Agudat Israel is a political party founded in 1912 in Poland. It was intended to be a political tool to preserve the ultra-Orthodox way of life as a buffer against modern Zionism and defend/promote Halakha (Jewish law). When Zionism emerged in the late 19th century, most rabbis in central Europe violently opposed it, mainly because it accepted Western culture. The decision to establish a secular nationalist educational program was taken during the first Zionist Congresses and gathered the Orthodox community around the Agudat. This community considered that the national dream could not replace the religious ideal. Agudath Israel began operating in the Land of Israel in 1918, and its members were mainly from the Old Yishuv . In Jerusalem , it emerged against the establishment of the Chief Rabbinate and the appointment of Rabbi Kook as the Ashkenazi Rabbi of Jerusalem (1919). The party opposed cooperation with Zionists and secular institutions. A specific network of rabbinical courts, independent of the Chief Rabbinate, is negotiated with the British Authority , under the direction of Rabbi Sonnenfeld. The political conflict between the Agudat and the Zionist Yishuv became increasingly acute. One of the local Agudat leaders (Jacob Israel De Haan) advocated so strongly for an alliance with the Arabs against the Zionists that he was assassinated by the Haganah in 1924. It is considered the first political murder in modern Israel. After the Holocaust and the decision to establish the State of Israel, Agudat Israel took a more positive approach to the state. This was in the hope that it would follow the Torah's path and with the aspiration to influence its character. With the outbreak of the War of Independence, the Agudath Israel Center in Jerusalem called on all the young ultra-Orthodox men in the city to enlist for the war as part of the General Command (after the establishment of ultra-Orthodox brigades, and after religious requirements in the army camps were guaranteed). In 1947, Agudath Israel's leaders received a letter from David Ben-Gurion (known as the " status quo letter "), in which the fundamental lines of the religious "status quo" in the State of Israel were determined. After World War II, its center moved to the Land of Israel, and even partially cooperated with the national institutions. Party members sat in Yishuv institutions (the People's Council and the Provisional State Council). After the first elections, Agudat Israel contested as part of the "United Religious Front", along with Hapoel HaMizrachi, HaMizrahi, and Poalei Agudat Israel. A party minister, Yitzhak Meir Levin, served in the first government, until 1952. In the elections to the third (1955), fourth (1959), and eighth (1973) Knesset, the party ran as part of the "Torah Religious Front" ("Hazit Datit Toratit"). In 1984, the Shas party was established, representing the Mizrahi ultra-orthodox who felt left out by the Ashkenazi ultra-orthodox. At its beginnings, Shas enjoyed the support of Lithuanian leader Rabbi Shech despite being a part of Agudat Israel. In 1988, Rabbi Shech left the Agudat to found the Lithuanian party Degel HaTorah. Since 1992, the party has united with Degel Hatorah ("Banner of the Torah") to form another coalition called Yahadut Hatorah, to maximize Ashkenazi Haredi representation in the Knesset. The party fights for the interests and worldviews of the ultra-orthodox public. Among other things, it fought against the recruitment of religious girls and Yeshiva students into the IDF, initiated the "Torahto Umunato" order (a word describing a person whose only occupation is studying in a yeshiva), and worked to preserve the State's Jewish identity. Over the years, Agudat Israel has been a key player in Israeli politics, negotiating and maneuvering to secure benefits and concessions for the Haredi population. It has been known for its ability to form alliances and coalitions with other parties to achieve its goals, frequently creating tensions within Israeli society on all issues related to social responsibilities in the country (army, work, education, etc). Sources: https://www.idi.org.il/policy/parties-and-elections/parties/agudat-israel/ https://fr.wikipedia.org/wiki/Agoudat_Israel https://www.youtube.com/watch?v=A17iBYu5CQ8

