We Stand With Israel Cards - Oli Design

Printable Digital Flat Cards

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This is a greeting card you can print at home or send through email, WhatsApp, Social media (Twitter, Facebook etc), to a loved, family, friends etc. 


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Wikipedia:


Jewish holidays


Jewish holidays, also known as Jewish festivals or Yamim Tovim (Hebrew: ימים טובים‎, lit. 'Good Days', or singular יום טוב Yom Tov, in transliterated Hebrew [English: /ˈjɔːm ˈtɔːv, joʊm ˈtoʊv/]),[1] are holidays observed in Judaism and by Jews[Note 1] throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: biblical mitzvot ("commandments"); rabbinic mandates; Jewish history and the history of the State of Israel.

Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the Gregorian. This is because the Hebrew calendar is a lunisolar calendar (based on the cycles of both the sun and moon), whereas the Gregorian is a solar calendar.


History Of Greeting Cards


The custom of sending greeting cards can be traced back to the ancient Chinese, who exchanged messages of good will to celebrate the New Year, and to the early Egyptians, who conveyed their greetings on papyrus scrolls. By the early 15th century, handmade paper greeting cards were being exchanged in Europe. The Germans are known to have printed New Year's greetings from woodcuts as early as 1400, and handmade paper Valentines were being exchanged in various parts of Europe in the early to mid-15th century,[dead link][9] with the oldest Valentine in existence being in the British Museum.[10] The card was written to Bonne of Armagnac by her husband, Charles Duke of Orleans, who was imprisoned in the Tower of London at the time. Not surprisingly, its message is rather downbeat. Its opening reads: ‘I am already sick of love / my very gentle Valentine.’[11]

By the 1850s, the greeting card had been transformed from a relatively expensive, handmade and hand-delivered gift to a popular and affordable means of personal communication, due largely to advances in printing, mechanization, and a reduction in postal rates with the introduction of the postage stamp.[12] This was followed by new trends like Christmas cards, the first of which appeared in published form in London in 1843 when Sir Henry Cole hired artist John Calcott Horsley to design a holiday card that he could send to his friends and acquaintances. In the 1860s, companies like Marcus Ward & Co, Goodall and Charles Bennett began the mass production of greeting cards. They employed well known artists such as Kate Greenaway and Walter Crane as illustrators and card designers. The extensive Laura Seddon Greeting Card Collection from the Manchester Metropolitan University gathers 32,000 Victorian and Edwardian greeting cards and 450 Valentine's Day cards dating from the early nineteenth century, printed by the major publishers of the day.[13]

Technical developments like color lithography in 1930 propelled the manufactured greeting card industry forward. Humorous greeting cards, known as studio cards, became popular in the late 1940s and 1950s.

In the 1970s, Recycled Paper Greetings, a small company needing to establish a competing identity against the large companies like Hallmark Cards, began publishing humorous, whimsical card designs with the artist's name credited on the back. This was away from what was known as the standard look (sometimes called the Hallmark look.)[citation needed]

During the 1980s, reduced costs of small batch printing and die cutting together with a growing taste for handmade cards made it economically possible for smaller niche companies to set up in competition with the large established brands. Innovative companies such as Nobleworks and Meri Meri[14] grew from their foundation in the 1980s to becoming significant influencers in the industry. A thriving market was established for what were now called "alternative" greeting cards. The name stuck even though these "alternative" cards grew to embrace a vast range of styles and ultimately changed the look of the industry.


Interesting Posts On Greeting Cards



Details

Description:

Instantly buy, download and print this digitally made printable pdf file.

This is a greeting card you can print at home or send through email, WhatsApp, Social media (Twitter, Facebook etc), to a loved, family, friends etc. 


Due to the nature of this product, digital downloads are not eligible for refunds. All sales are final. Please message us if you have any questions before you proceed with buying a product. We are happy to answer your questions.

Where to print:

Thank you so much. 


Wikipedia:


Jewish holidays


Jewish holidays, also known as Jewish festivals or Yamim Tovim (Hebrew: ימים טובים‎, lit. 'Good Days', or singular יום טוב Yom Tov, in transliterated Hebrew [English: /ˈjɔːm ˈtɔːv, joʊm ˈtoʊv/]),[1] are holidays observed in Judaism and by Jews[Note 1] throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: biblical mitzvot ("commandments"); rabbinic mandates; Jewish history and the history of the State of Israel.

Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the Gregorian. This is because the Hebrew calendar is a lunisolar calendar (based on the cycles of both the sun and moon), whereas the Gregorian is a solar calendar.


History Of Greeting Cards


The custom of sending greeting cards can be traced back to the ancient Chinese, who exchanged messages of good will to celebrate the New Year, and to the early Egyptians, who conveyed their greetings on papyrus scrolls. By the early 15th century, handmade paper greeting cards were being exchanged in Europe. The Germans are known to have printed New Year's greetings from woodcuts as early as 1400, and handmade paper Valentines were being exchanged in various parts of Europe in the early to mid-15th century,[dead link][9] with the oldest Valentine in existence being in the British Museum.[10] The card was written to Bonne of Armagnac by her husband, Charles Duke of Orleans, who was imprisoned in the Tower of London at the time. Not surprisingly, its message is rather downbeat. Its opening reads: ‘I am already sick of love / my very gentle Valentine.’[11]

By the 1850s, the greeting card had been transformed from a relatively expensive, handmade and hand-delivered gift to a popular and affordable means of personal communication, due largely to advances in printing, mechanization, and a reduction in postal rates with the introduction of the postage stamp.[12] This was followed by new trends like Christmas cards, the first of which appeared in published form in London in 1843 when Sir Henry Cole hired artist John Calcott Horsley to design a holiday card that he could send to his friends and acquaintances. In the 1860s, companies like Marcus Ward & Co, Goodall and Charles Bennett began the mass production of greeting cards. They employed well known artists such as Kate Greenaway and Walter Crane as illustrators and card designers. The extensive Laura Seddon Greeting Card Collection from the Manchester Metropolitan University gathers 32,000 Victorian and Edwardian greeting cards and 450 Valentine's Day cards dating from the early nineteenth century, printed by the major publishers of the day.[13]

Technical developments like color lithography in 1930 propelled the manufactured greeting card industry forward. Humorous greeting cards, known as studio cards, became popular in the late 1940s and 1950s.

In the 1970s, Recycled Paper Greetings, a small company needing to establish a competing identity against the large companies like Hallmark Cards, began publishing humorous, whimsical card designs with the artist's name credited on the back. This was away from what was known as the standard look (sometimes called the Hallmark look.)[citation needed]

During the 1980s, reduced costs of small batch printing and die cutting together with a growing taste for handmade cards made it economically possible for smaller niche companies to set up in competition with the large established brands. Innovative companies such as Nobleworks and Meri Meri[14] grew from their foundation in the 1980s to becoming significant influencers in the industry. A thriving market was established for what were now called "alternative" greeting cards. The name stuck even though these "alternative" cards grew to embrace a vast range of styles and ultimately changed the look of the industry.


Interesting Posts On Greeting Cards



Details

Description:

Instantly buy, download and print this digitally made printable pdf file.

This is a greeting card you can print at home or send through email, WhatsApp, Social media (Twitter, Facebook etc), to a loved, family, friends etc. 


Due to the nature of this product, digital downloads are not eligible for refunds. All sales are final. Please message us if you have any questions before you proceed with buying a product. We are happy to answer your questions.

Where to print:

Thank you so much. 


Wikipedia:


Jewish holidays


Jewish holidays, also known as Jewish festivals or Yamim Tovim (Hebrew: ימים טובים‎, lit. 'Good Days', or singular יום טוב Yom Tov, in transliterated Hebrew [English: /ˈjɔːm ˈtɔːv, joʊm ˈtoʊv/]),[1] are holidays observed in Judaism and by Jews[Note 1] throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: biblical mitzvot ("commandments"); rabbinic mandates; Jewish history and the history of the State of Israel.

Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the Gregorian. This is because the Hebrew calendar is a lunisolar calendar (based on the cycles of both the sun and moon), whereas the Gregorian is a solar calendar.


