Secularism And Religion In Jewish Israeli Politics

Common discourse on Jewish identity in Israel is dominated by the view that Jewish Israelis can, and should, be either religious or secular. Moving away from this conventional framework, this book examines the role of secularism and religion in Jewish society and politics. With a focus on the ‘traditionists’ (masortim) who comprise over a third of the Jewish-Israeli population, the author examines issues of religion, tradition and secularism in Israel, giving a fresh approach to the widening theoretical discussion regarding the thesis of secularisation and modernity and exploring the wider implications of this identity. Yadgar’s conclusions have significant social, cultural and political implications, serving not only as a new contribution to the academic discourse on Jewish-Israeli identity, but as a platform upon which traditionist positions on central issues of Israeli politics can be heard. Offering a detailed investigation into a central and important Jewish-Israeli identity construct, the book is relevant not only to the study of Jewish identity in Israel but also within the wider social-theoretical issues of religion, tradition, modernity and secularization. The book will be of great interest to students of Israeli society and to anyone looking into the issues of Jewish identity, Israeli nationalism and ethnicity, religion and politics in Israel, and the sociology of religion.

The role of religion in a democratic society Best Book award given by the Israel Political Science Association Since the 1980s, relationships between secular and religious Israelis have gone from bad to worse. What was formerly a politics of accommodation, one whose main objective was the avoidance of strife through "arrangements" and compromises, has become a winner-take-all, zero-sum game. The conflict is not over who gets what. Rather, it is a conflict over the very character of the polity, a struggle to define Israel's collective character. In Israel and the Politics of Jewish Identity Asher Cohen and Bernard Susser show how this transformation has been caused by structural changes in Israel's public sphere. Surveying many different levels of public life, they explore the change of Israel's politics from a dominant-party system to a balanced two-camp system. They trace the rise of the Haredi parties and the growing consonance of religiosity with right-wing politics. Other topics include the new Basic Laws on Freedom, Dignity, and Occupation; the effects of massive immigration of secular Jews from the former Soviet Union; the greater emphasis on liberal "good government"; and the rise of an aggressive investigative press and electronic media.

The global rise of political religion is one of the defining and most puzzling characteristics of current world politics. Since the early 1990s, religious parties have achieved stunning electoral victories around the world. Beyond Sacred and Secular investigates religious politics and its implications for contemporary democracy through a comparison of political parties in Israel and Turkey. While the politics of Judaism and Islam are typically seen as outgrowths of oppositionally different beliefs, Sultan Tepe's comparative inquiry shows how limiting this understanding of religious politics can be. Her cross-country and cross-religion analysis develops a unique approach to identify religious parties' idiosyncratic and shared characteristics without reducing them to simple categories of religious/secular, Judeo-Christian/Islamic, or democratic/antidemocratic. Tepe shows that religious parties in both Israel and Turkey attract broad coalitions of supporters and skillfully inhabit religious and secular worlds simultaneously. They imbue existing traditional ideas with new political messages, blur conventional political lines and allegiances, offer strategic political choices, and exhibit remarkably similar political views. This book's findings will be especially relevant to those who want to pass beyond rudimentary typologies to better assess religious parties' capacities to undermine and contribute to liberal democracy. The Israeli and Turkish cases open a window to better understand the complexities of religious parties. Ultimately, this book demonstrates that the characteristics of religious political parties—whether Jewish, Muslim, or yet another religion—can be as striking in their similarities as in their differences.

Guy Ben-Porat explores the evolving tensions between the liberal component in Israeli society and the constraints imposed by religious orthodoxy.