1865 - 1935. Rabbi Dr. Abraham I. Kook, 4/15/24. Source: Library of Congress. Abraham Isaac Kook, known as Rav Kook , was an Orthodox rabbi, and the first Ashkenazi Chief Rabbi of pre-state Israel (in British Mandatory Palestine ). He is considered one of the fathers of religious Zionism. Harav Kook was considered a religious genius, a halachic authority, and one of the most prominent Torah scholars of his generation. You can see in this YouTube video several events he was part of, such as the welcoming of Herbert Samuel , speeches for Jewish holidays, and the inauguration of the Hebrew University in Jerusalem . Kook was born in Griva in the Russian Empire and is the oldest of eight children. His father was a student of the Volozhin yeshiva, one of the most prestigious Lithuanian yeshivas. Rav Kook entered there at age 18. In 1887, at 23, Kook entered his first rabbinical position as rabbi of Zaumel (in Lithuania). Between 1901 and 1904, he published three articles that anticipated the philosophy he later developed in the Land of Israel. Harav Kook immigrated to the Land of Israel in 1904, at 39, during the Second Aliya, and served as chief rabbi of Jaffa and its surroundings . The Jaffa period was his most prolific writing period, although these works were published later. Among them: Orot, Orot HaKodesh, and Olat Raiyah. At the same time, he established the “Tachkemoni” school which combined religious and secular studies. He connected with the workers' movement leaders and supported agricultural settlements. Due to World War 1 , Harav Kook was retained in Switzerland and London. During his time in the United Kingdom, he influenced the Balfour Declaration publication. After the war, he returned to the Land of Israel where he was appointed Chief Rabbi of Jerusalem in 1919. He later established the Chief Rabbinate and in 1921, was elected as the first Ashkenazi Chief Rabbi of the Land of Israel. From that time until his death, he focused on writing Halacha Berura on the Shas (aimed at renewing the connection between the Talmud and Halacha), as well as working for the community. In 1924, he founded the Mercaz Harav yeshiva in his house in Jerusalem , with the main innovation being that the classes were in the Hebrew language . The goal was to bring in the best students from all over the world, who excelled in their abilities and manner … "to return the crown [to Israel] in her old age, complete the Torah of the Land of Israel and resurrect the holiness of the Holy Land."* Today, more than 100 Yeshivas in Israel follow his path. During his life, Kook supported the settlement of land by the Zionists of his time. And unlike many of his religious peers, he showed respect for secular Zionists. He willingly engaged in joint projects with them. He also disagreed with the Mizrachi movement*, complaining that it was not strict enough on the Halacha and Hanhaga, nor comprehensive enough in its aspirations. During his life, Kook maintained communication and political alliances with various Jewish sectors, including the secular Jewish Zionist leadership, the Religious Zionists, and more traditional non-Zionist Orthodox Jews. His greatness is recognized both by the secular and the rabbinical worlds. Even the Hazon Ish, leader of the Orthodox world in the Land of Israel, considered him a Torah giant. Kook opposed the secular spirit of the Hatikvah anthem and penned another anthem with a more religious theme entitled HaEmunah. You can listen to an interpretation of the song below on this YouTube video . His alternative anthem includes a direct mention of God, unlike Hatikvah , which does not. After his health deteriorated badly, Rav Kook died in Jerusalem in 1935. His funeral was attended by around 20,000 people. *The Mizrahi Movement is a religious zionist organization created in 1902 in Vilnius, which later in the 20th century founded the Ministry of Religious Affairs, pushing for laws enforcing Kashrut and the observance of Shabbat in the workplace. Before the creation of the state of Israel, the organization developed a network of religious schools that still exist today. Mizrahi is an acronym for the words "Merkaz Ruhani" (Spiritual Center) . Sources: https://he.wikipedia.org/wiki/אברהם_יצחק_הכהן_קוק https://www.ravkooktorah.org/ * https://mercazharav.org.il/en/our-leaders/maran-rabbi-kook/

In Hebrew: אֶרֶץ זָבַת חָלָב וּדְבָשׁ Translation: The land flowing with milk and honey. The expression "the land flowing with milk and honey" is a biblical term that serves as a nickname for the Land of Israel, highlighting its abundance, fertility, and rich yields. This phrase appears several times in the Bible, with a few examples provided at the end of the article. In modern-day Israel , "Eretz Zavat Halav Udvash" is also the title of a folk song often sung during holidays, especially Shavuot. Composed by musician and choreographer Eliyahu Gamaliel in the early 1950s, the song consists of this single sentence. You can listen to the song through the video below, and see a special dance for that song at this link . Halav Udvash was also the name of an Israeli pop band active primarily between 1979 and 1984. The band won first place at Eurovision 1979 , held in Jerusalem, with the song "Hallelujah" . The video clip is located below the first video. Examples of verses*: Exodus 3:8: God to Moses "and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites". Numbers 13:27: The ten spies (sent to the Promised Land by Moses) disagreed that Israel was able to conquer the inhabitants of the land, but they told him, "We came to the land to which you sent us. It flows with milk and honey, and this is its fruit." Source: * https://www.gotquestions.org/Israel-milk-honey.html

