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THE STEINHARDT CONTACT FOUNDATION FOR JEWISH LIFE SUMMER 2012/ 5772 VOLUME 14 NUMBER 3 THE JOURNAL OF THE STEINHARDT FOUNDATION FOR JEWISH LIFE

JEWISH IDENTITY IN contact FROM THE EDITOR SUMMER 2012/AV 5772 VOLUME 14 NUMBER 3 IN ISRAEL

Eli Valley he concept of Jewish identity in Israel would seem to be as self-evident as Editor European identity in Belgium. Modern Israel was conceived as a beacon Erica Coleman for the world’s , inspired by and informed by a Copy Editor T desire to chart the next stage in Jewish consciousness. One would expect Jewishness to be its lifeblood. Yakov Wisniewski Design Director Things turned out differently. In fact, it was partly the desire to forge a “New ” that left Jewish identity in a sort of limbo in the nascent state. The negation of the THE STEINHARDT Diaspora, central to classical Zionist thought, allowed little room for an identity FOUNDATION perceived as antiquated and destined for disappearance. In the religious sphere, the FOR JEWISH LIFE ceding of authority to an ultra-Orthodox rabbinate fostered negative attitudes towards the among Israel’s non-Orthodox majority, as well as an assumption that one H. Steinhardt cannot express Jewish religious identity outside of Orthodox strictures. Chairman To be sure, a new Jewish cultural archetype has emerged in Israel. But it is Israeli Robert P. Aronson President first and foremost. For most , it has not embodied uniquely Jewish forms of expressions and religious possibility. Many Israelis feel ambivalent to this day about David Gedzelman the Jewish aspects of their national identity — their relationship to Jewish wisdom, Executive Vice President history, tradition and philosophy. Rabbi Irving Greenberg Recently, there have been promising signs of change. New generations have begun to Founding President explore expressions of Jewish identity that reject the longstanding religious-secular Jonathan J. Greenberg z”l divide. They are discovering different ways of being Jewish — in some cases inspired by Founding Director global Jewish communal trends, and in others informed by uniquely Israeli sensibilities. CONTACT is produced and The articles in this issue of CONTACT explore these new vistas of Jewish identity in distributed by The Steinhardt Foundation Israel. Taken together, they paint a picture of an evolving spiritual, intellectual and for Jewish Life, 6 East 39th Street, cultural landscape that is giving new energy to Jewish life in Israel and beyond. 10th floor, New York, NY 10016. All issues of Contact are available for download at www.steinhardtfoundation.org/journal.html Eli Valley Individual subscriptions are free of charge and are provided as a service to the community. To subscribe, please send your name and IN THIS ISSUE mailing address to [email protected]. THE NEW Phone: (212) 279-2288 3 Rabbi Donniel Hartman Fax: (212) 279-1155 Email: [email protected] THE BE’ERI PROGRAM OF Website: www.steinhardtfoundation.org 4 Salzman

For media inquiries about The Steinhardt THE FORMULATION OF CONTEMPORARY TRADITION: Foundation for Jewish Life, please contact 5 IN ISRAEL’S SECULAR SECTOR Dan Gerstein at [email protected]. Naama Azulay and Ephraim Tabory Copyright © 2012 by The Steinhardt Foundation 6 FROM CRISIS TO OPPORTUNITY: for Jewish Life. REGAINING A HOLD ON MEANING IN Raviv

The Steinhardt Foundation for Jewish Life is BUILDING AND STRATEGY SEARCHING dedicated to strengthening and transforming 7 Lee Perlman Ameri can Jewish Life to ensure a flourishing, sustainable community in a fully integrated SIFRIYAT PIJAMA: SNUGGLING UP WITH JEWISH IDENTITY free society. We seek to revitalize Jewish 9 Galina Vromen and Joanna S. Ballantine identity through educational and cultural initiatives that are designed to reach out to JEWISH RENEWAL IN ISRAEL: PAST, PRESENT AND FUTURE all Jews, with an emphasis on those who 10 Hagit Hacohen Wolf are on the margins of Jewish life, as well as to advocate for and support Hebrew and Jewish : THE ISRAELI CHALLENGE literacy among the general population. 12 Shlomi Ravid 14 JEWISH IDENTITY IN ISRAEL: Photographs in this issue appear courtesy of CHALLENGES AND OPPORTUNITIES contributors and Bigstock.com. Rabbi Levi Weiman-Kelman

2 CONTACT THE NEW ISRAELI JEWS by RABBI DONNIEL HARTMAN

he conventional wisdom about ing and enriching the Jewish identity of and lifecycle events. and holidays Jewish identity in Israel has it secular Israelis. are distinguished by festive meals, T dichotomized between two Over the last decade, we have wit- and, depending on observance, some syna- sectors, religious and secular, with religious nessed a dramatic transformation within gogue attendance, where they generally feel analogous to Orthodox and secular often Israeli society which requires new and both comfortable and competent. These replaceable with non-religious. This more nuanced categories to understand the two denominations believe in , do not depiction places Jewish identity in Israel in complexity of Israeli Jewish identity. The want Israel to be a secular state, and stark contrast to Jewish life in North non-religious segment of Israeli Jewish together with the Orthodox create a major- America, with its multiplicity of society, which today accounts for 80 per- ity within Israeli society comfortable with denominations and nuances of Jewish cent of Israel’s Jewish population, is most the control of Orthodoxy over the religious expression. accurately subdivided into five distinct establishment. The conventional wisdom is now approaches to Judaism and Jewish identity: The Jewish secular, who also constitute wrong. traditional religious, traditional non-reli- 30-35 percent of Israeli society, generally First and foremost, the dichotomous gious, Jewish secular, Israeli secular and believe in God and mark to varying degrees perception was established by the Ashke- Jewish non-Jews. most and lifecycle events. nazi elite who founded Israel and who saw The traditional religious and non-reli- Their primary distinction lies in the fact the religious identity of Sephardim as cul- gious, 30-35 percent of the Israeli Jewish that of God and Jewish ritual, par- turally primitive and destined to be recti- ticularly — and specifically prayer fied by the passage of time and by the which is mediated by and the national secular public-school system, to If Israel is to be religious establishment — is alien to them. which the Sephardim had to send their They do not want to be Orthodox, nor do children. This cultural “enlightenment” Jewish and democratic, they ascribe to the primacy of Orthodoxy. never occurred, and the Jewish identity of As a result of their assimilation into Sep- one-third of Israeli society has not fit into its religious establishment hardic culture, however, and their exposure such overly simplified categories since the to the plethora of Jewish educational pro- 1950s. must be open to multiple grams and media messages, their alienation Starting with the rise of Menachem Begin from Orthodoxy no longer leads to alien- in the mid-1970s on the back of the Sep- expressions of Jewishness. ation from Judaism. They see themselves as hardi vote, this overlooked segment of Israeli Jews and no longer subscribe to the Israeli society has steadily risen in power notion that they are Israeli and not Jewish. and influence to become in many ways the population, define authentic Judaism in While their level of traditional ritual per- mainstream, if not dominant, dimension of Orthodox terms and perform ritual acts formance and skills is less than that of tra- Israeli cultural life. Today, the Ashkenazi- under Orthodox guidelines and leadership. ditional Jews, they view their Jewish Sephardi divide is largely meaningless, with However, they do not live in accordance identity as anchored in culture, which nary a family that is not blended. As a with these guidelines on a daily basis, with includes Jewish calendar and values, lan- result, Sephardic Judaism has penetrated the distinction between the two groups guage, living in Israel and commitment to into the heart of the erstwhile secular camp. being the extent to which they stray. For the Jewish people — in particular, those The disintegration of the dichotomy was example, while most will eat only kosher who live in Israel and those at risk around buttressed from the outside by a massive food in Israel, most will not when outside the world. influx of funds from North America, which of Israel. Their synagogues are exclusively The Israeli secular, a dramatically led to the creation of educational organiza- Orthodox, but they vary significantly declining segment of Israeli society, today tions and programs geared towards chang- regarding attendance. While lacking a con- constitutes less than 10 percent of Israel’s ceptual framework to guide what they Jewish population. For them, Israeli Rabbi Donniel Hartman, Ph.D., is President of the choose to observe, as is offered by North national identity either defines or has Shalom Hartman Institute. He has a doctorate in Jewish America’s liberal Jewish denominations, essentially replaced their Jewish identity. If philosophy from Hebrew University, a Master of Arts in political philosophy from New York University, a Mas- there is a commonsensical if not folk wis- they see themselves as Jewish, and most ter of Arts in religion from Temple University, and Rab- dom which guides them as they build a do, it is because they live in Israel. Jewish binic from the Shalom Hartman Institute. rich Jewish life around Jewish holidays tradition, including most of its calendar, is