History Of Greeting Cards


The custom of sending greeting cards can be traced back to the ancient Chinese, who exchanged messages of good will to celebrate the New Year, and to the early Egyptians, who conveyed their greetings on papyrus scrolls. By the early 15th century, handmade paper greeting cards were being exchanged in Europe. The Germans are known to have printed New Year's greetings from woodcuts as early as 1400, and handmade paper Valentines were being exchanged in various parts of Europe in the early to mid-15th century,[dead link][9] with the oldest Valentine in existence being in the British Museum.[10] The card was written to Bonne of Armagnac by her husband, Charles Duke of Orleans, who was imprisoned in the Tower of London at the time. Not surprisingly, its message is rather downbeat. Its opening reads: ‘I am already sick of love / my very gentle Valentine.’[11]

By the 1850s, the greeting card had been transformed from a relatively expensive, handmade and hand-delivered gift to a popular and affordable means of personal communication, due largely to advances in printing, mechanization, and a reduction in postal rates with the introduction of the postage stamp.[12] This was followed by new trends like Christmas cards, the first of which appeared in published form in London in 1843 when Sir Henry Cole hired artist John Calcott Horsley to design a holiday card that he could send to his friends and acquaintances. In the 1860s, companies like Marcus Ward & Co, Goodall and Charles Bennett began the mass production of greeting cards. They employed well known artists such as Kate Greenaway and Walter Crane as illustrators and card designers. The extensive Laura Seddon Greeting Card Collection from the Manchester Metropolitan University gathers 32,000 Victorian and Edwardian greeting cards and 450 Valentine's Day cards dating from the early nineteenth century, printed by the major publishers of the day.[13]

Technical developments like color lithography in 1930 propelled the manufactured greeting card industry forward. Humorous greeting cards, known as studio cards, became popular in the late 1940s and 1950s.

In the 1970s, Recycled Paper Greetings, a small company needing to establish a competing identity against the large companies like Hallmark Cards, began publishing humorous, whimsical card designs with the artist's name credited on the back. This was away from what was known as the standard look (sometimes called the Hallmark look.)[citation needed]

During the 1980s, reduced costs of small batch printing and die cutting together with a growing taste for handmade cards made it economically possible for smaller niche companies to set up in competition with the large established brands. Innovative companies such as Nobleworks and Meri Meri[14] grew from their foundation in the 1980s to becoming significant influencers in the industry. A thriving market was established for what were now called "alternative" greeting cards. The name stuck even though these "alternative" cards grew to embrace a vast range of styles and ultimately changed the look of the industry.


Interesting Posts On Greeting Cards



Details

Description:

Instantly buy, download and print this digitally made printable pdf file.

This is a greeting card you can print at home or send through email, WhatsApp, Social media (Twitter, Facebook etc), to a loved, family, friends etc. 


Due to the nature of this product, digital downloads are not eligible for refunds. All sales are final. Please message us if you have any questions before you proceed with buying a product. We are happy to answer your questions.

Where to print:

Thank you so much. 


Wikipedia:


Jewish holidays


Jewish holidays, also known as Jewish festivals or Yamim Tovim (Hebrew: ימים טובים‎, lit. 'Good Days', or singular יום טוב Yom Tov, in transliterated Hebrew [English: /ˈjɔːm ˈtɔːv, joʊm ˈtoʊv/]),[1] are holidays observed in Judaism and by Jews[Note 1] throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: biblical mitzvot ("commandments"); rabbinic mandates; Jewish history and the history of the State of Israel.

Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the Gregorian. This is because the Hebrew calendar is a lunisolar calendar (based on the cycles of both the sun and moon), whereas the Gregorian is a solar calendar.


History Of Greeting Cards


The custom of sending greeting cards can be traced back to the ancient Chinese, who exchanged messages of good will to celebrate the New Year, and to the early Egyptians, who conveyed their greetings on papyrus scrolls. By the early 15th century, handmade paper greeting cards were being exchanged in Europe. The Germans are known to have printed New Year's greetings from woodcuts as early as 1400, and handmade paper Valentines were being exchanged in various parts of Europe in the early to mid-15th century,[dead link][9] with the oldest Valentine in existence being in the British Museum.[10] The card was written to Bonne of Armagnac by her husband, Charles Duke of Orleans, who was imprisoned in the Tower of London at the time. Not surprisingly, its message is rather downbeat. Its opening reads: ‘I am already sick of love / my very gentle Valentine.’[11]

By the 1850s, the greeting card had been transformed from a relatively expensive, handmade and hand-delivered gift to a popular and affordable means of personal communication, due largely to advances in printing, mechanization, and a reduction in postal rates with the introduction of the postage stamp.[12] This was followed by new trends like Christmas cards, the first of which appeared in published form in London in 1843 when Sir Henry Cole hired artist John Calcott Horsley to design a holiday card that he could send to his friends and acquaintances. In the 1860s, companies like Marcus Ward & Co, Goodall and Charles Bennett began the mass production of greeting cards. They employed well known artists such as Kate Greenaway and Walter Crane as illustrators and card designers. The extensive Laura Seddon Greeting Card Collection from the Manchester Metropolitan University gathers 32,000 Victorian and Edwardian greeting cards and 450 Valentine's Day cards dating from the early nineteenth century, printed by the major publishers of the day.[13]

Technical developments like color lithography in 1930 propelled the manufactured greeting card industry forward. Humorous greeting cards, known as studio cards, became popular in the late 1940s and 1950s.

In the 1970s, Recycled Paper Greetings, a small company needing to establish a competing identity against the large companies like Hallmark Cards, began publishing humorous, whimsical card designs with the artist's name credited on the back. This was away from what was known as the standard look (sometimes called the Hallmark look.)[citation needed]

During the 1980s, reduced costs of small batch printing and die cutting together with a growing taste for handmade cards made it economically possible for smaller niche companies to set up in competition with the large established brands. Innovative companies such as Nobleworks and Meri Meri[14] grew from their foundation in the 1980s to becoming significant influencers in the industry. A thriving market was established for what were now called "alternative" greeting cards. The name stuck even though these "alternative" cards grew to embrace a vast range of styles and ultimately changed the look of the industry.


Interesting Posts On Greeting Cards



Israel

Israel


From Wikipedia, the free encyclopedia


Israel,[a] officially the State of Israel,[b] is a country in the Southern Levant region of West Asia. It is bordered by Lebanon to the north, Syria to the northeast, Jordan to the east, the Red Sea to the south, Egypt to the southwest, the Mediterranean Sea to the west, and the Palestinian territories – the West Bank along the east and the Gaza Strip along the southwest.[21] Tel Aviv is the country's financial, economic, and technological center. Israel's governmental seat is in its proclaimed capital of Jerusalem, although recognition of Israeli sovereignty over East Jerusalem is limited internationally.[c][23]

Israel is located in a region known historically as Canaan, Palestine, and the Holy Land. In antiquity, it was home to several Canaanite, and later, Israelite and Judahite states, and is referred to as the Land of Israel in Jewish tradition. Situated at a continental crossroad, the region subsequently came under the rule of many different empires.[24] The late 19th century saw the rise of Zionism in Europe, a movement seeking a Jewish homeland, which garnered British support during World War I. During the war, British occupation led to the setting up of Mandatory Palestine in 1920. Increased Jewish immigration, combined with British colonial policy, led to intercommunal conflict between Jews and Arabs.[25][26] The 1947 UN Partition Plan triggered a civil war between the two groups, which saw the expulsion and flight of most of Mandatory Palestine's predominantly Arab population, known as the Nakba.[27][28][29] A minority remained and became Arab citizens of Israel.[30]

The State of Israel declared its establishment on 14 May 1948, the eve of the British termination of the Mandate. On 15 May 1948, the armies of neighboring Arab states invaded the area of former Mandatory Palestine, starting the First Arab–Israeli War. Primarily as a consequence of the war,[31][32] from 1948 to 1951, 260,000 Jews migrated, fled, or were expelled from Muslim-majority countries throughout North Africa and the Middle East[33] beginning a near total exodus of the more than 850,000 Jews living in the Muslim world[34][35], and whose descendants today constitute the largest Jewish ethnic identity group in Israel.[36] The 1949 Armistice Agreements established Israel's borders over most of the former Mandate territory. The rest, the West Bank and the Gaza Strip, were taken by Jordan and Egypt respectively.[37][38][39] The 1967 Six-Day War saw Israel occupying the West Bank, Gaza Strip, Egyptian Sinai Peninsula and Syrian Golan Heights. The Israeli government has since established and continues to expand settlements across the occupied territories, actions which are deemed illegal under international law, and has annexed both East Jerusalem and the Golan Heights, actions which are largely unrecognized internationally. Since the 1973 Yom Kippur War, Israel has signed peace treaties with Egypt, returning the Sinai Peninsula, and with Jordan, and has more recently normalized relations with several Arab countries. However, international efforts to resolve the Israeli–Palestinian conflict have not succeeded. Israel's practices in its occupation of the Palestinian territories have drawn sustained international criticism along with accusations from human rights organizations and United Nations officials that it has committed war crimes and crimes against humanity against the Palestinian people.

