &
Political Equality for all its citizens without
discrimination of Religion, Race & Sex. The state will
ensure freedom of Religion, Conscience, Language, Education
& Culture. The state will protect the Holy Sites of all
Religions and will be faithful towards the principals of the
UN.
Excerpt from the US Bill of Rights
– No. 14
Fourteenth Amendment (Section. 1)
…"No State shall make or enforce any law which shall abridge
the privileges or immunities of citizens of the United
States; nor shall any State deprive any person of life,
liberty, or property, without due process of law; nor deny
to any person within its jurisdiction the equal protection
of the laws".
Unit #3: The Declaration of
Independence and Israeli Reality
Goals
1. To expose the participants to Israel’s achievements and
to the challenges the state faces.
2 To encourage a deeper understanding of the challenges and
problems facing the State of Israel today.
3. To expose the participants to the activities of IRAC.
Process
1. Introduction – “sun of associations”
2. Watching the Foreign Ministry video + selecting an event
(15 mins.)
3. Listening to the song Benjamin Zeev and reading the
English translation
4. Discussion of the song
5. Talking statistics (25 mins.)
- Preparing “Gemara pages”
- Participants’ reactions to the personal “Gemara pages”
6. Presentation and discussion in the whole group (15 mins)
7. Conclusion (5 mins)
Materials
- Blank poster for drawing the “sun of associations”
-
Video film + projector
- Tape recorder + song + lyrics – Benjamin Zeev
(Appendix 8)
- Articles and statistics on posters
(Appendix 9)
- Blank posters, pens, glue, scissors
Course of activity
1. “Sun of associations:” The facilitators draws a circle
and writes “State of Israel” inside it. Then the facilitator
writes down the participants’ associations around the
circle. Each participant in turn says the first association
that comes into their mind when they hear the phrase
“Israel’s achievements.” The facilitator writes down all the
associations on the poster.
2. Everyone watches the short video summarizing the story of
the establishment of Israel, the country’s achievements, the
wars, etc.
http://switch3.castup.net/cunet/gm.asp?ClipMediaID=45150&ak=null.
While watching the video, each participant is asked to
choose the achievement they find the most meaningful and
which makes them feel the most pride. At the end of the
video the participants say which achievement they chose and
why.
3. Discussion about the song Benjamin Zeev
(Appendix 8)
- What basic emotion is conveyed in the song?
- Who do the words of the song address?
- What actions by Herzl are admired in the song?
- What problems does the song present to Herzl? Why is the
song directed to him and not to Israel’s current leaders?
- If you were Benjamin Zeev Herzl, how would you reply to
the questions in the song: “Is this what you saw? Is this
what you wanted? Is this what you envisioned?”
- Do you think Herzl would say “I got it wrong?” Why / why
not?
Facilitator: During today’s session we will discuss in depth
some of the challenges Israel faces today. Herzl may not
have anticipated these problems when he developed his vision
of the Jewish state. We will talk about the challenges and
try to see what solutions have been attempted and what
others Israel might try.
4. Talking statistics
Various statistics about Israel are scattered around the
room relating to different fields – poverty, minorities,
foreign workers and refugees, Israeli Arabs, and the status
of women. Information is also provided about IRAC’s
activities in these areas
(Appendix 9).
- First stage: The participants walk around looking at the
statistics and articles. Each participant chooses one
statistic or one area of IRAC’s activities that they find
particularly important.
- Second stage: Each participant prepares their own personal
“Gemara page.” In the middle of the page the participant
puts the statistic they chose. Around this, they add: What
is the problem? Why did they choose it? What do they think
the solution is? If the participant chose one of IRAC’s
activities, they write: Why they chose that activity? What
problem does it try to address? Why is that problem so
important? Is this a good solution for Israel’s problems?
Can the participant think of better solutions?
5. The whole group gets together again and discusses the
“Gemara” pages, the articles about IRAC’s activities, and
the participants’ reactions to the various solutions.
