2013 Year in Review
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												Schechter@35: Living Judaism 4
“The critical approach, the honest and straightforward study, the intimate atmosphere... that is Schechter.” Itzik Biton “The defining experience is that of being in a place where pluralism “What did Schechter isn't talked about: it's lived.” give me? The ability Liti Golan to read the most beautiful book in the world... in a different way.” Yosef Peleg “The exposure to all kinds of people and a variety of Jewish sources allowed for personal growth and the desire to engage with ideas and people “As a daughter of immigrants different than me.” from Libya, earning this degree is Sigal Aloni a way to connect to the Jewish values that guided my parents, which I am obliged to pass on to my children and grandchildren.” Schechter@35: Tikva Guetta Living Judaism “I acquired Annual Report 2018-2019 a significant and deep foundation in Halakhah and Midrash thanks to the best teachers in the field.” Raanan Malek “When it came to Jewish subjects, I felt like an alien, lost in a foreign city. At Schechter, I fell into a nurturing hothouse, leaving the barren behind, blossoming anew.” Dana Stavi The Schechter Institutes, Inc. • The Schechter Institute of Jewish Studies, the largest M.A. program in is a not for profit 501(c)(3) Jewish Studies in Israel with 400 students and 1756 graduates. organization dedicated to the • The Schechter Rabbinical Seminary is the international rabbinical school advancement of pluralistic of Masorti Judaism, serving Israel, Europe and the Americas. Jewish education. The Schechter Institutes, Inc. provides support • The TALI Education Fund offers a pluralistic Jewish studies program to to four non-profit organizations 65,000 children in over 300 Israeli secular public schools and kindergartens. - 
												
												From: Gifted Arab Gifted Arab Child in Israel, by Hanna David (Pp. 124-142)
From: Gifted Arab Gifted Arab Child in Israel, by Hanna David (pp. 124-142) The life story of Prof. Fadia Nasser-Abu Alhija Here is the life story of Prof. Fadia Nasser-Abu Alhija, who has succeeded in overcoming all possible barriers to higher education and becoming a role model for many Arab women and women in general. Prof. Fadia Nasser-Abu Alhija is professor at the School of Education of Tel Aviv University, where she heads the Department of Curriculum Planning and Instruction and the Program for Research, Measurement and Evaluation Methods. Previously, she was research coordinator for GRE testing at the Educational Testing Service (ETS) in Princeton, NJ (USA). Her main research topics are measurement and evaluation of gender- and culture-related achievements; evaluation of teachers and teaching, and the structural validity of testing methods. Prof. Nasser-Abu Alhija earned her Ph.D. in Research, Evaluation, Measurement and Statistical Methods from the University of Georgia (U.S.) in 1997. Prof. Nasser-Abu Alhija's areas of research are: research methods, measurement, evaluation and statistics. Her PhD thesis was: The Performance of Regression-Based Variations of the Screen Procedure for Determining the Number of Common Factors. In the last 30 years Prof. Nasser-Abu Alhija has taught and instructed mathematics at high school, college and university level. She has participated in various teams, in Israel and abroad, whose expertise has been the evaluation of students and staff members. She was a member of 15 academic committees, including the research committee of the Mofet Institute,1 The committee for undergraduate students at the school of Education, Tel Aviv University; a few professional committees of the Israeli Ministry of Education, 1 The MOFET Institute is a center for the research and development of programs in teacher education and teaching in Israeli teachers' colleges. - 
												