The country has a parliamentary system elected by proportional representation. The prime minister serves as head of government, and is elected by the Knesset, Israel's unicameral legislature.[40] Israel has one of the biggest economies in the Middle East by nominal GDP,[41] it is one of the richest countries in the Middle East and Asia,[42][43][44] and an OECD member since 2010.[45] It has one of the highest standards of living in the Middle East and Asia, and has been ranked as one of the most advanced and technological countries.[46][47][48] Israel has a population of nearly 10 million people as of 2023.[49][18]

Etymology

Under the British Mandate (1920–1948), the whole region was known as Palestine.[50] Upon establishment in 1948, the country formally adopted the name State of Israel (Hebrew: מְדִינַת יִשְׂרָאֵל, Medīnat Yisrā'el [mediˈnat jisʁaˈʔel]; Arabic: دَوْلَة إِسْرَائِيل, Dawlat Isrāʼīl, [dawlat ʔisraːˈʔiːl]) after other proposed names including Land of Israel (Eretz Israel), Ever (from ancestor Eber), Zion, and Judea, were considered but rejected.[51] The name Israel was suggested by Ben-Gurion and passed by a vote of 6–3.[52] In the early weeks after establishment, the government chose the term Israeli to denote a citizen of the Israeli state.[53]

The names Land of Israel and Children of Israel have historically been used to refer to the biblical Kingdom of Israel and the entire Jewish people respectively.[54] The name 'Israel' (Hebrew: Yīsrāʾēl; Septuagint Greek: Ἰσραήλ, Israēl, 'El (God) persists/rules', though after Hosea 12:4 often interpreted as 'struggle with God') refers to the patriarch Jacob who, according to the Hebrew Bible, was given the name after he successfully wrestled with the angel of the Lord.[55] The earliest known archaeological artefact to mention the word Israel as a collective is the Merneptah Stele of ancient Egypt (dated to the late 13th century BCE).[56]

History

Early expansions of hominins out of Africa into the Levant, where Israel is located, dates back at least 1.5 million years based on traces found at the Ubeidiya prehistoric site.[57] The Skhul and Qafzeh hominins, dating back 120,000 years, are some of the earliest traces of anatomically modern humans outside of Africa.[58] The Natufian culture emerged in the southern Levant by the 10th millennium BCE,[59] followed by the Ghassulian culture by around 4,500 BCE.[60]

Bronze and Iron Ages

Early references to "Canaanites" and "Canaan" appear in Near Eastern and Egyptian texts (c. 2000 BCE); these populations were structured as politically independent, territorially based city-states.[61][62] During the Late Bronze Age (1550–1200 BCE), large parts of Canaan formed vassal states paying tribute to the New Kingdom of Egypt.[63] As a result of the Late Bronze Age collapse, Canaan fell into chaos, and Egyptian control over the region collapsed.[64][65]

A people named Israel appear for the first time in the Merneptah Stele, an ancient Egyptian inscription which dates to about 1200 BCE.[66][67][fn 5][69] Ancestors of the Israelites are thought to have included ancient Semitic-speaking peoples native to this area.[70]: 78–79  Modern archaeological accounts suggest that the Israelites and their culture branched out of the Canaanite peoples[71] through the development of a distinct monolatristic—and later monotheistic—religion centered on Yahweh.[72][73] They spoke an archaic form of Hebrew, known as Biblical Hebrew.[74] Around the same time, the Philistines settled on the southern coastal plain.[75][76]

Modern archaeology has largely discarded the historicity of the narrative in the Torah concerning the patriarchs, The Exodus and the tales of conquest in the Book of Joshua, and instead views the narrative as the Israelites' national myth.[77] However, some elements of these traditions do appear to have historical roots.[78][79][80]

There is debate about the earliest existence of the Kingdoms of Israel and Judah and their extent and power. While it is unclear if there was ever a United Kingdom of Israel,[81][82] historians and archaeologists agree that the northern Kingdom of Israel existed by ca. 900 BCE[83]: 169–195 [84] and the Kingdom of Judah by ca. 850 BCE.[85][86] The Kingdom of Israel was the more prosperous of the two and soon developed into a regional power;[87] during the Omride dynasty, it controlled Samaria, Galilee, the upper Jordan Valley, the Sharon and large parts of the Transjordan.[88] Samaria, the capital, was home to one of the largest Iron Age structures in the Levant.[89][90]

The Kingdom of Israel was destroyed around 720 BCE, when it was conquered by the Neo-Assyrian Empire.[91] The Kingdom of Judah, with its capital in Jerusalem, later became a client state of first the Neo-Assyrian Empire and then the Neo-Babylonian Empire. It is estimated that the region's population was around 400,000 in the Iron Age II.[92] In 587/6 BCE, following a revolt in Judah, King Nebuchadnezzar II besieged and destroyed Jerusalem and Solomon's Temple,[93][94] dissolved the kingdom and exiled much of the Judean elite to Babylon, beginning the Babylonian captivity.[95] The defeat was recorded in the Babylonian Chronicles.[96][97] After capturing Babylon in 539 BCE, Cyrus the Great, founder of the Achaemenid Empire, issued a proclamation allowing the exiled Judean population to return to Judah.[98][99]

Classical antiquity

The construction of the Second Temple was completed c. 520 BCE.[98] The Achaemenids ruled the region as the province of Yehud Medinata,[100] which had a population of around 30,000 in the 5th to 4th centuries BCE.[83]: 308 

In 332 BCE, Alexander the Great of Macedon conquered the region as part of his campaign against the Achaemenid Empire. After his death, the area was controlled by the Ptolemaic and Seleucid empires as a part of Coele-Syria. Over the ensuing centuries, the Hellenization of the region led to cultural tensions that came to a head during the reign of Antiochus IV, giving rise to the Maccabean Revolt of 167 BCE. The civil unrest weakened Seleucid rule and in the late 2nd century the semi-autonomous Hasmonean Kingdom of Judea arose, eventually attaining full independence and expanding into neighboring regions.[101][102][103]

The Roman Republic invaded the region in 63 BCE, first taking control of Syria, and then intervening in the Hasmonean Civil War. The struggle between pro-Roman and pro-Parthian factions in Judea led to the installation of Herod the Great as a dynastic vassal of Rome. In 6 CE, the area was annexed as the Roman province of Judaea; tensions with Roman rule led to a series of Jewish–Roman wars, resulting in widespread destruction. The First Jewish–Roman War (66–73 CE) resulted in the destruction of Jerusalem and the Second Temple and a sizable portion of the population being killed or displaced.[104]