6. Conclusion
At the beginning of today’s activity we discussed the main
events and achievements of Israel over the past sixty years.
Then we focused on the main problems Israel is facing.
Everyone chose the problem they feel is the most serious. We
saw how IRAC is trying to cope with these challenges and we
suggested some solutions of our own. In the next activity we
will try to define our vision for the State of Israel.
Appendix 8:
The Song Benjamin Zeev
Wipe the dust from your eyes, Benjamin Zeev
Wipe the dust from your eyes, Benjamin Zeev
And tell me – is this what you saw? Is this what you
envisioned? Is this what you wanted?
I take a hundred shekel bill and look at your picture
I look right into you, the Visionary of the State
A good old Jew with a beard down to your chest
Such a thin Jew – where does he get the strength to be a
visionary?
Look me straight in the eyes, Benjamin Zeev
Look me straight in the eyes, like a loving father
And tell me how much you wanted, how much you cried, how
much you drank
I take a hundred shekel bill and look at your picture
I look right into you, the Visionary of the State
A good old Jew with a beard down to your chest
Such a thin Jew – where did you get the strength for this
journey?
Drink with me and say lechayim, Benjamin Zeev
Drink with me and say lechayim and open up your heart
And explain to me how come you didn’t fall down or get
confused or fail
I take a hundred shekel bill and look at your picture
I look right into you, the Visionary of the State
A good old Jew with a beard down to your chest
Such a thin Jew – where does he get the strength to be a
visionary?
Benjamin Zeev – the first Hebrew thief has already got time
off for good behavior
And the first Hebrew lady already walks the street at night
And the first Hebrew cop already smuggles some grass into
the jail
(And by the way, just so you know – if you want it, it is no
dream)
Wipe the dust from your eyes, Benjamin Zeev
Wipe the dust from your eyes, Benjamin Zeev
And tell me – is this what you saw? Is this what you
envisioned? Is this what you wanted?
I take a hundred shekel bill and look at your picture
I look right into you, the Visionary of the State
A good old Jew with a beard down to your chest
Such a thin Jew – where does he get the strength to be a
visionary?
Appendix 9:
Talking Statistics
In June 2007, 20.5% of Israeli families lived below
the poverty line. That means 420,000 families. 60% of
families with four or more children are poor. In Israel
there are 805,000 poor children. There has been a constant
rise in the number of families in which one of the members
is working, but the family is still below the poverty line.
In 2006, 56.4% of Arab households in Israel were below the
poverty line – twice the rate for Jewish households. In the
field of higher education, 9% of BA students are Arabs, 3.5%
of MA students, and just 1.2% of doctorate students. Only
15% of Arab women are in employment. In the 17th Knesset
there are 11 Arab Members of Knesset, and also two Druze MKs,
out of the total of 120 members. (Twenty percent of the
citizens of Israel are Arabs)
There are over one million Olim (Jewish immigrants) in
Israel. Of the Olim who came to Israel in 2007, one-third
(6,445) came from the former Soviet Union; 19% (3,607) came
from Ethiopia, 15% came from North America, France, and
other Western European countries and from central and Latin
America. Approximately 247,000 Israelis, mainly Olim from
the former Soviet Union, cannot get married in Israel
because they are not considered Jews.
44.8% of all women in Israel participate in the workforce.
Almost 60% of single mothers participate in the workforce.
Women are three times more likely than men to turn down a
chance for a change in their position at work in favor of
childrearing. Over half of women work in what can be defined
as “women’s jobs” – secretaries, child minders, teachers,
and nurses. Almost 40% of women work part time, as compared
to 16% of men. 35.5% of women who receive a wage earn less
than the minimum wage – a level 2½ times higher than among
men. In the current Knesset there are 17 women (out of 120
MKs).
It is estimated that there are currently approximately 7000
asylum seekers in Israel. In January 2008 alone, 824 asylum
seekers entered Israel (compared to 98 in January 2007). 600
refugees from Darfur have received refugee status and
approximately 1,500 people from Eritrea have received
temporary work visas (January 2008). Refugees arriving in
Israel are helped by voluntary organizations.