												Activity Report 2018
MATANEL FOUNDATION activity report 2018 MATANEL FOUNDATION ACTIVITY REPORT Program: Summer Youth University, Tel Aviv Youth University Year: 2018 Please present your activity report according to the following lines. The whole rapport will not exceed 2 or 3 pages (as word document). Name of the Program: Summer Youth University Year of activity: 2018 Name of the report's writer: Sharon Regev Function of the report's writer: Public Affairs, Tel Aviv Youth University Mail: [email protected] Phones: 03-6407674 Website / Facebook address of the organization: https://noar.tau.ac.il/ https://www.facebook.com/Enoar.tau Number of active participants in the program: 54 (in the financial report we note 55 students due to withdrawal of one student at the first day( . Estimated number of impacted participants: 54 Give the actually state of the program (where the program stands at the date of the activity report, no more than ten lines): Introduction The University of Tel Aviv ran, for the 18th year, its "Summer Youth University". The program is attended each year by exceptional high-school students who have successfully completed grades 10 and 11. Program participants from a lower socioeconomic status, who demonstrate a high potential for excellence in their studies, are identified with the help of high school headmasters from population centres in Israel's social and geographical periphery: religious alongside secular, Jewish alongside Arab, new immigrants alongside veteran inhabitants. The young students live in boarding conditions and return home during weekends. Daily activities last from morning till evening, and include participation in academic courses, study and reinforcement groups, learning skills, reading and writing in English, social and cultural activities etc. - 
												
												President Trump's Declaration on Jerusalem: Arab Citizens’ Response and Jewish-Arab Discourse in Israel December 2017
President Trump's Declaration on Jerusalem: Arab Citizens’ Response and Jewish-Arab Discourse in Israel December 2017 On December 1st, American President Donald Trump allowed a waiver of the 1995 Jerusalem Embassy Act1 to expire and in so doing, technically recognized Jerusalem as the capital of Israel and set in motion plans enabling the relocation the American Embassy there from its current location in Tel Aviv. A few days later, on December 6th, President Trump formally and publicly recognized Jerusalem as Israel's capital in a televised announcement and issued a directive to the State Department to begin the embassy move. These actions reverse longstanding American and international precedent regarding Jerusalem,2 as well as convention since 1993 that “the status of Jerusalem is a core issue to be addressed bilaterally in permanent status negotiations” between Israel and the Palestinians.3 Within the context of Arab citizens of Israel and Jewish-Arab relations in the country, the announcements have had a polarizing effect. While the majority of Jewish Israeli political leaders seem to be aligned in support of the actions, Arab political leadership has been vocal in its opposition. Even before the official announcement, MK Ayman Odeh, the Chair of the Joint Arab List, called President Trump "a pyromaniac" and warned that he "will set the entire region ablaze with his madness” if he goes through with it. MK Ahmad Tibi, also from the Joint List, said moving the US embassy “is in violation of international law” and will “seriously damage the vision for two states.”4 For Arab citizens of Israel, the opposition to the moves has a number of different roots. - 
												
												What Makes Elderly Arab Women of the Acre Elderly Club Laugh?”
Journal of Service Science and Management, 2020, 13, 281-298 https://www.scirp.org/journal/jssm ISSN Online: 1940-9907 ISSN Print: 1940-9893 It Makes Me Laugh: “What Makes Elderly Arab Women of the Acre Elderly Club Laugh?” Janan Faraj Falah1,2 1Sakhnin Academic College, Sakhnin, Israel 2Western Galilee College, Akko, Israel How to cite this paper: Falah, J. F. (2020). It Abstract Makes Me Laugh: “What Makes Elderly Arab Women of the Acre Elderly Club Laugh?” This paper examines the importance of humor in the life of the elderly Arabic Journal of Service Science and Management, women. The Arab sector in Israel in general and in the city of Acre in partic- 13, 281-298. ular has experienced many changes since the establishment of the State of https://doi.org/10.4236/jssm.2020.132018 Israel. Modern living has entered the Arab society and affected the structure Received: March 16, 2020 of the extended and the nuclear Arab family. The increase in education level Accepted: April 13, 2020 had led to integration in work both by Arab men and by women. In compar- Published: April 16, 2020 ison to Western society, which emphasizes self-fulfillment, personal devel- opment and happiness, the Arab society, on the other hand, emphasizes the Copyright © 2020 by author(s) and collective and harmony of the individual in relation to one’s cultural and his- Scientific Research Publishing Inc. This work is licensed under the Creative torical origin and surrounding. Welfare authorities in Israel provide varied Commons Attribution International services for the elderly; one of the most common services is the elderly day License (CC BY 4.0). - 
												
