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Israel's National Religious and the Israeli- Palestinian Conflict
Leap of Faith: Israel’s National Religious and the Israeli- Palestinian Conflict Middle East Report N°147 | 21 November 2013 International Crisis Group Headquarters Avenue Louise 149 1050 Brussels, Belgium Tel: +32 2 502 90 38 Fax: +32 2 502 50 38 [email protected] Table of Contents Executive Summary ................................................................................................................... i Recommendations..................................................................................................................... iv I. Introduction ..................................................................................................................... 1 II. Religious Zionism: From Ascendance to Fragmentation ................................................ 5 A. 1973: A Turning Point ................................................................................................ 5 B. 1980s and 1990s: Polarisation ................................................................................... 7 C. The Gaza Disengagement and its Aftermath ............................................................. 11 III. Settling the Land .............................................................................................................. 14 A. Bargaining with the State: The Kookists ................................................................... 15 B. Defying the State: The Hilltop Youth ........................................................................ 17 IV. From the Hills to the State .............................................................................................. -
The Fifth Passover Cup and Magical Pairs: Isaac Baer Levinsohn and the Babylonian Talmud
European Journal of Jewish Studies 15 (2021) 84–103 brill.com/ejjs The Fifth Passover Cup and Magical Pairs: Isaac Baer Levinsohn and the Babylonian Talmud Leor Jacobi Abstract The Fifth Passover Cup is mentioned in a textual variant of a baraita in Tractate Pesaḥim of the Babylonian Talmud (118a), attributed to Rabbi Ṭarfon and another anonymous Palestinian tanna. Scholars have demonstrated that the variant is primary in talmu- dic manuscripts and among the Babylonian Geonim. Following a nineteenth-century proposition of Isaac Baer Levinsohn, it is argued that the fifth cup was instituted in Babylonia due to concern for magical evil spirits aroused by even-numbered events [zugot]. Objections to Levinsohn’s theory can be allayed by critical source analysis: the Talmud’s attribution of the fifth cup to the Palestinian tanna Rabbi Ṭarfon in a baraita is pseudoepigraphic, based upon Rabbi Ṭarfon’s teaching regarding the recitation of Hallel ha-Gadol in Mishnah Ta‘anit 3:9. A special appendix is devoted to Levinsohn’s separate study on zugot in the ancient and medieval world. Keywords Talmud – Passover – magic – Haskalah – source criticism – Halakhah – Levinsohn – magical pairs © Koninklijke Brill NV, Leiden, 2020 | doi:10.1163/1872471X-bja10020.0102883/ 3..8.31893: The Fifth Passover Cup and Magical Pairs 85 1 Introduction1 If the four Passover cups were created during the six days of creation, then the fifth was conjured up at twilight on the eve of the Sabbath.2 The saga of the mysterious fifth cup stretches from its origins in a phantom talmudic tex- tual variant to its alleged metamorphosis into the ubiquitous “cup of Elijah” to latter-day messianic revival attempts incorporating the visual arts. -
Israel in the Occupied Territories Since 1967
SUBSCRIBE NOW AND RECEIVE CRISIS AND LEVIATHAN* FREE! “The Independent Review does not accept “The Independent Review is pronouncements of government officials nor the excellent.” conventional wisdom at face value.” —GARY BECKER, Noble Laureate —JOHN R. MACARTHUR, Publisher, Harper’s in Economic Sciences Subscribe to The Independent Review and receive a free book of your choice* such as the 25th Anniversary Edition of Crisis and Leviathan: Critical Episodes in the Growth of American Government, by Founding Editor Robert Higgs. This quarterly journal, guided by co-editors Christopher J. Coyne, and Michael C. Munger, and Robert M. Whaples offers leading-edge insights on today’s most critical issues in economics, healthcare, education, law, history, political