Only one-third of elementary and junior-high students of
Ethiopian origin reach the national average in their grades.
Schools report that approximately 40% of students in the
1st-9th grades cannot read texts at their grade level. The
Israeli education system includes 32,000 students of
Ethiopian origin. Although Ethiopian students account for
1.3% of all youngsters, they are involved in 2.8% of cases
opened by the police.
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Throughout the year, B’Kavod works with
Reform congregations in Israel distributing food
packages to needy families during Muslim, Christian,
Jewish holidays, as well as packages every month to one
hundred families in poor communities. The Reform
Movement in Israel is the only movement which feeds
people of all faiths. |
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B’Kavod also works in partnership with Israeli welfare
organizations, providing Informal educational and cultural
activities, including theater and musical performance,
science and art museums, and more for children and their
parents. |
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Last summer during the war in the North, B’Kavod was one of
the primary organizations that served those citizens who
could not leave their homes, providing hundreds of food
packages, hygiene and baby products, as well as toys. The
B’Kavod staff and volunteers go door to door, personally
helping Israel’s most needy residents. |
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B’Kavod began providing food, clothing and baby supplies for
approximately 100 Sudanese refugees, who fled the genocide
on Darfur on foot with nothing but the clothes on their
backs to Israel. |
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IRAC's Legal Department fights for Reform Rabbi Miri Gold's
right to government recognition as the Municipal Rabbi for
Kibbutz Gezer in central Israel. As both a Reform Rabbi and
a woman, Rabbi Gold seeks to increase the religious options
available to Israeli taxpayers—of the nearly 1000 government
paid Municipal Rabbis throughout the country, all are
orthodox men. As of March 2007, the Israeli Supreme Court is
overseeing mediation in the case, and IRAC is currently
waiting for the Israeli government's response. |
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Israel IRAC's Legal Assistance Centers for Olim (LACO) offer
assistance to new immigrants, particularly those from the
Former Soviet Union and Ethiopia, to navigate government
bureaucracy as they assimilate into Israeli society. The
majority of cases that LACO handles include issues of
marriage, adoptions, conversions, family unification, and in
the worst case scenarios preventing deportation. |
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IRAC's Legal Department continues to build upon its major
2005 Supreme Court victory in attaining recognition for
non-Orthodox conversions where study took place entirely in
Israel but the ceremonial acts took place abroad.
Non-orthodox conversions are vital to keeping the Jewish
tradition alive in Israel, where Orthodox conversions are
long and taxing, especially for hardworking new immigrants.
With the future of the Jewish state in mind, IRAC’s ultimate
goal is recognition of non-Orthodox conversions performed in
Israel. |
Unit #4: The Future – “I Have a Dream”
Goals
1. To encourage the participants to think about ways that
Israel could have a better future.
2. To expose the participants to diverse texts presenting
alternative visions for Israel.
Process
1. I have a dream – creative activity (20 mins.)
2. Exhibition of the creative works (5 mins.)
3. Group presentation (5 mins.)
4. Hevruta study pairs – “A vision for Israel” (20 mins.)
5. Group discussion (15 mins.)
6. Joint creative activity (10 mins.)
7. Conclusion (5 mins.)
Materials
- For the creative activities: Blank posters (one for each
participant), paint, markers, pens, magazines, modeling
clay, glue, scissors.
- Texts and placards for the study pairs
(Appendix 10)
- Placard for the group session
Course of activity
1. For creative groups – “I have a dream”
Each participant is given a large sheet of paper, paint,
magazines, modeling clay…
The task: Each participant has to make a work of art on the
theme: I have a dream – for the State of Israel.
2. Exhibition
The participants arrange their works in an exhibition and
all the participants look at each other’s offerings.