SUMMER 2012 3 seen as a vestige of Diaspora Judaism, ical predispositions of each non-Orthodox Third, the plurality of Jewishness preva- which to them is no longer necessary or group, threatens the longevity of multiple lent in the privacy of peoples’ homes needs meaningful. At the same time, they observe manifestations of Jewish identity. A lack of to be brought into the public sphere. If many Jewish lifecycle events, albeit with knowledge of why I am, who I am and Israel is to be Jewish and democratic, its some measure of cynicism and alienation. what I stand for Jewishly, together with an religious establishment must be open to Last, the Jewish non-Jews (5 percent) increased alienation and fear of the ultra- multiple expressions of Jewishness. To this are constituted by immigrants from the for- Orthodox, could easily generate a renais- day, most non-Orthodox Israelis are passive mer Soviet Union who are Jewish under sance of the rejection of Judaism prevalent when it comes to the Jewishness of the Israel’s but not as defined by in the early Zionist movement. public space and have yet to translate their the Israeli Rabbinate, and who, while ini- The second challenge is to guide the Jewish particularity into a force for social tially having only a marginally Jewish iden- renewed interest and engagement with Juda- transformation. tity, have become increasingly Judaized by ism towards a modern Judaism founded on The disappearance of a dichotomous living in Israel. But their Jewish identity is Jewish values, and com- sense of Jewish identity can lead to new still in transformation and their future is mitment to democracy. There is a lot of Yid- opportunities for relationships and under- dependent upon the conversion policies of dishkeit within Israeli society today, but standing between Israel and World Jewry. the government and their acceptance much of it is limited to cultural expression We are more similar today Jewishly than within the Jewish secular camp. and is meant to support nationalist ideolo- ever before, and we no longer need a crisis This diverse and complex spectrum of gies. While Israelis are now more comfort- du jour to create the foundation of shared Jewish identities in Israel creates new chal- able within their Jewish skins, renewed peoplehood. The transformation of Jewish lenges for the future. The first and most efforts must be encouraged to shape this identity in Israeli society has created new significant one is to strengthen the spec- Judaism as a source of value and good and challenges and opportunities. Our responsi- trum and to prevent slippage back into the to increase education so that people sub- bility is to create innovative programs that either/or categories of the past. The scribe to the notion that “these and these are will respond to these challenges and take increased power of the ultra-Orthodox, the words of the living God,” regardless of full advantage of the opportunities so that coupled with as-yet insufficient Jewish edu- one’s religious commitments, and that all Israel fulfills its promise as a beacon for all cational experiences attuned to the ideolog- human beings are created in God’s image. types of Jewish identification and life. ■

n 2005, the Russell Berrie Foundation approached Grades 5, 6, 7 and 8 — with further grades expected. the Shalom Hartman Institute to ask what the most Be’eri textbooks for the 7th and 8th Grades have been The Be’eri I transformational approach might be to an increas- approved by the Ministry and are in use both within ingly critical problem on the Israeli scene: too many and beyond the Be’eri footprint of schools (more than Program kids were growing up with minimal or no knowledge of 40,000 copies sold this year). Plans for designing a 9th their Jewish heritage and history and they had a dimin- Grade curriculum are underway. At the local level, of Shalom ishing connection to the origins of the State and to Be’eri has formed municipal partnerships with cities Israel’s connection to the Jewish world at large. In and towns that seek to evolve a holistic approach Hartman some cases, this was manifested in alienation toward where communal life is infused with an appreciation and less participation in the future of of Jewish heritage and values. Institute Israeli society, even declining to serve in the army. Be’eri has always considered passionate, well- The Hartman Institute proposed a program that trained teachers as its linchpin. In 2010, the Be’eri by RUTH SALZMAN would focus on students in the mamlachti secular School for Teacher Education (STE) was launched as high-school system. As it was envisioned, the pro- a premier training program for Jewish-studies educa- gram would be fully pluralistic and would not teach tors, master teachers and principals. These profes- kids what to think or whether or how to observe. It sionals make a major time commitment to come to would be built around an understanding that Jewish STE not only for professional development, but also sources have contemporary value and relevance that for an opportunity to participate in a vibrant and cut- can inform the real-life experiences and choices fac- ting-edge community of learning. ing young adults. Be’eri is an excellent example of how an expand- Seven years later, much has changed and much ing community of philanthropic partners has contrib- Ruth Salzman is the CEO of The has been accomplished. With the help of an incredi- uted a vision along with financial resources. For Russell Berrie Foundation, a pri- bly talented leadership team, the program, Be’eri example, STE was made possible by Keren Karev. The vate foundation based in New (Hebrew for “my well”), has moved from an initial six Be’eri municipal partnerships are made possible Jersey. Before coming to the handful of schools to 95 mamlachti high schools in by Keren and other foundations and Federa- Berrie Foundation, she was a every part of the country, impacting more than 75,000 tions. The Ministry of Education has also provided senior banker at JPMorgan Chase focusing on community Israeli high-school students a year. The Ministry of financial support and collaboration. With their help, development. Ms. Salzman Education has endorsed the importance of pluralistic Be’eri is becoming a platform available to an ever- earned an MBA at The Wharton Jewish learning and established the Tarbut Yisrael widening Israeli audience exploring its own identity School and holds a BA from (Jewish culture and heritage) program, providing and values and coming to appreciate how much our Brooklyn College. classroom hours and curricular parameters for shared Jewish heritage has to offer. ■