science, philosophy, and sociology. Thought-provoking and educational, The Independent Review is blazing the way toward informed debate! Student? Educator? Journalist? Business or civic leader? Engaged citizen? This journal is for YOU! *Order today for more FREE book options Perfect for students or anyone on the go! The Independent Review is available on mobile devices or tablets: iOS devices, Amazon Kindle Fire, or Android through Magzter. INDEPENDENT INSTITUTE, 100 SWAN WAY, OAKLAND, CA 94621 • 800-927-8733 • [email protected] PROMO CODE IRA1703 The Last Colonialist: Israel in the Occupied Territories since 1967 ✦ RAFAEL REUVENY ith almost prophetic accuracy, Naguib Azoury, a Maronite Ottoman bu- reaucrat turned Arab patriot, wrote in 1905: “Two important phenom- W ena, of the same nature but opposed . are emerging at this moment in Asiatic Turkey. They are the awakening of the Arab nation and the latent effort of the Jews to reconstitute on a very large scale the ancient kingdom of Israel. -
The Role of Religious Considerations in the Discussion of Women's Combat Service—The Case Of
religions Article The Pink Tank in the Room: The Role of Religious Considerations in the Discussion of Women’s Combat Service—The Case of the Israel Defense Forces Elisheva Rosman Department of Political Studies, Bar Ilan University, Ramat Gan 5290002, Israel; [email protected] Received: 5 October 2020; Accepted: 21 October 2020; Published: 27 October 2020 Abstract: Women serve in diverse roles in the 21st century militaries of the world. They are no longer banned from combat. The presence of women on the battlefield has raised religious arguments and considerations. What role do religious arguments play in the discussion regarding women’s military service? Using media, internal publications, as well as academic articles, the current paper examined this question in the context of the Israel Defense Forces (IDF): a conscription-based military that conscripts both men and women, religious and secular, for both combat and noncombat postings. Using the case of the pilot program in the IDF attempting to integrate women in the Israeli tank corps, as well as gauging the way religious men view this change, the paper argues that religious considerations serve the same purpose as functional considerations and can be amplified or lessened, as needed. Keywords: military; IDF; female soldiers; religion and the military; religious considerations; religious women’s conscription In November 2016, the issue of integrating women in the IDF (Israel Defense Forces) tank corps began to be discussed. The Israeli national religious caricaturist Yossi Shachar published a caricature of a large pink tank, labeled “feminism”, threatening a small tank with a frightened solider inside it, labeled “the IDF” (Shachar 2016). -
Qeria, a Case Study
185 Mourning the Hurbaṇ in a Rebuilt Jerusalem: Qeria, a Case Study By: SHIMSHON HaKOHEN NADEL The Talmud (Mo’ed Qatan 26a) instructs one to rend his garment (qeria) upon seeing the Cities of Judah, Jerusalem, and the site of the Holy Tem- ple (Maqom ha-Miqdash) in a state of destruction (hurban)̣ : One who sees the Cities of Judah in their destruction says, ‘Your holy cities have become a wilderness,’ and rends. [One who sees] Jerusalem in its destruction says, ‘Zion has become a wilderness; Je- rusalem a wasteland,’ and rends. [One who sees] the Holy Temple in its destruction says, ‘The Temple of Your holiness and our splendor, where our fathers praised You, has become a fiery conflagration, and all that we desired has become a ruin,’ and rends.1 But today Jerusalem is not laid in ruin. With over 500,000 Jewish res- idents, Jerusalem is teeming with life, her skies lined with new buildings, as the city continues to grow by leaps and bounds. Observers cannot help but feel they are witnessing before their very eyes the fruition of Zecha- riah’s prophecy, “Old men and women will once again sit in the streets of Jerusalem… and boys and girls will play in her streets” (Zech. 8:4-5). In fact, following the miraculous birth of the State of Israel, and the dramatic reclamation of Jerusalem and the Temple Mount, the question of qeria for the Hurbaṇ became the subject of much discussion and debate. Later, following the Oslo Accords and the Disengagement, scholars would debate the status of territories under the administration of the Pal- estinian Authority, and whether or not qeria is warranted. -
Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh
Unity and opposites in Israel’s settler movement: Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh Tessa Dawn Satherley Submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy August 2015 School of Historical and Philosophical Studies The University of Melbourne Produced on archival quality paper. 1 Abstract The thesis is motivated by the central question: can deep engagement with the nuances of contemporary settler religious discourse guide a more effective approach to negotiations with and about this group, especially regarding the future of “Judea and Samaria,” or “the occupied territories”? To address this, I investigate two key religious thinkers. The first is Rabbi Tzvi Yisrael Tau, a major religious Zionist intellectual and head of the leading mamlakhti1 yeshiva Har Ha-Mor, known for his calls for restraint in the face of anti-settlement policies. The second is Rabbi Yitzchak Ginsburgh of Od Yosef Chai, often accused of inciting racism and encouraging aggressive protest tactics, and whose students have been at the vanguard of anti-Arab vigilante violence and the “price tag” campaign of recent years. This investigation reveals Tau’s predominantly monistic worldview, anchored in the “unity of opposites” paradigm at the heart of Avraham Kook’s teachings, and Ginsburgh’s relatively dualistic worldview, anchored in a dualistic interpretation of lurianic Kabbalah. These distinct symbolic worlds help explain the divergent political– historical interpretations, ethics, and political tactics among the rabbis’ adherents. Moreover, the analysis indicated which pro-negotiation arguments may be most persuasive among these different sectors—and which may be useless or disastrous. I show how Tau argues that settlements are a mere detail in Gush Emunim’s project, identifies Jewish unity as a supreme value, and calls for educational outreach in lieu of protests. -
Jews and Power: Literature, Philosophy, Politics December 1, 2014
THE TIKVAH FUND 165 E. 56th Street New York, New York 10022 Jews and Power: Literature, Philosophy, Politics December 1, 2014 – December 12, 2014 Participant Biographies Benjamin Bilski Netherlands Benjamin Bilski is the Executive Director and co-founder of the Pericles Foundation. Benjamin is a Ph.D. candidate at the Institute of the Interdisciplinary Study of the Law, Faculty of Law of the University of Leiden in the Netherlands. He is working as author and editor with The Owls Foundation on a new book about innovation and breakthrough processes, to be published late 2014. He co- founded an international student conference that continues to this day. He studied in America, the United Kingdom and the Netherlands. He holds B.Sc. degrees in philosophy and biochemistry from Brandeis University and an M.Sc. in the philosophy and history of science from the London School of Economics. Mr. Bilski has published on Machiavelli and Plato, and taught seminars on Plato, Machiavelli, Tocqueville, Leo Strauss, Hugo Grotius, and Thucydides at the University of Leiden. With five former Chiefs of Defence, he co-authored the book Towards a Grand Strategy for an Uncertain World (2007) that influenced the new NATO Strategic Concept. Mr. Bilski is a member of the International Institute for Strategic Studies (IISS), the Young Atlanticist Working Group of the Atlantic Council, and the Royal Dutch Marksman Association. Elli Fischer Israel Elli Fischer is an independent writer, translator, and rabbi. Previously, he was the JLIC rabbi and campus educator at the University of Maryland. He holds B.A. and M.S. degrees from Yeshiva University and rabbinical ordination from Israel’s Chief Rabbinate. -
English Translation of YN Article
