We once again witnessed the ridiculousness of the separation between men and women at the Western Wall when female journalists were forced to stand on chairs to see US Vice-President Michael Pence pray at the Western Wall during his recent visit. No one, not even the rabbi of the Western Wall, can explain the benefit or importance of this separation of the sexes.
Dr. Bat-Sheva Margalit Stern, associate professor of history at the Schechter Institute of Jewish Studies, contrasts the leadership of Meir, who disavowed feminism, with the leadership of Ada Fishman Maimon, an advocate of feminism, one of the founders of Women Workers Movement and a member of Knesset. Watch the video to learn more about Meir and Maimon’s differing leadership styles.
Israel’s holy sites have been a destination for pilgrims of many faiths. This week, when we read Parshat Vayishlach, Professor Doron Bar, President of the Schechter Institute of Jewish Studies, shares the stories of two pilgrims to Rachel’s Tomb.
I was born two years prior to the Six-Day War when Jerusalem was still a divided city, with barbed wire and concrete walls separating the two sections. Jerusalem totally changed by the time I grew up. It became a city without borders, an exciting and fascinating place, whose spaces were accessible to everyone. One could experience the city on a personal, one to one basis. My urban encounter spanned the entire city…
With our return to sovereignty our eyes look towards the legislating body, the Knesset. We demand to find a legal way to end the injustice suffered by the Hebrew woman for generations […] and to allow neither legal nor civil discrimination (Ada Maimon). Ada Maimon, 50 Years of Women’s Workers Movement 1904-1954, Tel Aviv 1956, pp. 218-219. Ada Fishman and her brother, Rabbi Yehuda Leib Fishman, changed their surname in 1949 to Maimon, used henceforth in this article.
The coupling of the words Zion and Zionism reflects the aspiration to connect the bond between the Jewish People, past and present, and the Land of Israel (poetically referred to as ‘Zion’) to its modern national future as promised by the Zionist idea. This connection was already fixed during the development of nationalist thought in the days of Hibat Zion (‘Love of Zion’), in literary and publicist writings, but gained strength with the rise of the Zionist idea, which transformed the yearning to grace the earth of the Holy Land (Zion) into the establishment of a modern, sovereign national state (Zionism).
The Days of Awe, or High Holidays, constitute one of two beginnings in the Hebrew calendar. The second beginning of the year is marked in the spring at Passover, Holiday of Freedom.
All the Jewish festivals are tied up with one another as commemorating Creation, a cosmic event from which all life in the universe originated, and as commemorating the Exodus, an event of national significance to the Jewish people in particular. But it can be argued that Rosh Hashanah and Yom Kippur represent more the cosmic aspect of traditional Jewish existence, while Passover, Shavuot and, to an extent, Sukkot represent more the national particular aspect.
A few months ago I submitted my doctoral thesis to Haifa University. The dissertation examines the theoretical sources of the concept of the ‘Greater Land of Israel’ in the worldview of Yitzchak Tabenkin and the United Kibbutz Movement, as well as his influence on the political struggles in the country from the time of the Yishuv until the Yom Kippur War. Under Tabenkin’s leadership, the United Kibbutz Movement adhered to the principle of settling the ‘whole Land of Israel,’ as opposed to the majority of the Labor Movement under Ben Gurion, which favored partitioning the land.
The great strength of any national movement, Zionism included, is founded on its social justification and is based to a large extent upon foundations built in the past.[note] Shmuel Almog, “The Historical Dimension of Jewish Nationalism,”Zion, 53, 4 (1986), pp.405-421.[/note] Zionism chose to establish itself upon fundamentals that were familiar to its supporters and with which they identified; the same principles would also be respected by the free world. On this basis did the Zionist leaders present themselves and their movement, taking care to differentiate Zionists from “the others.” [note] Ibid., p. 417.[/note]
After celebrating Pessch and our exodus from Egypt, come the days of fear and trepidation: Holocaust Remembrance day, Memorial Day for the fallen soldiers, Independence Day and Jerusalem Day; the new commemorative days, engraved in the book of chronicles of our time, days of testimony on the destruction of our people and its revival in Zion.