From Rishon LeZion to Global Acclaim Yaacov Agam was born in 1928 in Rishon LeZion and studied at the Bezalel Academy in Jerusalem before continuing his education in Zürich and Paris. He is the founder of the Kinetic Art movement, which gained international acclaim as early as 1953 with his first solo exhibition in Paris, and he later achieved global recognition through major exhibitions at the Musée National d’Art Moderne and Centre Pompidou in Paris, the Guggenheim Museum in New York, and many other museums around the world. "Being is Becoming": Kinetic Art and Jewish tradition Agam is considered to be the most important Jewish artist in history, as the concept of Kinetic art was inspired by the Jewish tradition of "הווה ומתהווה" - "being is becoming." His work uniquely bridges modern art, Jewish mysticism, and mathematical structure. Agam expanded art beyond the static surface, introducing movement, time, and viewer participation. Each work contains multiple, if not endless, compositions revealed through changing perspectives, transforming the act of looking into an active experience. Reality, in Agam’s vision, like in life, is not fixed but unfolding - a dynamic state shaped by perception. His vibrant colors and shifting geometric forms evoke both intellectual rigor and spiritual depth. Rooted in his Jewish heritage and influenced by Kabbalistic ideas of divine light and infinite becoming, Agam’s art reflects a search for unity within multiplicity. Form, color, and motion become vehicles for a visual meditation on time, transformation, and hidden order. Ultimately, Agam invites us to encounter the world not as static matter, but as a living process: multidimensional, evolving, and inseparable from the observer. Parallax (front view) by Yaacov Agam. Parallax (left to right three quarter view) by Yaacov Agam. Yaacov Agam: A Lasting Global Influence Within the international art world, Yaacov Agam is regarded as one of Israel’s most influential artists and a leading figure in Kinetic art. Generations of artists have followed the ideas he pioneered, and the artistic techniques and media that he developed more than fifty years ago continue to be used by artists across the United States, Europe, and Asia. Equally significant is Agam’s philosophy. Regrettably, individuals and nations have not more fully embraced his vision of bridging differences and overcoming disagreement, a vision he consistently expressed through his works of art. Yaacov Agam, Israel Prize Laureate, passed away on June 18th. I am proud and honored by my long-lasting, close relationship with Yaacov Agam, one of the true masters of art, who was like a father to me for the past 20 years. Besides owning the most important collection of Yaacov Agam's work worldwide and actively supporting the Agam Museum, I consider myself to be a leading international authority on Yaacov Agam's art and history. Over the last decade, my company, Bruno Art Group, has held retrospective exhibitions for Yaacov Agam internationally (including India, Miami, and Singapore), spreading the important message of Kinetic art: "הווה ומתהווה" - "being is becoming." I invite you all to visit the Agam Museum in Rishon LeZion. Motti Abramovitz Owner & CEO at Bruno Art Group Website & Instagram

If you’ve spent any time in Israel over the past few months, you’ve likely felt that strange, heavy way the past has of bleeding into our present. We are a country rooted in modernity, innovation, and a fast-paced life, but the moment a major crisis strikes, Israelis turn almost instinctively to our deepest roots to try to make sense of what is happening. That is exactly what happened in the weeks following October 7. While media and social media overflowed with continuous news, a much quieter response took shape in synagogues, cultural centers, and music studios: the rebirth of the Kinot. The Tradition of Kinot in Israel: From the Destruction of the Temple to Contemporary Tragedies To grasp the scale of this phenomenon, you have to understand how Jewish tradition has processed grief for centuries. The Kinot, those mournful dirges chanted every year on Tisha B'Av, have never formed a static book. Kinot While they first bewailed the destruction of the First and Second Temples, every major catastrophe in Jewish history has enriched this text over the past two millennia. The Crusades, the Spanish expulsion, pogroms, the Holocaust: in every era, rabbis and poets wrote new verses. Memory was not content with being archived; it transformed into prayer and song. After October 7, this ancestral reflex was reactivated across Israeli society. One of the most striking texts to emerge is Kinat Be'eri, composed by musician and paytan (writer of traditional Jewish liturgical poetry) Yagel Haroush just weeks after the tragedy. He didn't write a simple commemorative song. He mirrored word-for-word the rhythm, structure, and opening of the biblical Book of Lamentations (Eikha): אֵיכָה בְּאֵרִי הָפְכָה לְקִבְרִי וְיוֹם מְאוֹרִי הָפַךְ שְׁחוֹרִי “Alas! Be'eri has become my grave. The day that brought me light has turned to darkness.” Hearing those words in Hebrew hits you in the gut. By opening his text with the word Eikha ("Alas" or "How"), Haroush directly connects the smoking ruins of a southern kibbutz to the broken walls of ancient Jerusalem. The message is clear: this pain is not isolated; it belongs to the long chain of Jewish history and memory. Why Open with Eikha? It is the very first word of the Book of Lamentations by Jeremiah. By adopting it, the author doesn't just make a simple biblical citation: he wrenches the tragedy of October 7 away from raw current events and inscribes it into Israel’s spiritual memory, joining that unbroken chain of tragedies that the Jewish people refuse to forget. Writing the Pain of the South: From Attacked Kibbutzim to the Nova Festival Haroush's text was only the beginning. Since then, an entire wave of new Kinot has emerged in Israel, penned by both religious and secular authors. Some recount the destruction of the kibbutzim, others evoke the suffering of hostages, fallen soldiers, or the youth cut down at the Nova festival near Re'im. When ordinary language failed us in the face of national trauma, these ancient poetic forms offered people a shared vocabulary to express a grief they once thought impossible to verbalize. Collective Memory in Israel: A Living, Updated Culture This is also what makes Israeli society so unique today. Beyond the media noise and political tensions, we discover a culture where history is not locked away in a museum: it is alive, constantly updated, and it helps us navigate the present. The Kinot written today remind us that every generation here ends up adding its own page to the national narrative. It is our way of keeping a silent, collective promise: we remember, and we will keep remembering. Article inspired by an Instagram post written by Eliana Gurfinkiel Journalist and co-host of the Podcast "Israelis" Instagram Profile

If you’ve ever attended an Israeli wedding, joined a local folk dance session, or experienced a traditional Henna celebration, you’ve undoubtedly seen the Yemeni Step (Tza’ad Temani). It is one of those foundational pillars of Israeli culture, a movement people dance constantly, often without pausing to think about where it actually comes from. To truly understand how modern Israeli culture came together, it helps to look at the rich heritage different Jewish communities brought with them. The story of Yemeni female dance is a beautiful example of how a deeply private, domestic tradition made its way from quiet living rooms onto the mainstream stage. In the traditional Jewish communities of Yemen, men and women led - and danced - largely separate lives. While men danced publicly in synagogues or open courtyards, women danced at home. In these intimate spaces, women developed a distinct artistic style centered around family milestones, pre-wedding Henna parties, and holidays. Here’s a closer look at how that style works, what makes it so unique, and how it found a lasting home in modern Israel. The Dual Styles: Male vs. Female Dance The Male Dance: Defined by energetic jumps, quick footwork, Yemeni Dabke, and a strong connection to the earth. It is fast, athletic, and closely linked to sacred liturgical texts (Diwan). The Female Dance: Defined by soft, fluid, and circular movements. The focus shifts to delicate handwork, subtle hip sways, and expressive shoulder accents. Moving "from the inside out," the dancer's feet stay close to the ground, allowing emotion and the splendor of her attire to take center stage. Rooted Feet, Free Hands When people think of Middle Eastern dance, they often imagine the fast, dramatic hip isolations of belly dancing. The Yemeni women's style, however, offers a completely different aesthetic. A Grounded Grace : The feet remain close to the floor, giving the dancer a low, stable center of gravity. Most of the narrative expression happens from the waist up-through gentle shoulder movements, quiet hip sways, and intricate hand gestures. A Common Image: Dancers are often described as being rooted like trees from the waist down, while moving