												Developments in the Middle East: Political Studies and Governance, University of the Free State, South Africa
מרכז עזרי לחקר איראן ומדינות המפרץ This volume is a collection of the proceedings of the webinar “Developments in The Ezri Center for Iran & Gulf States Research the Middle East” held on 14 October 2020. The event was the first international webinar to mark the academic collaboration between the Ezri Center for Iran & Gulf States Research, University of Haifa, Israel and the Department of Developments in the Middle East: Political Studies and Governance, University of the Free State, South Africa. That academic collaboration being within the “Framework for Academic Proceedings of Colloquium 14/10/2020 Collaboration” that was agreed upon and signed between the two universities in April 2018. Speakers at the webinar were, Professor Philippe Burger, Professor Glen Segell (editor) Shaul Chorev, Dr. Thamar E. Gindin, Dr. Eben Coetzee, Ashkan Safaei Hakimi, Professor Amatzia Baram, Dr. Eran Segal, Dr. Soli Shahvar, Dr. Ido Zelkovitz, Dr. Glen Segell, Professor Theo Neethling, Professor Hussein Solomon and Dr. Moshe Terdiman. Proceedings of the Webinar "Developments in the Middle East" First international Webinar to mark the Framework for Academic Collaboration between the Ezri Center for Iran & Gulf States Research, University of Haifa, and the Department of Political Studies and Governance University of the Free State מרכז עזרי לחקר איראן ומדינות המפרץ The Ezri Center for Iran & Gulf States Research Developments in the Middle East: Proceedings of Colloquium 14/10/2020 GLEN SEGELL (Editor) Copyright © Glen Segell 2021 (Editor) Copyright © Glen Segell 2021 (Cover Design) Noga Yoselevich: Graphic Design Cover Satellite Image Copyright © NASA Johnson Space Centre All rights reserved. ISBN 9798699275601 (Paperback) Imprint: Independently published DOI: 10.13140/RG.2.2.29659.39201 University of Haifa, Haifa, Israel ISBN 9781901414462 (EPUB) British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library. - 
												
												Integrating the Arab-Palestinian Minority in Israeli Society: Time for a Strategic Change Ephraim Lavie
Integrating the Arab-Palestinian Minority in Israeli Society: Time for a Strategic Change Ephraim Lavie Contributors: Meir Elran, Nadia Hilou, Eran Yashiv, Doron Matza, Keren Aviram, Hofni Gartner The Tami Steinmetz Center for Peace Research Integrating the Arab-Palestinian Minority in Israeli Society: Time for a Strategic Change Ephraim Lavie Contributors: Meir Elran, Nadia Hilou, Eran Yashiv, Doron Matza, Keren Aviram, Hofni Gartner This book was written within the framework of the research program on the Arabs in Israel and was published thanks to the generous financial support of Bank Hapoalim and Joseph and Jeanette Neubauer of Philadelphia, Penn. Institute for National Security Studies The Institute for National Security Studies (INSS), incorporating the Jaffee Center for Strategic Studies, was founded in 2006. The purpose of the Institute for National Security Studies is first, to conduct basic research that meets the highest academic standards on matters related to Israel’s national security as well as Middle East regional and international security affairs. Second, the Institute aims to contribute to the public debate and governmental deliberation of issues that are – or should be – at the top of Israel’s national security agenda. INSS seeks to address Israeli decision makers and policymakers, the defense establishment, public opinion makers, the academic community in Israel and abroad, and the general public. INSS publishes research that it deems worthy of public attention, while it maintains a strict policy of non-partisanship. The opinions expressed in this publication are the authors’ alone, and do not necessarily reflect the views of the Institute, its trustees, boards, research staff, or the organizations and individuals that support its research. - 
												