"Medina Ktana" means "Small Country" in Hebrew. The song was performed by the band Kaveret (for more details, click here ), on their third album released in 1975, named Tsafuf BaOzen. You can listen to the song on this YouTube link , or watch a live performance below. This song narrates the tale of a small, isolated country that began its story with very little – just a few friends, some tears, two houses, two horses, and three trees. To protect itself from the challenges of the world and stay out of trouble (wars, disasters), it hides its address in a hidden box. Although the song contains numerous allusions to Israel, it never explicitly names the country. Several elements in the lyrics make this song really Israeli, such as the feeling of having nowhere else to go (especially evident in the last stanza), the pain of building a country from scratch (illustrated by tears), and the light-hearted, humorous tone to describe a difficult journey to build a country "we" will never abandon. Kaveret is renowned for crafting cheerful, celebratory, and optimistic songs, although there are occasional exceptions. Danny Sanderson and Yoni Rechter, the song's composers, are two of the most influential Israeli musicians, having written and composed some of the biggest hits in recent decades. Last stanza: One day, if it's worth it, maybe we'll leave, As long as we stand, I don't feel the need, We'll live, we'll die, and then we'll see... During times of heightened tension in Israel, such as protests ( 2023 Israeli judicial reform ), wars, or internal conflicts, this song often resonates deeply with the Israeli people, serving as a poignant reminder that they have no other homeland to turn to. It underscores the imperative of safeguarding and cherishing Israel as their sole residence. You may also be interested in our articles dedicated to Doda and Gidi Gov .

1836 - 1939. Rabbi Moshe Haiby was the rabbi of the "Machane Yosef" neighborhood in northern Jaffa. He was born in the city of Taiz in Yemen. From a young age, he was recognized as a prodigy, and so he was sent to study at the yeshiva in Sana'a (the capital of Yemen). Throughout his life, he became renowned as a rabbi, teacher, and scholar, and he educated many students. Moshe Haiby Street in Jaffa, Tel Aviv. Private photo. Rabbi Moshe Haiby was a fervent supporter of Zionism and yearned for the Holy Land throughout his life, even though Zionism was not known in its European form in Yemen. He eagerly absorbed stories about the Land of Israel, Jerusalem , and its Torah institutions, and when he immigrated to the land, he made his dream a reality. At the age of seventy, in 1906, he immigrated to Israel after meeting an emissary from the land named Avraham Nadaf. Rabbi Moshe's reputation preceded him, and among those who came to hear his Torah teachings was Aharon Chelouche , the founder of the nearby Neve Tzedek neighborhood. His home functioned as a synagogue, a Torah study hall for children, and a yeshiva. During World War I , as the British army approached from the south, the Ottoman authorities forced the Jewish residents of Jaffa and Tel Aviv to evacuate. Among them was the eighty-year-old Rabbi Moshe Haiby, who was exiled to Tzfat . He stayed there with his family until the end of the war, after which he returned to Jaffa . After living for 33 years in the Land of Israel, primarily in Jaffa and Tel Aviv , Rabbi Moshe Haiby passed away in 1939 at the age of 103. Throughout his time there, he dedicated himself to the study and teaching of Torah. Though he was a prominent spiritual leader within the Yemenite community, his influence extended far beyond, touching the lives of people across all of Israel. On January 11, 1993, it was announced that a street in Tel Aviv-Jaffa would be dedicated in his honor. Source: https://he.wikipedia.org/wiki/משה_חייבי#