4 CONTACT THE FORMULATION OF CONTEMPORARY TRADITION: JEWISH RENEWAL IN ISRAEL’S SECULAR SECTOR by NAAMA AZULAY and EPHRAIM TABORY recent weekend for university stu- binary nature of these categories. In this attempts to incorporate traditional elements dents in northern Israel devoted to milieu, those seeking to establish religious with modern Israeli cultural sources and sym- A dialogue between religious and identities not based on bols. They enable the movement to manifest nonreligious Jews concluded with a study ses- were often viewed as deviants. an identity that imbues Jewish tradition with sion led by Bini Talmi, Dean of Oranim and Over the years, confrontation with the an Israeli character. For Jewish activists, these the head of Kehilat HaLev, a nonreli- Orthodox establishment has made many two realms become bound up in a single gious house. Bini, who is one of Israelis antagonistic towards any activity or sphere. Tradition is not discarded; rather, it is the leaders of the Jewish Renewal Movement practice related to traditional Judaism. This used as a platform upon which a flexible con- in Israel, explained that the belonged to situation is being challenged by the Jewish struction of Jewish expressions and involve- ment can be built. The integration and him, a nonreligious Jew, as much as it Renewal Movement in Israel’s secular sector. Leaders and members of this movement merging of Jewish and Israeli cultures helps belonged to any traditional Orthodox Biblical challenge the dichotomous view that one has facilitate acceptance of practices that might commentator. He described that week’s to be either religious or secular — and, more otherwise be rejected out of hand. Contempo- portion, - (Leviticus 12-15) — specifically, that only can be the rary sources give new meaning to tradition blood-drenched tales of death and destruction proprietors of traditional Jewish texts and Jew- and make it relevant for those who have had — as “dead Torah portions” that have no ish culture. The movement’s members are little personal involvement with Judaism. The meaning for him. He did, however, note that attempting to change the discourse around importance participants place on these prac- the Torah portion often falls between Holo- which secular Judaism is perceived as an inher- tices becomes even more resonant when they caust Memorial Day and the observance, one ent contradiction by those who define Judaism engage in not formally recognized by week later, of Israel’s Memorial Day and Inde- exclusively in religious terms, or, alternatively, the state (such as wedding ceremonies). pendence Day. He described this period as by those who view Israel as a post-secular soci- The movement’s confrontation with Isra- “between the straits,” alluding to the period ety. They are trying to bring Judaism back to ’s Orthodox hegemony aims to change the of mourning that traditional Jews observe the masses by creating a multifaceted Jewish rules of the game in the religious arena. In between the Fast of and Tisha B’Av, identity for secular society that is based on order to succeed in this struggle, leaders of which commemorate the destruction of the Israeli culture as well as on traditional Jewish the movement have sought allies from among Temple. When he spoke, some of the people sources, and to do it in a positive and unapolo- other heterodox actors within the arena of in the audience moved uncomfortably in their getic manner. The hope is that this will help Jewish identity — mainly the moderate chairs. It was a reminder that some Orthodox nonreligious Israeli Jews become more engaged Orthodox and the Liberal movements. At the (and also non-Orthodox) Jews react critically with their Jewish heritage. same time, the Israeli Jewish Renewal Move- to modern Biblical commentary — reactions Jewish Renewal in Israel encompasses two ment has tried to establish a degree of inner based more on the identity of the innovator processes. One is the renewal of the connec- solidarity by differentiating itself from any than on the innovations themselves. There tion between secular Jews and their Jewish other agents of Jewish renewal. This situation heritage, tradition, culture and sources. The has led to an unresolved conflict in which the continues to be a religious hegemony in Israel second is an ongoing process of renewal in various groups and organizations are seeking that engenders a perception that only the which innovation and tradition are combined to cooperate in a common movement with Orthodox establishment should offer religious in order to produce a meaningful Jewish life shared goals and aspirations while also retain- interpretations and determine religious ritual. for Israeli Jews who live in a modern, egalitar- ing their independence from one another. The nature of today’s Jewish-Israeli religi- ian and democratic society. The strength of the new discourse offered osity has been shaped by a dichotomy that Participants in the movement feel that by the Jewish Renewal Movement in Israel emerged long ago between Israel’s religious their approach to Jewish texts, symbols and derives from the alternative it offers to Israeli and nonreligious populations. The polar values as an integral part of their cultural her- polarity on issues of religion and seculariza- identities of secular and religious Jews cre- itage does not contradict their identification tion. Even though its impact is still limited, the ated a discourse with distinctive social terms with the Israeli secular sector. Indeed, there movement offers an existential home for com- — for example, rational vs. irrational, or pro- are now increasing numbers of secular Jews munities viewed in the past as illegitimate and gressive/modern vs. traditional. The who regularly study and other Jewish inauthentic. The movement carries the seeds increased strength of Israeli Orthodox and sources in secular frameworks. They analyze for the growth of a multi-dimensional society ultra-Orthodox political parties over the Jewish canonical texts by reading traditional that would incorporate a multicultural years, and the attempts made by these parties commentaries but then examine the texts approach to the complexity of contemporary to assert their forms of Judaism in control from personal perspectives to explore what existence in the . While the Ortho- over state practices, further intensified the they mean to them. There is also a small but dox establishment will continue to negate growing number of secular Jews who congre- alternative forms of Judaism, the Jewish Naama Azulay, Ph.D., is a research fellow at Kogod gate regularly in what are commonly called Renewal Movement in Israel can assist nonreli- Research Center for Contemporary Jewish Thought at secular prayer communities or who perform gious Jews alienated from Israel’s Orthodox the Shalom Hartman Institute. Ephraim Tabory, Jewish life rituals and ceremonies. hegemony in giving a positive meaning to Ph.D., is Chair of the Department of Sociology and All these activities include conscious what it means for them to be Jewish. ■ Anthropology at Bar Ilan University.