Offers a novel exploration of the relationship between religion and the state in Israel. The question of Jewish sovereignty shapes Jewish identity in Israel, the status of non-Jews, and relations between Israeli and Diaspora Jews, yet its consequences remain enigmatic. In Sovereign Jews, Yaacov Yadgar highlights the shortcomings of mainstream discourse and offers a novel explanation of Zionist ideology and the Israeli polity. Yadgar argues that secularism’s presumed binary pitting religion against politics is illusory. He shows that the key to understanding this alleged dichotomy is Israel’s interest in maintaining its sovereignty as the nation-state of Jews. This creates a need to mark a majority of the population as Jews and to distinguish them from non-Jews. Coupled with the failure to formulate a viable alternative national identity (either “Hebrew” or “Israeli”), it leads the ostensibly secular state to apply a narrow interpretation of Jewish religion as a political tool for maintaining a Jewish majority. Yaacov Yadgar is Stanley Lewis Professor of Israel Studies at the University of Oxford and the author of Secularism and Religion in Jewish-Israeli Politics: Traditionists and Modernity.

Prominent political theorist Ira Sharkansky looks at the intersection of religion and politics, using the case of Israel-where a chief rabbi officiates along with a prime minister-to examine how the two inform each other. Focusing more on similarities than differences, Sharkansky demonstrates that both religion and politics can justify their position on the moral high ground. Both are involved in shaping our values and standard of living; however, neither religion nor politics can claim a monopoly of virtue: Political demagogues have their religious equivalents in self-serving prophets and false messiahs, and politicians and religious leaders both may violate the morality that they preach. Sharkansky examines the place of intellectual certainty, doubt, charisma, and passion in both realms. He argues that Israel, among other Western democracies where politics and religion intersect, supports a successful fusion of the two.

During Israel's military operation in Gaza in the summer of 2014 the commanding officer of the Givati infantry brigade, Colonel Ofer Vinter, called upon his troops to fight "the terrorists who defame the God of Israel." This unprecedented call for religious war by a senior IDF commander caused an uproar, but it was just one symptom of a profound process of religionization, or de-secularization, that Israeli society has been going through since the turn of the twenty-first century. This book analyzes and explains, for the first time, the reasons for the religionization of Israeli society, a process known in Hebrew as hadata. Jewish religion, inseparable from Jewish nationality, was embedded in Zionism from its inception in the nineteenth century, but was subdued to a certain extent in favor of the national aspect in the interest of building a modern nation-state. Hadata has its origins in the 1967 war, has been accelerating since 2000, and is manifested in a number of key social fields: the military, the educational system, the media of mass communications, the teshuvah movement, the movement for Jewish renewal, and religious feminism. A major chapter of the book is devoted to the religionization of the visual fine arts field, a topic that has been largely neglected by previous researchers. Through careful examination of religionization, this book sheds light on a major development in Israeli society, which will additionally inform our understanding of the Israeli-Palestinian conflict. As such, it is a key resource for students and scholars of Israel Studies, and those interested in the relations between religion, culture, politics and nationalism, secularization and new social movements.

The subject matter of this book, first published in 1971, is not less relevant, though less familiar, than the military adventures of Israel. For the book deals with the spiritual tensions that underlie and go far to explain the conduct of the country, standing as it does at the heart of some of the world’s most dangerous political conflicts. The superpowers confront at its borders. So do the ‘modern’ West and the force of Arab nationalism. It is the focus, too, of anti-Semitism, with its potential threat to the future of all Jews and of world peace. The questions here examined are rooted in the nature of Judaism and in the two distinct urges – religious and nationalist – that created Israel. Within its tiny territory some of mankind’s most urgent spiritual problems appear at their most intense. What do men live for: for themselves, their country, higher values? How these tensions are resolved will affect both the conduct of Israel, with its effects on the fortunes of all nations, and the thoughts of men everywhere about their own and their countries’ deeper problems. One section of the book deals with the institutions and policies of Israel as expressions of its inner spirit: the kibbutz, the army, the ingathering of exiles, the attitudes to Arabs within and beyond the frontiers, relations with world Jewry. Two final chapters describe and analyse the perennial problem of Jewish identity, seen in the light of the actions of a modern state.