The Israeli flag is more than a national emblem; it is a bridge between ancient memory and modern statehood. While it feels timeless today, its design was actually the result of intense debate, competing visions, and a creative spark that turned a sacred object into a political symbol. Here is how a movement's banner became the official flag of the State of Israel in 1948. Herzl’s Vision: Seven Golden Stars The journey began in 1896. Theodor Herzl, the father of modern Zionism, knew that a movement preparing to launch a nation needed a powerful visual anchor. In his foundational book The Jewish State, he laid out a specific, highly symbolic proposal: “We have no flag, and we need one. If we desire to lead many men, we must raise a symbol above their heads. I would suggest a white flag, with seven golden stars. The white field symbolizes our pure new life; the stars are the seven golden hours of our working day. For we shall march into the Promised Land carrying the badge of honor.”(Herzl, Theodore, chap. 5) Herzl’s design focused on the future—specifically, the social ideal of a modern, enlightened society with a seven-hour workday. However, as the First Zionist Congress in Basel approached in 1897, the visual language of the movement was still up for grabs. The Israeli flag in the first congress hall in Basel. Source: The National Library of Israel. The Basel Debate: Finding the Right Colors As the congress neared, Herzl's inner circle wrestled with how to decorate the hall. Isidor Schalit, Herzl’s assistant, initially envisioned a flag bursting with secular, revolutionary colors. He noted: I was bothered by the question of the flag. Herzl's preference was for the flag he proposed in The Jewish State: seven gold stars on a white background – a symbol of the labor and peace regime where a seven-hour workday would prevail... I suggested the flag of the Zionist-Academic Association Kadima: blue-red-yellow, where blue symbolized hope, red represented our spilled blood, and yellow stood for the coveted freedom we would attain... I did not receive explicit instructions and decided, based on my own judgment, to raise a blue and white flag. Indeed, (...) I remembered that I arrived at this choice based on the conversation between David Wolffsohn and Herzl: relying on the colors of the Talith seemed very appropriate to Herzl. Schalit ultimately chose blue and white because he recalled a crucial conversation between Herzl and David Wolffsohn, a prominent Zionist leader who would later succeed Herzl. Wolffsohn had realized that the movement didn't need to invent a new palette; it already had one. Wolffsohn’s Spark: Unrolling the Tallit Wolffsohn’s own account describes the exact moment of inspiration that bypassed Schalit's multi-colored ideas and Herzl's golden stars: “At the behest of our leader Herzl, I came to Basle to make preparations for the Zionist Congress. Among many other problems that occupied me then was one which contained something of the essence of the Jewish problem. What flag would we hang in the Congress Hall? Then an idea struck me. We have a flag — and it is blue and white. The talith (prayer shawl) with which we wrap ourselves when we pray: that is our symbol. Let us take this Talith from its bag and unroll it before the eyes of Israel and the eyes of all nations. So I ordered a blue and white flag with the Shield of David painted upon it. That is how the national flag, that flew over Congress Hall, came into being.” The creation of the flag is mainly attributed to Wolffsohn. By superimposing the ancient Star of David onto the familiar blue-and-white stripes of the prayer shawl, Wolffsohn created an instant emotional connection for Jews worldwide. From Zionist Congress to the Declaration of Independence Foreign Minister Moshe Sharett (right) and Israeli delegates raise the flag of Israel at the United Nations on May 12, 1949, marking Israel's admission as the 59th member state. Credit: Associated Press / Public Domain via Israel State Archive. For the next fifty years, Wolffsohn’s design served as the universal banner for the Zionist movement. In May 1948, it hung prominently behind David Ben-Gurion as he read the Declaration of Independence, sealing the birth of the State of Israel. But a new dilemma immediately arose: Should a political movement’s banner