“A city like this, my brothers and friends, you have not seen even in a dream. You walk its streets and do not know what to marvel at first or last" wrote Nobel Prize-winning Hebrew author S.Y. Agnon about Tel Aviv in his 1938 novel Ore’aḥ Natah Lalun  ( A Guest for the Night ).   One of the unique ways a city connects to its heritage, history, language, values, and culture is through its street names. Another layer of this connection is reflected in the typography used for the street signs displayed at street corners. Shaul Tchernichovsky, an important Hebrew poet, wrote, “Man is nothing but a reflection of his homeland”   and it seems fitting to say that street signs, as a kind of mirror of the city's residents, are also a "reflection of the homeland". Every city and town has a committee that determines street names. The design of the signs, however, often differs between cities, though in some cases, they appear similar or nearly identical. This article explores two major cities: Jerusalem, the historic capital, and Tel Aviv, the first Hebrew city. It delves into the history of signage from the early 20th century through its conclusion, specifically excluding signs from the 2000s. Street Signs Through the Years Until the British Mandate period, there was no uniformity in the language used on street signs. Some were in Hebrew and English, others in Hebrew only in Jewish neighborhoods or Arabic only in Arab neighborhoods of Jerusalem and Jaffa .  During the Mandate period, the signs were standardized and written in three languages—Hebrew, Arabic, and English—designed similarly to signs in European countries.  Jerusalem  In terms of typography, in Jerusalem, the Hebrew font was designed in a traditional style, similar to the script in the Bible and holy books. The Hebrew was written in large letters at the top of the sign, with English and Arabic written below in slightly smaller letters. The text was black on a cream-colored background. As can be seen in these examples, the light-colored signs—Jabotinsky and 29th of November (כ"ט בנובמבר)—are Mandate -era signs (up to the early 1950s), featuring a frame reminiscent of European-style signs.  These blue signs, named after a father and son— Eliezer Ben-Yehuda and his son Itamar Ben-Avi—are signs from the 1960s. They retained the same structure, with a white, minimalist frame that is somewhat difficult to notice due to the wear and tear of time. Tel Aviv  In Tel Aviv, there was also an early period of signs in only two languages, with Hebrew written in a Biblical calligraphic font. During the British Mandate period, signs were written in three languages, using a more square, minimalist, and less decorative font, with each language on a separate line and in the same size, in blue text on a white background . Although there were also a few signs in Tel Aviv with a structure similar to those in Jerusalem, as shown in the examples below. In the Hebrew City, a variety of signs from different periods and styles can be observed. A painted tin sign from the HaTikva neighborhood before streets were officially named, labeled simply as י״ט (19th street).     A biblical calligraphic-style sign for Sokolov Street.   British Mandate era signs for Ibn Gabirol and Dizengoff Streets. A La Guardia Street sign resembling Jerusalem's style.   A one-language sign for Haim Nachman Bialik   (ח״ן) Boulevard, likely from Tel Aviv's early years.   Later, in the 1960s, the signs were replaced and written in white on a blue background in both cities, as we can see in the following example, a 1960s blue sign for Kikar HaMedina ( Square of The State ). In Tel Aviv, the signs were written in Hebrew and English only, with some including a brief explanatory line about the street's name. For example, the King George Street sign includes an explanatory line below the name. Evolution of Materials Until the 1990s, street signs were made from enamel, and placed on embossed iron plates (as shown on the painted tin sign for Nordau Boulevard from the 1990s). Enamel, essentially powdered glass fused onto metal, was highly durable in outdoor conditions and maintained its quality for decades. Many cities worldwide still preserve such signs, but unfortunately, in Israel, they were replaced with newer technology.  In the 2000s, metal signs with printed colors were introduced, followed by aluminum signs with stickers, similar to traffic signs.  These newer signs are of significantly lower quality and typically last only a few years at most. In conclusion, street signs are more than practical markers—they are cultural artifacts that preserve the stories of a city's past while shaping its future. Walking through the streets of Jerusalem and Tel Aviv, these signs remind us that every corner holds a history, every name carries meaning, and every city reflects its soul through its typography and design. This article was written by Yedidya Ish-Shalom Painter, artist, interior designer, and collector, born in Jerusalem and currently living and creating in the Neve Tzedek neighborhood of Tel Aviv. Instagram pages:   @yedidya.ishalom & @israeli_street_signs Website:   ishalom.co.il PS: The street signs in this article are from the "Ish-Shalom Collection," curated by Yedidya Ish-Shalom.  This collection was previously exhibited at Tmuna Theater in Tel Aviv.

