Attempts to explain the achievements of the Jewish side in the 1948 War of Independence have focused thus far on the military and political dimension and on the domestic social, economic, and ideological dimension, as reflected in the collective mobilization of the Yishuv society. This article reveals the role of additional players in the war, including institutions, organizations, and associations that provided social services; the individuals who headed them; the members who took part in operating them; and the recipients of their services. The article's underlying premise is that Jewish society largely owed its resilience during the war, and in its aftermath, to the functioning of these organizations.
The Shertok Family Debate, 1922
The complex approach of the Yishuv to religion and tradition was articulated in the matter of marriage rites. On the one hand, wedding ceremonies were seen as an expression of Diaspora social values that the Yishuv wished to renounce, while, on the other hand, such occasions were viewed as having national and collective significance. The decision made by Ada Shertok and Eliyahu Golomb not to have a wedding ceremony in May 1922 aroused a fierce debate within one of the most prominent families of the Yishuv. The family dispute surrounding the issue of the marriage ceremony and the diverse opinions presented in it are the focus of the article. This debate is a starting point for a broader discussion on the question of the complex attitude of the Yishuv to religion and tradition in the early 1920s.
The article deals with the attitudes toward the Arabs in the Labor movement and especially in Mapai during the Arab revolt. The article argues that the ongoing war conditions compounded by an exacerbating and increasingly played up tendency to dehumanize and delegitimize Arabs in Palestine between 1936 and 1939. From a historical perspective the main influence of those years lays in the mental and psychological impact they had on perceptions in Mapai that determined the increasing distance between the two peoples for many years to come.
The Integration of Arabo-Islamic Culture in Pre-state Palestine
three figures contributed to the imagination of pre-state Palestine through their geographical writings, which give testimony to how Arabo-Islamic culture was instrumental in shaping the Hebrew national discourse in the Yishuv. Eliezer Ben-Yehuda (1858
Transitioning from Mandate to Statehood
and to disband the Sephardi and Oriental Communities Union. As social organizations and as non-party political bodies, the Sephardi community councils aimed to strengthen their political status during the transition period from Yishuv to state and to
Ideology, Morality, and Praxis
civil war, as Palestinian Arabs used force to try to frustrate the UN resolution and prevent the emergence of a ‘Zionist entity’. Although Ben-Gurion viewed the hostilities as “a war for the eradication … of the Yishuv,” 3 he insisted on implementing
The Israeli Communist Commemoration of the Spanish Civil War, 1936–1986
analyzed. Palestine’s Volunteers to Spain: Historical Realities The Spanish Civil War echoed loudly within the Jewish Yishuv of 1930s Palestine. The Zionist-Socialist left supported the Spanish Republic, while parts of the liberal center advocated non
Sabra Artists in The Cameri Theatre, 1945–1953
representative of the Yishuv in the 1940s, especially of its younger generation, the sabras born in Palestine, for whom Hebrew was their mother tongue ( Gilula 1999 ). That self-image, widely endorsed, became the conventional, unchallenged depiction of The Cameri
Osnat Roth-Cohen and Yehiel Limor
, and it will be used henceforth for consistency within this article. The pre-state Jewish community there was known as the Yishuv. 7 The exact date of the establishment of this association is unknown. 8 It is noteworthy that the tradition of keeping
This article identifies a series of educational characteristics, such as place and level of education attained by individuals, their fields of specialization, and the knowledge of languages. The focus is on members of the Jewish Agency for Palestine—a leading organization of the Yishuv—during the British Mandate (1921-1948). Elite educational variables were potentially significant in a number of different ways: ensuring greater political effectiveness, establishing and promoting stronger ties with the people among whom elite members lived, articulating and communicating of political messages, and so on. This article claims that educational traits have been significant in facilitating the eventual realization of the Zionist project.