with the freedom of birds from the waist up. North vs. South: Because Yemenite Jews were spread across different regions, their dance styles naturally varied: The North (Sana'a region): The dance was slow, quiet, serene, and deeply restrained. The South (Shar'ab region): The tempo was faster, the hip movements were livelier, and dancers kept time by beating rhythms on tin cans or drums. Fun Detail: The heavy silver jewelry worn by traditional dancers isn't just for show. As the silver coins and beads clink together during the dance, they create a natural, built-in percussion instrument that moves to the dancer's rhythm. What Makes It Distinctly Jewish? While living in the Arab world for centuries naturally influenced local Jewish customs, Yemeni Jewish dance retained a fiercely unique identity. Because gender separation was strictly observed, women danced exclusively in the company of other women. This created a safe, intimate environment where the style could evolve away from the gaze of a general audience. The focus remained entirely on personal expression, sisterhood, and modest celebration. Furthermore, while men danced to written religious poetry, women preserved their culture through oral tradition, passing down songs and rhythms from mother to daughter. Dance became their living language, a way to express community, deep joy, and spiritual feeling through the body rather than the written page. Traditional Attire: Movement in Full Dress of the Yemeni Female Dance In Yemeni dance, the costume isn't just worn, it is danced. The traditional attire adds weight, texture, and visual drama to every movement: Tashbuq: An ornate head covering intricately embroidered and decorated with silver and gold coins. The Dress: A masterwork of traditional handmade Yemeni embroidery, blending vibrant fabrics with detailed needlework around the neck and chest. Jewelry: Layers of heavy silver - including the Luba (beads) and the Zamzam - that ring in time with the movement, weaving sound directly into the choreography. Dancers from the "Bat Nadivim" dance troupe. Bringing the Tradition to the Israeli Stage When Yemeni Jews immigrated to Israel in the mid-20th century, the dance underwent a dramatic transformation. What was once a private, spontaneous domestic art form began finding its voice on the theatrical stage. Dance troupes were formed, movements were meticulously documented, and classic steps were woven into the fabric of Israeli folk dance. Today, organizations like the Yemenite Jewish Heritage Center in Petah Tikva - alongside dedicated troupe leaders like Avi Tzabari- work tirelessly to preserve the authenticity of the style through performance groups like Bat Nadivim. Yet, for all its stage evolution, the dance’s true heart remains informal. At nearly every Yemeni Henna in Israel today, women still form circles, put on the iconic, heavy headpieces, and pass these ancient steps down to the next generation - one Yemeni step at a time. Article written with the help of Avi Tzabari, Director of the Yemenite Jewish Heritage Center in Petah Tikva and manager of the "Bat Nadivim" dance troupe. Instagram

At first glance, it might seem as if the narrow lanes of Old Jaffa have always borne the names of the twelve zodiac signs. In fact, this is a relatively recent layer in the neighborhood’s long history. From Ruins to Rebirth: The Zodiac Alleys of Old Jaffa By the 1950s and 60s, Old Jaffa was in severe decline. Many of its historic stone buildings lay in ruins, and city planners were actively debating whether to demolish the old city entirely. Fortunately, the municipality chose preservation over destruction, embarking on an ambitious restoration project to transform the area into a thriving cultural hub of galleries, workshops, and quiet cafés. As part of this revival, urban planners needed a unifying theme for the maze of alleys cascading down Jaffa Hill toward the sea. Rather than naming the streets after historical figures or dates, they chose a single, imaginative concept: the twelve signs of the zodiac. This created a cohesive “story map” for visitors to explore, anchored by the 300-meter-long Netiv HaMazalot (“Path of the Zodiacs”), which serves as the central spine of the neighborhood. Over time it became an integral part of Old Jaffa’s identity. Ruth Zarfati and the Iconic Blue Ceramic Signs The distinctive blue ceramic street-name plaques you see throughout the area were designed by Israeli artist Ruth Zarfati. Her design captured the soul of the renewed quarter, earning a silver medal at the 1972 Milan Design Exhibition and cementing the zodiac concept into Jaffa’s identity. More than simple functional street signs, these plaques remain functional pieces of public art that guide travelers through the stone corridors. Today, the celestial theme weaves through the entire heart of Old Jaffa and extends beyond street names. The Wishing Bridge and Kedumim Square’s Zodiac Fountain Over time, the celestial theme spilled past the street signs and into the landscape itself. The “Wishing Bridge” (sometimes called the Zodiac Bridge) connects Jaffa Hill with Kedumim Square (Kikar Kedumim) and is decorated with reliefs of all twelve zodiac signs. In Kedumim Square itself stands the Zodiac Fountain, created by sculptors Varda Ghivoly and Ilan Gelber in 2011 (with character design by sculptor Navot Gil). The fountain features chalkstone sculptures of the twelve zodiacs and combines water, light, and stonework to complete the astrological narrative in the heart of Old Jaffa. Archaeological excavations at the fountain site uncovered Ottoman-era architectural remains (walls, floors, a tiled courtyard, aqueducts, and a water reservoir), which seemed to confirm an old local legend about a magical wishing well once located there. The Local Tradition: Make a Wish This legend gave rise to a popular tradition: Some say that if you find the street named after your zodiac sign in Old Jaffa and make a wish, it may come true. Another version holds that if you stand on the Wishing Bridge, hold the relief of your astrological sign, and gaze out toward the sea, your wish will be fulfilled. The fountain itself echoes this motif: tossing a coin into the water while making a wish is said to grant your desire on the spot, playing on the idea of the ancient “wishing well” that supposedly existed at this very location. Together, the zodiac street names, the bridge, and the fountain create a layered, almost mythic experience of space: history, archaeology, art, and folklore all intertwined in the fabric of Old Jaffa. Article written by Yana Levitan Owner and Manager of the ALTER I NATIVE I SOUVENIR gallery in Jaffa, dedicated to showcasing exceptional works by local Israeli artists. Website & Instagram

Israel’s Favorite Satirical Show Eretz Nehederet is a popular Israeli satirical television show on the air since 2003. It is produced and broadcast as a TV news show, as shown below. The name Eretz Nehederet means "Wonderful Land" in Hebrew. The show is structured as a series of skits and parodies, featuring a cast of actors and comedians who play a variety of characters, both real and fictional. The show often takes on current events and political issues (political parties are satirized), using humor to critique and comment on Israeli society. Eretz Nehederet has been a critical and commercial success in Israel, winning numerous awards and attracting a loyal fan base. The show's influence extends beyond television, with segments and sketches often going viral on social media! Here are the links to their Instagram and Facebook. Overall, Eretz Nehederet is a clever and entertaining program that offers a unique perspective on Israeli culture and society. The show has a strong cultural footprint in Israel, such as Saturday Night Live in the US, or Les Guignols in France. The actors on the show are highly popular in Israel and frequently appear in ads on the streets and on social media. The cast has remained nearly unchanged since the show's inception, including the host, Eyal, who has been with the program since its creation. Eyal Kitzis, the presenter of the show. Format and Humor: Parodying Politics, Culture, and Daily Life Here are some extracts that are now: - the 2020 elections, - WhatsApp voice messages, - Israeli high-tech company and real estate prices, - Waze. One of the most significant characters they created is Shauli. He is a fictional character played by the Israeli actor Assi Cohen who represents the not-so-well-mannered Israeli, with many accentuated defaults (selfish, racist, etc.). Extract here. This extract made a sensation among the public in 2021, during the elections to the 24th Knesset, in which he called for a possible civil war. Some politicians, including Prime Minister Benjamin Netanyahu, even participated in the show, as seen in this excerpt, where he is shown sitting alongside his fictional character. Eretz Nehederet Reaching an International Audience Since the events of October 7, 2023, the show has shifted its focus to an international audience, offering more content in English and satirizing various groups, political parties, and international antisemitic institutions.