SUMMER 2012 5 FROM CRISIS TO OPPORTUNITY: REGAINING A HOLD ON MEANING IN JUDAISM by ZOHAR RAVIV

ts numerous achievements notwithstand- tional opportunities that might expand the gious aspects of Judaism (from literature to ing, the American Jewish community is canvas of their Jewish appreciation beyond practice) should not be regarded as vital in I still shaped by two forces that continue religious terminologies, institutions and ritu- both American and Israeli Jewish communi- to inform its processes and als. In America, programs such as Limmud, ties. They should, however, be presented overall Jewish life: the enclosure and reduction the Florence Melton Adult Mini-School and within the greater context of the perpetual of Judaism within the domain of religion and, scores of others (from communal to national quest for individual meaning and the commu- by extension, the problematic triumph of reli- and even international in scale) offer a nal/social responsibilities that stem from such gious ritual over meaning. These forces sustain renewed sense of ownership over the search a quest — which, arguably, have been the the philosophies, structures and pedagogies of for Jewish meaning and relevance. They also backbone of Jewish life since its origins in Jewish educational institutions in America, provide encounters with a vibrant Jewish antiquity. As long as religion remains a syn- creating a serious dichotomy between the so- bookshelf that includes contemporary voices onym for Judaism and revolves around the called religious and secular landscapes of Jew- from both sexes as part of the ongoing, perpetual and meaningless rehearsal of ritual- ish life. For many, Judaism has become much healthy and necessary evolution of Jewish life. istic formalities passed from one (bored) gen- like a holy relic: acknowledged through ritual In Israel, projects such as Limmud and eration to the next in the pretext of rite of at pre-designated spaces and times, yet bereft numerous non-religious Batei passage, our youth will continue to vote with of much relevance or meaning in the daily (Houses of Study) such as Alma, , their feet. The landscapes wherein Jewish life lives of its beholders. and Binah target the “orthodox secularists” can be explored and appreciated must The Israeli Jewish community faces chal- (although they’re open to all) and offer undergo continuous change in order to meet the needs of our present and future genera- tions. Our educational and communal institu- In America and Israel, the desire to regain tions — and those who lead them — need to Jewish meaning — and its precedence over repetitive seriously broaden their definition of Jewish in order to reclaim their leadership mandate. and stupefying ritual — should not go unheard among The past few decades have proven time and again that one of the most conducive communal leaders. landscapes for both American and Israeli young Jews to explore their identity and affili- lenges of no lesser gravity, for despite the renewed encounters with Jewish concepts and ation with the Jewish People is what is known great changes that have continuously shaped values in safe and pluralistic environments. In as the Israel Experience. Without delving into Israeli society since its establishment, it argu- America and Israel, the desire to regain Jew- the exhaustive research on the subject, it is ably remains a conservative culture in its ish meaning — and its precedence over repet- safe to say that educational journeys in Israel approach and an orthodox one in its social itive and stupefying ritual — should not go — when offered to American and Israeli discourse and rhetoric. The axis upon which unheard among communal leaders. young adults together — offer a unique expe- it negotiates its identity as a Jewish and dem- Among younger generations, both Ameri- rience with notable effectiveness (albeit not ocratic state is largely informed by religious can and Israeli Jews seem to withdraw to devoid of challenges). If executed properly, Orthodoxy versus a no-less-vehement secular varying degrees from the rhetoric of crisis that they allow both sides to brush their perspec- orthodoxy. Meanwhile, intermediary factions seems to have governed every corner of Jew- tives on a myriad of issues against those of still search for a true voice and legitimacy ish and Israeli life for as long as we can their peers and against a country that around the dialogue table. remember. Such narratives that command becomes a corresponding environment for In both religious and secular communi- attention and commitment due to past or such dialogue. They offer a safe space to push ties, however, these respective realities have imminent threats, whether external or inter- participants beyond their Jewish comfort not gone unchallenged. The past few decades nal, seem to be losing their allure as appealing zones by presenting the great complexity of have witnessed a growing desire by both adult recipes for a healthy Jewish diet. Young Jew- Jewish life. Finally, they offer a prism of Jew- and young-adult Jews to question the trajec- ish Americans find such a mindset not only ish life that extends far beyond the religious tory of a Judaism that is based on such myo- depressing but also obsolete, as it has almost sphere. pic and rigid foundations. In both America nothing to do with their real life experiences; No matter how different the American and Israel, people have begun seeking educa- and young Israeli Jews — when they do find and the Israeli Jewish communities might be, a threat — regard it as a threat to their Israeli- they need to listen to each other and, ulti- Zohar Raviv, Ph.D., serves as the International Vice ness rather than to their Jewishness. In both mately, they need to listen to their youth to President of Education for Taglit-Birthright Israel. communities, our youth profess a desire (if at change the rhetoric of crisis into one of Prior to assuming his current position, Raviv served as all) to view Jewish life, much like other ele- opportunity and to offer a far broader canvas Assistant Professor of at Oberlin Col- ments in their lives, through a lens of oppor- of Jewish appreciation and meaning — one lege and held numerous senior positions in informal tunity, meaning and joy. which treats both Judaism and our youth with Jewish educational settings in North America, Austra- None of the above suggests that the reli- the respect they deserve. ■ lia, Europe and South Africa.

6 CONTACT SOUL BUILDING AND STRATEGY SEARCHING by LEE PERLMAN

orth American Jewish federations and field provides them with a tangible way to IT’S THE POLICY, STUPID philanthropic foundations are engaged make an impact on Israel’s future and the sus- The lion’s share of the organizations and pro- N in a growing number of social-service, tainability of its civil society in light of their grams in Israel pursue one or more of the fol- social-change and social-policy areas in Israel. justified concern about the Jewish and demo- lowing four goals among Jewish Israelis: Aside from the environmental field, I know of no cratic character of the state. Encouraging Identity Development other area in which these groups have played Deepening and Expanding Jewish such a decisive and singularly dominant role than DO NOT DECLARE VICTORY Cultural Literacy in the field of Jewish identity. They have seeded, So, what’s the catch? Despite these palpable sustained and continue to nurture a diverse and achievements and sources of pride, I would Fostering Ideological Commitment Towards ever professionalizing social sub-sector, which in strongly suggest to colleagues, practitioners One or More Approaches to Jewish Identity and funders not to declare victory just yet. the last decade has prompted a palpable growth and Building and Enhancing Jewish There are two interconnected areas which merit of soul-searching and soul-building among Jewish Communities. our shared concern and interest: the sustain- Israelis. The Israelis are not only exploring the There is a fifth goal: Enabling Access to ways in which the Jewish identity of their fami- ability and the strategic goals of the field. Building on the pioneering work of the and Promoting Broader Legitimacy of diverse lies, communities and state is meaningful for Jewish living and learning options for all Jew- them, but they are also doing quite a bit about it. 1970s, 1980s and 1990s, the field has undergone a professionalization and economic growth spurt ish Israelis, so they can have the ability to cele- The primary focus of the federations and brate and interpret their Jewish identities in foundations has been to stimulate positive Jew- in the last fifteen years with regard to the role of management, resource development, the identity both the private and public realms. The pursuit ish modes of activity — in other words, to find of this goal challenges the Israeli ultra-Ortho- ways to empower Jewish Israelis to consciously of its practitioners and elements such as special- ization, standards, evaluations and best prac- dox religious-political power structure. and intentionally choose how to celebrate and The political, material and practical battles embrace Judaism, while not being restricted or tices. Beyond the passion of its leaders, practitioners and funders, the ongoing quality around achieving this fifth goal are not sideshows defined by the vagaries of the ongoing political, to the first four goals; rather, they are inextricably material and practical battles in Israeli society. and depth of the work is key to its efficacy and ultimate sustainability. Certain areas, for exam- linked to one another. More and more funders WIN-WIN ple formal and informal education, are particu- have discerned this, albeit with hesitation among The reasons for North American Jewish philan- larly challenging in this regard. many about intervening in internal Israeli politi- thropic involvement are quite evident. It pro- cal affairs. However, their dilemma in supporting vides meaning and relevance for the relationship IT’S NOT YOU, IT’S ME work that will help achieve the fifth goal is not forged by North with Israel and The acute dependence on North American Jew- just philosophical or organizational. Israelis. Philanthropies are motivated to connect ish dollars is neither healthy nor practical. Leaders in the field in Israel understand and North American Jewry to Israel in a positive way There is a growing awareness among passionately believe in this fifth goal, with and to preserve this connection. From a social funders that their “sunsetting,” either as funding understandable differences in strategy and tac- investment standpoint, they have witnessed bodies or in their support of a specific area, tics on how to change public policy and whether impressive outcomes: a measurable impact on bears a tremendous amount of responsibility. In to try to forge different rules of the game for individuals, communities and institutions this regard, we need to past the stage when Israel as a body politic and society. More so, the through localized educational, cultural and funding bodies can flippantly use the classic facts on the ground in Israel are perhaps stron- community engagement and training programs break-up line, “It’s not you, it’s me.” Important than any strategic plan or organizational and models they support in Israel, as well as a efforts have been undertaken to engage new imperative. Israel is changing dramatically — discernible shift in Jewish Israeli cultural trends philanthropic involvement in both North Amer- politically, demographically and culturally. Wor- they seeded – for instance, in music, theater, ica and Israel, and there are initial achievements risome anti-democratic trends, growing racism film and television. Moreover, through the sup- through persistent and hard-fought attempts to and ever-expanding socio-economic gaps port of various networks and coalitions, they access local and national government funding threaten the Jewish character of the state no less have helped facilitate the emergence of what my for pluralistic Jewish educational and commu- than ignorance of Jewish sources. colleague, Na’ama Azulay, calls a Jewish nity services, such as the recent Israeli govern- Jewish identity organizations are positioned Renewal social movement. The philanthropic ment decision to pay the salaries of Reform and to impact on future directions in these realms. institutions have been afforded the opportunity Conservative . The diverse motivations In the last year, they were at the center of much to apply their extensive knowledge in addressing and strategies of funders need not get in the way of the 2011 summer social protests and follow- challenges of building and sustaining Jewish of their seeing the bigger picture and continuing up activities, forging a union of social justice, community, learning along the way the distinct to forge cooperation. There have been many social action and Jewish renewal. They were at and subtle differences between North America frames through which to understand and the center of recent protests regarding the and Israel and between a large Diaspora commu- impact upon the Jewish identity challenges in exclusion of women in public areas, violent nity and a sovereign political entity. To quote Israel: Jewish Renaissance, Jewish Renewal, Jew- religious extremism (including against Israel’s David Bowie, “This is not America.” ish Peoplehood, Jewish Pluralism, Social Cohe- Arab citizens), Israel’s democratic character and These groups have evolved into a cohesive sion, Democracy and Jewish Diversity (the latter other related concerns. and collegial community of funders, with a sig- is my personal favorite, as it encapsulates and Continuing to stimulate positive Jewish nificant degree of strategic cooperation and fuses all the others). While some might view modes of activity and ensuring a sustainable synergy – an accomplishment in and of itself. these terms as buzzwords that come and go, field are worthy and formidable goals. How the Perhaps most significantly, involvement in this reflecting organizational needs more than actu- funding bodies connect to the challenges pre- ally describing the reality, they reflect differing sented in the public policy and public opinion Lee Perlman is Managing Director, Israel and Over- ideological sensibilities which need to be under- realms regarding the fifth goal is of crucial ■ seas for The Jewish Federations of North America. stood and negotiated. importance to all of us.