3. The artistic works are presented to the whole group.
4. Hevruta study pairs: The participants divide into pairs.
Each pair is given a different text relating to the vision
and future of the State of Israel.
- Each pair reads the text and considers the following
questions:
* What are the elements of the vision presented here?
* Do you agree with this vision?
* What would you add?
Task: On the blank poster, write the “I have a dream” that
is embodied in the text you received.
5. The whole group comes together and shares the main points
of the texts they received.
6. The whole group works together, choosing ten sentences
that embody their “I have a dream” for Israel according to
the different texts and the participants’ personal feelings.
Send these ten
sentences to the website of Keren B’Kavod as a “present”
marking Israel’s 60th anniversary.
Summary: In today’s activity, we have thought about our
hopes for a bright future for Israel in her 60th year. We
have seen various visions as to what such a happy future
might include. We shall end by singing the song “Oseh shalom
bimromav, hu ya’aseh shalom aleinu ve’al kol yisrael,
ve’imru – amen.”
Appendix 10
Micha
But in the end of days it shall come to pass, that the
mountain of the LORD'S house shall be established as the top
of the mountains, and it shall be exalted above the hills;
and peoples shall flow unto it. And many nations shall go
and say: 'Come ye, and let us go up to the mountain of the
LORD, and to the house of the God of Jacob; and He will
teach us of His ways, and we will walk in His paths'; for
out of Zion shall go forth the law, and the word of the LORD
from Jerusalem. And He shall judge between many peoples, and
shall decide concerning mighty nations afar off; and they
shall beat their swords into plowshares, and their spears
into pruning hooks; nation shall not lift up sword against
nation, neither shall they learn war any more. But they
shall sit every man under his vine and under his fig-tree;
and none shall make them afraid; for the mouth of the LORD
of hosts hath spoken. For let all the peoples walk each one
in the name of its god, but we will walk in the name of the
LORD our God for ever and ever (chapter 4)
2. The Kinneret Covenant
In February 2001, the Yitzhak Rabin Center for Israel
Studies began to bring together a group of sixty Israeli
Jews, including writers, military leaders, politicians,
journalists, and public figures from all fields of activity
and all sides of the political spectrum. The forum included
representatives of diverse views, from Peace Now to the
religious right, and from the leader of the Israeli Reform
movement to the ultra-Orthodox mayor of Bnei Brak. In July
2001 eight members of the group met in Tiberias on the
shores of the Sea of Galilee. The eight members of the group
drafted a ten-section covenant reflecting the shared
principles acceptable to all the participants. The document,
which the authors called the Kinneret Covenant. Was ratified
in October 2001 by the plenum of the forum.
The State of Israel is a Jewish state
Inasmuch as it is a Jewish state, Israel is the fulfillment
of the right of the Jewish people to self-determination. By
force of its values, the State of Israel is committed to the
continuity of the Jewish people and its right to an
independent life in its own sovereign state.
The Jewish character of Israel is expressed in a profound
commitment to Jewish history and Jewish culture; in the
state's connection to the Jews of the Diaspora, the Law of
Return, and its efforts to encourage Aliya and absorption;
in the Hebrew language, the principal language of the state,
and the unique language of a unique Israeli creativity; in
the festivals and official days of rest of the state, its
symbols, and its anthem; in Hebrew culture with its Jewish
roots, and in the state institutions devoted to its
advancement; and in the Jewish educational system, whose
purpose is to inculcate, along with general and scientific
knowledge and the values of humanity, and along with loyalty
to the state and love of the land of Israel and its vistas,
the students' attachment to the Jewish people, the Jewish
heritage, and the book of books.
The State of Israel has an existential interest in
strengthening the Jewish Diaspora and deepening its
relations with it. The State of Israel will assist Jewish
education in all places in the world, and will come to the
aid of Jews suffering distress for their Jewishness. The
Jews of Israel and the Jews of the Diaspora are responsible
for one another's welfare.