automatically become the flag of a sovereign state? Some argued that a new country required a fresh start, or feared that using the Zionist flag might cause confusion for Diaspora Jews who were citizens of other nations. For six months, the provisional government debated various alternatives. Ultimately, the deep historical roots of the Basel banner won out. On October 28, 1948, the Provisional Council of State published the definitive blueprint in the Official Gazette: “The Provisional Council of State hereby proclaims that the flag of the State of Israel shall be as illustrated and described below: The flag is 220 cm. long and 160 cm. wide. The background is white and on it are two stripes of dark sky-blue, 25 cm. broad, over the whole length of the flag, at a distance of 15 cm. from the top and from the bottom of the flag. In the middle of the white background, between the two blue stripes and at an equal distance from each stripe is a Star of David, composed of six dark sky-blue stripes, 5.5 cm. broad, which form two equilateral triangles, the bases of which are parallel to the two horizontal stripes.”25 Tishrei 5709 (28 October 1948) – Provisional Council of State, by Joseph Sprinzak, Speaker The Anatomy of the Symbolism The final, official design beautifully codified centuries of tradition into standard state dimensions: The Blue Stripes: Modeled directly after the tallit (prayer shawl). The Colors (White and Blue): Deeply rooted in Jewish history, these colors mirror the garments worn by the High Priest during Yom Kippur in the ancient Temple. The Star of David (Magen David): A central symbol identified with Jewish art, culture, and community since antiquity. By weaving these elements together, the Israeli flag successfully achieved what Herzl originally set out to do: it raised a symbol above the heads of many, transforming a centuries-old spiritual identity into the visual anchor of a modern nation. Sources : Britannica. “Flag of Israel.” Britannica. https://www.britannica.com/topic/flag-of-Israel Knesset. “Herzl Letter / The Jewish State excerpt.” https://knesset.gov.il/vip/herzl/eng/Herz_Letterfr1_eng.html Israeli Ministry of Foreign Affairs. “The Flag and the Emblem.” https://embassies.gov.il/MFA/AboutIsrael/Israelat50/Pages/The%20Flag%20and%20the%20Emblem.aspx Jewish Virtual Library. “Israel National Symbols: The Israeli Flag.” https://www.jewishvirtuallibrary.org/jsource/History/isflag.html Jewish Virtual Library. “The Israeli Flag.” https://www.jewishvirtuallibrary.org/the-israeli-flag World Jewish Congress. “28 October 1948 | Provisional Council of State unveils Israeli flag.” https://www.worldjewishcongress.org/en/videos/jewish-world/28-october-1948--provisional-council-of-state-unveils-israeli-flag World Jewish Congress. “This Week in Jewish History | Israeli Provisional Council of State unveils Israeli flag.” https://www.worldjewishcongress.org/en/news/this-week-in-jewish-history--israeli-provisional-council-of-state-unveils-israeli-fl https://degel-israel.co.il/book/book-chapter-4/

The Birth of Modern Jerusalem During the second part of the 19th century, Jerusalem started to expand, and new neighborhoods were built outside the old city after thousands of years during which the residents of Jerusalem lived between the old walls. Christian people and wealthy Arabs were among the first to settle in new areas. On the other hand, Jewish leaders and philanthropists (like Montefiore) helped establish new Jewish neighborhoods. Building New Neighborhoods Under Protection The construction of new Jewish neighborhoods was accompanied by fears about residents' safety. Robbers and gangs operating outside these neighborhoods threatened their safety. They had to lock the neighborhood gates every evening at sunset. The neighborhoods looked like fortresses, and heavy gates were placed at the entrances and locked every evening. The doors and windows of its buildings were facing an inner courtyard. These newly formed neighborhoods strongly impacted the design of Jerusalem's constructions. We recommend you check out our special map to visualize the location of these new places, which include Mishkenot Sha'ananim (the first Jewish settlement built outside the walls of the Old City of Jerusalem in 1860), Nahalat Shiva, or even Mea Shearim. Mishkenot Sha'ananim between 1860 and 1870. Source: The Israel Internet Association, public domain. From Mishkenot Sha’ananim to a Growing New City We can understand the impact of these newly built neighborhoods by looking at the split of Jewish inhabitants living in the Old City and the New City over the years. In 1880: 19 000 (Old City) / 2000 (New City) In 1900: 15 000 / 16 000 In 1910: 16 000 / 29 000 In 1931: 5 500 / 48 500 In 1948: 2000 / 98 000 Sources: Wikipedia https://meyda.education.gov.il/files/Jerusalem_edu/2.pdf