English Translation of YN article After condemning the ultra-Orthodox takeover of the egalitarian prayer plaza at the Western Wall on the night of Tisha B'Av, Rabbi Eliezer Melamed continues his work of reconciling with the Liberal movements: Ynet has learned that Rabbi Melamed, the rabbi of Har Bracha and Rosh Yeshiva there, hosted at his home in the Shomron the Conservative movement's executive director, Rakefet Ginsberg, for a rare summit meeting between a senior Orthodox rabbi and a Conservative leader. Rabbi Melamed, one of the most prominent poskim in religious Zionism, has in recent years led a courageous line opposing the boycott taken by rabbis in his camp against the liberal movements and their representatives, and he is severely criticized by the conservative wing of the religious community for it. The clashes in the Western Wall plaza last month, in an attempt to exclude Reform and Conservative worshipers from it on the very day the people of Israel mourn the Temple that was destroyed because of baseless hatred, shocked Melamed even more, and he condemned the ultra-Orthodox activists and organizations responsible. Now, as mentioned, the rabbi met with CEO Ginsberg, who asked to support him and thank him or supporting her people. Rabbi Melamed and his wife, Rabbanit Inbal Ercho, hosted her in their home last Tuesday, a step which will give more fuel to the attacks against him from the traditional wing of his camp, given the embrace that he has granted to the Liberal movements and the tolerance he shows towards them. Ginsberg told Ynet that she feels that "we are on the verge of chaos" to the point of "existential danger" in the wake of recent events, and therefore the meeting is not for political purposes, debating who is right or "making headlines" - but "born out of responsibility and understanding that we are in a time after a break, and we must take responsibility for the unity of Israel and the love of Israel. -
Going Onto Har Habayit - Part 2 Ou Israel Center - Spring 2017
5777 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 54 - GOING ONTO HAR HABAYIT - PART 2 OU ISRAEL CENTER - SPRING 2017 A] IS THE TEMPLE AREA STILL HOLY ? ohbez sjtu ohgca ka ihrsvbx hp kgu ohnu,u ohrutcu thcb p"gu lknv hp kg tkt ,urzgv kg ut rhgv kg ihphxun iht 1. /vhv lkn ubhcr vanu ',urusk uag, ifu l,ut vtrn hbt rat kff rntba th vfkv u erp vrhjcv ,hc ,ufkv o"cnr The kedusha of the Temple can only be created in the presence of a King, a prophet, a Sanhedrin of 71 Rabbis and the Urim veTumim, which were part of the Cohen Gadol’s clothing. If so, how did Ezra inaugurate the Second Temple when he was missing the King and the Urim veTumim? ohke ohase 'ohgke ihta hp kg ;t ohase hase ohkfutu ,hc ihta hp kg ;t ihchrena h,gna gauvh hcr rnt /// 2. tck sh,gk vaseu v,gak vase vbuatr vausea 'vnuj ihta hp kg ;t hba ragnu u vban j erp ,uhusg ,fxn vban uhagnc tk vaga tuv iurfz ,usu, h,a trzg vaga vzu rund ause iht vzv rsxfu ukt kfc vagb tka ouen kf 3. ashe tuva vnka vasea vbuatr vausec vase,b vncu 'ohnu,u ohrut tku lkn tk oa vhv tka ouenv ase,b tku uz thv unmg ,rcx t"t /vnka vasea vbuatr vausec :s"ctrv ,dav /tck sh,gk iasheu i,gak ohkaurhu vrzgv hbta tkt sug tku h"t rtak ohkaurhk asen ihc ekj tk tck sh,gk vase tk vbuatr vause s"nk tnkt //// uk ihtn h,gsh vhva hpk rnt tk asenku ohkaurhk kct h"t rtak tkt rnt tk tck sh,gk vase vhhba vause rnts hxuh hcrk ukhpta rnut lfhpk uhtrhk wv suxn hk vkdb lf okugk h"h sucfc hnkug rjt aushe ase,vku ,ub,avk ohsh,g ohkaurhu asenva trzg gsuh ,rf uc iht oa v,g xbfbv sh vfkv u erp vrhjcv ,hc ,ufkv o"cnr The position of the Rambam 1 (12C) is that Shlomo Hamelech invested the Temple with a kedusha which was never nullified, even after the Temple was destroyed. -
Israel's Religious Right and the Question of Settlements
ISRAEL’S RELIGIOUS RIGHT AND THE QUESTION OF SETTLEMENTS Middle East Report N°89 – 20 July 2009 TABLE OF CONTENTS EXECUTIVE SUMMARY ...................................................................................................... i I. INTRODUCTION ............................................................................................................. 1 II. NATIONAL-RELIGIOUS FRAGMENTATION AND RADICALISATION............ 3 III. THE TIME OF THE ULTRA-ORTHODOX............................................................... 12 IV. JEWISH ACTIVIST TOOLS ........................................................................................ 17 A. RHETORIC OR REALITY? ............................................................................................................17 B. INSTITUTIONAL LEVERAGE ........................................................................................................17 1. Political representation...............................................................................................................17 2. The military................................................................................................................................20 3. Education ...................................................................................................................................24 C. A PARALLEL SYSTEM ................................................................................................................25 V. FROM CIVIL DISOBEDIENCE TO VIOLENCE .................................................... -
