Kibbutz Degania Alef founded (October 28, 1910)

This is what the pioneers wrote:

“On the 28th of October 1910, there arrived at Umm Juni, ten men and two women. We came to establish an independent settlement of Hebrew laborers, on national land, a collective settlement with neither exploiters nor exploited – a commune.”

Also from the Kibbutz website about the founding pioneers:

"The will to revive the people in the Land of Israel as a working people, returning to nature and to the tilling of the land, living from the fruits of its own labor with neither exploiters nor exploited, brought them to recognize that this could only be realized through communal living."

Israeli History

I grapple with the question of how the idealism of the Zionists has become the difficult situation of the current Israelis, and how propaganda to delegitimize Israel and accept only a pro-palestinian narrative has muddied the wathers of history. An article in the current Ha'aretz presents a useful summary about how the past is relevant to the present. "A still-relevant miracle" by Fania Oz-Salzberger makes the point that "Today's Israel -- depending on your preference, a regional superpower, a fast-tracking start-up nation or the bane of the Middle East -- germinated in a process so swift, dramatic and inventive, that it defies comparison with any other nation-building module in modern times."

Key quote:

"Is Israel's pre-state miracle relevant, in any way, to its present-day economic miracle - or to its less-than-miraculous political inability to attain peace with the Palestinians and Syria?

"I believe it is deeply relevant. Not for the sake of triumphalism. Not in order to reiterate, for the umpteenth time, that post-Holocaust Jews played their meager historical cards far better than pre-Nakba Palestinians. Today's Palestinians have a right to claim the sovereign state that their grandfathers threw to the winds, although the lines of division will differ a great deal from the old UN partition map.

"But no historical narrative upholding Palestinian hopes and suffering can dispense with Jewish hopes and suffering. Zionism was an authentic national movement, and any attempt to demonize it (and denounce the State of Israel ) while otherwise "having nothing against" the Jewish people (and disclaiming anti-Semitism ) is a historical non sequitur. Only a serious engagement with the human energies, accomplishments and failures of the pre-Israeli Zionist movement can explain the tenacity, success and shortcomings of Israel. Israelis, in particular, must shun the politics of despair sometimes heard in political discourse. Existential panic and cynicism have never been part of the Zionist ethos. Sowing seeds in dry soil, peace-seeking self-defense, hoping and building - these were the true hallmarks of Israel's grassroots founders."

Jerusalem Day (May 31, 2011)

The Israelis celebrate their capital and its long historical significance on May 31 this year. To celebrate, here is the oldest Zionist poem by Judah Halevi, who probably died soon after arriving in Jerusalem in the twelfth century.

My Heart is in the East by Judah Halevi
My heart is in the east, and I in the uttermost west--
How can I find savor in food? How shall it be sweet to me?
How shall I render my vows and my bonds, while yet
Zion lies beneath the fetter of Edom, and I in Arab chains?
A light thing would it seem to me to leave all the good things of Spain--
Seeing how precious in mine eyes to behold the dust of the desolate sanctuary

UPDATE: The Israelis have a lot of controversy over Jerusalem Day, based of course in the controversy over Jerusalem itself. See, for example,
Jerusalem Day celebrations will not cover up the city's rot and discrimination: Jerusalem Day is an 'artificial celebration'; Jerusalem is the most ultra-Orthodox city, the most Arab, plagued by negative migration. By Yossi Sarid

Israeli Folk Dancing

Without giving it much thought, I always assumed that Israeli folk dancing was eternal, and came to Israel with the Zionist immigrants from Eastern Europe. Wrong! If you want to know the brief history of Israeli folk dance read this article in the Forward: "From Zero to 4,678 in 80 Short Years: The Surprising History Of Israeli Folk Dancing"

A few highlights: The first Israeli folk dance was “Hora Agadati,” created in 1924 in Tel Aviv. "'Mayim Mayim,' by far the world’s most popular Israeli folk dance ... was created by German-trained dancer Else Dublon in 1937 to celebrate finding a water source on a kibbutz." And New York’s Israeli Dance Institute is celebrating 60 years of folk dancing this spring.

Like so many aspects of Israeli culture, folk dancing celebrated the new Jewish freedom and new Jewish body image, according to one of the authors cited in the article. This confirms my not-so-erroneous association of Israeli folk dance with the secular Jewish-Israeli culture that emerged in the mid-20th century.

Happy Hanukkah!

Hanukkah is the most secularly accessible of Jewish holidays. For one thing, it was invented, some say, in a secular way – imitating the habits of the Hellenists in proclaiming a festival to celebrate a military victory, instead of getting the holiday directly from God. For another thing, it provides an alternative to secular Christmas: we have candles, they have trees. Even in the shtetl, it was kind of secular – a chance to gamble and give treats to the kids, maybe.

American Jews might see the Hanukkah story as a reinforcement of American values – religious freedom, standing up to tyranny, self-determination. We are free to ignore the elements of religious fanaticism in the actual Maccabee family as presented in the sources: they were rejected as part of the Jewish canon a long time ago anyway. And skeptics among us naturally can deal with the miracle of 8 days of oil in a variety of ways.

