Israel’s education in the 1950s: shaping a Nation through schools

Introduction: a country in the classroom

When Israel declared independence in 1948, its new education system wasn’t built from scratch; it was anchored in 3,800 years of Jewish history. From biblical times to modern Zionism, the Jewish return to its ancestral land and the centuries-long yearning for it shaped how the state approached educating its youth.

After Israel regained sovereignty in the 20th century, students were taught to see this achievement - coming after two millennia of exile - as a rare historical miracle. They were charged with preserving their heritage, deepening their connection to the land, and cultivating a sense of identity, resilience, and responsibility, while national leaders built a modern, democratic, and Western-oriented education system.

The Declaration of Independence promised equality for all citizens*, including Arabs, Druze, and Bedouin. This commitment led to the creation of a separate Arabic-language state education system, managed by the Ministry of Education but adapted to the needs of Arab communities.

One system for all, almost

From the start, education in Israel was designed to be public, centralized, and accessible. By the 1970s, schooling was free through the end of high school. Private schools were rare, except in ultra-Orthodox communities with state-recognized independent systems.

The vision behind Israel’s state education system was shaped by postwar humanism, global progressive education trends, and a uniquely Israeli blend of tradition, nationalism, and innovation.

Three waves of change

Education reforms came in waves, as noted by Ami Volansky, former faculty member at Tel Aviv University:

• Post–World War I to the 1970s: Progressive, student-focused learning.

• 1980s–2000s: Standardization and measurable results (including school uniforms and academic achievement ).

• 2000s–today: Creativity, critical thinking, and collaboration.

  
  

Many streams, one State

In the decades before independence, different sectors - Jewish, Arab, religious, and secular - ran their own schools with distinct curricula reflecting their worldviews. In 1953, the State Education Law streamlined these into two official streams: state and state-religious, alongside separate Arab and ultra-Orthodox systems.

The system’s "statist" philosophy meant schools were publicly owned, served shared national values, and educated for the common good - without affiliation to any political, religious, or other organization outside the government, and under the supervision of the education minister or their delegates. Kibbutzim added their own twist - egalitarian, experimental, and often controversial educational methods.

The 1950s: Building the “New Jew”

In the 1950s, Israel’s young education system bore the responsibility of shaping not just students, but a new national identity. The inaugural curriculum blended tradition with modernity, teaching practical skills such as farming, nature exploration, and outdoor play, alongside physical fitness and a strong emphasis on arts and crafts.

Inspired by progressive education models and Zionist youth movements, schools (particularly in kibbutzim, where social values were central) sought to create the “New Jew”: healthy, self-reliant, and deeply connected to the land. The agricultural focus reflected the image of the biblical Jewish farmer, living in harmony with nature’s cycles and the changing seasons.

In these rural communities, children often grew up in "children’s homes", raised collectively rather than by their parents, while urban youth took part in long hikes, scout-style camps, and volunteer work in agricultural settlements. Religious heritage remained integral: students, both secular and religious, studied the Hebrew Bible and Oral Torah to strengthen their connection to their ancestors and the land of Israel.

Western influence - and its blind spots

The intellectual backbone of Israeli education was heavily shaped by Western European models, introduced by teachers who had fled Europe in the 1930s and 40s. These approaches brought modern pedagogy and values but often overlooked the traditions of Jewish communities from the Middle East, Asia, and North Africa.

In line with the "melting pot" vision of Israel’s founders, the goal was to merge all cultures into a single, modern identity rooted in Enlightenment ideals. While this policy went largely unquestioned in the state’s early years, it would later face criticism for erasing much of Israel’s cultural diversity - a tension that still influences education and society today.

A golden age for arts education

The early decades of statehood marked a high point for arts education, which helped shape a proud "Sabra" identity rooted in the land (a Sabra being someone born in Israel, especially within the Jewish community).

Many kibbutzim appointed a "kibbutz artist" to create seasonal murals, posters, journals, holiday decorations, and outdoor sculptures inspired by nature and Jewish festivals. These works weren’t merely decorative- they reinforced kibbutz values and fostered a shared cultural identity.

One visionary educator, Malka Haas, transformed early childhood art education with her "Scrap Courtyard" concept - a space where children could freely choose how to create. Rooted in child-centered progressive education, her approach encouraged independence, creativity, and problem-solving skills essential for life in a young and unpredictable country.

The first curriculum’s legacy

The first national curriculum (1954) blended tradition with modernity, seeking to shape a confident, creative generation deeply connected to the land and prepared for the future. It captured the educational vision of 1950s Israel, a vision in which schools were central to nation-building. Over time, the focus shifted from the arts toward science and technology, yet that original mission of education as a cornerstone of the state’s identity has endured.

Conclusion

In the 1950s, Israel’s schools were more than classrooms; they were the blueprint for a society. They didn’t just teach facts; they shaped a people.

Article written with the help of Dr. Sigal Barkai

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Dr. Barkai is the Chief Executive Officer for Arts Education at the Israeli Ministry of Education, a researcher and curator of Israeli art, and an expert in art education and the history, theory, and practice of Israeli art.

Article based on sections of the chapter: "Brief Historical Context: Key Periods in Curriculum Planning in Israel and Its Effect on Arts Education" by Dr. Sigal Barkai, first published in: "Art Education in Israel: Navigating Diversity and Change", Springer, 2025.

*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 building of the state on the basis of full and equal citizenship representation in all its provisional and permanent institutions. [...The State of Israel] Will ensure complete equality of social and political rights to all its citizens irrespective of religion, race, or gender; will guarantee freedom of religion, conscience, language, education, and culture; will safeguard the holy places of all religions" (Proclamation of the Establishment of the State of Israel).