SUMMER 2012 7 8 CONTACT hy is Sifriyat Pijama, Israel’s ish education from the material provided largest family Jewish educa- by the program. Wtion program, different from SIFRIYAT Moreover, we realized that Sifriyat all other Jewish identity programs in Pijama was introducing religious fami- Israel? Because it creates a continuous lies to the wealth of wonderful secular link between children, teachers and par- Israeli books which many would never ents, using shared books to create a new PIJAMA: have otherwise introduced into their common language about Jewish values. homes. Our lineup includes books such Uniquely for a Jewish identity pro- as The Tractor in the Sandbox by Meir gram, it focuses on the very young. At its SNUGGLING Shalev and Uri’s Special Language by core lies the Jewish concept of girsa . Popular among secu- d’yankuta, for learning with lar Jews, these books are unfamiliar to one’s mother’s milk. It assumes that we UP WITH many religious families. “I never buy develop a lifelong attachment to the secular books for my children. Where stories, narratives, rituals and concepts did you find this?” one mother in Ris- in which we are immersed as children. JEWISH hon LeZion asked, referring to the Meir Sifriyat Pijama is the Israeli version Shalev book. The story about an aging of the PJ Library, created by the Harold tractor and his aging driver stimulated a Grinspoon Foundation. Like its North IDENTITY conversation — started at school and American counterpart, Sifriyat Pijama by GALINA VROMEN and continued at home — about how to treat gifts high-quality children’s books with JOANNA S. BALLANTINE aging things and aging people. Sifriyat Jewish content every month to young- Pijama has helped create a common cul- sters and their families to enjoy in the tural ground between secular and reli- percent of Jewish communities in Israel. Ulti- privacy of their homes. Both programs are built gious families where it has been sorely lacking. mately, the goal is to reach 100 percent of chil- on the premise that when parents and children The key is good books. Our evaluations indi- dren in government preschools. snuggle together to read Jewish stories at bed- cate that we have been getting it right: 90 per- We are often asked how we forged such a time, positive begins to form cent of teachers and 95 percent of parents rated fruitful relationship with the Ministry of Educa- on a profound emotional level. the books as excellent or good, with very little tion, which covers 48 percent of the cost of the Unlike in North America, the books in Israel divergence between different populations. books and their distribution (the remainder are distributed through the state’s preschool To say we want books that will be embraced coming from philanthropy, with the Harold network. The teacher introduces the book of the by both secular and religious families is one Grinspoon Foundation as the lead funder). The month to the class and usually discusses con- thing. To find such books on the Israeli market answer is that the program addressed two broad cepts in the book or creates art projects or the- is quite another. Our book committee, compris- educational challenges: Israel’s increasingly dis- ater productions based on the month’s story. ing experts in , child develop- mal scores on international academic achieve- Then, each child gets a copy to take home and ment and children’s literature, looked high and ment tests and the need to instill in the next keep. Parents tell us the children delight in low. Sifriyat Pijama soon found itself in the book generation a sense of common national identity bringing home a book in which they are already creation business, working with publishers to and purpose. Sifriyat Pijama provided the experts, able to “read” it to their parents or sib- bring out books they did not know the public answer to both challenges. First, exposure to lings because they already know it from class. wanted. This year saw the publication of The books from a young age has been identified as a The books include guides explaining the story’s Patience of Hillel by Israel Prize-winning author key to later academic success. Second, the Min- Jewish values and suggesting activities or dis- Dvora . Initially an un-illustrated story in istry embraced the idea that forging a common cussion points to parents. The teachers also an out-of-print anthology, the publisher agreed heritage means sending the same materials to receive monthly e-newsletters that amplify the at our request to re-issue it as a stand-alone secular and religious children. Jewish learning aspects of the books. picture book. In addition to a customized edi- Initially, the program was intended primar- The program has benefited from operating tion for Sifriyat Pijama, the book was also pub- ily for secular Jews. Our premise was that within a Jewish state — and a highly centralized lished in a retail version. The publisher, Modan although secular Israeli Jews are familiar with one at that. While the North American PJ Publishing House, was shocked when the first Jewish holidays, they often know little else Library program has been forced by the nature printing of 2,000 copies sold out in two months, about Judaism and the richness of their Jewish of the American Jewish community to grow and it ordered a second printing. Modan is now heritage. At the same time, we decided to pro- community by community over seven years to considering a series of Jewish books. A similar vide the same books and parental guides to both reach an impressive 100,000 children in 175 fate awaited One Little Chicken, a rendition of a religious and secular schools — a unique communities, Sifriyat Pijama was able to lever- story about Rabbi Chanina Ben Dosa by Ameri- approach in the national Israeli education sys- age Israeli government resources to scale up can author Elka Weber, which has also pleas- tem. We were warned by many experts that quickly to a national level, making a major antly surprised its Israeli publisher. In total this secular Israelis would resent the program, so we impact in a short time. Begun as a pilot in the year, Sifriyat Pijama has encouraged the creation braced for a backlash that never came. It turns 2009-10 school year with 3,500 children, Sifri- or re-illustration/re-issue of five Jewish-content out that if you give parents wonderful books to yat Pijama has grown, through a partnership books and we intend to work with publishers on read with their children, provide them with with the Israeli Ministry of Education, to reach seven new books next year. Slowly, we are information on Jewish perspectives and encour- 120,000 Israeli children and their families in changing the Israeli book industry as publishers age them to pass on their own beliefs and val- just three years, with preference given to poorer discover a popular need. ues, they’re actually glad to learn about their communities. It plans to expand to about We hope Sifriyat Pijama will ultimately help Jewish heritage. 190,000 children in the 2012-13 school year to create a generation that loves to read, has an But that wasn’t the only surprise. We learned include more affluent areas and reach about 70 awareness of Jewish perspectives on universal that religious Jews often don’t know much about values and behaves like menschen. Ambitious, their Jewish heritage either, and some know yes. Will we achieve that? We believe we are on Galina Vromen is the Executive Director of Keren very little about general Israeli culture. Through the right path. Our teacher and parent evalua- Grinspoon Israel and the founding director of Sifriyat survey and evaluation, we found that most tions show the books are stimulating vibrant Pijama in Israel. Joanna S. Ballantine is the Executive teachers — whether traditional, religious or Director of the Harold Grinspoon Foundation and an discussions on Jewish values at home and at secular — were personally enhancing their Jew- ■ integral part of the PJ Library North American team. school. For now, dayenu. That is enough.