Introduction Israel’s messy political system has long frustrated observers who are used to 2-5 political parties. With coalition considerations, even parties that don't stand a chance at leading the country are vying for serious say in the government. That system has given rise to a plethora of niche political parties, including ones that couldn't exist in any other context. Importantly, until 2014, the threshold to sit in the Knesset was actually relatively low, meaning that just a few thousand votes could get a slate into the government. In Israel's first election, for example, the Histadrut Temani (the Yemenite Association) won a seat with a mere 4,399 votes. Today, most of the parties listed wouldn't garner enough votes to make it to the 4-seat threshold, discouraging some smaller parties. With the upcoming Israeli elections taking up so much airtime, it's as good a time as any to wind back the clock and take a look at five Israeli parties that most people wouldn't believe existed- from the quirky to the extremes to the comedic parties- this list seeks to offer an incomplete, yet comprehensive peak into some of the intricacies of Israeli society. 1. Pituah V’Shalom (Development and Peace) Fast Facts Timespan: 1977-1981 Most seats held: 2 Party leader: Samuel Flatto-Sharon Ideology: Right-wing populism Plato Sharon, unknown date. Photo free of rights. The 1977 election is mostly remembered for the massive shift from 30 years of left-leaning Zionist governments to the great thorn in Ben Gurion’s side, Menahem Begin’s Likud. It was also, however, an election that carried a pretty bizarre storyline. It was a party of one- Samuel Flatto-Sharon, a French multi-billionaire, fleeing criminal investigation in his home country. Israel's famous law of return offered the perfect escape for him. He came to Israel and started a political party, even though he barely spoke Hebrew. His platform? Use his own money to drive the cost of living down for low-income Israeli families. It worked. Way too well. Despite only running one candidate, Flatto-Sharon won two seats. It was unprecedented. While Samuel Flatto-Sharon held one, the second seat was unable to be filled, causing the seat to be reallocated to the National Religious Party. This “baalagan” would help bring about some electoral reform to ultimately raise the threshold. 2. Reshimat HaLohamim (The Fighters List) Fast Facts Timespan: 1949–1951 Most seats held: 1 Party leader: Natan Yellin-Mor Ideology: Syncretic Revolutionary nationalism The State's first election in 1949 was full of all sorts of new political camps seeking to leave their impact on the nascent state. In an era where large questions of the state's identity remained in flux, revolutionary parties took a stab at shaping Israel's identity. The Fighters List was just one of them. With the founding of the State, the Lohmei Herut Israel (LEHI), a radical paramilitary organization also known as the Stern Gang disbanded. Their goal, throwing the British out of Palestine and establishing a Hebrew State was achieved. This achievement, however, was shadowed by the forces that were shaping the country - a Europeanized ruling class that had cooperated with the British Occupation. For Natan Yellin Mor's faction of LEHI, political organizing was needed. The problem? He was sitting in an Israeli prison for murder charges. Yellin Mor had directed the political assassination of Count Folke Bernadotte, a UN mediator working to partition the land between Jews and Arabs. Winning a seat actually garnered Yellin-Mor general amnesty. Despite Israeli memory painting the LEHI as a hyper-reactionary Zionist movement, Yellin Mor applied a principled anti-imperialist political philosophy, both in his time in the underground and later in politics and journalism. During the Algerian struggle against the French, Yellin Mor defied Israeli law, siding with the Algerians- a move reflective of Yellin-Mor’s revolutionary foresight. Ultimately, the short-lived party failed to pass the threshold again, and disbanded to memory. 3. Gimla'ey Yisrael LaKnesset (or Gil for short) Fast Facts Timespan: 1996–2013 Most seats held: 7 Party leader: Rafi Eitan Ideology: Pensioners' interest, Liberalism Gimla'ey Yisrael LaKnesset abbreviated creates the Hebrew word Gil, which means age, and that was exactly the issue that the party was dedicated to. The Gil party was a pensioner’s party that existed on the periphery got a big boost when in 2006, the legendary once head of the Mossad, Rafi Eitan, took over as party leader. Despite Eitan’s resume, including the capture of Adolph Eichmann in Argentina, among other daring missions, Gil was not aimed at improving Israel's intelligence capabilities or security. Instead, the retired Mossad agent’s single policy issue was pensioners. Until Eitan, the party was obscure, never meeting anywhere close to the threshold. In 2006, with the household name at the helm, combined with a significant “protest vote”, Gil surprised-- even its leadership, with an astonishing seven seats (more than 185,000 votes)! The one-issue party was thrust into a Kingmaker’s role. They sat with the governing coalition, and Eitan was selected as the Minister of Senior Citizens. The party didn't age well, failing to pass the threshold again. 4. U’Bizhutan (By Their Merit) Fast Facts Timespan: 2015- Present Most seats held: 0 Party leader: Ruth Colian Ideology: Haredi women's rights The Haredi population of Israel is often portrayed as an illiberal, monolithic bloc who votes in accordance with Rabbinic instruction for the Haredi parties, sure to secure funding for their way of life and Yeshivot. For one election, Ruth Colian ran to reject that paradigm. At first, she sought to run municipally with the Sephardic Haredi Shas party, but was rejected as a woman. So in 2015, Colian split from the movement to build her own party. Running as a proud Haredi woman, Colian championed women’s rights within her world. U’Bizhutan differentiated itself from the former, and from the Ashkenazi United Torah Judaism, in that it ran a slate including women. While challenging a flattened characterization of Haredi society, U’Bizhutan failed to make headway electorally, securing 1,800 votes. 5. The Holocaust Survivors & Grown-Up Green Leaf Party Fast Facts Timespan: 2009 Most seats held: 0 Party leader: Ohad Shem Tov Ideology: Cannabis legalization, Green politics In the election after Gil’s surprising results, 34 parties ran to play a role in forming Israel’s next government. One of them caught international attention as a bizarre mix of two seemingly disparate one-issue parties. One party was dedicated to representing the interests of Israel’s 250,000 Holocaust survivors, and the other stemmed from Israel’s Cannabis party (Ale Yarok), advocating for cannabis legalization. The alliance was born of raw political math: Green Leaf had a passionate young base but struggled to project "seriousness," while the Holocaust survivors' list had immense moral authority but lacked campaign infrastructure. By merging, they hoped to cross the then-2% threshold. In an ad campaign, the party aired one survivor, Yaakov Kfir, urging for legalization of the illicit drug. Despite Gil’s performance in 2006, the 2009 election was a lot less friendly to these small parties. Branding themselves as the “moral choice”, the party garnered international attention, but only 2,300 votes. The party disbanded into the satirical Pirates Party. Conclusion These Israeli Political parties may seem unusual, but they reveal something fundamental about Israeli democracy. Israel's electoral system has long allowed diverse voices, from single-issue activists and religious movements to colorful personalities and ideological outsiders, to compete for a place in the Knesset. While most of these parties disappeared as quickly as they emerged, each reflects a particular moment in Israel's history and the social debates that shaped the country. Together, they remind us that Israeli politics is far more diverse, unpredictable, and complex than it first appears. Article written by Shai Reef Co-founder of OROT Israel and tour guide specializing in Israeli politics, ideology, and Jewish history. Contributor to VISION Magazine Lives in northern Judea https://shaitheisraeliguide.carrd.co/

