以色列

A Jew wearing a tasseled cap or simlah, shown on the Black Obelisk of Shalmaneser III (r. 859-825 B.C.) ON MAY 14, 1948, in the city of Tel Aviv, David Ben-Gurion proclaimed the Declaration of the Establishment of the State of Israel. The introductory paragraph affirmed that "Eretz Ysrael (the Land of Israel) was the birthplace of the Jewish people. Here they first attained statehood, created cultural values of national and universal significance, and gave the world the eternal Book of Books." The issuance of the proclamation was signaled by the ritual blowing of the shofar (ram’s-horn trumpet) and was followed by the recitation of the biblical verse (Lev. 25:10): "Proclaim liberty throughout the land and to all the inhabitants thereof." The same verse is inscribed on the American Liberty Bell in Independence Hall in Philadelphia. The reestablishment of the Jewish nation-state in Palestine has been the pivotal event in contemporary Jewish history. After nearly two millennia of exile, the Jewish people were brought together in their ancient homeland. Despite the ancient attachments of Jews to biblical Israel, the modern state of Israel is more deeply rooted in nineteenth- and twentieth- century European history than it is in the Bible. Thus, although Zionism--the movement to establish a national Jewish entity--is rooted in the messianic impulse of traditional Judaism and claims a right to Palestine based on God’s promise to Abraham, the vast majority of Zionists are secularists. For nearly 2,000 years following the destruction of the Second Temple in A.D. 70, the attachment of the Jewish israel/il_glos.asp#Diaspora">Diaspora (see Glossary) to the Holy Land was more spiritual then physical. The idea of an ingathering of the exiles and a wholesale return to the Holy Land, although frequently expressed in the liturgy, was never seriously considered or acted upon. Throughout most of the exilic experience, the Jewish nation connoted the world Jewish community that was bound by the powerful moral and ethical ethos of the Jewish religion. The lack of a state was seen by many as a virtue, for it ensured that Judaism would not be corrupted by the exigencies of statehood. Despite frequent outbreaks of anti- Semitism, Jewish communities survived and in many cases thrived as enclosed communities managed by a clerical elite in strict accordance with Jewish law. Zionism called for a revolt against the old established order of religious orthodoxy (see Origins of Zionism , this ch.). It repudiated nearly 2,000 years of Diaspora existence, claiming that the Judaism of the Exile, devoid of its national component, had rendered the Jews a defenseless pariah people. As such, Zionism is the most radical attempt in Jewish history to escape the confines of traditional Judaism. The new order from which Zionism sprang and to which the movement aspired was nineteenth-century liberalism: the age of reason, emancipation, and rising nationalism. Before Napoleon emancipated French Jewry in 1791, continental and Central European Jews had been forced to reside in designated Jewish "ghettos" apart from the non-Jewish community. Emancipation enabled many Jews to leave the confines of the ghetto and to attain unprecedented success in business, banking, the arts, medicine, and other professions. This led to the assimilation of many Jews into non-Jewish European society. The concomitant rise of ethnically based nationalisms, however, precluded Jewish participation in the political leadership of most of the states where they had settled. Political Zionism was born out of the frustrated hopes of emancipated European Jewry. Political Zionists aspired to establish a Jewish state far from Europe but modeled after the postemancipation European state. In Eastern Europe, where the bulk of world Jewry lived, any hope of emancipation ended with the assassination of the reform- minded Tsar Alexander II in 1881. The pogroms that ensued led many Russian Jews to emigrate to the United States, while others joined the communist and socialist movements seeking to overthrow the tsarist regime and a much smaller number sought to establish a Jewish state in Palestine. Zionism in its East European context evolved out of a Jewish identity crisis; Jews were rapidly abandoning religious orthodoxy, but were unable to participate as equal citizens in the countries where they lived. This was the beginning of cultural Zionism, which more than political Zionism attached great importance to the economic and cultural content of the new state. The most important Zionist movement in Palestine was Labor Zionism, which developed after 1903. Influenced by the Bolsheviks, the Labor movement le