The Jewishness Of Israel: Implications For Israel - Diaspora Relations

American Jewish Committee
Thursday, 8 May 1997

Recent conflicts and controversies surrounding Israel's Conversion Law have brought into sharp focus the issues of religious pluralism in Israel and its implications for world Jewry. How "Jewish" is Israel and how "Jewish" should it be? What is the true meaning of Israel to Diaspora Jewry and Diaspora Jewry to Israel?

Examining these and other related topics today were Dr. Rachamim Melamed-Cohen, National Director of the Curriculum Development Center, Israeli Ministry of Education, Culture and Sport; Oded Avissar, Director of the National Center for In-Service Training of Teaching Staff in the Field of Judaism, Israeli Ministry of Education, Culture and Sport; and Dr. Barry Chazan, professor of Education at Hebrew University currently in New York to serve as a consultant to The Israel Experience.

This panel discussion was part of the American Jewish Committee's 91st Annual Meeting, taking place through Friday at the Capital Hilton Hotel. Mimi Alperin of New York City, chair of AJC's Jewish Communal Affairs Commission, chaired today's session.

Mr. Avissar began by cautioning that the words used to describe Judaism, Jewishness and issues of Jewish identity should be carefully chosen so as to give a true sense of what is taking place in Israel.

"According to the commonly used terminology by most of Israeli society, and especially the media, the Jewish population in Israel is divided into two groups - 'religious' and 'secular.' While that designation may make life seem simple and puts people into one or the other camp, it is very far from describing any accurate picture of what is happening. 'Secular,'" he said, "is not anti-religious. In fact, there are few anti-religious Jews in Israel. Indeed, the term 'secular' is considered unacceptable by the very community it is supposed to describe because it suggests that this group has no positive values and has no significant Jewish identity. In fact, the average Israeli has quite a positive attitude toward the Jewish heritage and religious practice. What we do see is a very wide range of Jewish experience and expression."

Mr. Avissar went on to cite studies which show, for example, that over 90 percent of the Israeli population choose to have a religious Brit Milah with a Mohel for their sons, as opposed to surgical circumcision in a hospital; 80 percent of parents choose a traditional Bar Mitzvah.

In addition, within Israel, "the explosive growth of courses, seminars, and workshops that deal with Judaism testify to the desire and interest of the Israeli to come into contact with the primary sources of their Jewish heritage."

The situation in Israel is more complicated and varied than many believe, he noted, adding that one must take into account the different practices of ethnic communities, the many forms within Orthodox groups themselves, the numerous differences of the non-Orthodox religious groups, and the changes in life styles that have developed in Israel over the past 50 years.

"From a social and cultural point of view, the wide variety of Israeli life styles require a pluralistic frame of reference for the common elements of life in modern Israel. A young secular kibutznick and a youth from the religious youth movements, for example, have far more in common than that which separates them. They both serve in the army and are in military reserve service until age 50. They work together in varying job settings. The basic goals of Zionism and survival are the unifying elements rather than the differences in the political and religious environments. There is a deep sense of common destiny in Israeli social fabric that is much greater than the divisions among them."

Turning to the Diaspora, Mr. Avissar stated that despite problems and divisions, "world Jewry still sees that there is a common sense of Jewish destiny, of a powerful partnership that binds all Jews, and a deeply felt sense that 'all Jews are responsible for one another.'

"In the last few years, especially after the Rabin assassination, there have been many successful attempts at joint discussions that emphasize these commonalities together with the full understanding and awareness that there are basic and fundamental differences between each of these groups.

"The 'secular' Israelis have come to realize that the Jewish communities all over the world have a great deal to offer us. Especially to the non-Orthodox in Israel, we see that there are numerous approaches to the Jewish heritage and its classic literary sources which show an authentic pluralistic Judaic frame of reference. We have become thirsty to find the common elements that bind us rather than focus only on the difference that separate us. There is a sense of the holistic commonalities between Jews - no matter where they might live." Mr. Avissar added that specifically in the area of Jewish education, Israelis can learn a great deal from other Jewish communities.

He concluded: "Jewish communities around the world, especially the Reform, Conservative, and the other non-Orthodox Jewish communities, have a great deal to teach Israelis. It is obvious that Israel cannot copy the American model and this will require a serious, on-going multi-logue that will allow for various Israeli versions of these approaches. The strengthening of a pluralistic approach will not come only through political pressure alone but also through direct contact between Jews - outside of the political and/or religious establishment. It is only through such an approach that has no middle-person brokers, but direct confrontation and negotiations with schools and communities that have mutual respect for one another that these issues can be resolved."

Dr. Melamed-Cohen also began his remarks by distinguishing between words, examining the different meanings between "Jewishness" and "Judaism," both in Israel and the Diaspora.

"Judaism is a religious and traditional means of expression, and Jewishness describes the cultural norms and behavior of the Jewish people in Israel. In the Diaspora, Jewishness may include affiliation to temple, community and practices on a voluntary basis. In Israel, Jewishness is also legislated and involuntary, leading to many dilemmas."

He went on to describe two major trends which he believes characterize Jewishness in Israel today: "Massive penetration of Western culture with its emphasis on individuality seducing our youth from its heritage and estranging them from its Jewishness; and the growing acceptance of a pluralistic society while nevertheless recognizing the need to keep within bounds of common denominators which untie our people."

Looking at relations with Diaspora Jewry, Dr. Melamed-Cohen stated that "For many in the Diaspora, Israel is a source of pride, identity and belonging. Some Israelis feels they tolerate those in the Diaspora, and yet, expect to receive economic and political help. In order for there to be a more realistic understanding, it is important for there to be planned and shared education on the issue of continuity.

"Regarding the proposal of a collaborative draft of an educational Bill of Rights for every Jewish child," concluded Dr. Melamed-Cohen, "education should be a prime focus so that every Jewish child may know and acknowledge his or her heritage, religion, roots of over 5,000 years and, through visiting the Jewish State, become familiar as well with the geo-historic past as an additional basis for future Jewish identity."

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