Introduction Today’s political camps in Israel appear to be driven by a series of ironies. A loose coalition of parties who are ambivalent to the state’s existence sit in a coalition with the most nationalist parties. Their fiercest critiques, religious Zionists flank them from the right, and do so with religious fervor. This simmering tension has hardly come to the surface, but this coming election may bring these tensions to the surface, with the military draft coming to the forefront. What are the ideological legacies and tensions that brought us to this point? Are there two distinct forms of Religious Zionism? How do they inform us on the future of the State? Historical Background: Religion and Nationalism With the advent of nationalism in Europe, the dormant dreams of the Jewish people were awakened by political formulations of their usually hostile host societies. It wasn’t always smooth. Some Jews rejected this synthesis as a foreign one. When Theodor Herzl, the father of political Zionism, sought to host the first Zionist Congress in Germany, the Jewish community adamantly denounced Herzl and his movement as dangerous, forcing the pragmatist to host the congress in Basel, Switzerland. The multifaceted rejection of Zionism was motivated by a plethora of reasons, including pragmatic ones. The claim that the Jews belonged elsewhere was one that Ashkenazic Jews in Europe had sought to reject for centuries. Religious Rejections of Zionism Religious Jews primarily resisted Zionism. In Germany, both Orthodox and Reform camps, asserting their place in European society, rejected it. The American Reform movement formalized this in the 1885 Pittsburgh Platform, declaring Jews a religious community, not a nation, rejecting a return to Palestine or a Jewish state. Jerusalem in 1965. Photo by Preket, public domain. Orthodoxy, though claiming authentic Jewish identity, itself redefined Judaism as a religion, allowing Jews to integrate into national identities (e.g., German, French Jew) with a private faith. This modernization, intensified since the 18th century, enabled Jewish belonging in Europe. This "religionization" minimized Jewish nationalism. Historical struggles like the Maccabean revolt or the Zealots of Masada were downplayed or reframed. They argued the nation of Israel would only be restored supernaturally in a Messianic era, through prayer and Mitzvot, not political action - a view borrowed from Christian readings. Zionism challenged this. Early Orthodoxy largely rejected it, viewing Judaism as a religion and Zionism as a secular, modern threat. Hungarian authorities like the Satmar Rav were strictly anti-Zionist, opposing secularism. Others, mainly in Lithuanian circles, were more ambivalent or ignored it, expecting it to fail. Pragmatic Cooperation: Mizrahi and Rav Reines The Mizrahi movement, led by the Lithuanian Rav Yitzchak Yaacov Reines (1839 - 1915), was a notable exception to the prevailing Zionist views. Reines supported Zionist goals but cautioned against confusing political sovereignty with the Messianic era. He believed a future Jewish state could be a Western democracy, respecting individual Jewish life and religion in the private sphere. Yitzchak Yaacov Reines, public domain. This camp, a mosaic of religious Jews, held dual European and Jewish identities, keeping their ideological tendencies (like Jabotinsky, Herzl, or Ben Gurion) secular and separate from Judaism, which, in turn, should not inform state practice. They often took dovish positions, even voting to return the Temple Mount to Jordan after the Six-Day War (1967), opposing the Labor Government. Historically, the party aligned with the Haredim more than the political right. Before 1967, their chief issue was ensuring that the Israeli curriculum had rigorous Tanakh (Bible) standards. Today, this camp is less politically centralized, with members assimilating into various parties across the Zionist spectrum. This camp’s religiosity is compartmentalized for the most part and practiced in diverse ways. They serve in the army as a civic duty, with often shallow religious justifications. They have produced a great deal of philosophers about identity- and that theirs has struck the perfect balance. But the ides of Rav Reines himself would flow in a different direction after the 1967 war. If this camp sought accommodation, the other one sought integration. Messianic Integration: Rav Kook’s Camp Its ideological roots are not from Europe but the first Chief Rabbi of Palestine, Rav Avraham Yitzhak HaKohen Kook. Rav Kook travelled in diverse ideological spaces. He maintained relationships with the new Zionist Yishuv, and that of the Old Haredi Yishuv. In straddling this line, Rav Kook developed a religious Zionism that is unlike the formulations of Rav Reines- and critically, not that Zionist. Upon the passing of Theodor Herzl, Rav Kook, then Rabbi of Jaffa, eulogized him by delivering a lecture on the Messianic process. Suggesting that Herzl was a harbinger of Messianic times was significant to the secular Zionists who had only encountered hostility when facing the religious world. Rabbi Abraham Isaac Kook (Photo from Wikimedia Commons) At the same time, Rav Kook criticized Zionism in many of his writings. He felt that the movement was a shallow expression of Israel’s collective hopes and dreams. However, he saw the flawed pioneers as inadvertently advancing the Jewish mission. Rav Kook felt that national consciousness wasn't merely compatible, but elemental to Jewish being. The watershed moment for this camp didn't come at the founding of the state, but in June 1967, with Israel tripling in size. For the disciples of Rav Kook, this was nothing less than vindication; the war was a Biblical-style miracle erupting in the 20th century. They sought to resist any efforts to return the conquered territories, even if such a move promised physical safety. For this camp, Israel was no longer a "bomb shelter" state designed to keep Jews safe, but a revolutionary and Messianic vessel. While Jewish safety was a welcome byproduct, it could no longer be the compass for national policy. The "private religion" of the Diaspora, Judaism, had been effectively replaced by the public restoration of the nation. This birthed the Gush Emunim movement, one that saw settlement of the land as a fulfilment of divine prophecy and a Biblical commandment, leading them to flood the West Bank, Gaza, and the Sinai with Jewish outposts, even in primitive conditions. A Reshuffle of the Camps Yet, history provided a final, paradoxical plot twist. To some extent, the religious Zionism of Rav Reines is now the dominant position within the Haredi world, though they wouldn’t identify with him or the movement. They don’t identify as Zionists but no longer couch their arguments in that framing. To quote the leader of the (anti-Zionist) Agudath Israel leader, Rav Aharon Feldman “Why fight a movement (Zionism) that doesn’t exist anymore?” For Rav Feldman, and counterparts in Israel, the relationship with the State has evolved to a pragmatic one that mirrors Rav Reines. In their calculus, Zionism wasn't the charge to establish a state, but the claim that Jewish existence was a national one, not religious one. Not a vehicle of redemption, but a place where Jewish life could thrive. They don’t say hallel on Yom HaAtzmaut, just as they don’t on July 4th or the other Independence Days where this community finds themselves. The schools of thought that trace their Torah legacies to the Yeshivot in Lithuania and Poland, are unknowingly operating in the tensions that Rav Reines did some hundred years ago. They are undoubtedly pro-Israel in its existential battles, support policies that fight anti-Zionism, and cringe at the “extremists” who burn the Israeli flag on Yom HaAtzmaut. Far from arguing that Zionism was a Messianic movement, they still await the arrival of the Third Temple by supernatural means, but they are willing to do so under the banner of utilitarian cooperation with the Zionist State. This attitude can be summed up by former Sephardic Chief Rabbi, Maran Ovadia Yosef, who sought pragmatic solutions to restore the “crown of glory to Sephardic Jewry” othered in the dominant secular Ashkenazic state. He founded a political party, Shas, that advocated for the rights of Sephardic Jews in the Ashkenazic hegemony. It was built to ensure that Sephardi Haredim could go to the same schools as their Ashkenazic counterparts, and that those who were learning Torah would have access to public funds. Most interesting, however, was the position on giving up land for peace. He fundamentally rejected the premise, arguing that the solution would not bring peace, but disappointed