A second uprising known as the Bar Kokhba revolt took place during 132–136 CE. Initial successes allowed the Jews to form an independent state, but the Romans massed large forces and brutally crushed the rebellion, devastating and depopulating Judea's countryside.[104][105][106][107][108] Jerusalem was rebuilt as a Roman colony (Aelia Capitolina), and the province of Judea was renamed Syria Palaestina.[109][110] Jews were expelled from the districts surrounding Jerusalem,[111][107] and joined communities in the diaspora.[112] Nevertheless, there was a continuous small Jewish presence and Galilee became its religious center.[113][114] Jewish communities also continued to reside in the southern Hebron Hills and on the coastal plain.[107]

Late antiquity and the medieval period

With the transition to Byzantine rule under Emperor Constantine, Early Christianity displaced the more tolerant Roman Paganism.[116][117] With the conversion of Constantine in the 4th century, the situation for the Jewish majority in Palestine "became more difficult".[112] A series of laws were passed that discriminated against Jews and Judaism, and Jews were persecuted by both the church and the authorities.[117] Many Jews had emigrated to flourishing Diaspora communities,[118] while locally there was both Christian immigration and local conversion. By the middle of the 5th century, there was a Christian majority.[119][120] Towards the end of the 5th century, Samaritan revolts erupted, continuing until the late 6th century and resulting in a large decrease in the Samaritan population.[121] After the Sasanian conquest of Jerusalem and the short-lived Jewish revolt against Heraclius in 614 CE, the Byzantine Empire reconsolidated control of the area in 628.[122]

In 634–641 CE, the Rashidun Caliphate conquered the Levant.[118][123][124] Over the next six centuries, control of the region transferred between the Umayyad, Abbasid, Fatimid caliphates, and subsequently the Seljuks and Ayyubid dynasties.[125] The population drastically decreased during the following several centuries, dropping from an estimated 1 million during Roman and Byzantine periods to about 300,000 by the early Ottoman period, and there was a steady process of Arabization and Islamization brought on by non-Muslim emigration, Muslim immigration, seeking economic prosperity, and local conversion.[124][123][126][92][127] The end of the 11th century brought the Crusades, papally-sanctioned incursions of Christian crusaders intent on wresting Jerusalem and the Holy Land from Muslim control and establishing Crusader States.[128] The Ayyubids pushed back the crusaders before Muslim rule was fully restored by the Mamluk sultans of Egypt in 1291.[129]

Modern period and the emergence of Zionism

In 1516, the Ottoman Empire conquered the region and ruled it as part of Ottoman Syria for the next four centuries.[130] Under the Ottoman Empire, the Levant was fairly cosmopolitan, with religious freedoms for Christians, Muslims, and Jews. In 1561 the Ottoman sultan invited Sephardi Jews escaping the Spanish Inquisition to settle in and rebuild the city of Tiberias.[131][132] Although the status of the Jews in the Ottoman Empire may have been exaggerated,[133] it is undeniable that some tolerance was enjoyed. There were no restrictions in the professions Jews could practice.[134] There were restrictions, however, regarding areas Jews could live in or work, similar to the restrictions placed on Ottoman subjects of other religions.[135] All non-Muslims had to pay the haraç ("head tax") and faced restrictions in clothing, horse riding, army service, residence location, slave ownership, etc. Although many of these restrictions were decreed, they were not always enforced.[136][137] Jizya collected from Christian and Jewish communities was among the main sources of tax income of the Ottoman treasury.[138] Under the millet system, non-Muslims were organized as autonomous communities on the basis of religion.[134] The population of Jerusalem was divided into four major communities – Jewish, Christian, Muslim, and Armenian. The first three of these could be further divided into subgroups, based on religious affiliation or country of origin. Each quarter of Safed was named for its inhabitants' place of origin: Purtuqal (Portugal), Qurtubah (Cordoba), Qastiliyah (Castille), Musta'rib (Musta'arabi Jews), Magharibah (Maghreb), Araghun ma' Qatalan (Aragon and Catalonia), Majar (Hungary), Puliah (Apulia), Qalabriyah (Calabria), Sibiliyah (Seville), Taliyan (Italian) and Alaman (German).[139]

Since the existence of the Jewish diaspora, many Jews have aspired to return to "Zion".[140] The Jewish population of Palestine from the Ottoman rule to the beginning of the Zionist movement, known as the Old Yishuv, comprised a minority and fluctuated in size. During the 16th century, Jewish communities struck roots in the Four Holy CitiesJerusalem, Tiberias, Hebron, and Safed—and in 1697, Rabbi Yehuda Hachasid led a group of 1,500 Jews to Jerusalem.[141] A 1660 Druze revolt against the Ottomans destroyed Safed and Tiberias.[130] In the second half of the 18th century, Eastern European Jews who were opponents of Hasidism, known as the Perushim, settled in Palestine.[142][143]

In the late 18th century, local Arab Sheikh Zahir al-Umar created a de facto independent Emirate in the Galilee. Ottoman attempts to subdue the Sheikh failed. After Zahir's death the Ottomans regained control of the area. In 1799, governor Jazzar Pasha repelled an assault on Acre by Napoleon's troops, prompting the French to abandon the Syrian campaign.[144] In 1834, a revolt by Palestinian Arab peasants against Egyptian conscription and taxation policies under Muhammad Ali was suppressed; Muhammad Ali's army retreated and Ottoman rule was restored with British support in 1840.[145] Afterwards, the Tanzimat reforms were implemented across the Ottoman Empire.

The first wave of modern Jewish migration to Ottoman-ruled Palestine, known as the First Aliyah, began in 1881, as Jews fled pogroms in Eastern Europe.[146] The 1882 May Laws increased economic discrimination against Jews, and restricted where they could live.[147][148] In response, political Zionism took form. Some of its activists founded movements such as the Bilu and Lovers of Zion. Leon Pinsker published the pamphlet Auto-Emancipation (1882), which urged Jews to seek national independence.[149][150] Theodor Herzl is credited with founding political Zionism,[151] a movement that sought to establish a Jewish state in the Land of Israel, thus offering a solution to the Jewish question of the European states.[152] In 1896, Herzl published Der Judenstaat (The Jewish State); the following year he presided over the First Zionist Congress.[153] The Second Aliyah (1904–1914) began after the Kishinev pogrom; some 40,000 Jews settled in Palestine, although nearly half left eventually. Both the first and second waves of migrants were mainly Orthodox Jews.[154] The Second Aliyah included Zionist socialist groups who established the kibbutz movement based on the idea of establishing a separate Jewish economy based exclusively on Jewish labor.[155][156] Those of the Second Aliyah who became leaders of the Yishuv in the coming decades believed that the Jewish settler economy should not depend on Arab labor. This would be a dominant source of antagonism with the Arab population, with the new Yishuv's nationalist ideology overpowering its socialist one.[157] Though the immigrants of the Second Aliyah largely sought to create communal Jewish agricultural settlements, Tel Aviv was established as the first planned Jewish town in 1909. Jewish armed militias emerged during this period, the first being Bar-Giora in 1907. Two years later, the larger Hashomer organization was founded as its replacement.

British Mandate for Palestine


Chaim Weizmann's efforts to garner British support for the Zionist movement eventually secured the Balfour Declaration in 1917.[158] British Foreign Secretary Arthur Balfour sent the Balfour Declaration to Lord Rothschild, a leader of the British Jewish community, stating Britain's support for the creation of a Jewish "national home" in Palestine.[159][160] Weizmann interpretation of the declaration entailed that negotiations on the future of the country were to happen directly between Britain and the Jews, excluding Arab representation. His announcement at the Paris peace conference would reflect this interpretation, stating that the goal "[t]o make Palestine as Jewish as England is English." The years that followed would see Jewish-Arab relations in Palestine deteriorate dramatically.[161]

In 1918, the Jewish Legion, a group primarily of Zionist volunteers, assisted in the British conquest of Palestine.[162] In 1920, the territory was divided between Britain and France under the mandate system, and the British-administered area (including modern Israel) was named Mandatory Palestine.[129][163][164] Arab opposition to British rule and Jewish immigration led to the 1920 Palestine riots and the formation of a Jewish militia known as the Haganah ("The Defense") as an outgrowth of Hashomer, from which the Irgun and Lehi paramilitaries later split.[165] In 1922, the League of Nations granted Britain the Mandate for Palestine under terms which included the Balfour Declaration with its promise to the Jews, and with similar provisions regarding the Arab Palestinians.[166] The population of the area was predominantly Arab and Muslim, with Jews accounting for about 11%,[167] and Arab Christians about 9.5% of the population.[168] Malaria in Palestine was a challenge facing early Jewish settlers.[169]