Ha-Melits was a Hebrew newspaper published in the Russian Empire between 1860 and 1904. It was one of the first Hebrew-language newspapers, initially published as a weekly before transitioning to a daily format in 1886. Ha'melits street in Tel Aviv, personnal photo. The newspaper was written in its first year in Hebrew, and later in both German and Hebrew. Many of Russia's Jewish intellectuals, from radicals to moderates, wrote in its pages. Its notable contributors include Yehuda Leib Gordon, Ahad Ha'am, David Frischmann, Moshe Leib Lilienblum, Zvi Kashdai, and Yehuda Leib Levin. Ahad Ha'am published his famous article "This is not the Way" in Ha-Melits, where he articulated his vision of Cultural Zionism and expressed his opposition to immediate mass immigration and settlement in the Land of Israel. A Platform for the Haskalah and Early Zionism Ha-Melits quickly became a central platform for the Jewish Enlightenment (Haskalah) in the Russian Empire. It promoted modernization, education, and engagement with broader European culture, while maintaining a strong commitment to Hebrew as a literary and national language. Over time, the newspaper evolved into an important forum for early Zionist thought. It reflected the ideological diversity of the Jewish intelligentsia, publishing debates on nationalism, assimilation, and the future of Jewish life in Eastern Europe and the Land of Israel. While some contributors supported practical settlement, others - like Ahad Ha’am - advocated for a cultural and spiritual center in Palestine rather than immediate mass migration. Legacy and Historical Significance Ha-Melits played a key role in the revival of Hebrew as a modern written language. By consistently publishing journalism, essays, and literary works in Hebrew, it helped shape a readership capable of engaging with contemporary issues in their ancestral language. Its influence extended beyond journalism: it contributed to the formation of modern Jewish public discourse and laid intellectual foundations for both Cultural and Political Zionism. Although it ceased publication in 1904, Ha-Melits remains a landmark in the history of Hebrew media and Jewish intellectual life. Hamelitz newspaper cover in 1861. Source: Wikipedia, puclic domain.

Moshe Matalon. Source: Wikipedia. Early Life and Education Moshe Yitzhak Matlon (1872 -1959) was one of Tel Aviv's founders. The Matlon family first arrived in Israel from Iraq in 1817, over 200 years ago, playing a pioneering role in establishing the Jewish community in Jaffa. Born in Jaffa, he studied at Mikve Israel and was one of the first Sephardim to graduate from the school. Then, he studied law, and in 1896, opened a law office in Jaffa and became one of the first Jewish lawyers in the city. Pioneering Contributions to Tel Aviv Engaged in public activity, he founded the "Magan" association, which aimed to bring Jaffa's Jews and Arabs close together. In 1900, he got in touch with Herzl who invited him as a delegate to the (4th) Zionist Congress. In 1913, he moved to Tel Aviv and bought land in Tel Aviv. One of the lots became the first United States Embassy after the Declaration of Independence in 1948. After World War 1, most Jews still lived and worked in Jaffa. However, following the deterioration of relations with the local Arabs, which culminated in the riots of 1921, a need arose to establish a business and trade center for Jews outside of Jaffa. In the 1920s, Moshe Matlon moved to construction and built Commercial Center Street (which is today called Moshe Matlon Street in southern Tel Aviv). Moshe Matalon got close to Meir Dizengoff and helped him buy land for Tel Aviv. He thus bought the areas of King George, Dizengoff Square, HaBima, Ramat Aviv, and more. In the 1940s, he built Kiryat Matalon in Petah Tikva. When he died in 1959, the Haaretz newspaper wrote the following about him: "He was one of the first lawyers in Jaffa City, a profession he practiced for many years until the British occupation. For the Turkish government, he led maritime affairs. Member of the Tel Aviv religious council and election committee in Jaffa. A delegate to many Zionist congresses, he founded many synagogues and a 'mother and child' house in Neve Shanan."