the Rav Kook world, in arguing that if it would, it would be permissible to give away land. The State wasn’t Messianic but a pragmatic good. The modern Orthodox camp (Dati-Leumi) , which usually does recite the Hallel on Yom HaAtzmaut waves the banner of Rav Reines’ Mizrahi movement, but under some influence of Rav Kook, often on a shallow level, applying his Torah to the individual, as opposed to the collective. As individuals with a Jewish religion and nation, they serve in the army and the country as their fullest selves. There has been some movement within that camp to embrace Jewish nationalism as an ideal, albeit, stunted as just another form of Western nationalism. Finally, Rav Kook’s camp, a diverse one with wide nationalist ambitions, stretching across several institutions (Yeshivat B’nai David in Eli and Har HaMor and Merkaz HaRav- to name a few) with varying ideologies, has largely been unable to articulate the universalist character of Rav Kook, as Israel remains engaged in prolonged existential conflict. His camp extends from the fringes of the Mizrahi to the hearts of the Yishuvim in the West Bank and Hesder Yeshivot preaching an uncompromising national consciousness. Conclusion This complex interplay of ideology and reality reveals that the "Two Religious Zionisms" are not static doctrines, but living responses to the challenge of Jewish sovereignty. Today, the map of Israeli identity is drawn in irony. The spiritual descendants of the Kookian revolution, once the radical fringe, now form the ideological bedrock of the nationalist right, specifically expressed in the Religious Zionist Party lead by Betzalel Smotritch, viewing the land as an inseparable part of a divine anatomy. Meanwhile, the Haredi world, which once stood as the fiercest bulwark against the Zionist project, has effectively inherited the mantle of the early Mizrahi pragmatists. They navigate the state not as a messianic end, but as a functional necessity, a "Western shelter" that allows for the preservation of a sacred, private sphere. In Israel, the once-radical idealists have become the establishment, and the Haredi anti-Zionists have become the State's most essential, if utilitarian, navigators and kingmakers. The dormant dreams of Europe have indeed awakened, but they have produced a reality far more vibrant, and far more complicated, than Basel ever could have imagined. Article written by Shai Reef Co-founder of OROT Israel and tour guide specializing in Israeli politics, ideology, and Jewish history. Contributor to VISION Magazine Lives in the northern Judea https://shaitheisraeliguide.carrd.co/

Introduction Christianity was born in the Holy Land in the 1st century CE, with the life and ministry of Jesus in regions such as Jerusalem and Galilee. Since then, Christian communities have maintained a continuous presence in the region through successive eras of Byzantine, Islamic, Crusader, Ottoman, and British rule. Today, Christians make up around 1.9% of Israel's population, with Arab Christians accounting for 78.7% of the community. Together, they form a small yet diverse population that remains deeply connected to its historical roots while actively participating in Israeli society. Understanding this community is essential to grasping the layered social, cultural, and historical complexity of contemporary Israel. A Symbol of Unity: The Israeli Christian Flag In 2022, Lt. Col. (res.) Ihab Shalyan designed the Israeli Christian Flag as a visual representation of the rich Christian heritage in the Holy Land. The flag uniquely blends multiple Christian traditions: The design incorporates Aramaic colors (red and gold), the colors of the Pope (white), and Greek Orthodox colors (blue and white). The Red Cross is connected to Protestant and Anglican heritage, while the central knight represents St. George, a saint honored across various traditions but less prominent in Protestantism. Together, these elements symbolize the unbroken bond between truth and light, uniting diverse Christian denominations in one shared identity. The flag represents faith, heritage, and unity in biblical teachings, serving as a testament to the various Christian communities living in Israel. Though not officially recognized by the state, it has become a highly prominent community flag for Israeli Christians. Population and Service of Christians in Israel The Christian community in Israel is diverse and engaged. While Arab Christians are not subject to mandatory military conscription, many volunteer for military service or civilian national service. Hundreds of Christian soldiers and officers serve in the Israeli military, with volunteer numbers increasing in recent years. Beyond defense, Christians contribute significantly to civilian sectors, including education, healthcare, emergency medical services, and social services. Despite their active participation, comprehensive statistics on Christians in civilian national service remain unpublished, making detailed data on overall community involvement difficult to ascertain. A Land of Sacred Sites Israel is home to an impressive array of Christian religious structures. Approximately 500 to 520 churches are spread throughout the country, with dozens of monasteries, estimated at more than 50, still standing today. Archaeological studies in Israel have documented numerous Byzantine-era monasteries, reflecting the region’s significant Christian presence in late antiquity. These sites are particularly concentrated in four areas: Jerusalem, Nazareth, Haifa, and the Galilee region, creating important pilgrimage and worship destinations. Inside the walls of the Old City, the Christian presence is incredibly dense, featuring roughly 150 churches, chapels, and monasteries. Among these are 13 major, officially recognized churches representing a diverse array of Christian denominations. The Most Iconic Churches Church of the Holy Sepulchre. Source, Wikipedia, Berthold Wener, free of rights. Church of the Holy Sepulchre stands as Christianity's most important site for most denominations, believed to be the location of Jesus Christ's crucifixion, burial, and resurrection. Dormition Abbey, also known as the Church of the Dormition of the Virgin Mary, honors the tradition of Mary's falling asleep and remains a place of profound spiritual reverence. St. Mark's Syriac Orthodox Church ranks among Jerusalem's oldest churches, preserving deep Syriac Christian roots and traditions spanning centuries. Church of All Nations, situated in the Garden of Gethsemane on the Mount of Olives, is associated with Jesus's prayer before his crucifixion and remains a site of profound spiritual significance. Jerusalem, Mount of Olives, Gethsemane, Church of all Nations. Source, Wikipedia, Berthold Wener, free of rights. A Living Heritage The Christian presence in Israel represents far more than historical sites or population statistics. It embodies a living testimony to faith across centuries, connecting ancient biblical history with modern community life. From military service to social work, from ancient monasteries to contemporary worship, Israeli Christians maintain their identity while contributing meaningfully to the broader society. This article was written with the guidance of the Voice of Israeli Christian Eagles association. The movement advocates for the self-determination and socio-political advancement of Israeli Christians, seeking official recognition as an independent minority group with its own distinct legal status. Website & Instagram