												Equality and Integration of the Arab Citizens in the Misgav Region
Equality and Integration of the Arab Citizens in the Misgav Region: A Report from Sikkuy-Misgav September 2001 Preface The terrible events of October 2000 symbolized for us – Jewish Israeli citizens and residents of the Misgav Region – an existential watershed. When the demonstrations were over and things went back to what passes for normal, many of us began to feel that assumptions and conventions in place over the last 50 years are no longer valid. Almost instantaneously, we have entered a new era in the common life of Jews and Arabs in the State of Israel – and here in the Galilee. In November 2000, we gathered for the first time, a group of about 40 Jewish residents of Misgav who wanted to work together to remedy the existing civic inequality. We called ourselves “The Third Article” – after the article in Israel’s Declaration of independence which guarantees “absolute civic equality” for all citizens of the state. Our goal, as an activist group, was formulated as follows: “In the State of Israel, Arab citizens are discriminated against. This contradicts the declared values of the state, as anchored in law. As citizens of the state and residents of Misgav who view equal rights and civic partnership as cornerstones of democracy, we must put this matter on the public agenda and act to bring about its remediation in our area.” Subsequently, we decided to joint Sikkuy, which is working on the national level for the same goal, so as to avail ourselves of its support and experience. In light of this decision, we renamed ourselves “Sikkuy in Misgav,” but the underlying idea remains unchanged: to make civic equality, as a value, the focal point of our activism as a group of ordinary citizens. - 
												
												Inequality Report: the Palestinian Arab Minority in Israel February 2011
Inequality Report: The Palestinian Arab Minority in Israel Adalah – The Legal Center for Arab Minority Rights in Israel February 2011 Inequality Report: The Palestinian Arab Minority in Israel February 2011 Introduction Inequality in Israel takes many forms. Some of the major fault-lines that divide Israeli society, creating relatively privileged and deprived groups, are Western Jews (Ashkenazim) versus Eastern Jews (Mizrahim); men versus women; Israel-born Jews (Sabar) versus new immigrants (Olim); Orthodox versus secular Jews; rural versus urban dwellers; rich versus poor; left-wing versus right-wing supporters; and gay versus straight people. This report focuses on inequalities between Jewish citizens of Israel—the majority—and Palestinian Arab citizens of Israel, a national, non- immigrant minority living in its historical homeland.1 Today, Palestinian citizens of the state comprise 20% of the total population, numbering almost 1.2 million people.2 They remained in their homeland following the establishment of the State of Israel in 1948, becoming an involuntary minority. A part of the Palestinian people who currently live in the West Bank, the Gaza Strip and the Diaspora, they belong to three religious communities: Muslim (82%), Christian (9.5%) and Druze (8.5%).3 Their status under international human rights instruments to which Israel is a State party is that of a national, ethnic, linguistic and religious minority. However, despite this status, the Palestinian minority is not declared as a national minority in the Basic Laws of Israel. In 1948, Israel was established as a Jewish state. The definition of Israel as “the Jewish State” or “the State of the Jewish People” makes inequality a practical, political and ideological reality for Palestinian citizens of Israel, who are marginalized and discriminated against by the state on the basis of their national belonging and religious affiliation as non-Jews. - 
												