* He is buried in Nachalat Yitzhak Cemetery in Tel Aviv. In this YouTube video, you can learn about him and his son Emanuel, a Zionist Activist and member of several Israeli Institutions. Sources : *https://golden-lotus.co.il/matalon/?q_mailing_7TUvZ5g3BE7CrNcSCenbq4TDAt3qFkJC6h8yZ=RnWFyDJ2QQeiCKhadUKMRSwbvaVCWrxd6BKeTLsxGao4S2ymrLYwCcJ7X https://xnet.ynet.co.il/articles/0,7340,L-4850168,00.html?q_mailing_7TUvZ5g3BE7CrNcSCenbq4TDAt3qFkJC6h8yZ=RnWFyDJ2QQeiCKhadUKMRSwbvaVCWrxd6BKeTLsxGao4S2ymrLYwCcJ7X https://he.wikipedia.org/wiki/%D7%9E%D7%A9%D7%94_%D7%99%D7%A6%D7%97%D7%A7_%D7%9E%D7%98%D7%9C%D7%95%D7%9F?q_mailing_7TUvZ5g3BE7CrNcSCenbq4TDAt3qFkJC6h8yZ=RnWFyDJ2QQeiCKhadUKMRSwbvaVCWrxd6BKeTLsxGao4S2ymrLYwCcJ7X https://www.youtube.com/watch?v=dd6SWpIpgA8

Cultural Impact: Hapshuta and the Modern Israeli Identity Hapshuta is one of the most popular social media brands in Israel, with a combined following of over a million users on Facebook and Instagram. What began as a meme page has evolved into a major cultural voice, especially among younger Israelis. The platform is known for its humorous and often satirical content, including memes, short videos, and GIFs that react to everyday life in Israel. It draws heavily on shared cultural references, making it particularly resonant for those familiar with local norms, media, and social dynamics. Hapshuta frequently tackles topics such as popular TV shows (including reality programs like “HaAh HaGadol”), celebrity culture, viral internet trends, current events, and even politics. Its tone ranges from lighthearted and playful to sharply ironic, often using humor as a way to comment on social issues and collective experiences. Beyond entertainment, Hapshuta reflects and shapes contemporary Israeli identity. It captures the language, concerns, and humor of a generation that is deeply engaged with social media and public discourse. In many ways, it functions as a mirror of modern Israeli society, highlighting both its absurdities and its shared cultural moments. For Hebrew learners and cultural observers, following Hapshuta offers valuable insight into how young Israelis communicate, joke, and relate to current events in real time. The name “Hapshuta” (הפשוטה) translates roughly to “the simple one” or “the basic girl/woman,” a self-aware and ironic reference that reflects the page’s playful tone and its connection to everyday life.

source: gov.il/en Moshe Sharett (1894-1965) was an active Zionist leader, the first Foreign Minister of Israel, and its Second Prime Minister. He led the early days of the State of Israel alongside David Ben-Gurion and assisted in Jewish immigration from Arab countries after the Six-Day War. First steps and political engagement Born in Ukraine, he arrived in Israel in 1906 (then part of the Ottoman Empire) at age 12 with his family. His family moved from Ein Siniya, near Ramallah, to Jaffa, and became one of the founding families of Tel Aviv. Sharett was a member of the first graduating class of the first Hebrew high school in the country, the Herzliya Hebrew Gymnasium (founded by Haim Bograshov, Sheinkin and others), and pursued his studies in Istanbul and London. He fluently spoke Arabic and Turkish. In 1931, he became secretary of the Jewish Agency and the head of its political section. This led him to be responsible for interceding with the British Mandatory authorities, to create a Jewish home in Palestine (1933-1948). In 1947, he was sent to the United Nations to defend the Zionist project. In 1948, he signed Israel's Declaration of Independence. Architect of the young country's foreign policy As the first Foreign Minister of the young State, he had the mission of negotiating the Israeli-Arab cease-fire agreements following the War of Independence. On that occasion, he changed his family name from Shertok to Sharett. He also dedicated much of his time as Minister to reparations issues from Germany. In 1952 he signed a reparations