The Third (1919–1923) and Fourth Aliyahs (1924–1929) brought an additional 100,000 Jews to Palestine. The rise of Nazism and the increasing persecution of Jews in 1930s Europe led to the Fifth Aliyah, with an influx of a quarter of a million Jews. This was a major cause of the Arab revolt of 1936–39. The revolt, which involved significant intercommunal fighting among the Arabs,[170] was suppressed by British security forces and Zionist militias. Several hundred British security personnel and Jews were killed. 5,032 Arabs were killed, 14,760 were wounded, and 12,622 were detained.[171][172][173] An estimated ten percent of the adult male Palestinian Arab population was killed, wounded, imprisoned or exiled.[174]

The British introduced restrictions on Jewish immigration to Palestine with the White Paper of 1939. With countries around the world turning away Jewish refugees fleeing the Holocaust, a clandestine movement known as Aliyah Bet, was organized to bring Jews to Palestine. By the end of World War II, 31% of the total population of Palestine was Jewish.[175] The UK found itself facing a Jewish insurgency over immigration restrictions and continued conflict with the Arab community over limit levels. The Haganah joined Irgun and Lehi in an armed struggle against British rule.[176] At the same time, hundreds of thousands of Jewish Holocaust survivors sought a new life far from their destroyed communities in Europe. The Haganah attempted to bring tens of thousands of Jewish refugees to Palestine by ship in a programme called Aliyah Bet. Most of the ships were intercepted by the Royal Navy and the refugees placed in detention camps in Atlit and Cyprus.[177][178]

On 22 July 1946, Irgun bombed the British administrative headquarters for Palestine, killing 91.[179][180][181][182][183][184] The attack initially had the approval of the Haganah. It was a response to Operation Agatha (a series of raids, including one on the Jewish Agency, by the British) and was the deadliest directed at the British during the Mandate era.[183][184] The Jewish insurgency continued throughout 1946 and 1947 despite concerted efforts by the British military and Palestine Police Force to suppress it. British efforts to mediate a negotiated solution with Jewish and Arab representatives also failed as the Jews were unwilling to accept any solution that did not involve a Jewish state and suggested a partition of Palestine into Jewish and Arab states, while the Arabs were adamant that a Jewish state in any part of Palestine was unacceptable and that the only solution was a unified Palestine under Arab rule. In February 1947, the British referred the Palestine issue to the newly formed United Nations. On 15 May 1947, the UN General Assembly resolved that a Special Committee be created "to prepare ... a report on the question of Palestine."[185] The Report of the Committee[186] proposed a plan to replace the British Mandate with "an independent Arab State, an independent Jewish State, and the City of Jerusalem [...] the last to be under an International Trusteeship System."[187] Meanwhile, the Jewish insurgency continued and peaked in July 1947, with a series of widespread guerrilla raids culminating in the Sergeants affair, in which the Irgun took two British sergeants hostage as attempted leverage against the planned execution of three Irgun operatives. After the executions were carried out, the Irgun killed the two British soldiers, hanged their bodies from trees, and left a booby trap at the scene which injured a British soldier. The incident caused widespread outrage in the UK.[188] In September 1947, the British cabinet decided to evacuate Palestine as the Mandate was no longer tenable.[188]

On 29 November 1947, the General Assembly adopted Resolution 181 (II).[189] The plan attached to the resolution was essentially that proposed in the report of 3 September. The Jewish Agency, the recognized representative of the Jewish community, accepted the plan, which assigned 55–56% of Mandatory Palestine to the Jews. At the time, the Jews were about a third of the population and owned around 6–7% of the land. Arabs constituted the majority and owned about 20% of the land, with the remainder held by the Mandate authorities or foreign landowners.[190][191][192][193][194][195][196] The Arab League and Arab Higher Committee of Palestine rejected it,[197] and indicated that they would reject any other plan of partition.[198][199] On 1 December 1947, the Arab Higher Committee proclaimed a three-day strike, and riots broke out in Jerusalem.[200] The situation spiraled into a civil war; just two weeks after the UN vote, Colonial Secretary Arthur Creech Jones announced that the British Mandate would end on 15 May 1948, at which point the British would evacuate. As Arab militias and gangs attacked Jewish areas, they were faced mainly by the Haganah, as well as the smaller Irgun and Lehi. In April 1948, the Haganah moved onto the offensive.[201][202] During this period 250,000 Palestinian Arabs fled or were expelled, due to numerous factors.[203]

State of Israel

Establishment and early years

On 14 May 1948, the day before the expiration of the British Mandate, David Ben-Gurion, the head of the Jewish Agency, declared "the establishment of a Jewish state in Eretz-Israel, to be known as the State of Israel."[204] The only reference in the text of the Declaration to the borders of the new state is the use of the term Eretz-Israel ("Land of Israel").[citation needed] The following day, the armies of four Arab countries—Egypt, Syria, Transjordan and Iraq—entered into parts of what had been British Mandatory Palestine, launching the 1948 Arab–Israeli War;[205][206][207] contingents from Yemen, Morocco, Saudi Arabia and Sudan joined the war.[208][209] The apparent purpose of the invasion was to prevent the establishment of the Jewish state; some Arab leaders talked about "driving the Jews into the sea".[195][210][211] According to Benny Morris, Jews were worried that the invading Arab armies held the intent to slaughter them.[212] The Arab league stated the invasion was to restore order and prevent further bloodshed.[213]

After a year of fighting, a ceasefire was declared and temporary borders, known as the Green Line, were established.[214] Jordan annexed what became known as the West Bank, including East Jerusalem, and Egypt occupied the Gaza Strip. Over 700,000 Palestinians were expelled by or fled by Zionist militias and the Israeli military—what would become known in Arabic as the Nakba ("catastrophe").[215] The events also led to the destruction of most of Palestine's predominantly Arab population's society, culture, identity, political rights, and national aspirations. Some 156,000 remained and became Arab citizens of Israel.[30]

Israel was admitted as a member of the UN on 11 May 1949.[216] An Israeli-Jordanian attempt at negotiating a peace agreement broke down after the British government, fearful of the Egyptian reaction to such a treaty, expressed their opposition to the Jordanian government.[217] In the early years of the state, the Labor Zionist movement led by Prime Minister David Ben-Gurion dominated Israeli politics.[218][219]

Immigration to Israel during the late 1940s and early 1950s was aided by the Israeli Immigration Department and the non-government sponsored Mossad LeAliyah Bet (lit. "Institute for Immigration B").[220] The latter engaged in clandestine operations in countries, particularly in the Middle East and Eastern Europe, where the lives of Jews were believed to be in danger and exit was difficult. Mossad LeAliyah Bet was disbanded in 1953.[221] The immigration was in accordance with the One Million Plan. Some immigrants held Zionist beliefs or came for the promise of a better life, while others moved to escape persecution or were expelled.[222][223]

An influx of Holocaust survivors and Jews from Arab and Muslim countries to Israel during the first three years increased the number of Jews from 700,000 to 1,400,000. By 1958, the population had risen to two million.[224] Between 1948 and 1970, approximately 1,150,000 Jewish refugees relocated to Israel.[225] Some new immigrants arrived as refugees and were housed in temporary camps known as ma'abarot; by 1952, over 200,000 people were living in these tent cities.[226] Jews of European background were often treated more favorably than Jews from Middle Eastern and North African countries—housing units reserved for the latter were often re-designated for the former, so Jews newly arrived from Arab lands generally ended up staying longer in transit camps.[227][228] During this period, food, clothes and furniture were rationed in what became known as the austerity period. The need to solve the crisis led Ben-Gurion to sign a reparations agreement with West Germany that triggered mass protests by Jews angered at the idea that Israel could accept monetary compensation for the Holocaust.[229]