Israel is a culinary melting pot, with dozens of cultures calling this amazing land home. While we like to say that we have our own distinct cuisine, the reality is that we are still in the early stages of defining what truly constitutes Israeli cuisine. Yet, we have so much to draw inspiration from: diverse cultures, incredible local ingredients, and a constant evolution of flavors. Every trip to the market reveals something new and exciting, contributing to this vibrant culinary story. The catalyst for this evolution happens around the tables in Israel, as we share each other’s culinary heritage. This exchange inspires innovation and the fusion of cultures, creating something uniquely Israeli. This is not to say that we don’t have culinary elements that stand apart as distinctly Israeli. One of my favorites is a cornerstone of the nation’s day: the Israeli breakfast. Unlike typical breakfasts around the globe, this meal is a communal, flavorful, and nourishing experience that provides a true glimpse into the nation’s culinary soul. What Makes an Israeli Breakfast? While many variations exist, a true Israeli breakfast has key elements that make it iconic. Israeli Breakfast. Photo: Joseph Korson. Eggs: Fresh and Versatile The most common choice is the 'ein' egg (meaning 'eye' in Hebrew), which is the Israeli version of the sunny-side-up eggs commonly known in the West. Another favorite is the “green omelet”, a fluffy egg dish infused with fresh parsley and green onions, reflecting the region's affinity for herbs. Salat Katsutz: The "Cut Salad" The cut salad is also an essential part of the breakfast. A finely diced medley of cucumbers, tomatoes, purple onions, and fresh greens seasoned with olive oil, lemon juice, and a pinch of salt and pepper. This refreshing and healthy salad is a must-have on every breakfast table. Cheeses: A Range of Dairy Varieties Another integral element of Israeli cuisine is the variety of fresh and hard cheeses, made possible by Israel’s incredible dairy industry, which produces truly outstanding options. The creaminess of Israeli cottage cheese is unparalleled, and you simply must try the brined "Tzfatit" cheese or "Bulgarit," a cow’s milk cheese reminiscent of feta. Goat’s milk is also widely used, and its varieties are incredible. Another favorite is Labaneh, a strained yogurt cheese with a distinct sour note, perfect when drizzled with olive oil and topped with a sprinkle of za’atar spice. Dips, Spreads and Breads Now, we must mention the variety of dips and spreads that are a key part of this morning celebration of flavors. With endless variations, from tahini and pesto to spicy salsas, date spread, and even chocolate spread, it’s always a delightful surprise. Of course, this breakfast is served with a selection of breads and pita for dipping and spreading. Personally, I really love the mini challah rolls, which are soft and slightly sweet. Beverages: Fresh Juices and Hafuch We can't forget an essential part of this experience—refreshing drinks to wash down this delicious meal. The typical Israeli coffee, "hafuch" (or upside-down coffee), is actually a cappuccino. Given Israel's amazing variety of fruits, the juice options are just as diverse. Freshly squeezed orange juice is a classic, but you can’t miss a cold glass of pomegranate juice. Beyond fruit, carrot juice is incredibly popular, and when combined with apple juice, it makes a great immune-boosting drink. Israeli breakfast got its start in the early kibbutz days, fueling workers before a long day in the fields. Over time, it evolved into an important part of Israeli cuisine and culture, deeply embedded in the nation’s soul. Today, Israeli hotels and cafés have elevated this breakfast to new heights, offering creative variations while maintaining its core elements. As Israeli cuisine continues to develop, one thing is certain: the breakfast table is a space where flavors, traditions, and identities unite to create a meal that nourishes both the body and the soul. When you savor an Israeli breakfast, you’re not just enjoying a delicious spread— you’re experiencing a piece of Israel’s rich and ever-evolving culinary story. Article written by Joseph Korson A culinary expert with 25+ years of experience, including roles with Michelin-starred chefs, as Israel’s Prime Minister's chef, and founder of SafeFoodIL and the Culinary Heritage Project.