agreement with West Germany. In 1953, when Ben-Gurion retired to Kibbutz Sde Boker, Moshe Sharett was appointed his successor by the Mapai party. He ensured the alternation after David Ben-Gurion's political withdrawal, and became the second Prime Minister of Israel, until the end of 1955 (a total period of 21 months). When Ben-Gurion returned to political life in November 1955, Sharett yielded the post of Prime Minister to him but remained Foreign Minister until June 1956, the year he resigned due to strong disagreements with Ben Gurion. This discord was compounded by an unhealthy relationship where Ben-Gurion’s authority overshadowed his entire Prime Ministerial tenure. In 1960 Sharett was elected by the World Zionist Congress as Chairman of the World Zionist Organization and the Jewish Agency. Overall, his leadership as the second Prime Minister is often forgotten. Moshe Sharett is mainly remembered as the first Foreign Minister, who shaped Israel's Foreign Ministry policy. In this YouTube video (00:14), we see Moshe Sharett in the United Nations 1949 assembly, welcoming Israel as one of its members. On this one, you will see a short explanatory video about his life. Sources : https://www.gov.il/en/departments/people/moshe_sharet https://www.jewishvirtuallibrary.org/moshe-sharett https://www.jpost.com/opinion/article-719646

Early Life and Aliyah Source: The David B. Keidan Collection of Digital Images from the Central Zionist Archives, 1924. Menahem Sheikin (1871-1924) was a Zionist leader and one of the founding figures of Tel Aviv. In 1900, after he completed his studies in Odessa (Ukraine), he was elected as a delegate to the 4th Zionist Congress in London. He explained to Congress the problems he witnessed in the Yishuv during his previous visit that same year. In 1906, he made Aliyah and settled in Jaffa, where he established an office for the Hovevei Zion movement to assist prospective immigrants. He preferred that those with means immigrate to Israel and advised those without not to come. Sheinkin's Vision for Tel Aviv Menahem Sheinkin was among the first to settle in "Ahuzat Bait", one of the first quarters outside Jaffa (established in 1909), and proposed to change its name to "Tel-Aviv". "With this name, our leader Herzl expressed hope for our future in the Land of Israel. The Tel Aviv name has a local, Arab tone, and all the inhabitants of the country will soon get used to it."* The name "Tel Aviv" is Nahum Sokolov's Hebrew translation of Herzl's book Altneuland, originally published in German seven years earlier. In 1909, the Jaffa Hebrew Gymnasium was established and soon renamed the Herzliya Hebrew Gymnasium. Menahem Shinkin was among its founders. In 1910 he created an organization aimed at buying lands in Israel, which contributed to the establishment of Allenby Street, and in 1912 he established the Independent Craftmanship Organization (Merkaz Ba'alei Melakh) neighborhood, which aimed to unify the independent craftsmen of Tel Aviv. The main street of the neighborhood was named after him. During WW1, he cared about food and money distribution and provided work for unemployed workers. He died in 1924 in Chicago in a car accident, during a visit as a delegate to the Aliya department of the Zionist administration. Sources: https://he.wikipedia.org/wiki/מנחם_שינקין https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/sheinkin-menahem *http://www.zionistarchives.org.il/Pages/TalilaBiset.aspx#:~:text=%D7%9E%D7%A0%D7%97%D7%9D%20%D7%A9%D7%99%D7%A0%D7%A7%D7%99%D7%9F%2C%20%D7%A9%D7%94%D7%A6%D7%99%D7%A2%20%D7%90%D7%AA%20%D7%94%D7%A9%D7%9D%20%D7%94%D7%97%D7%93%D7%A9%20%D7%9C%D7%A2%D7%99%D7%A8%2C,%D7%A6%D7%9C%D7%A6%D7%95%D7%9C%20%D7%9E%D7%A7%D7%95%D7%9E%D7%99%2C%20%D7%A2%D7%A8%D7%91%D7%99%2C%20%D7%95%D7%9B%D7%9C%20%D7%99%D7%95%D7%A9%D7%91%D7%99%20%D7%94%D7%90%D7%A8%D7%A5%20%D7%99%D7%AA%D7%A8%D7%92%D7%9C%D7%95