The State of Israel is a Jewish-democratic state
By force of the historic right of the Jewish people, and in
accordance with the resolutions of the United Nations, the
State of Israel is a Jewish state. In accordance with the
basic principles on which it was established, the State of
Israel is a democracy. There is no contradiction between
Israel's character as a Jewish state and its character as a
democracy. The existence of a Jewish state does not
contravene democratic values, nor does it in any way
infringe on the principle of freedom or the principle of
civil equality.
In order to guarantee the continuity of a Jewish-democratic
Israel, it is imperative that a substantial Jewish majority
continues to be maintained within the state. This majority
will be maintained only by moral means.
It is incumbent upon the State of Israel to give expression
to the sense of closeness felt by Jews towards the members
of every other national or religious group that sees itself
as a full partner in the upbuilding of the state and in its
defense.
The State of Israel respects the rights of the Arab
minority
The State of Israel is obligated to treat all of its
citizens equally and impartially.
In areas in which Israeli citizens who are not Jews suffer
from injustice and neglect, vigorous and immediate action is
called for in order to bring about the fulfillment of the
principle of civil equality in practice.
Israel will ensure the right of the Arab minority to
maintain its linguistic, cultural, and national identity.
Jewish history and Jewish tradition have taught us the
terrible consequences of discrimination against minorities.
Israel cannot ignore these lessons. The Jewish character of
the State of Israel will not serve as an excuse for
discrimination between one citizen and another.
The State of Israel is committed to the pursuit of peace.
From the day of its birth, Israel has been subject to
conflict and bloodshed. In all the years of its existence,
it has had to live with struggle, grief, and loss.
Nevertheless, in all these years of conflict, Israel did not
lose its belief in peace, nor its hope of attaining peace.
With that, Israel reserves the right to defend itself. It is
imperative that this right be safeguarded, and that Israel
maintain the ability to defend itself on a permanent basis.
The State of Israel is aware of the tragic character of the
conflict in which it is involved. Israel wishes to bring an
end to the conflict and to assuage the suffering of all its
victims. Israel extends a hand to its neighbors, and seeks
to establish a lasting peace in the Middle East.
Israel is prepared, therefore, to recognize the legitimate
rights of the neighboring Palestinian people, on condition
that it recognizes the legitimate rights of the Jewish
people. Israel has no wish to rule over another people, but
it insists that no people and no state try to bring about
its destruction as a Jewish state. Israel sees the principle
of self-determination and its expression within the
framework of national states, as well as a readiness for
compromise on the part of both sides, as the basis for the
resolution of the conflict.
The State of Israel is home to many communities
In the State of Israel, the tribes of Israel have gathered
from many lands, and, together with the inhabitants of the
land, Jews and non-Jews, have created in it a society of
many aspects.
Israel's human and cultural mosaic is rich and unique. Out
of an appreciation for the contribution of the variety of
different communities to the founding and establishment of
the state, and out of respect for each distinct culture and
for each individual, it is incumbent upon Israel to
cultivate and preserve the palette of traditions that exists
within it.
It is imperative that Israel preserve a common cultural
core, on the one hand, and cultural and communal freedom, on
the other. Israel must create a tolerant human environment
that will allow each identity group to bring out the best
within itself, and permit all of these groups to live
together in harmony and mutual respect.
The State of Israel is a state of fraternal solidarity
In keeping with the dreams of its founders, Israel aspires
to build and maintain a society committed to the pursuit of
justice. Nevertheless, the years since Israel's founding
have seen the entrenchment of severe social distresses in
the country. We believe that there is a vital need to renew
the spirit of Israeli brotherhood on a basis of equality of
opportunity and social justice. Israel must heal the
internal schisms that divide it and create a true
partnership among its citizens. Israel must be a state of
mutual responsibility.