Learning a new language is a journey filled with discovery, challenge, and excitement. Hebrew, with its rich history and vibrant modern usage, offers a unique window into the culture and soul of Israel. However, combining raw media exposure with structured instruction at the best ulpan can supercharge your progress. This article explores how engaging with authentic Israeli materials can enhance Hebrew skills, providing practical tips and resources to make the process enjoyable and effective. Why Choose Israeli Content for Hebrew Learning Resources? When it comes to language learning, context is everything. Textbooks and formal lessons provide structure, but real-life content brings the language to life. Israeli movies, music, news, and literature reflect the nuances of everyday speech, idiomatic expressions, and cultural references that textbooks often miss. Using Israeli content as part of Hebrew learning resources helps learners: Hear natural pronunciation and intonation Understand cultural context and social norms Expand vocabulary with relevant, modern terms Stay motivated through engaging and relatable material For example, watching a popular Israeli TV series can introduce slang and conversational Hebrew, while reading contemporary Israeli novels offers insight into the country’s social fabric. This approach transforms learning from a chore into an adventure. Click here to access our Israeli content! Exploring Different Types of Israeli Content for Hebrew Learning Resources Diving into Israeli content means exploring a variety of media that cater to different learning styles and interests. Here are some of the most effective types of content to include in your Hebrew learning journey: 1. Music and Cinema Click here for Israeli Content Click here to access our Spotify Playlists Music is often described as a universal language, and Israeli music is no exception. From classic folk songs to modern pop and hip-hop, listening to Hebrew music helps learners develop pronunciation, absorb natural rhythm, and become familiar with everyday expressions. Cinema and television offer a different but equally valuable experience: they allow viewers to follow situations and emotions even without fully understanding every line of dialogue, since visual context helps fill in the gaps. Shows like Fauda, Shtisel , or Ramzor combine compelling storytelling with exposure to everyday Hebrew. Watching with subtitles can help learners pick up new vocabulary and expressions, while repeated viewing gradually strengthens listening comprehension. 2. News and Online Articles Following Israeli news websites or blogs offers exposure to formal and informal Hebrew. This is especially useful for learners interested in current events and politics. Reading articles - or even just their headlines - on topics like technology, culture, or history enriches vocabulary and comprehension. Examples of news websites and Israeli TV Channels: Ynet Maariv Channel 14 Mako Kan11 Haaretz 3. Literature and Poetry Click here for Israeli Content For those who enjoy reading, Israeli literature opens doors to the country’s soul. Writers like Amos Oz and Etgar Keret blend modern themes with traditional language. Poetry, with its rhythmic and metaphorical language, challenges learners to think deeply about Hebrew’s expressive power. For the more adventurous, discovering the story of Ben Yehuda, the song dedicated to him, or Bialik's poems is an excellent starting point, combined with valuable historical context. Practical Tips to Maximize Learning with Israeli Content Engaging with Israeli content is rewarding, but it requires a strategy to be truly effective. Here are some actionable recommendations to help learners get the most out of their experience: Set clear goals: Decide whether the focus is on speaking, listening, reading, or writing. Tailor content choices accordingly. Use subtitles wisely: Start with subtitles in your native language, then switch to Hebrew subtitles as skills improve. Take notes: Write down new words, phrases, and expressions. Review them regularly. Repeat and review: Re-watch or re-listen to content to reinforce understanding and retention. Practice speaking: Try repeating lines aloud or summarizing content in Hebrew to build confidence. Join communities: Engage with online forums, find the best ulpan in Tel Aviv or Jerusalem offers for conversational meetups, or join local groups interested in Israeli culture and Hebrew learning. AI-generated picture representing the "16th Lamb", a legendary 1978 Israeli children's book and musical album. By combining these techniques with diverse Israeli content, learners create a rich, immersive environment that accelerates language acquisition. You can always start by exploring Israeli pop culture through accessible and easy-to-follow content in our Pop Culture category. Embracing the Journey: Connecting Language and Culture Language is more than words; it is a living expression of culture, history, and identity. By choosing to learn Hebrew through engaging Israeli content, learners embark on a path that deepens their understanding of Israel’s vibrant society. This approach nurtures curiosity and empathy, making the language come alive in meaningful ways. For those ready to start or continue their Hebrew learning adventure, resources abound. Whether it’s a gripping TV drama, a soulful song, or a thought-provoking article, each piece of Israeli content offers a stepping stone toward fluency and understanding of modern Israel. To explore a variety of materials and methods, one can learn Hebrew-Israeli content that suits their interests and pace. This personalized approach ensures that learning remains enjoyable and connected to real life. Glimpse into Eretz Nehedert, one of Israel's most influential prime-time satirical sketch comedy shows. Continuing the Path to Hebrew Fluency The journey to mastering Hebrew is an ongoing process filled with discovery. By integrating Israeli content into your daily routine, you will build skills naturally and joyfully through consistency and openness. As you progress, you'll connect more deeply with Israel’s past and present, opening doors to new friendships and insights - bringing you closer to the reality of daily life. Ultimately, this approach is about embracing a culture and a story that continues to unfold. With patience and passion, anyone can make Hebrew a living part of their world. Master Hebrew naturally! Discover how to use authentic Israeli TV shows, music, news, and literature to boost your vocabulary, perfect your pronunciation, and connect with Israel's culture. Behatslaha! (good luck)

The State of Israel assures equal rights and equality for minority groups, as mentioned in the Declaration of Independence. The State of Israel (...) will ensure complete equality of social and political rights for 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. According to these principles, people belonging to minorities can practice their religion, build houses of prayer, enable marriage and divorce based on religious laws, manage religious courts and cemeteries, and maintain an education system based on religion and cultural principles. Israel's Population Growth: How a Nation of 800,000 Became 10 Million Israel has always been, at its core, a land of many peoples. From the moment the state was established in 1948 with a population of 806,000, it has grown into one of the most demographically dynamic societies in the developed world. On the eve of Israel's 77th Independence Day in April 2025, the Central Bureau of Statistics confirmed a historic milestone: Israel's population had surpassed 10 million people for the first time, reaching 10.094 million - more than twelve times its founding population. In the past year alone, the population grew by 135,000 people, a rate of 1.4%. Some 174,000 infants were born, and 28,000 new immigrants chose to make Israel their home. These figures speak not just to numbers, but to a living, breathing society that continues to welcome, absorb, and integrate people from all walks of life, all corners of the world, and all traditions of faith. By the end of 2025, Israel's population stood at 10.178 million, according to CBS year-end estimates - confirming that the country's momentum has not slowed. Who Are the Religious and Ethnic Minorities in Israel? A Breakdown by Community Israel's population is a mosaic. According to CBS's Independence Day 2025 report, the population breaks down as follows: 7.732 million Jews and Others (76.6%) - this category includes Jewish citizens, non-Arab Christians, and those registered without religious classification, many of whom immigrated under the Law of Return 2.114 million Arabs (20.9%) - encompassing Muslims, Arab Christians, and Druze 248,000 foreign nationals (2.5%) - including workers, students, and others living in Israel legally Together, these groups form a society where multiple languages are spoken in the street, where the calendar is marked by Jewish holidays, Muslim feasts, Christian celebrations, and Druze festivals - often in the same week, sometimes in the same neighborhood. Muslim Population in Israel: 2025 demographic trends Muslims remain Israel's largest religious minority, totaling 1.85 million (18.6% of the population) at the end of 2025. While the community grew by 34,000, its annual growth rate slowed to 1.8% - continuing a steady 20-year decline. By comparison, the Jewish population grew by 1.2%, the Druze by 0.8%, and