Introduction

Israel’s secularism and religious identities are volatile and are a subject of debate. It is important to analyze the differences between the religious communities in Israel in order to paint a picture of the Israeli society. With Jerusalem in question, Israel has become the epicenter of the friction development within the Abrahamic religions. In this paper, we explore the theme of secularism and religion in Israel.

Israel is a country which is battling deep divisions within its people. Such divisions create fault lines in the democratic system and raise questions about Israel developing into a Jewish state rather than a democracy. Religious divide in Israel is all encompassing, it is not only the Jews and the Arabs, as one might think, there are stark divisions within the Jewish communities as well. The four categories are Haredim (Literal Translation : “Fearing God”) which are about 9% of the Jewish community, Dati (13%), Masortim (29%) and Hilonim. The four divisions within the Jewish faith shape their outlook on how Jewish life should take place within an Israeli state. It is usually a shock to an outsider when they learn about the strict, ultra-conservative beliefs of the Haredim. All Jews live in their own bubble, with stark views on how Israeli society should operate.

One area of debate is the division between state and religion in Israel. Most conservative Jews, 71%,  believe that Arabs should be dispelled from Israel (Pew Research Center). Moreover, there is a debate whether the Halakha (Jewish Law) should precede constitutional laws within Israel, which rolls into the debate whether Israel should be a strictly Jewish state. Such a difference in thoughts and ideas causes frictions amongst the Jewish people. Moreover, there are differences within the Jewish people based on their lineage as well. Jews are divided into Sephardic, Ashkenazic, Mizrahim, and Ethiopian Jews.

However, in debates the differences between the Arabic and the Jewish community takes precedence. Arab Muslims who are members of the Jewish state, are routinely discriminated against. They are treated as secondary class citizens (As we have read in, “Ana min Al Yahoud”),  their second class citizenship has fostered hatred within the Arab communities which in turn leads to a rift between the Jewish and Arab communities. Questions which need to be explored are: Can Arabs be true Israelis? Are Jews more “Israeli” than Arab Muslims? The relationship between Jews and Arabs overlaps on a state, societal and an interpersonal level.

With Judaism going through massive shifts in belief systems, it becomes ever more challenging for Israel to define itself as a state, or form one singular identity as an Israeli. With these divisions in mind, we will continue to explore the question: “What does it truly mean to be Israeli?”

Jews & Arabs in Israel: A widening divide

Identity of religion and rifts between groups in a society breeds political instability. In Israel, identity of religion translates directly into political affiliations and further rifts within society. In Israel, Jews have strong opinions on the status of Arabs within the country. Most ultra conservative Jews, strongly believe that Arabs should be dispelled from the state. The Arabs are also aware of the fact that such sentiments are held against them by Jews (A Conditional Partnership : Jews and Arabs). So where do the Arabs really belong? Will there be a call for a two-state solution?

Since the beginning, Israel was seen as the promised land for the followers of Judaism. It was the land in which they could seek refuge and build a life after thousands of years of persecution. Hence, Muslims were never even the picture. The belief in Zionism, that Israel is the promised land for Jews, such an exclusive thought naturally is the sole driver in a “social-othering” factor. But now 14% of Israel consists of Arab Muslims who want to play a part in shaping the Israeli community. The social othering leaves Arabs feeling hopeless and socially distant from Jews. This results in segregated schooling, residence and shopping communities. Such intense segregation leads to a society which becomes unequitable in many aspects. Moreover, this generation of inequality is a cycle which only gets worse over time.

However, tensions on a day to day level amongst Jews and Arabs is low. So where does the problem of being “Israeli” creep in? It is mostly at the level of high level politics, where such a divide is used as a tool to further political interests. Discussion of these topics in the media further create rifts between the communities. The concept of identity needs to be analyzed to deeply understand the connection between Arabs and their identities as Israelis. Between the personal and collective identities, Arabs are well aware that they are seen as less than by conservative Jews, this develops certain subjective-emotional dimensions which lead to political alignments which are conservative in nature. Moreover, the question of identity itself is multi-dimensional. To force the Israeli identity on Arabs might be an incorrect approach. If in the parliament and the civil services, participation of Arabs remains low, the lack of representation will clearly contribute to the social othering mentioned above.

The collective identity of Arab Muslims in Israel will undergo change only when they are given strong rights and the ability to participate in society at a lower level. The “bubbles” within the community need to change as well, people need to break free and intermingle at all levels. If Arabs continue to see Israelis as colonialists, they will never identify themselves as Israelis.

Haredim: Ultra Orthodoxy and a Core Problem

Members of the Haredim community, due to their extreme views, have stymied the growth of Israeli society in the democratic direction. The Haredim are one of the two main branches of Orthodox Judaism in Israel. The ultra-Orthodox include the two traditions of European (Ashkenazic) origin - the so-called “Lithuanians” and the Hasidic Jews. The members of the community have rejected Zionism as well. They are the only community to do so. However, they still expect special treatment by the state, they see themselves as protectors of the faith. Their conservative views have led to them rejecting normal Israeli society. They have their own schools, residential areas and public buildings. A majority also believe in the dispelling of Arabs as mentioned earlier. Their behavior took a pivotal role when they started to get involved in politics.

The behavior of the Haredim is titled as a “culture war” within the Jewish community. Since their worldview has such a stark difference from a normal citizen in the Jewish community. The special treatment that they receive has also created friction within the community, Haredim men do not have to serve in the military (Which is mandatory for all citizens) and they receive payment from the government so that they can continue to study the Torah full-time. Such special benefits given to them create disagreements within the other communities. Even with such special treatment, they reject the authority of the state and for them their Rabbi comes first. “The majority of Haredim therefore prefer to live in areas that, inter alia, strictly respect the Shabbat, have kosher food on sale, and renounce the (in their eyes) morally dubious services of cinema, theater, and the like. Perspectives on sexuality and gender roles are also extremely restrictive. Contact between men and women is strictly regulated and minimized as much as possible.” (The Haredim as a Challenge, Page 16)

Such attitudes and way of thinking is harmful to the Israeli identity as well. The Haredim involvement in politics has further poisoned the identity. Their political parties have now started to gain momentum in the Knesset and they push for rules which align with the Halakha. Hence, a merger of the state with religion. This is known as “quasi-theocracy”, this greatly impacts the Israeli identity, and excludes Arab muslims and other minorities.

Overall, Haredi objectives hurt the identity of the state. Their gentrification and social othering strategies will continue to stymie the growth of the Israeli identity.

Art Works

1948 - A Mix of Palestinian and Jewish Narratives

Persecution of Arab Muslims, in which a mother protects her child. While the Israeli soldier acts out of control from demons, and not his own will.