It is imperative that the State of Israel be a moral
society, sensitive to the hopes of the individuals and the
communities within it. Ours must be a society that offers
all its citizens a sense of partnership. Every individual in
Israel deserves to have the opportunity to develop the
abilities and potentialities within him. The allocation of
public resources should afford every citizen the maximal
possibilities to develop his talents and improve his life,
without respect to his place of residence, origin, or
gender. To achieve this, it is imperative that Israel invest
more intensively in education and infrastructure in the
communities of its periphery. Israel must be a country in
which one can pursue the good life.
IMPJ Platform
Justice, morality, and Tikkun Olam
Faithful to the spirit of the Torah, and continuing the path
of the Prophets, Reform Judaism sees the establishment of a
just and moral society as the principal and eternal purpose
of our religious path. As Jews who realize in their lives
the vision of the Return to Zion, we adopt the Biblical
concept of the close affinity between the character of our
society and our right to the Land; and the Prophetic
approach that prefers actions of justice and loving-kindness
to ceremonies and ritual. Reform Judaism seeks to renew the
historical function of prophecy as a clarion call against
gross social injustice and legal injustice, and to raise the
voice of Jewish tradition against such phenomena. We are
committed to acting, alongside many partners, in order to
narrow haps in our society and to strengthen the sense of
mutual liability. We view the fact that gaps in income and
education are often related to ethnic and national origin as
a tangible threat to our moral and existential resilience as
a society. The command of Moses’ Torah “Justice, justice,
shall you pursue” combines with the vision of the
Declaration of Independence: “The State of Israel will be
based on freedom, justice and peace as envisaged by the
prophets of Israel.” We keep our sights on this combination
as Reform Jews in the State of Israel.
Equality between the sexes
Equality between the sexes has been a fundamental value in
the religious approach of Reform Judaism since its
inception. Our aspiration to ensure the full and equal
partnership of men and women has been manifested in all
areas of life, including religious and communal life. Its
manifestations include the total elimination of any
distinction between men and women in terms of the
performance of the commandments; the inclusion of the value
of equality in the content of our prayers; the development
of a network of egalitarian lifestyle ceremonies; and full
partnership in the functions of rabbinical, communal, and
professional leadership.
Since Reform Judaism emerged and bravely announced the equal
rights and responsibilities of women, Jewish life has been
enriched by numerous and diverse dimensions. The effort to
secure full equality between the sexes and to ensure
protection for women’s rights is one of the main tenets of
Reform Judaism in Israel.
“For the Lord has chosen Zion, desiring it for the
Lord’s habitation.”
Reform Judaism and the State of Israel
Throughout the generations of exile, Jewish life centered
around the supplication: “Return us O Lord, to
yourself, and let us return; renew our days as of old.”
This supplication was realized in the establishment of the
State of Israel and in the flourishing survival of sovereign
Jewish life – the chief guarantee for the continuity of the
Jewish people. The reserved approach of the Reform movement
to Zionism in its early days was replaced decades ago by a
genuine partnership in public action, education, encouraging
immigration and absorption, settlement, and the
strengthening of Israel. We see this Zionist activity as one
of the most important manifestations of a Jewish way of life
in our generation, both in Israel and in the Diaspora.
Fifty years after the establishment of Israel, Israeli
society is grappling with a range of social and cultural
dilemmas. We believe that our activities in the fields of
education, community development, the absorption of
immigrants, and public and social action can make an
important contribution to developing a society that draws
strength from its past and is based on the values of
justice, law, and loving-kindness. A society that constantly
aspires to narrow haps, and that functions as a spiritual
center for the Jewish people and a model for the nations of
the world, as the prophet envisioned: “For from Zion shall
go forth Torah, and the word of the Lord from Jerusalem”
(Micah 4:2).
The relationship between religion and state in Israel
Reform Judaism in Israel has always advocated a change in
the relationship between religion and the authorities of
state. This struggle is based on our forceful opposition to
human rights violations, discrimination, and injury to
proper norms of government – defects that often mar the
authorities’ actions in this field. We see the sense of
distaste at the actions of the Orthodox establishment in
Israel as a key factor behind the alienation of a broad
section of the public from Judaism. Though committed in the
name of sanctity and Judaism, these actions sometimes
constitute the public desecration of God’s name.