Arab–Israeli conflict

During the 1950s, Israel was frequently attacked by Palestinian fedayeen, nearly always against civilians,[230] mainly from the Egyptian-occupied Gaza Strip,[231] leading to several Israeli reprisal operations. In 1956, the UK and France aimed at regaining control of the Suez Canal, which Egypt had nationalized. The continued blockade of the Suez Canal and Straits of Tiran to Israeli shipping, together with increasing Fedayeen attacks against Israel's southern population and recent Arab threatening statements, prompted Israel to attack Egypt.[232][233][234] Israel joined a secret alliance with the UK and France and overran the Sinai Peninsula in the Suez Crisis, but was pressured to withdraw by the UN in return for guarantees of Israeli shipping rights.[235][236][237] The war resulted in significant reduction of Israeli border infiltration.[238]

In the early 1960s, Israel captured Nazi war criminal Adolf Eichmann in Argentina and brought him to Israel for trial.[239] Eichmann remains the only person executed in Israel by conviction in an Israeli civilian court.[240] During the spring and summer of 1963 Israel was engaged in a diplomatic standoff with the United States due to the Israeli nuclear programme.[241][242]

Since 1964, Arab countries, concerned over Israeli plans to divert waters of the Jordan River into the coastal plain,[243] had been trying to divert the headwaters to deprive Israel of water resources, provoking tensions between Israel on the one hand, and Syria and Lebanon on the other. Arab nationalists led by Egyptian President Gamal Abdel Nasser refused to recognize Israel and called for its destruction.[244][245][246] By 1966, Israeli-Arab relations had deteriorated to the point of battles taking place between Israeli and Arab forces.[247]

In May 1967, Egypt massed its army near the border with Israel, expelled UN peacekeepers, stationed in the Sinai Peninsula since 1957, and blocked Israel's access to the Red Sea.[248][249][250] Other Arab states mobilized their forces.[251] Israel reiterated that these actions were a casus belli and launched a pre-emptive strike against Egypt in June. Jordan, Syria and Iraq attacked Israel. In the Six-Day War, Israel captured and occupied the West Bank from Jordan, the Gaza Strip and Sinai Peninsula from Egypt, and the Golan Heights from Syria.[252] Jerusalem's boundaries were enlarged, incorporating East Jerusalem. The 1949 Green Line became the administrative boundary between Israel and the occupied territories.[253]

Following the 1967 war and the "Three Nos" resolution of the Arab League, Israel faced attacks from the Egyptians in the Sinai Peninsula during the 1967–1970 War of Attrition, and from Palestinian groups targeting Israelis in the occupied territories, globally, and in Israel. Most important among the Palestinian and Arab groups was the Palestinian Liberation Organization (PLO), established in 1964, which initially committed itself to "armed struggle as the only way to liberate the homeland".[254] In the late 1960s and early 1970s, Palestinian groups launched attacks[255][256] against Israeli and Jewish targets around the world,[257] including a massacre of Israeli athletes at the 1972 Summer Olympics in Munich. The Israeli government responded with an assassination campaign against the organizers of the massacre, a bombing and a raid on the PLO headquarters in Lebanon.

On 6 October 1973, the Egyptian and Syrian armies launched a surprise attack against Israeli forces in the Sinai Peninsula and Golan Heights, opening the Yom Kippur War. The war ended on 25 October with Israel repelling Egyptian and Syrian forces but suffering great losses.[258] An internal inquiry exonerated the government of responsibility for failures before and during the war, but public anger forced Prime Minister Golda Meir to resign.[259][better source needed] In July 1976, an airliner was hijacked in flight from Israel to France by Palestinian guerrillas and landed at Entebbe International Airport, Uganda. Israeli commandos rescued 102 out of 106 Israeli hostages.

Peace process

The 1977 Knesset elections marked a major turning point in Israeli political history as Menachem Begin's Likud party took control from the Labor Party.[260] Later that year, Egyptian President Anwar El Sadat made a trip to Israel and spoke before the Knesset in what was the first recognition of Israel by an Arab head of state.[261] Sadat and Begin signed the Camp David Accords (1978) and the Egypt–Israel peace treaty (1979).[262] In return, Israel withdrew from the Sinai Peninsula and agreed to enter negotiations over an autonomy for Palestinians in the West Bank and the Gaza Strip.[262]

On 11 March 1978, a PLO guerilla raid from Lebanon led to the Coastal Road massacre. Israel responded by launching an invasion of southern Lebanon to destroy PLO bases. Most PLO fighters withdrew, but Israel was able to secure southern Lebanon until a UN force and the Lebanese army could take over. The PLO soon resumed its insurgency against Israel. In the next few years, the PLO infiltrated the south and kept up a sporadic shelling across the border. Israel carried out numerous retaliatory attacks.

Meanwhile, Begin's government provided incentives for Israelis to settle in the occupied West Bank, increasing friction with the Palestinians there.[263] The Jerusalem Law (1980) was believed by some to reaffirm Israel's 1967 annexation of Jerusalem by government decree, and reignited international controversy over the status of the city. No Israeli legislation has defined the territory of Israel and no act specifically included East Jerusalem therein.[264] In 1981 Israel effectively annexed the Golan Heights.[265] The international community largely rejected these moves, with the UN Security Council declaring both the Jerusalem Law and the Golan Heights Law null and void.[266][267] Several waves of Ethiopian Jews immigrated to Israel since the 1980s, while between 1990 and 1994, immigration from the post-Soviet states increased Israel's population by twelve percent.[268]

On 7 June 1981, during the Iran–Iraq War, the Israeli air force destroyed Iraq's sole nuclear reactor under construction just outside Baghdad, to impede Iraq's nuclear weapons programme. Following a series of PLO attacks in 1982, Israel invaded Lebanon to destroy the PLO bases.[269] In the first six days, the Israelis destroyed the military forces of the PLO in Lebanon and decisively defeated the Syrians. An Israeli government inquiry (the Kahan Commission) held Begin and several Israeli generals indirectly responsible for the Sabra and Shatila massacre and held Defense minister Ariel Sharon as bearing "personal responsibility".[270] Sharon was forced to resign.[271] In 1985, Israel responded to a Palestinian terrorist attack in Cyprus by bombing the PLO headquarters in Tunisia. Israel withdrew from most of Lebanon in 1986, but maintained a borderland buffer zone in southern Lebanon until 2000, from where Israeli forces engaged in conflict with Hezbollah. The First Intifada, a Palestinian uprising against Israeli rule,[272] broke out in 1987, with waves of uncoordinated demonstrations and violence in the occupied West Bank and Gaza. Over the following six years, the Intifada became more organized and included economic and cultural measures aimed at disrupting the Israeli occupation. Over a thousand people were killed.[273] During the 1991 Gulf War, the PLO supported Saddam Hussein and Iraqi missile attacks against Israel. Despite public outrage, Israel heeded American calls to refrain from hitting back.[274][275]

In 1992, Yitzhak Rabin became prime minister following an election in which his party called for compromise with Israel's neighbours.[276][277] The following year, Shimon Peres on behalf of Israel, and Mahmoud Abbas for the PLO, signed the Oslo Accords, which gave the Palestinian National Authority (PNA) the right to govern parts of the West Bank and the Gaza Strip.[278] The PLO also recognized Israel's right to exist and pledged an end to terrorism.[279][better source needed] In 1994, the Israel–Jordan peace treaty was signed, making Jordan the second Arab country to normalize relations with Israel.[280] Arab public support for the Accords was damaged by the continuation of Israeli settlements[281] and checkpoints, and the deterioration of economic conditions.[282] Israeli public support for the Accords waned after Palestinian suicide attacks.[283] In November 1995, Yitzhak Rabin was assassinated by Yigal Amir, a far-right Jew who opposed the Accords.[284]

During Benjamin Netanyahu's premiership at the end of the 1990s, Israel agreed to withdraw from Hebron,[285] though this was never ratified or implemented,[286] and signed the Wye River Memorandum, giving greater control to the PNA.[287] Ehud Barak, elected Prime Minister in 1999, withdrew forces from Southern Lebanon and conducted negotiations with PNA Chairman Yasser Arafat and U.S. President Bill Clinton at the 2000 Camp David Summit. Barak offered a plan for the establishment of a Palestinian state, including the entirety of the Gaza Strip and over 90% of the West Bank with Jerusalem as a shared capital.[288] Each side blamed the other for the failure of the talks.