Early Life and Immigration to the Land of Israel 1888- 1982. Born in Odessa (Ukraine), Rachel was a Zionist activist and Israeli politician. Growing up in a traditional Jewish family, she studied mathematics at Odessa University and married Noah Cohen in 1913. 1919 after World War 1, she made Aliyah and joined her husband, who was already living in Mandatory Palestine. She joined the Hebrew Women's Association, which became part of WIZO (Women's International Zionist Organization) in 1933. As part of this movement, Rachel Cohen-Kagen was appointed to lead the Jewish welfare case in the Haifa municipality and elected to the local community committee. Political Career and Advocacy for Women's rights In 1946, she joined The Jewish National Council. In 1948, as a member of the Council*, Rachel Cohen-Kagan signed the Declaration of Independence of the State of Israel, along with 36 other signatories. Soon after, she became a member of the Provisional State Council**. Golda Meir and Rachel Cohen-Kagan were the only women who signed the Declaration of Independence. Cohen-Kagan signs the Israeli Declaration of Independence (Source : archives.gov.il/) She actively represented women's issues in the first Knesset, from which she resigned in 1951. She then served as the chairman of the WIZO until 1961. From 1961 to 1965, she was elected to the Fifth Knesset, on behalf of the Liberal Party. Until she died in 1982, Rachel continued to be actively involved in the WIZO. Streets in Ra'anana, Rishon Lezion, and Haifa are named after her. *The Jewish National Council was part of the Assembly of Representatives of the Yishuv within Mandatory Palestine. ** The Provisional State Council was the temporary legislature of Israel from shortly before independence until the election of the first Knesset in January 1949.

Published in 1892, this book, authored by Elhanan Leib Lewinsky, unfolds a visionary tale set in 2040, envisaging a journey to the Land of Israel. Within this narrative, the Hovevei Zion movement establishes a technological utopian society. A Utopian Journey Through the Future of Israel The future Israeli society depicted in the book embodies socialist values, moral principles, and a commitment to peace. Notably, its capital is Jerusalem, as opposed to Jaffa (Tel Aviv had not been built yet when Lewinsky wrote the book). The central narrative revolves around the honeymoon journey of a young Hebrew-speaking couple, Yehudit and Elhanan, who explore this utopian society during their visit. Despite the transformative experience, the couple, upon concluding their trip, opted not to make aliyah. Lewinsky's book, a decade ahead of Herzl's utopian work "Altneuland," garnered comparatively less attention, partly due to the limited Hebrew-speaking audience among other factors. Source: https://en.wikipedia.org/wiki/Elhanan_Leib_Lewinsky#References

1141 - 1075. The Life and Legacy of Yehudah Halevi Rabbi Juda (Yehuda) HaLevi was a Sephardic rabbi, philosopher, doctor, and poet born in Tudela (Spain). During his life, he practiced medicine, engaged in trade, and had connections with Jewish and non-Jewish figures worldwide. Statue of Yehuda Halevi, in Israel. Source: Wikipedia. At age 60, convinced that Jews living outside the Holy Land lead an incomplete life, he decides to leave for the land of Israel and make Aliyah. Documents indicate that Judah Halevi arrived in Alexandria in September 1140. The place of his death remains unclear. Some say he died in Egypt, and others mention him arriving in Jerusalem, his final destination. Poetry, Philosophical Contributions and The Kuzari During his lifetime, Halevi's poems were known beyond Spain. His poetry is inspired by Arabic models (dominant at that time) and adapted to Hebrew. We know around 800 poems by Judah Halevi. His most famous work is "Kuzari", or the "Book of the Khazar". Translated from Arab into Hebrew in the 12th century by Rabbi Yehuda Ibn Tibbon, It has been repeatedly republished and printed in Latin, Spanish, German, and Italian. The book is built on the model of a dialogue between a Rabbi and the king of the Khazars (who existed between the sixth and thirteenth centuries AD in the area of today's Ukraine/Georgia). It deals with the conflict between faith and philosophy, at a time when Jewish intellectuals were under classical Greek influence. It is also one of the first attempts to confront Judaism with Christianity and Islam. In the book, Rabbi Juda Halevi argues that the presence of Israel's God is most palpable in the Land of Israel. It is therefore ideal and most religiously fulfilling for Jews to live there. One of Tel Aviv's first streets is named after him. Source: https://en.wikipedia.org/wiki/Judah_Halevi