the Christian Arab population contracted by -0.4%. The community is remarkably young, holding significant future economic promise: Aged 0–14: 31% of the population Aged 65+: Only 5.4% of the population The average fertility rate fell to 2.76 children per woman, extending a downward trend since 2001. However, sharp regional contrasts highlight shifting social dynamics: Southern District (Traditional/Bedouin): 4.55 children per woman Tel Aviv District (Urban): 1.63 children per woman The Driver of Change: Rising education levels and increased labor force participation are actively driving this community-wide social transformation. The Druze in Israel: A Unique Minority with Deep Roots and Civic Ties Among Israel's minorities, the Druze occupy a unique and deeply respected place. According to CBS data released in April 2026, Israel's Druze population now numbers approximately 154,369 people - a more than tenfold increase since 1948, when there were only 14,500 Druze in the newly established state. The Druze follow a distinct monotheistic faith rooted in Islamic philosophy but considered an independent religion. They live primarily in northern Israel, with the largest communities in Daliat al-Karmel (17,700 residents) and Yarka (16,400). Less than a quarter of the Druze population (22.6%) are children aged 0–14, reflecting a notably older age structure compared to the Muslim community. What distinguishes the Israeli Druze community, beyond their faith, is their profound civic integration. In 1957, at the explicit request of Druze leaders, the Israeli government formally recognized the Druze as a distinct religious community. Israeli Druze serve in the country's military - a tradition of partnership that has deepened the bond between the community and the state over generations. Arab Christians in Israel: A Small Community with an Outsized Cultural Impact Arab Christians form a smaller but equally integral part of Israel's social fabric. They represent roughly 8% of the Arab population in Israel, contributing to the country's educational, cultural, and professional life in ways that go well beyond their numerical size. Their fertility rate, at approximately 1.62 children per woman, is among the lowest of any religious group in Israel - a pattern seen in Christian communities across the Middle East and consistent with higher rates of urbanization and university education within this group. Types of Jews in Israel: Ashkenazi, Mizrahi, Sephardi, Ethiopian, and More To speak of Jewish Israelis as a single, uniform group would miss much of the story. Israel's Jewish population is itself one of the most ethnically and culturally diverse communities in the world, the product of ingathering from over 100 countries across more than a century of immigration waves. Mizrahi and Sephardi Jews Mizrahi Jews - those whose families came from Middle Eastern and North African countries such as Iraq, Iran, Morocco, Yemen, and Tunisia - today form more than half of all Jews in Israel. Many arrived following the establishment of the state, when Jewish communities across Arab lands were forced to emigrate. Sephardi Jews, tracing their roots to those expelled from Spain in 1492, are often grouped with Mizrahi Jews in Israeli statistics, though they carry distinct cultural and liturgical traditions. Together, these communities have deeply shaped Israeli cuisine, music, literature, and public life. Ashkenazi Jews Ashkenazi Jews, whose ancestors came from Central and Eastern Europe, account for roughly 32% of Israel's Jewish population. They arrived in waves from the late 19th century onward - Zionist pioneers, Holocaust survivors, and later refugees from Soviet repression. For much of Israel's early history, Ashkenazi institutions shaped the country's political, academic, and cultural landscape. Ethiopian Jews About 1% of Israel's population are Ethiopian Jews - the Beta Israel community - who emigrated in dramatic airlifts in the 1980s and 1990s, fleeing famine and persecution. Their arrival represented one of the most remarkable modern stories of Jewish return. Other Unique Jewish Communities Israel is also home to smaller but historically rich communities: Bukharan Jews from Uzbekistan, Caucasus Jews from Georgia and Azerbaijan, Indian Jews (Bene Israel), and Italian Jews - each preserving their own traditions, languages, and customs within the broader tapestry of Israeli society. Haredi, Dati, Masorti, and Hiloni: The Religious Spectrum Within Israeli Judaism Jewish Israelis also span an extraordinary range of religious observance. The Haredi (ultra-Orthodox) community, whose name means "trembling before God," has grown from just 5% of Israel's total population in 1990 to approximately 14.3% by end-2025, making it the fastest-growing population group in any OECD country. The Dati (national religious) community combines Jewish observance with full civic participation. The Masorti (traditional) community, particularly common among Mizrahi families, maintains a connection to Jewish practice without strict Orthodoxy. And the Hiloni (secular) community - numerically the largest - lives a largely modern lifestyle while identifying strongly with Jewish culture and national identity. Among Ashkenazi Jews, roughly two-thirds identify as secular, while among Sephardi and Mizrahi Jews, a plurality identify as Masorti - traditional but not strictly Orthodox. Freedom of Religion in Israel: How Every Community Lives and Worships Freely What makes Israel's demographic story particularly remarkable is the framework within which all these communities coexist. Israel officially recognizes 14 distinct religious communities, each with legal standing and the right to manage its own religious courts for personal status matters. Religious sites - from the Western Wall to the Mosque of the Annunciation to Druze shrines to Christian churches - are protected and accessible. Every person in Israel, regardless of faith, is free to practice their religion, raise their children in their traditions, and participate fully in public life. Arab citizens vote, serve in the Knesset, practice law, study at universities, and lead major hospitals and cultural institutions. The Druze have a proud history of civic service. Christian Arab communities maintain churches and schools that have functioned for centuries. Israel's fertility data offers perhaps the most intimate reflection of this freedom: Jewish women have an average of 3.08 children per woman, Muslim women 2.76, Druze women 1.69, and Christian Arab women 1.62 - each community growing or contracting in accordance with its own choices, values, and social evolution. Israel's Demographic Future: A Diverse, Young, and Growing Nation Israel's population of over 10 million is young - about 27% are children aged 0–14, and only 13% are 65 or older. It is also, by the end of 2023, home to approximately 45% of the world's total Jewish population, the largest concentration of Jews anywhere on earth. The story of Israel's minorities is not a static one. Muslim fertility rates are converging with those of other modern societies. The Druze community continues to grow and deepen its ties with the state. Ethiopian and other communities are integrating across generations. The Haredi world is slowly engaging with the broader economy. And the lines between Israel's many Jewish ethnic communities are blurring, with some 50% of Israeli Jewish families now of mixed Ashkenazi-Mizrahi heritage. What emerges from the data is a portrait of a society that is genuinely, measurably plural - one where each community brings its own history, faith, and vitality, and where the freedom to live according to one's beliefs is not merely a promise, but a demographic fact. Sources: https://www.cbs.gov.il/he/mediarelease/DocLib/2025/134/11_25_134e.pdf https://www.cbs.gov.il/en/mediarelease/pages/2024/the-muslim-population-in-israel-2024.aspx https://www.cbs.gov.il/en/mediarelease/Pages/2026/The-Muslim-Population-in-Israel-2026.aspx https://www.cbs.gov.il/en/mediarelease/Pages/2026/The-Druze-Population-of-Israel-On-the-Occasion-of-the-Nabi-Shu%E2%80%99ayb-Festival-2025.aspx https://www.cbs.gov.il/en/publications/Pages/2023/Fertility-of-Jewish-and-Other-Women-in-Israel-by-Level-of-Religiosity-1979%E2%80%932022.aspx Sources: Israel Central Bureau of Statistics (CBS) — Independence Day 2025 Report; CBS Muslim Population in Israel 2026; CBS Druze Population 2026; All Israel News; The Times of Israel; The World Data; Jewish Virtual Library.