Alma Gov, born in 2002, is an Israeli singer-songwriter, writer, and composer. Since launching her career in 2021, she has already released two studio albums. In 2022, she earned a nomination for the "Breakthrough of the Year" award at Galgalatz, one of Israel's most prominent radio stations. The following year, in 2023, she secured second place on CAN88's Song of the Year chart with her track "What to Do with the Wolf" (Ma Laasot Im HaZeev). You can find the YouTube video linked here and listen to her songs on our Spotify playlist (Modern Songs). We included another song called "Between the Fingers" (Bein Haetsbaot). As a diverse Israeli artist, Alma Gov's music encompasses a broad spectrum of styles, blending influences from folk and pop with elements of electronic and rock. She stands as one of the emerging talents in the Israeli music industry, steadily growing in popularity year after year.

On December 19, 1919, after a long and arduous voyage from Odessa, the ship Ruslan docked at the port of Jaffa . Carrying approximately 600 passengers, the ship was filled with refugees escaping the ravages of war and pogroms from the Russian Empire. Among the passengers were also pioneers fervently committed to the Zionist cause and former residents of the Yishuv * who fled the Land of Israel due to war and famine. Dubbed “the Israeli Mayflower ” the Ruslan is renowned for the significant impact many of its passengers had on the development of the Yishuv and the future State of Israel. Among those passengers were: Rachel Bluwstein Sela, also known as Rachel “The Poetess”, The first female Member of the Knesset a nd one of only two women to sign the Israeli Declaration of Independence Rachel Cohen-Kagan , Baruh Agadati, a pioneer of modern dance and cinematography in Israel, Historian Josef Klausner, Architects Zeev Rechter and Yehuda Megidowich, Painter Jacob Frenkel, Composer Shmuel Navon, Social activist and mother of Yitzhak Rabin Rosa Cohen. Although other immigrant ships arrived before the Ruslan, it has gained an almost mythical reputation as a herald of the Third Aliyah and a symbol of pioneering immigration. Its passengers embodied the hope, resilience, and determination that characterized this crucial period in the history of Jewish settlement in the Land of Israel. Article Written by Sasha Zoiref Tour Guide in Israel Contact details: TripAdvisor  & Instagram

This article includes external links to YouTube videos where you can hear and see the authors mentioned. Some of the content is in easily understandable Hebrew. The Tel Aviv literature scene is vibrant, featuring many young writers in their twenties and thirties, and some in their forties. One of the most experimental literary magazines in this scene is Hava Lehaba (הבה להבא), led by Israeli poet, editor, and critic Oded Carmeli. This wonderful magazine not only publishes innovative poetry but also organizes poetry events and runs a publishing company for its poets, including the celebrated sixty-year-old poet Yoav Ezra. Notable contributors include poets Emmanuel Brutus Lewy, philosopher Dr. Jeremy Fogel, Gal Azran, Shani Pocker, Roy Caspi, and many more. Hava Lehaba maintains its own website and distributes free magazines across bookshops and coffee places in Tel Aviv. Although the magazine includes poets from England, all publications are in Hebrew, significantly contributing to contemporary Hebrew culture. The study of Israeli literature, with its diverse expressions and colors, is promoted at Tel Aviv University and other universities across Israel. The Tel Aviv literary scene is vibrant and progressive, reflecting the dynamism of its contributors. Another notable group in Tel Aviv is Barhash (ברחש), which includes poets like Eran Hadas and Daniel Oz, the son of renowned Israeli novelist Amos Oz. Barhash hosts unique events where artists draw the poets as they read their poetry. These two groups, Hava Lehaba and Barhash, frequently interact and collaborate in joint poetry events. One of the young poets in this scene is Larissa Miller, known for her humor and youthful touch. She has organized many reading events and published two books. Her humble approach and social nature make her a key figure in the community. In Jerusalem, another poetry group called Poets of Babel (משוררי בבל) promotes writings in all languages. Their activities are often coordinated through WhatsApp, spreading their work over the internet (you can follow their Instagram & Facebook pages). Larissa Miller publishes in Ha'aretz, and Oded Carmeli writes for the Israeli Space Agency. In every Hava Lehaba Event, Jeremy Fogel  (prominent lecturer at Tel Aviv University, where he received his doctorate) sings with the crowd of literary men