In 2020, Haifa’s Naming Committee approved a proposal from the Democratic Front for Peace and Equality (a leftist movement founded in 1977, called Hadash in Hebrew) to name a street after the legendary Egyptian singer Umm Kulthum. The decision highlighted her status as one of the greatest voices in Arab and Egyptian music, making her an apt figure to honor in a mixed city like Haifa, a city often described as a model of Jewish-Arab coexistence. This proposal sparked a heated debate in Israeli society, raising broader questions about memory, identity, and coexistence - questions that this article will explain in detail. Street Names and Urban Narratives Street names are not just practical signposts; they tell the story of a city. In Israel, many streets reflect a Zionist narrative shaped during the country’s early decades, while the heritage of Arab and Middle Eastern cultures is often absent or underrepresented. The little that exists tends to focus on Jewish immigrants from Arab countries and their persecution, leaving the shared Arab cultural story - of Muslims, Christians, and Jews who lived together for centuries - largely unkown. Umm Kulthum, circa 1968. Public Domain. Haifa’s proposal was not unique. Jerusalem named a street after Umm Kulthum in 2012, and Ramla also considered a similar step in 2020. But while Jerusalem’s move passed quietly, in Ramla and Haifa the suggestion sparked public controversy. For some, Umm Kulthum symbolizes recognition of Arab and Palestinian culture in Israel, while for others, she is seen as politically charged due to her past statements against Israel. In Haifa, the controversy proved decisive. After long debates, the plan to name a street after her was abandoned, leaving the city without this symbolic gesture of shared memory. Beyond Politics: a shared cultural legacy Despite the politics surrounding her, Umm Kulthum has long held a special place in Israeli culture, especially among Jews of Middle Eastern and North African descent. Though her political comments provoked anger, her songs of love and longing resonated across divides. Many Jews and Israelis who grew up hearing her voice in Arabic felt she was singing for them too. Even if her image is a matter of controversy, over the years, her music has become part of Israel’s cultural fabric. Artists like Berry Sakharof, Margalit Tzan’ani, Dikla, Nasreen Qadri, and Zehava Ben have reinterpreted her songs. Theater productions, radio programs, and dance performances have honored her memory, including: Oum Kulthum, a play staged at the Jaffa Theater, based on the French novel Oum by Salim Nassib. An episode of Hero of Culture on the radio station Kan Tarbut, dedicated to her life and works. Pekroni (Remind Me), a dance performance by choreographer Orly Portal, inspired by one of her songs. Umm Kulthum’s story Born in a small Egyptian Delta village in 1904, Umm Kulthum - later celebrated as the “Star of the Orient” - challenged social conventions from an early age, even disguising herself as a boy to sing with her father’s troupe. Her voice, full of raw emotion, united audiences across the Arab world. Singing of love, pain, and longing, she became both a cultural icon and a bridge between people. Nicknamed “The Voice of Egypt” and “Egypt’s Fourth Pyramid” she remains a national icon. In 2023, Rolling Stone ranked her 61st among the 200 Greatest Singers of All Time. Her funeral in 1975 drew more mourners than that of Egyptian President Gamal Abdel Nasser. Haifa’s forgotten chapters Haifa itself has a history closely tied to Umm Kulthum. She performed there three times in the 1930s, to audiences of both Jews and Arabs. In those years, Haifa was freer of the religious elites that shaped cities like Jaffa, Acre, and Jerusalem, and it grew as a vibrant Arab cultural center, sometimes even with a secular edge. This spirit still shapes how many Arab residents view the city today. Yet, much of this heritage is missing from Haifa’s present-day streets. Before 1948, street names reflected Arab, Palestinian, Ottoman, and British legacies. After the establishment of Israel, many were replaced with Zionist names emphasizing rebirth, return, and liberation. Entire chapters of the city’s past were erased, and new regulations later froze the renaming of existing streets. Today, every new street becomes a site of debate over what story Haifa chooses to tell about itself. More