SUMMER 2012 9 JEWISH RENEWAL IN

PAST, PRESENT AND FUTURE

by HAGIT HACOHEN WOLF

common premise in the Jewish vision of a melting pot and the creation sources. This breach was not ideological, world, at times implied by spiri- of a “new Jew” were replaced by a multi- but rather the upshot of poor Jewish A tual and political leaders and at cultural trend that aspired to give as full education that resulted in ignorance. times stated overtly, is that when it an expression as possible to the variety of Moreover, the political situation, the comes to Jewish identity, the main chal- cultures comprising Israeli society. ongoing Arab-Israeli conflict, and the lenge concerns Diaspora Jews, and much At the same time, attempts to reach continuing control of a Jewish majority less, if at all, Jews in Israel. consensus on the core values common to over an Arab minority have often been Without detracting from the profound all Israeli citizens — such as democratic perceived as a clash between Jewish val- challenge of Jewish identity in the principles, individual rights and human ues and the values of democracy and Diaspora, public leaders, educators and rights — have been only partially suc- equality. The constant secular-religious scholars have come to agree on the exis- cessful. Certain sectors of Jewish-Israeli conflict over issues of church and state tence of an identity and values crisis society (such as the ultra-Orthodox, has polarized Jewish discourse and pre- within Israeli society as well. immigrants from the former Soviet Union vented pluralistic positions from gaining This crisis stems from a number of and others) act in relation to their nar- any general acceptance in society. Conse- processes and transformations Israeli row interests and distance themselves quently, a secular-religious dichotomy society has undergone since the founding from the national ethos by which the was formed within Jewish-Israeli society. of the State: transition from a collectivist, State is the source of identity and the This dichotomy is expressed, for exam- ideological society to a materialistic, indi- cohesive element for all. These trends ple, in the structure of the Jewish educa- vidualistic one; increasing socioeconomic have led to a sense that the general forti- tional system, which is split into streams rifts; a growing sense of an unequal or tude of Israeli society is not as strong as representing the national, national-reli- unbalanced distribution of economic, it was in former times. gious and ultra-Orthodox sectors. defense and social burdens among differ- Furthermore, the classic secular Zion- Thus, paradoxically, Jewish identity, ent parts of society; and the return to ist position, based to a large extent on a which from the outset constituted the public debate of supposedly entrenched revolt against tradition, has helped shape basis for the establishment and existence and unquestioned values, such as recruit- a society in which many Israeli Jews do of the Jewish state, has become the cause ment into the army. The state founders’ not perceive themselves as partners and of a within Jewish-Israeli society. owners of Jewish culture. In parallel, the The prevalent approach among Israeli Hagit Hacohen Wolf, Ph.D., is a social psychologist Orthodox sector has seized power over Jews, which springs from this dichotomy, and head of the Evaluation Research Unit of the the country’s Jewish aspects, leaning on is that Judaism, with all the richness and Melton Centre for Jewish Education at Hebrew Uni- political and social arrangements that depth it imparts, belongs to the religious versity. She teaches courses related to psychological aspects of Jewish identity, Jewish Peoplehood and eval- have granted them legitimacy and validity. and is irrelevant for those who do not uation, and she is involved in research on social iden- As result of these trends, a breach define themselves as such. tity and on Jewish identity. For many years, Dr. emerged between the younger generation Accordingly, when preschoolers are Hacohen Wolf has been involved in the evaluation of a wide variety of programs and projects in the field of — the second and third generations after asked to draw a picture of a Jew, they pro- Jewish Renewal in Israel and the Diaspora. the state’s founders — and Jewish duce a prototypical ultra-Orthodox figure.