21st century

In late 2000, after a controversial visit by Likud leader Ariel Sharon to the Temple Mount, the Second Intifada began and continued for the next 4.5 years. Suicide bombings were a recurrent feature of the Intifada.[290] Some commentators contend that the Intifada was pre-planned by Arafat due to the collapse of peace talks.[291][292][293][294] Sharon became prime minister in a 2001 election; he carried out his plan to unilaterally withdraw from the Gaza Strip and spearheaded the construction of the Israeli West Bank barrier,[295] ending the Intifada.[296] Between 2000 and 2008, 1,063 Israelis, 5,517 Palestinians and 64 foreign citizens had been killed.[297]

In 2006, a Hezbollah artillery assault on Israel's northern border communities and a cross-border abduction of two Israeli soldiers precipitated the month-long Second Lebanon War.[298][299] In 2007, the Israeli Air Force destroyed a nuclear reactor in Syria. In 2008, a ceasefire between Hamas and Israel collapsed. The 2008–2009 Gaza War lasted three weeks and ended after Israel announced a unilateral ceasefire.[300][301] Hamas announced its own ceasefire, with its own conditions of complete withdrawal and opening of border crossings. Despite neither the rocket launchings nor Israeli retaliatory strikes having completely stopped, the fragile ceasefire remained.[302] In what Israel described as a response to over a hundred Palestinian rocket attacks on southern Israeli cities,[303] Israel began an operation in the Gaza Strip in 2012, lasting eight days.[304] Israel started another operation in Gaza following an escalation of rocket attacks by Hamas in July 2014.[305] In May 2021, another round of fighting took place in Gaza and Israel, lasting eleven days.[306]

By the 2010s, increasing regional cooperation between Israel and Arab League countries have been established, culminating in the signing of the Abraham Accords. The Israeli security situation shifted from the traditional Arab–Israeli conflict towards the Iran–Israel proxy conflict and direct confrontation with Iran during the Syrian civil war. On 7 October 2023, Palestinian militant groups from Gaza, led by Hamas, launched a series of coordinated attacks on Israel, leading to the start of the Israel–Hamas war.[307] On that day, approximately 1300 Israelis, predominantly civilians, were killed in communities near the Gaza Strip border and during a music festival. Over 200 hostages, including elders, women, and children as young as 9 months, were kidnapped and taken to the Gaza Strip.[308][309][310]

Geography

Israel is located in the Levant area of the Fertile Crescent. The country is at the eastern end of the Mediterranean Sea, bounded by Lebanon to the north, Syria to the northeast, Jordan and the West Bank to the east, and Egypt and the Gaza Strip to the southwest. It lies between latitudes 29° and 34° N, and longitudes 34° and 36° E.

The sovereign territory of Israel (according to the demarcation lines of the 1949 Armistice Agreements and excluding all territories captured by Israel during the 1967 Six-Day War) is approximately 20,770 square kilometers (8,019 sq mi), of which two percent is water.[311] However Israel is so narrow (100 km at its widest, compared to 400 km from north to south) that the exclusive economic zone in the Mediterranean is double the land area of the country.[312] The total area under Israeli law, including East Jerusalem and the Golan Heights, is 22,072 square kilometers (8,522 sq mi),[313] and the total area under Israeli control, including the military-controlled and partially Palestinian-governed territory of the West Bank, is 27,799 square kilometers (10,733 sq mi).[314]

Despite its small size, Israel is home to a variety of geographic features, from the Negev desert in the south to the inland fertile Jezreel Valley, mountain ranges of the Galilee, Carmel and toward the Golan in the north. The Israeli coastal plain on the shores of the Mediterranean is home to most of the nation's population.[315] East of the central highlands lies the Jordan Rift Valley, a small part of the 6,500-kilometer (4,039 mi) Great Rift Valley. The Jordan River runs along the Jordan Rift Valley, from Mount Hermon through the Hulah Valley and the Sea of Galilee to the Dead Sea, the lowest point on the surface of the Earth.[316] Further south is the Arabah, ending with the Gulf of Eilat, part of the Red Sea. Makhtesh, or "erosion cirques" are unique to the Negev and the Sinai Peninsula, the largest being the Makhtesh Ramon at 38 km in length.[317] Israel has the largest number of plant species per square meter of the countries in the Mediterranean Basin.[318] Israel contains four terrestrial ecoregions: Eastern Mediterranean conifer-sclerophyllous-broadleaf forests, Southern Anatolian montane conifer and deciduous forests, Arabian Desert, and Mesopotamian shrub desert.[319]

Forests accounted for 8.5% of the country's area in 2016, up from 2% in 1948, as the result of a large-scale forest planting program by the Jewish National Fund.[320][321]

Tectonics and seismicity

The Jordan Rift Valley is the result of tectonic movements within the Dead Sea Transform (DSF) fault system. The DSF forms the transform boundary between the African Plate to the west and the Arabian Plate to the east. The Golan Heights and all of Jordan are part of the Arabian Plate, while the Galilee, West Bank, Coastal Plain, and Negev along with the Sinai Peninsula are on the African Plate. This tectonic disposition leads to a relatively high seismic activity. The entire Jordan Valley segment is thought to have ruptured repeatedly, for instance during the last two major earthquakes along this structure in 749 and 1033. The deficit in slip that has built up since the 1033 event is sufficient to cause an earthquake of Mw ~7.4.[322]

The most catastrophic known earthquakes occurred in 31 BCE, 363, 749, and 1033 CE, that is every ca. 400 years on average.[323] Destructive earthquakes leading to serious loss of life strike about every 80 years.[324] While stringent construction regulations are in place and recently built structures are earthquake-safe, as of 2007 many public buildings as well as 50,000 residential buildings did not meet the new standards and were "expected to collapse" if exposed to a strong earthquake.[324]

Climate

Temperatures in Israel vary widely, especially during the winter. Coastal areas, such as those of Tel Aviv and Haifa, have a typical Mediterranean climate with cool, rainy winters and long, hot summers. The area of Beersheba and the Northern Negev have a semi-arid climate with hot summers, cool winters, and fewer rainy days. The Southern Negev and the Arava areas have a desert climate with very hot, dry summers, and mild winters with few days of rain. The highest temperature in the world outside Africa and North America as of 2021, 54 °C (129 °F), was recorded in 1942 in the Tirat Zvi kibbutz in the northern Jordan River valley.[325][326] Mountainous regions can be windy and cold, and areas at elevation of 750 metres (2,460 ft) or more (same elevation as Jerusalem) usually receive at least one snowfall each year.[327] From May to September, rain in Israel is rare.[328][329]

There are four different phytogeographic regions in Israel, due to the country's location between the temperate and tropical zones. For this reason, the flora and fauna are extremely diverse. There are 2,867 known species of plants in Israel. Of these, at least 253 species are introduced and non-native.[330] There are 380 Israeli nature reserves.[331]

With scarce water resources, Israel has developed various water-saving technologies, including drip irrigation.[332][better source needed] The considerable sunlight available for solar energy makes Israel the leading nation in solar energy use per capita—practically every house uses solar panels for water heating.[333] The Israeli Ministry of Environmental Protection has reported that climate change "will have a decisive impact on all areas of life", particularly for vulnerable populations.[334]

Government and politics

Israel has a parliamentary system, proportional representation and universal suffrage. A member of parliament supported by a parliamentary majority becomes the prime minister—usually this is the chair of the largest party. The prime minister is the head of government and of cabinet.[335][336] The president is head of state, with limited and largely ceremonial duties.[335]

Israel is governed by a 120-member parliament, known as the Knesset. Membership of the Knesset is based on proportional representation of political parties,[337][better source needed] with a 3.25% electoral threshold, which in practice has resulted in coalition governments. Residents of Israeli settlements in the West Bank are eligible to vote[338] and after the 2015 election, 10 of the 120 members of the Knesset (8%) were settlers.[339] Parliamentary elections are scheduled every four years, but unstable coalitions or a no-confidence vote can dissolve a government earlier.[40] The first Arab-led party was established in 1988[340] and as of 2022, Arab-led parties hold about 10% of seats.[341] The Basic Law: The Knesset (1958) and its amendments prevent a party list from running for election to the Knesset if its objectives or actions include the "negation of the existence of the State of Israel as the state of the Jewish people".