The Jewish character of the State of Israel should be shaped
through action in the fields of education, culture, and
public dialogue. This process should acknowledge the diverse
religious streams, beliefs, and ways of life in our society,
and ensure that all citizens of Israel enjoy freedom of
religion and freedom from religion. The institutional
separation of religion and state is, we believe, a vital
condition for bringing the world of Judaism back into the
heart of the Israeli public, while at the same time
strengthening Israeli democracy in the spirit of the values
embodied in the Declaration of Independence.
Stef Wertheimer
Stef Wertheimer (born 16 July 1926) is considered the
wealthiest Israeli living in Israel. He is an entrepreneur
and industrialist, a former Member of the Knesset, a winner
of the Israel Prize and is most famously known for founding
industrial parks in Israel and neighboring countries.
Visitors to industrial enterprises established by Wertheimer
in Nahariya and Tefen in the north of Israel receive a small
booklet. One section of the booklet reads as follows:
“The time has come now to recruit all the creative forces of
the people in order to move forward to the third and crucial
phase of Zionism – the phase of economic independence.
Without this we cannot secure Israel’s future. An Israel
that is dependent on outside grants and support will be
unable in the long term to realize Zionism and bring us to
the promised land. Only an Israel that lives from its own
labor will pave the way for the people to reach the promised
land.”
A commentator discussed Wertheimer’s motives in establishing
Iscar, a major industrial enterprise:
“For Stef Wertheimer, Iscar isn’t just a factory. It’s part
of his philosophical approach to life. It is one of his
dreams or, to be more precise, one stage in his great dream.
Some industrialists dream about seizing the market from
their competitors. Some dream of exporting their goods to
the United States. That’s as far as their dreams go. But for
Stef these are just stages along the way. Stef dreams of a
human society that focuses on substance rather than theory;
a society that produces true values – products. In Hebrew,
the words “product” (mutzar) and “creativity” (yetzira) come
from the same root. For Stef, coming to Tefen and breathing
life into the silent stones here is another step in his
great dream; it isn’t the dream itself. The dream itself is
of productive people living within a shell of values and
welfare in accordance with the highest achievements of
Western culture. A fine picture on the wall, a plant pot on
the window sill, and a clean, orderly factory are all part
of his worldview.”
Stef taught Iscar that the right of existence of a small
nation lies first and foremost in its ability to trade with
the entire world on an equal footing and, if possible, from
a position of advantage. Smart industry has no need to
escape from nature; on the contrary, it draws close to
nature. The place where humans produce is the same place
where they live. This closes a circle and brings us back to
our cave-dwelling ancestors, for whom the cave was their
home, their workshop, and their museum. Nature has become a
vital source for spiritual renewal. We no longer need to
change nature in order to meet our transient needs; there is
no excuse any more for ecological damage. Protecting nature
is part of spiritual life now, and there can be no spiritual
life without harmony between humans and their natural
environment. In the future, through slow action, we will be
able to give our country back its natural landscapes. In an
Israel based on export-oriented industry, there will no
longer be any need to trap our springs and streams in pipes
and dams. There is no reason in social, economic, political,
or scientific terms why water should not flow along Israel’s
streams in the future. The springs of Ein Gedi and the
Galilee can burst forth again.
Stef believes that economic cooperation may lead to the
creation of a common market in the Middle East – a body that
could become as important as the European Common Market.
Israel already has a flag… What we need now is that products
should read “Made for Japan” instead of “Made in Japan.”
[From Yigal Ben Aharon, Good Businesses under Israeli
Management, 1988, pp. 227-247].
Aaron David Gordon (1856
-1922) more commonly known as A.D. Gordon, was a
Zionist ideologue and the spiritual force behind practical
Zionism. He founded Hapoel Hatzair (Young Worker), a
movement that set the tone for the Zionist movement for many
years to come. Influenced by Tolstoy and others, it is said
that in effect he made a religion of labor. However, he
himself wrote in 1920, "Surely in our day it is possible to
live without religion."