10 CONTACT Both youth and adults perceive a split and Shorshei Israel-Ort), pre-army institu- church and state; increase government between religious behavior, closely associ- tions, campus Hillel houses, spiritual com- support; imbue social and communal (in ated with Jewish life (such as prayer in munities, publishing houses, and art and addition to religious) significance within the , separating meat and music shows centered on and inspired by perceptions of Judaism; develop and dairy), and social behavior, less associated Jewish culture. implement programs to instill and dis- with Jewish life (such as visiting the sick, The main goal of these groups is to seminate new, pluralistic forms of Juda- protecting the environment). grant Jews in Israel opportunities to ism; identify specific needs for each Against this crisis backdrop, in recent express their Judaism in a variety of ways sector along the continuum of Jewish years a Jewish renewal phenomenon has and to strengthen their commitment to identity in Israel (ultra-Orthodox, immi- emerged in Israel, energized by those who the revival of Jewish life on both a per- grants from the former Soviet Union, tra- wish to retrieve a lost sense of ownership sonal and a collective level. In 2009, the ditional, secular); reduce the rift between over Jewish culture and tradition for the Ministry of Education embarked on the school education and familial and com- enrichment of their actual lives. This sense development and implementation of a munal life; train agents of change, edu- has been the driving force for hundreds of new field of study, Jewish Heritage and cated and skilled in pluralistic Jewish initiatives that express developments in Culture, as a mandatory subject for all education; and deepen the cooperation thought, mood and feeling concerning students in the national stream between between organizations. Israeli Jewish identity. In this context, Jew- Grades 4 and 9. In so doing, the Ministry One should note that the sought-after ish renewal is defined as dealing with Juda- validated the programs which, for many change in the nature of Israeli society ism in the secular sphere among a public years, had run on a voluntary basis in related to Jewish renewal can be defined unaccustomed to Jewish studies and active parts of the formal educational system by according to theories of change pertaining preoccupation with Jewish identity. Among invitation of individual school principals. to very long-term, broad, complex and the main achievements of the Jewish It gave them formal status and a compre- systemic social issues known as “indivisi- renewal movement are the establishment hensive educational vision guided by the ble meta-problems,” or “messes.” In order and development of dozens of organiza- Ministry. This achievement is outstanding to provide a suitable response to these val- tions and hundreds of programs and proj- mostly in light of the severely limited gov- ues and identity crises, several levels of ects that share a pluralistic, Jewish-Israeli ernment resources invested in pluralistic action have to be simultaneously worldview. These initiatives are currently Jewish education in Israel. Until now, Jew- addressed at the constitutional level, at active both in the formal educational sys- ish renewal activities have been supported the cultural-values level, and at educa- tem as well as in a variety of informal edu- mainly by philanthropic bodies from tional, communal, familial and personal cational frameworks. They serve varied North America. levels. Such issues cannot be resolved in a target populations in terms of age, culture The leaders of the Jewish renewal short time span and require the coopera- and level of religiosity. To name a few: world in Israel face diverse and numer- tion of many parties. It will take time and places of (such as Elul, Bina, ous challenges: to expand the circles and a great deal of effort for the Jewish Kolot and Alma), educational programs for penetrate hitherto unengaged popula- renewal movement to become a lasting students (such as Tali, Morasha, Maarag tions; influence legislation on issues of part of Israeli Jewish identity. ■

SUMMER 2012 11 JEWISH PEOPLEHOOD: THE ISRAELI CHALLENGE BY SHLOMI RAVID

he challenge of Jewish People- nificant component of their identity. To partnership that could help in strength- hood finds a unique manifesta- put it bluntly, Jewish Peoplehood is not ening Israel’s moral ethos. It goes directly Ttion in the case of Israel. This really on the radar of most Israelis. to the core of the essence of the Jewish may be related to the fact that early Most Israelis lack genuine interest in State and its vision for itself and the role Zionists aspired to reunite the People the challenges faced by Jewish communi- it is to play in the world. and the Land, eliminating the tension ties around the world and in configuring No less important is Israel’s potential between national identity and People- a common agenda. Even when the issue role vis-à-vis the Jewish People and the hood through the creation of a Jewish relates directly to them, such as when writing of the next chapter in the devel- nation state. Had they succeeded, Jewish the question of who is a Jew is discussed opment of Jewish civilization. Ahad Peoplehood and Israeli nationalism in the Israeli political system, there is no Ha’am and many other forefathers of would have become one. History, how- place at the table for world Jewry. In a envisioned the future Israel as ever, evolved differently than the Zionist sense, one can say that rather than see- the engine of Jewish renaissance in mod- dream envisioned, and the reality of a ing Israel as the State of the Jewish Peo- ern times. They were accurate in the cre- people split between the State of Israel ple, Israelis view it as the State of Israelis ativity seen in the revival of the , and the arts. Israeli society needs to go back and offer a fresh However, most of this is perceived as an interpretation of Zionism which recognizes, respects and Israeli rather than a Jewish creation, and very little of it is brought about through accepts the fact that Israel is part of a global people. conversation and collaboration with world Jewry. and the rest of the world has become the who also have distant relatives abroad. Needless to say, the lack of serious prevailing Jewish paradigm. It is not Or, put differently, most Israelis do not dialogue between Israeli and world Jews clear that Israelis have made the required see Israel as an instrument of the Jewish influences the overall state of Jewish ideological adjustments to that reality. People but rather as a State that has a Peoplehood. Israel is no small partner in Even before getting into ideological people. the Jewish collective. If its Jewish com- issues, one needs to recognize the differ- What does Israel stand to lose if this munity is mostly indifferent to the chal- ence in context. For world Jews, belong- trend continues? First and foremost, a lenges of world Jewry, it is hard to expect ing to a unique group, whether religious significant part of Israel’s core mission an enhancement or a rejuvenation of or ethnic, is hard to escape. For Israelis, was to build the sovereign entity of the Jewish Peoplehood. Where will the ini- the natural collective identity is Israeli, Jewish People. tiative come from, and who will provide and being part of a national majority in Basing their vision on the Jewish it with the required creativity and leader- the Jewish State is not conducive to a ethos developed in three millennia of ship? We are facing the increasing possi- Jewish Peoplehood conversation. It’s not history, early Zionists aspired to build a bility of further disintegration of the that Israelis are unaware of the existence State that would be more just and con- Jewish People into individual communi- of Jews throughout the world or of the siderate of the weak than other states. ties that may survive religiously and concept of the Jewish People. On the Some even went so far as expecting spiritually but lose sight of their collec- contrary, they acknowledge a sense of Israel to be “a light among the nations.” tive enterprise. joint responsibility in the face of danger. The decline in the commitment to that What can be done to change the But the issue does not register as a sig- ethos reflects a weakening of its ties with trend? Israeli society needs to acclimate world Jewry. Israel feels accountable to to the Peoplehood ethos that has pro- its own citizens and not to the rest of the vided nothing less than the justification Shlomi Ravid, Ph.D., is the founding director of the -based Center for Jewish Peoplehood Educa- world’s Jews, and indeed fails to invite for its very existence. It’s actually a his- tion. He is the founding editor of the Peoplehood world Jewry into the conversation on torical irony that the Prime Minister of Papers and has written extensively on the topic of Jew- Israel’s future. This leaves out a potential Israel demands from the Palestinians a ish Peoplehood (www.jpeoplehood.org/publications).

12 CONTACT recognition of Israel as the State of the Jewish People — yet he does not really dis- cuss the same issue with Israelis. Israeli society needs to go back and offer a fresh interpretation of Zionism which recognizes, respectstss and accepts the fact that Israel is part of a global ppeo-eo- ple and which reconfigureses the nature of the Jewish global partnership accord-d-- ingly. It needs to introducece Jewish Peoplehood into thehe Israeli educational system,m, where even the new Hebrewreew word for Peoplehood — Amiut — is unfamiliar, andnd initiate programs such as Birthright for Israelis thatt explore Jewish life abroad.d. If done with enough resolve, we can change thehe tide. Deep down, Israelis still connect to the visionn behind Israel as the State ooff the Jewish People. They mmayay have neglected to educatee inn that spirit, but the basic idideadea will still resonate with Israe-raae- lis, and it can provide thee educational foundation too build on. The fruits of thee effort can be transformative.ivve. They can potentially con-- tribute to the rejuvenationn of the Zionist conversationonn while making possible a serious new global Jewishh dialogue. They can enrichh and strengthen the State oof Israel as well as Jewish com-om- munities around the world,ldd, and they can contribute too global efforts at tikkun olamam, which will help give Jewss ass a collective the opportunityity to help others in need. Allll ooff the above will help re-galva-lva- nize the Jews as a People with a mission and a collec- tive destiny. ■