the song of William Blake and Lectures about philosophy, Science, avant-garde, and theology. The Israeli literature scene is enriched by the dedication of these poets, whose language and culture deeply touch their audience. Hebrew is their mother tongue, and they are determined to make a lasting impact on Israeli culture. This literary movement has been encouraged by figures like Aharon Shabtai, Professor Gabriel Moked, and the late Meir Wieseltier, giants of Israeli literature from the fifties, sixties, and seventies. If you haven't yet explored their works, it's highly recommended to do so, whether digitally or by visiting a bookshop to see the many publications available. External links Oded Carmeli’s video presentation: YouTube Video Yoav Ezra’s poem: YouTube video Dr. Jeremy Fogel’s video conference about Secularity and Religion: Gal Azran’s poem Shani Pocker’s poem Eran Hadas’s poem Daniel Oz's video presentation Aharon Shabtai's poem Gabriel Moked's video explanation bout Bialik Meir Wieseltier's poem with English subtitles Hava Lehaba's website Barhash's website Babel's website Article Written by Dr. Tal Slutzker PhD.M.D. Medicine, Philosophy, Sociology. Tel Aviv University. Wikipedia Youtube

Translated into: Kfiah Datit. Kfiah: coercion/force Datit: Religious. Israel was founded with the unique challenge of integrating diverse religious communities, primarily Judaism, into a modern democratic state. This challenge has manifested in various ways over the years. The intertwining of religion and politics has been a complex and contentious issue, giving rise to instances of religious coercion. The tension between the Orthodox community and the secular parties finds its roots (among many other reasons) in the Status Quo (1947) when Ben Gurion promised the Agudat Israel* party to maintain certain Jewish laws to guarantee the Jewishness of the State. One of the most notable examples of religious coercion in Israel is the influence of Orthodox Judaism on matters of personal status, such as: marriage, divorce, conversion, Activity on Shabbat. The Orthodox Chief Rabbinate holds significant authority over these issues, and alternative streams of Judaism, as well as those who identify as closer to secularity, often find themselves subject to the Orthodox interpretation of religious law. The following examples led to tensions between religious and secular segments of the population. Using cars on Shabbat and holidays in certain areas, Opening businesses and public areas during Shabbat, Working on Shabbat, Selling Hametz (non-kosher food for Pesah) during Pesah, Using Hametz in some places during Pesah, The Kashrut Permission for restaurants, Marriages. Many secular Israelis, who see themselves as part of the modern working class, find these restrictions particularly coercive since many of them pertain to Shabbat, their sole day off during the week. The sense of constraining their freedom of movement is strong. In response to these restrictions, some municipalities are granting specific approvals for businesses to operate on Friday evening and Shabbat. As for marriages, numerous Israelis opt for civil ceremonies in foreign countries, with Cyprus being a common choice, as a strategy to wed without adhering to Rabbinic Law. On the flip side, certain orthodox parties discuss "Kfiah Hilonit" (secular coercion). This term refers to the perception that secular individuals discriminate against religious people based on their lifestyle, clothing, thoughts, and a desire to impose initiatives contrary to Jewish Law. There is testimony in Hebrew available on this YouTube link. Indeed, some secular individuals express a sense of consistently facing restrictions from the religious community, which they feel doesn't actively engage in the economic and defense challenges of the country. One of the most blatant topics mentioned by the seculars is the military exemptions of certain religious groups. To extend your understanding on that matter, you can read this short article about the full cart and the empty chart, describing the burden-sharing religious and secular visions in Israel. The delicate balance between religion and statehood continues to evolve as Israel grapples with questions of identity, pluralism, and the role of religion in shaping its future. *Hassidic party that emerged in the early 20th century.

Israeli singer. He plays guitar, bass, and piano, and some of his songs have gained great popularity in Israel. He released more than 10 albums, and three of his songs are available in our Spotify Playlist (Modern Songs). This is the YouTube Link to one of his most famous songs, called "Shir LeIma" ("A song for Mom"). The rhythm is slow and easily enables anyone to learn Hebrew.