The Jewish people has been completely cut off from nature
and imprisoned within city walls for two thousand years. We
have been accustomed to every form of life, except a life of
labor- of labor done at our behalf and for its own sake. It
will require the greatest effort of will for such a people
to become normal again. We lack the principal ingredient for
national life. We lack the habit of labor… for it is labor
which binds a people to its soil and to its national
culture, which in its turn is an outgrowth of the people's
toil and the people's labor. ...
(A.D. Gordon, "Our Tasks Ahead" 1920)
We come to our Homeland in order to be planted in our
natural soil from which we have been uprooted, to strike our
roots deep into its life-giving substances, and to stretch
out our branches in the sustaining and creating air and
sunlight of the Homeland...Here, in Palestine, is the force
attracting all the scattered cells of the people to unite
into one living national organism."
The Zionist Revolution: Is It
Continuing? – A. B. Yehoshua
Avraham Yehoshua (born in Jerusalem in 1936) is an
Israeli novelist, essayist, and playwright:
“I do not know. What will the future say? The normalization
of part of the Jews secured its goal with the establishment
of a Jewish state. That effectively meant the end of
Zionism, and in Zionist terms all that remained was the Law
of Return and all this entails, as a remnant of the Zionist
character of the state. (By the way, other countries also
have laws of return, such as the Germans and the Hungarians,
and the same will apply in the future to the Palestinian
state once it is established). But is the more radical
Zionist revolution, as some Zionists perceived it, willing
and able to complete itself fully? This means going back to
the deepest roots of Jewish history and attempting to
undertake a cautious, controlled, and gradual reform of what
was founded as a painful and contradictory aspiration on Mt.
Sinai.
We are a people that constantly has to engage in a
demographic struggle with our surroundings, whether in the
Diaspora or Exile or in the Land of Israel. The release or
the gradual disconnection between national identity and
religious identity (and not merely between religion and
state) will leave Judaism as an important cultural and
artistic component in the identity of many people, even if
they themselves may be secular or even affiliate to another
religion. (Just as Catholicism is an important cultural and
esthetic component in the conscience of French Muslims or
Jews). This disconnection may also bring us new members to
both wings of classical Jewish identity…
In Israel, conversely, the growing and strengthening Israeli
citizenship that, we all hope, will develop among the Muslim
and Christian minorities will enable them to take another
serious step toward historical Jewish nationhood, just as
Jews and Muslims are gradually integrating in the national
fabric of nations with a clearly Christian character,
without converting. Historical Israeli nationhood (and not
merely Israeli citizenship) has developed and strengthened
significantly over the past hundred years, after the return
to its historical territory has led to the revival of its
ancient language and established a binding political
framework for all its members. This nationhood is certainly
now capable of integrating new elements, fusing and
including them in its essence, just as many European and
other nations did in the past and continue to do. This is
the great challenge of the continuation of the Zionist
revolution; it is not only an existential challenge for the
distant future, but also represents the completion of the
moral demand and challenge which, in my opinion, formed the
foundation of Zionism: The demand that the Jews live up to
their full responsibility for all the components of Jewish
reality. If the Jews opt for nationhood, then let this be a
nationhood without any faith-based condition, open to all
faiths, as any nationhood should be. If the Jews opt for
religion, then let this religion be open to the members of
different nations.
I am not naïve. The process of weakening the legal bond
between Jewish religion and nationhood is a complex one
demanding an internal operation that is intricate and
difficult. This process will encounter fierce resistance and
must be implemented gradually and carefully in order to
avoid damage to the core of this identity. This process can,
however, bring great benefit and open up new horizons, just
as happened tow hundred years ago when Jews received Jewish
legitimacy to be atheists. Even if this work takes many
years, it is worth beginning the process, or at least
beginning to think about it – and the sooner the better.
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