than a name In this context, naming a street after Umm Kulthum is more than a tribute to a singer - it raises a deeper question for Haifa and other mixed cities in Israel: whose history should the streets reflect? Over the past century, Haifa’s street names have been rewritten more than once, each change revealing the ongoing struggle over which past to honor and which to forget. Haifa is home not only to Jews and Palestinian Arabs, but also to Druze, Ahmadis, Baha’is, and others. Its vitality as a shared city depends on making space for all these voices. Seen this way, the “Umm Kulthum test” is more than symbolic. It offers a chance, not just for Haifa, but for every mixed city in Israel, to move beyond narrow politics and embrace a fuller cultural story. Article written by Einat Levi Co-founder of ViaCity - The Center for City Diplomacy & International Relations, and Strategic Advisor for Partnership Building between Israel, Morocco, and the MENA Region. Based on an article originally published in Haaretz (Hebrew, 2020) by Einat Levi Linkedin

Degel HaTorah (Banner of the Torah) is an Israeli Ashkenazi Haredi political party. The party was founded by Rabbi Elazar Shech in 1988 after a split from Agudath Israel, due to political differences. From its creation to 2022, Knesset members had varied from 2 to 4. In the video below, you can see one of the first reunions of the party's leaders at Rabbi Shech's house. Agudat Israel and Degel Hatorah sometimes feuded with each other but later joined forces under the political coalition Yahadut HaTorah in 1992. That same year, the party won two Knesset seats (including deputy member Moshe Gafni who is still active) and joined Yizhak Shamir's coalition government. Since its establishment, three national conferences of the party have been held (1990, 2006, 2016). The conference takes place over several days and includes lectures and discussions. The conference culminated with the arrival of its spiritual leaders. Degel HaTorah's pre-eminent sages were Rabbi Chaim Kanievsky (1928-2022) and Rabbi Gershon Edelstein (1923-2023). After Edelstein's death, Dov Lando has become the new spiritual leader of the party. Party representatives have served as mayors of different cities in Israel such as Jerusalem, Bnei Brak, Modi'in Illit, Beitar Illit, Raksim, Kiryat Yaarim, and more. Following the position of the founder of the party, Rabbi Shech, who supported the principle of Land for Peace, Degel HaTorah is considered less right-wing than Agudat Israel. But under the spiritual leaders who succeeded Rabbi Shech, there was a shift to the right in the party's positions, which was expressed in the statement of its leader, Rabbi Haim Kanievsky, on the eve of the elections to the twenty-second Knesset (2019), that the ultra-orthodox parties must oppose the transfer of territories to the Arabs. Its political platform can generally be understood through several key areas: Religion and state A strong commitment to preserving and strengthening the role of Jewish law (Halacha) in public life, particularly regarding Shabbat observance, educational frameworks, and state policy. Military service Ongoing support for exempting yeshiva students from mandatory military service, a longstanding and deeply divisive issue within Israeli society. Social policy A focus on securing funding and institutional backing for Haredi schools, religious organizations, and community services. Economic policy Broad support for increased government funding and welfare assistance benefiting religious communities and yeshivas. Security and territorial issues Traditionally more pragmatic than ideologically driven on diplomatic and security matters, though in recent years the movement has often aligned with right-wing and coalition-oriented positions within the broader Haredi political landscape. Degel HaTorah’s politics are best described as religiously conservative and community-focused, with decisions driven less by geopolitical ideology and more by protecting the autonomy, funding, and continuity of the Haredi world. The newspaper "Yitad Naaman" is the official voice of Degel Hatorah and reflects its positions and views. As of May 2026, Degel HaTorah Knesset Members are: Moshe Gafni, Uri Maklev, Yaakov Asher and Yitzhak Ze'ev Pindrus. Source: https://he.wikipedia.org/wiki/דגל_התורה