												Why Did Beit Shean Let Betar Win? Latent Ethnic Solidarity and the Sports Ethic in Israel
UCO C OO Why Did Beit Shean Let Betar Win? Latent Ethnic Solidarity and the Sports Ethic in Israel Tamir Sorek (university of fl orida) “You are not going to believe what you are about to see,” the Spanish television broadcaster warned his audience. He was reporting on a soccer game in Israel—not a subject of everyday interest for the international news media. Yet this particular match between Hapo’el Beit Shean and Betar Jerusalem, which took place on May 2, 1998 in the Kiryat Eliezer stadium in Haifa, was very much out of the ordinary. In fact, it was one of the strangest soccer games ever seen in Israel. A huge headline in Yedioth Ahronoth on May 3, 1998 summed it up in one word: “Shame.” What had happened? During the fi nal eight minutes of the game, with the score tied at 2–2, the Beit Shean team had “moved aside” and allowed Betar to score a win- ning goal. In the words of a Yedioth Ahronoth commentator: “I have watched soccer for 25 years, and I do not remember ever seeing such a bizarre, embarrassing, and shameful spectacle as the last eight minutes in Kiryat Eliezer.”1 Taking place in the penultimate round (29 out of 30) of the 1997–1998 soccer season, this game was particularly important. As in European countries, Israeli soc- cer teams compete in a hierarchical framework of leagues, the top two of which are known (since 1998) as Ligat ha’al (the premier league) and Haligah haleumit (the national league). Twelve teams compete in each league, and at the end of each sea- son, the bottom two teams in Ligat ha’al are relegated to the national league, while the top two national league teams are promoted to the premier league. - 
												
												When Parsha & Calendar Meet
e"dl zyxt zay xacna e"qyz xii` h"k May 26•27, '06 This Shabbat is the 236th day (of 354); the 34th Shabbat (of 50) of 5766 • We read/learn the SIXTH perek of Pirkei Avot an:k ` l`eny :mlFrÎc© «¨ r L£grx©f «§ oi¬¥aE ir§ ²¦x©f oi¬¥aE LÀ¤pi¥aE i´¦pi¥A | d´¤i§d«¦i 'ºd... When Parsha & Calendar Meet Parshat Mishpatim this year was at the end of Shvat. Anything to say about that? Don't know. Parshat Balak in early Tammuz? Don't know. Sometimes it isn't easy to find a Parsha•Calendar connection. But sometimes it is. Like theA weekly feature of Torah Tidbits to help clarify practical fact that Parshat No'ach is in Cheshvan. The obvious common factor is Rain.and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... And the sedras that deal with Yosef and his brothers are read around This Shabbat we bench Chanuka time. There's something there to make a connection. Rosh Chodesh Sivan, How about reading Parshat Bamidbar, beginning the book of Bamidbar, and which will be on Sun• day • Yom Rishon, that benching Rosh Chodesh Sivan on the same Shabbat? With the Molad of Sivan is. Sivan's Rosh Chodesh is always one being on that Shabbat. With Rosh Chodesh Sivan beginning even beforeday, in our fixed calendar, because Iyar Shabbat Bamidbar is over? Seems as if we have what to say. has 29 days. Sivan itself always have 30. This Shabbat, we read of G•d's command to Moshe to count the people. - 
												
												IATF Fact Sheet
1 FACT SHEET iataskforce.org Topic: Economy Updated: June 2014 General2 While the Arab economy is ostensibly integrated into the national economy of Israel, in practical terms it is largely segregated. There are considerable differences in the level of economic development in the Jewish and Arab sectors. These differentials are reflected in statistics on income, employment, economic development, industrialization, and socio-economic status. One of the causes is the low level of industrialization in the Arab economy compared to the Jewish one. At the time of the establishment of the state in 1948, most of the Arab population that remained in Israel worked in farming, in contrast to the more highly industrialized Jewish economy. Nevertheless, government policy appears to be a major cause of inequality in socio-economic development between Jews and Arabs. The Arab population is concentrated in areas, such as, the Galilee, the Triangle, and the Negev, that are considered to be on the periphery. Due to the fact that the centers of employment were elsewhere, Arabs had to look for work outside their towns of residence, which gradually turned into “bedroom communities.” The main features of government policy have been expropriation of economic resources such as land, and significant discrimination in the allocation of national economic and social resources. The Arab population has become almost completely dependent on Jewish concentrations of economic activity, and lacks real representation in government decision- making on economic development