Barriers to Peace in the Israeli-Palestinian Conflict
Chapter 6 Religion as a Barrier to Compromise in the Israeli-Palestinian Conflict Yitzhak Reiter60 A. Introduction The significance of religion within ethnic and religious conflicts has risen steadily in recent decades, and especially so within the Israeli-Palestinian conflict. The results of the Six Day War (1967), particularly the conquest of Jerusalem and territories of Greater Israel, inspired a messianic and settlers’ movement among religious Zionist Jews in Israel. Following this, the first Intifada (1987) turned Hamas, which had represented a social Islamic trend, into a political movement. The settlement ideology of religious Zionism has been reinforced in recent years through the support of the Shas movement and various Ultra-Orthodox and Hasidic groups and individuals. On the Palestinian side, Hamas has achieved a status of influence: victory in the 2006 elections and control of the Gaza Strip. Being a religious movement, Hamas views the problem of Palestine as a religious problem and the conflict with Israel as a religious conflict in two senses: the sanctity of Jerusalem, which graces all of Palestine, and the image of the Jew as inherently evil. Nevertheless, Hamas is prepared, in principle, to accept a temporary ceasefire (Steinberg, 2002). Hamas recognized the power of Palestinian nationalism but found a way to combine it with its own worldview and bridge Islamic identity and national identity through the slogan “love for the homeland derives from [Islamic religious] faith.” Hamas understood the will of the Palestinian people to be liberated from the yoke of Israeli occupation rather than wait for the liberation of all of Palestine and, therefore, formulated a phased 60 I would like to express my gratitude to four colleagues who reviewed an earlier (and exhausting) version of this paper and provided comments: Rabbi and Professor Naftali Rothenberg, rabbi of Har-Adar and senior fellow at the Van Leer Institute; Rabbi and Dr. -
From Marginalization to Bounded Integration
From Marginalization to Bounded Integration Reassessing the Compatibility of Religion and Democracy: A Comparison of the State-Religion Relationship in Turkey and Israel Aviad Rubin, Department of Political Science, McGill University, Montreal January 2010 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy Copyright © Aviad Rubin 2010 From Marginalization to Bounded Integration January 2010 Abstract There is an inherent tension in the relationship between religion and democracy. While religion generally adheres to a single ultimate set of values, democracy requires political tolerance and the recognition of the coexistence of several truths. This is why, both intuitively and according to influential theories of modernization, the separation of religion and the state has been seen as a pre-condition for successful democratization. Yet a comparison of Israel and Turkey challenge the validity of such alleged ―truths.‖ This is because existing theories cannot adequately account for the dynamic nature of the state-religion relations. Israel, which assigned a formal role to religion in the state, was able to maintain stable democratic rule despite some major internal and external political challenges. Nevertheless, after three decades of constructive collaboration between the state and religious actors, the latter have increased their demands on the state in a manner that challenged the foundations of the regime, although so far the state has been successful in effectively containing them. In contrast, the Turkish state attempted to enforce strict secularization on society by marginalizing religion from public affairs through constitutional measures and military repression. Yet after eight decades trying, Turkish society remained far from being truly secular and the attempts to enforce secularism seriously undermined Turkish democracy.