SUMMER 2012 13 n the summer of 1989, when my son Benji was five years old, I JEWISH IDENTITY IN took him to register for a day camp operated by the Jerusalem I municipality. The registration clerk asked, “Dati o Chiloni?” These two terms were meant to present the primary choices of reli- gious identity for Israelis. (Not offered was Haredi — ultra-Orthodox, ISRAEL: anti- or non-Zionist — since Haredi Israelis would never send their CHALLENGES AND kids to a municipal program.) Dati is usually translated as religious, but is understood to mean primarily Orthodox. Chiloni means secular and is understood to mean primarily non-observant atheist. Benji gave OPPORTUNITIES me a panicked look and burst into tears. Neither term was appropriate for him. Where did he fit into Israeli society as a practicing, committed by RABBI LEVI WEIMAN-KELMAN five-year-old Reform Jew? I tried to comfort him as I attempted to explain dati reformi to the befuddled bureaucrat. Almost 25 years later, these two terms have become useless in a discussion about Jewish identity in Israel today or in the future. The range of Jewish religious identity in Israel contains many more grada-

Rabbi Levi Weiman-Kelman is founding rabbi of Kehilat Kol HaNeshama, a Reform congre- gation in Jerusalem. He teaches at the Hebrew Union College Israeli rabbinic program. Born and raised in New York, he made after ordination from the Jewish Theological Semi- nary in 1979.

14 CONTACT tions than dati or chiloni. While many as chiloni. Perhaps the term is a reaction grassroots independent praying commu- factors were involved, the increasingly to the phrase teshuvah, which refers nities, or batei tefillah. They usually offer diverse forms of identification have been to a formerly chiloni person who has Kabbalat Shabbat services strong on one of the great accomplishments of the become Orthodox. Both imply a choice music (very influenced by B’nai Jeshurun Reform and Conservative movements in and a change in behavior. Many datlash in New York), poetry Israel. We have not been able to attract parents express an interest in my and a few traditional . Most par- huge numbers of Israelis to officially join congregation’s nursery school. (Often a ticipants identify themselves as chiloni, our Reform congregations, but we have datlash will be married to a chiloni.) They but the existence of these prayer groups helped to recast and expand notions of ironically lament that since they won’t be is shattering the dati/chiloni divide. The Israeli Jewish religious identity. raising their children as dati, their flagship community emerged from children will not share their religious AN EXPANDING SPECTRUM Midreshet Oranim, a study center that identity as a datlash. A chiloni OF IDENTIFICATION was founded around 1995 by kibbutzniks environment would deprive the children The rite of passage of post-army-service and ex-kibbutzniks. Their grandparents of a , but a dati travel abroad has been a major influence were chalutzim, or pioneers, who framework is not open to families who on Israeli religious identity. Many young founded their kibbutzim. The Midreshet are no longer Orthodox. A Reform Israelis (dati and chiloni) spend time in Oranim people, third generation kib- community is a logical compromise. India. There they are exposed to a reli- butzniks, rejected the secularism of their gious sensibility different from what they MIZRACHI, MASORTI, parents and grandparents and looked know in Israel. This has had a huge AND MULTIPLE MINYANIM towards traditional Jewish texts as a impact, especially in the dati world. Dati In addition to its other areas of oversim- source of inspiration. Over the past ten used to imply a commitment to fulfilling plification, the dati-chiloni divide ignored years, they discovered that studying texts the commandments without much focus the religious identity of mizrachi Israelis wasn’t enough, and that led to the found- on an inner spiritual life. These Ortho- — those who are not Ashkenazi or of ing of some of these alternative chiloni dox young people return home from European origin. Many mizrachi Israelis prayer groups. India demanding that worship be about identify as masorti’im, or traditional. The These batei tefillah are loathe to affili- more than reciting the prescribed words classic characterization of a masorti is ate with any of the established liberal of prayer. someone who goes to synagogue on Shab- movements. However, some of their lead- The influence of Rabbi Shlomo Carle- bach is keenly felt. Although Rabbi Carle- bach was a pariah in the Orthodox world The Habakuk trend represents a desire while he was alive, today there is an explosion in the number of Carlebach- for a meaningful inner spiritual life beyond style Orthodox minyanim in Israel. Rather than simply fulfilling the obligation to that of fulfilling the letter of Jewish law. pray, these services are marked by the chanting of niggunim, wordless melodies, designed to create an intense personal and bat morning and to a soccer game on ers are graduates of or are currently communal experience. This is part of a Shabbat afternoon. The liberal movements studying for rabbinic ordination at the larger trend in the Israeli Orthodox world have put great hope in attracting the Israeli Reform movement’s rabbinic pro- called Habakuk (no, not the Biblical masorti’im, without much success. This gram at Hebrew Union College in Jerusa- prophet). It is an acronym for HaBaD, has been a failure mostly because of the lem. My congregation, Kol HaNeshama, Bratzlav, Kook and Carlebach. HaBaD and egalitarian issue. For all their flexibility in now celebrating more than 25 years in Rabbi Nachman of Bratzlav are Hasidic religious life, the mizrachi’im are conserva- Jerusalem, is proud to incubate a influences on modern Orthodox Zionism. tive when it comes to gender roles. People Renewal prayer group that meets once a Kook, our first Ashkenazi chief rabbi, have run out of my synagogue outraged at month in our youth center. was a passionate nationalist whose Zion- seeing a woman in a . Today’s average Israeli may not like ism was deeply mystical. The Habakuk Today, the mizrachi identity is asserting the idea of Reform or Conservative Juda- trend represents a desire for a meaningful itself with great force. There are many ism, but he or she is at least aware that inner spiritual life beyond that of fulfilling grassroots groups that focus on learning these movements exist. The best news is the letter of Jewish law. piyutim — the religious poetry and songs that the dichotomies have become fluid This has given birth to a new reli- of the mizrachi community. This is both a as Israelis move more freely than ever gious identity called chardal (charedi le- cultural and a religious phenomenon, between many options. umi) — or nationalist ultra-Orthodox. attracting mizrachi’im who identify as chi- I couldn’t resist asking Benji, who is These Jews dress and act like Haredim, loni, masorti, dati or none of the above. now studying neuroscience at but their political ideology is right-wing Some piyut groups include mizrachi, Ash- University, how he identifies religiously. Israeli nationalism. Note the blurring of kenazi, dati and chiloni participants. These He immediately recalled that trauma the boundary between dati and Haredi. gatherings are prayer experiences outside moment of his youth, almost 25 years Another religious identity in Israel is the bounds of synagogues. ago. He then said he hates the question the datlash — dati leh-sheh-avar — or One more exciting religious phenom- because he is still working it out, and formerly Orthodox. This is not the same enon in Israel today is the emergence of answering it takes so long. ■

SUMMER 2012 15 The Steinhardt Foundation for Jewish Life Non-Profit Org. 6 East 39th Street U.S. Postage 10th floor PAID New York, NY 10016 Rockville, MD Permit No. 800 Address service requested

The disappearance of “a dichotomous sense of Jewish identity can lead to new opportunities for relationships and understanding between Israel and World Jewry. We are more similar today Jewishly than ever before, and we no longer need a crisis du jour to create the foundation of shared peoplehood.” — RABBI DONNIEL HARTMAN