Biography and Zionist Leadership Menachem Ussishkin. Source: Widener Library, Cambridge, Massachusetts. Menachem Ussishkin (1863 - 1941) was a Zionist leader born in Belarus. Starting in 1878, he developed a passion for reading contemporary Hebrew writers. This sparked his commitment to promoting the revival of the Hebrew language, which became a fundamental principle for him. During his life, Menachem Ussiskin: Was the head of the Hovevei Zion movement in Moscow, Active in Zionist Congresses, Was against the Uganda plan adoption, Founded various Zionist institutions (BILU), Was the head of the Jewish National Fund from 1923 to his death, through which he arranged significant land purchases. When Ahad Ha-Am founded the Bnei Moshe Society in 1889, Ussishkin became one of its active members. Under this association's influence, during the Second Zionist Congress in 1898, the principle decision was made to hold cultural and educational activities in a national spirit in the Land of Israel and the diaspora. In 1891, Ussishkin visited the Land of Israel for the first time. He documented his experience in a booklet originally written in Russian and later translated into Hebrew. This publication had a significant impact on readers. Despite his concerns about a Zionist movement based solely on political action without emphasis on cultural and settlement work, Ussishkin was deeply affected by Theodor Herzl's publication "Der Judenstaat". His encounters with Herzl and Max Nordau in Paris and Vienna before the First Zionist Congress were also impactful. He was chosen as the Hebrew secretary for the 1897 Congress. His opposition to pure political Zionism at the First Congress precluded his election as the leader of Russian Zionism. However, at the Second Congress (1898) he was elected to the Zionist General Council and served on it for the rest of his life. In 1919, Menachem Ussishkin left Russia permanently and came to the Land of Israel with his family. He chose to live in Jerusalem and built a house in Rehavia – on the street that bears his name today. From 1919 to 1923, Ussishkin provided guidance to the Yishuv during their initial and challenging efforts to establish a national home. He played a crucial role in setting up a Hebrew school network and founding Kiryat Anavim, a settlement near Jerusalem. In 1921, Ussishkin traveled to the United States with Albert Einstein to support Keren Hayesod's fundraising campaign. However, at the 13th Congress in August 1923, Ussishkin's appointment as chairman of the Zionist General Council was blocked. This was due to his disagreement with Weizmann's moderate approach towards the regime established in Mandatory Palestine. Ussishkin's Leadership at the Jewish National Fund Nonetheless, he was appointed head of the Jewish National Fund (JNF - KKL) and held the position for almost two decades, from 1923 to 1941. He focused all his energy on the idea of acquiring land as the nation's property and traveled to Europe (1924) and Canada (1927) to raise funds. His arduous work led to the purchase of significant tracts of land in Emek Israel (1921), Emek Hefer (1927), Haifa Bay area (1928), Beth-Shean (1930), and other parts of the country. Under his leadership, the JNF's land holdings grew from 22,000 to 561,000 dunam, and its income increased from £70,000 to £600,000. For 60 years no Zionist or Jewish national activity took place in which he had not participated and on which he had not left his unique stamp. Sources: http://www.zionistarchives.org.il/en/AttheCZA/AdditionalArticles/Pages/UssishkinDavid.aspx https://israeled.org/menachem-ussishkin-1863-1941/ https://www.jewishvirtuallibrary.org/ussishkin-abraham-mena-x1e25-em-mendel

From Tikvatenu to Hatikvah Israel’s national anthem, Hatikvah (“The Hope”), is one of the most recognizable symbols of Jewish national revival. Its words express the enduring longing of the Jewish people to return to Zion and to live as a free nation in their historic homeland, a hope often framed as stretching across 2,000 years of exile and dispersion after the destruction of the Second Temple in 70 CE. The text began as a poem titled Tikvatenu (“Our Hope”), written by the Galician Jewish poet Naftali Herz Imber. He is generally believed to have composed it around 1877–1878, before his arrival in the Land of Israel in 1882. The poem was later published in Jerusalem in 1886, and its original form consisted of nine stanzas. Over time, however, the poem underwent revisions, including changes made by Imber himself, and only a small portion of the original text eventually became the anthem known today. The melody of Hatikvah was later associated with Samuel Cohen, who adapted it from a Moldavian-Romanian folk tune. That musical borrowing helped give the song a distinctive emotional character that made it easy to remember and sing collectively. As Zionist settlement and Hebrew cultural life developed in Ottoman Palestine, the song spread quickly and became especially popular among pioneers and early Hebrew-speaking communities. It was not just a poem or a tune; it became a musical expression of a national idea. By 1901, Tikvatenu was sung at the Fifth Zionist Congress, and in the following years, the shorter, revised version became increasingly central to Zionist public life. In 1905, at the close of the Seventh Zionist Congress, the song was performed in the form that came to be known as Hatikvah. Later, it was widely adopted as the anthem of the Zionist movement and, in 1933, was officially recognized as such at the 18th Zionist Congress. From Zionist Song to Israel’s Anthem After the establishment of the State of Israel in 1948, Hatikvah was naturally embraced as the national anthem, even before formal legislation was passed. That legal recognition came much later, in 2004, when the Knesset amended the Flag and Emblem Law and renamed it the Flag, Emblem, and National Anthem Law. From that point on, Hatikvah was officially adopted as Israel’s national anthem in law. The anthem also drew criticism from some religious thinkers who felt that its secular tone did not adequately reflect the divine dimension of Jewish redemption. Rabbi Abraham Isaac Kook, for example, objected to the absence of an explicit reference to God and composed an alternative hymn, HaEmunah (“The Faith”), with a more overtly religious message (listen here). This disagreement reflected a broader tension in early Zionist culture between secular national revival and religious messianic language. To this day, Hatikvah remains far more than a national anthem. It is a condensed expression of Jewish historical memory, national aspiration, and the revival of the Hebrew language in the modern era. Its journey, from a poem that was initially little known to a state anthem, reflects the broader transformation of Zionism from a vision into a political reality. The familiar English rendering of the closing lines is: "As long as deep in the heart, The soul of a Jew yearns, And forward to the East To Zion, an eye looks Our hope will not be lost, The hope of two thousand years, To be a free nation in our land, The land of Zion and Jerusalem." You can see in the following video an explanation of the "Hatikva" melody's origins, and its path in history to become the National Anthem of Israel. Sources: Knesset Lexicon entry on Hatikvah: https://main.knesset.gov.il/About/Lexicon/pages/hatikva.aspx National Library of Israel, “The Story of Israel’s National Anthem”: https://blog.nli.org.il/en/hoi_hatikvah/ My Jewish Learning, “Hatikvah”: https://www.myjewishlearning.com/article/hatikvah/ TheTorah.com, “Tikvatenu: The Poem that Inspired Israel’s National Anthem, Hatikva”: https://www.thetorah.com/article/tikvatenu-the-poem-that-inspired-israels-national-anthem-hatikva