The Maccabees have always provided lots of ambiguity – something for anyone. Here are eight ways various people have seen Judah Maccabee as a hero – one for each night of Hanukkah.

1)   Judah Maccabee, freedom fighter. Judah Maccabee’s commitment illustrates the importance of following one’s own conscience. As American Jews in the 20^th century I think we learned this one in Jewish schools from Conservative to Reform to Secular.

2)   Judah Maccabee, defender of the Jewish state. The Israelis have their own view of Judah the heroic soldier. In modern Israel, he not only stands for American-style freedom, but also for defending the Jewishness of the Jewish state:

“For modern Zionists, no group in Jewish history was better suited for the role of heroes than that band of irregulars whose guerilla war against the imperial rulers (in this case, Greek-speaking Hellenists based in Syria) ended in victory and national liberation – the Maccabees.” From “A Zionist Hanukkah”

3)   Judah Maccabee, military genius. This is another one that seems appealing to Israelis. It definitely comes right out of the original sources. For Jews of practically any persuasion, the idea that the small, underpowered Jewish fighters could defeat the well-equipped regular armies of one of the world’s biggest empires has evident appeal.

4)   Judah Maccabee, religious leader struggling against defilers of pure Judaism. This one is a little anti-heroic for secular Jews like me. If you look closely at the actual motives of the Maccabee family, they wanted everyone to be a more orthodox Jew. The Temple needed purification after the battle – but there were also questions about how pure the prior practices had been, before the fight began. The Maccabees threw out the corrupted hereditary priests who had held power before the battle.

5)   Judah Maccabee, martyr for his cause. Remember, he died before the oil miracle took place. Another not-too-secular aspect of our hero.

6)   Judah Maccabee, anti-assimilationist and anti-Hellenizer. The Hasmoneans, another name for the Maccabee faction, did not like the introduction of Hellenistic political structure, art, literature, and outlook into their own culture. They especially and most famously opposed Jews who capitulated to adding pagan cult objects and practices into the Temple rituals. The Hasmoneans weren’t the most fanatic anti-Hellenizers (that would be the isolationist Qumram sects), but they were obviously very opposed to much assimilation with the tempting Hellenistic ways. Since secular Jews in modern western countries are mainly assimilationists, we do a little glossing over here. Anyway, no one  has made us worship the emperor recently.

7)   Judah Maccabee, warrior for God. In Medieval and Renaissance Christian art, many artists included him as a kind of generic Biblical military hero and symbol of Christian triumphalism --  the Old Testament prefiguring the New Testament. Not a popular view with Jews.

8)   Judah Maccabee, hero of Handel’s Oratorio. Handel dedicated his magnificent treatment of the Book of Maccabees to a military victory by William Augustus, Duke of Cumberland, celebrating his triumph over the recent Jacobite rebellion. England at the time had a very small Jewish community, but they were active patrons of the arts, and quickly made this work a favorite of theirs, and commissioned more Handel works. Check Youtube to hear the beautiful aria:

“See, the conqu'ring hero comes!
Sound the trumpets, beat the drums.”

Chaim Weizmann: November 2, 1874

Chaim Weizmann, first President of Israel, was born November 2, 1874 in Motol, a village near Pinsk (at that time part of Russia). From his youth he combined science with political activism -- Zionism --and became a leader in the foundation of the State of Israel. His passport, I learned recently, is number 1 -- as you can see in the above photo (click on photo to see larger version).

Weizmann's scientific and technological accomplishments won him wide recognition and reward in his adopted country of England. His diplomacy and influence on high-level public figures in Europe and the US was essential in pre-state Israeli negotiations. His influence on Truman was especially important in the last stages of the founding of Israel.

Weizmann was among the founders of the Hebrew University of Jerusalem and of the Weizmann Institute for Science in Rehovot, Israel. The photo shows his grave, located near his home on the Rehovot campus.

Weizmann was outstanding in an entirely secular academic discipline (chemistry), in Jewish political representation, and in visionary creation of institutions. I suppose that secular Jews who have decided to reject the entire Zionist enterprise retroactively might find him an anti-hero. I find him a remarkable combination of admirable leadership for Jewish purposes and secular accomplishments.

In any case, Weizmann doesn't seem to be a hero to the ultra Orthodox sector today. On our flight to Israel to visit the Weizmann Institute in 2006, about 1/3 of the other passengers seemed to be Haredi -- ultra-orthodox Jews in 18th century clothes. They used up a lot of bin space for their hatboxes: Haredi men wear black felt hats. The young man sitting next to us kept his hat at his feet. He told us he was a seminary student in Jeruslam, originally from LA.

I said "My husband is a visiting scientist at the Weizmann Institute."

He said "What's that?"

I said "A science institute in Rehovot. It's named for Chaim Weizmann."

He said "Who's that?"

We said "He was the first President of Israel, and an important figure in the Zionist movement in the first half of the 20th century. He was also an important chemist who worked in England, so he had lots of contacts there that were important to Zionism."

He said "That's great." We understand that the ultra Orthodox in yeshivas aren't allowed to learn about history, basic mathematics, literature, or any other subject except religion. This really shows how far they go. It's like an American who had never heard of George Washington.