The Basic Laws of Israel function as an uncodified constitution. In its Basic Laws, Israel defines itself as a Jewish and democratic state, and the nation-state of exclusively the Jewish people.[342] In 2003, the Knesset began to draft an official constitution based on these laws.[311][343]

Israel has no official religion,[344][345][346] but the definition of the state as "Jewish and democratic" creates a strong connection with Judaism. On 19 July 2018, the Knesset passed a Basic Law that characterizes the State of Israel as principally a "Nation State of the Jewish People", and Hebrew as its official language. The bill ascribes, an undefined, "special status" to the Arabic language.[347] The same bill gives Jews a unique right to national self-determination, and views the developing of Jewish settlement in the country as "a national interest", empowering the government to "take steps to encourage, advance and implement this interest."[348]

Legal system

Israel has a three-tier court system. At the lowest level are magistrate courts, situated in most cities across the country. Above them are district courts, serving as both appellate courts and courts of first instance; they are situated in five of Israel's six districts. The third and highest tier is the Supreme Court, located in Jerusalem; it serves a dual role as the highest court of appeals and the High Court of Justice. In the latter role, the Supreme Court rules as a court of first instance, allowing individuals, both citizens and non-citizens, to petition against the decisions of state authorities.[349]

Israel's legal system combines three legal traditions: English common law, civil law, and Jewish law.[311] It is based on the principle of stare decisis (precedent) and is an adversarial system. Court cases are decided by professional judges with no role for juries.[350][better source needed] Marriage and divorce are under the jurisdiction of the religious courts: Jewish, Muslim, Druze, and Christian. The election of judges is carried out by a selection committee chaired by the justice minister (currently Yariv Levin).[351] Israel's Basic Law: Human Dignity and Liberty seeks to defend human rights and liberties in Israel. The United Nations Human Rights Council and Israeli human rights organization Adalah have highlighted that this law does not in fact contain a general provision for equality and non-discrimination.[352][353] As a result of "Enclave law", large portions of Israeli civil law are applied to Israeli settlements and Israeli residents in the occupied territories.[354]

Administrative divisions

The State of Israel is divided into six main administrative districts, known as mehozot (Hebrew: מחוזות; singular: mahoz) – Center, Haifa, Jerusalem, North, South, and Tel Aviv districts, as well as the Judea and Samaria Area in the West Bank. All of the Judea and Samaria Area and parts of the Jerusalem and Northern districts are not recognized internationally as part of Israel. Districts are further divided into fifteen sub-districts known as nafot (Hebrew: נפות; singular: nafa), which are themselves partitioned into fifty natural regions.[355]

Israeli citizenship law

The two primary pieces of legislation relating to Israeli citizenship are the 1950 Law of Return and 1952 Citizenship Law. The law of return grants Jews the unrestricted right to immigrate to Israel and obtain Israeli citizenship. Individuals born within the country receive birthright citizenship if at least one parent is a citizen.[358]

Israeli law defines Jewish nationality as distinct from Israeli nationality, and the Supreme Court of Israel has ruled that an Israeli nationality does not exist.[359][360] Israeli law defines a Jewish national as any person practicing Judaism and their descendants.[359] Legislation has defined Israel as the nation state of the Jewish people since 2018.[361]

Israeli-occupied territories

In 1967, as a result of the Six-Day War, Israel captured and occupied the West Bank, including East Jerusalem, the Gaza Strip and the Golan Heights. Israel also captured the Sinai Peninsula, but returned it to Egypt as part of the 1979 Egypt–Israel peace treaty.[262] Between 1982 and 2000, Israel occupied part of southern Lebanon, in what was known as the Security Belt. Since Israel's capture of these territories, Israeli settlements and military installations have been built within each of them, except Lebanon.

The Golan Heights and East Jerusalem have been fully incorporated into Israel under Israeli law, but not under international law. Israel has applied civilian law to both areas and granted their inhabitants permanent residency status and the ability to apply for citizenship. The UN Security Council has declared the annexation of the Golan Heights and East Jerusalem to be "null and void" and continues to view the territories as occupied.[362][363] The status of East Jerusalem in any future peace settlement has at times been a difficult issue in negotiations between Israeli governments and representatives of the Palestinians.

The West Bank excluding East Jerusalem is known in Israeli law as the Judea and Samaria Area. The almost 400,000 Israeli settlers residing in the area are considered part of Israel's population, have Knesset representation, are subject to a large part of Israel's civil and criminal laws, and their output is considered part of Israel's economy.[364][fn 4] The land itself is not considered part of Israel under Israeli law, as Israel has consciously refrained from annexing the territory, without ever relinquishing its legal claim to the land or defining a border.[364] Israeli political opposition to annexation is primarily due to the perceived "demographic threat" of incorporating the West Bank's Palestinian population into Israel.[364] Outside of the Israeli settlements, the West Bank remains under direct Israeli military rule, and Palestinians in the area cannot become Israeli citizens. The international community maintains that Israel does not have sovereignty in the West Bank, and considers Israel's control of the area to be the longest military occupation in modern history.[367] The West Bank was occupied and annexed by Jordan in 1950, following the 1949 Armistice Agreements. Only Britain recognized this annexation and Jordan has since ceded its claim to the territory to the PLO. The population are mainly Palestinians, including refugees of the 1948 Arab–Israeli War.[368] From their occupation in 1967 until 1993, the Palestinians living in these territories were under Israeli military administration. Since the Israel–PLO letters of recognition, most of the Palestinian population and cities have been under the internal jurisdiction of the Palestinian Authority, and only partial Israeli military control, although Israel has redeployed its troops and reinstated full military administration during periods of unrest. In response to increasing attacks during the Second Intifada, the Israeli government started to construct the Israeli West Bank barrier.[369] When completed, approximately 13% of the barrier will be constructed on the Green Line or in Israel with 87% inside the West Bank.[370][371]

Israel's claim of universal suffrage has been questioned due to its blurred territorial boundaries and its simultaneous extension of voting rights to Israeli settlers in the occupied territories and denial of voting rights to their Palestinian neighbours, as well as the alleged ethnocratic nature of the state.[372][373]

The Gaza Strip is considered to be a "foreign territory" under Israeli law. Israel and Egypt operate a land, air, and sea blockade of the Gaza Strip. The Gaza Strip was occupied by Israel after 1967. In 2005, as part of Israel's unilateral disengagement plan, Israel removed its settlers and forces from the territory but continues to maintain control of its airspace and waters. The international community, including numerous international humanitarian organizations and UN bodies, consider Gaza to remain occupied.[374][375][376][377][378] Following the 2007 Battle of Gaza, when Hamas assumed power in the Gaza Strip,[379] Israel tightened control of the Gaza crossings along its border, as well as by sea and air, and prevented persons from entering and exiting except for isolated cases it deemed humanitarian.[379] Gaza has a border with Egypt, and an agreement between Israel, the EU, and the PA governs how border crossings take place.[380] The application of democracy to its Palestinian citizens, and the selective application of Israeli democracy in the Israeli-controlled Palestinian territories, has been criticized.[381][382]

International opinion

The International Court of Justice said, in its 2004 advisory opinion on the legality of the construction of the Israeli West Bank barrier, that the lands captured by Israel in the Six-Day War, including East Jerusalem, are occupied territory, and found that the construction of the wall within the occupied Palestinian territory to violate international law.[383] Most negotiations relating to the territories have been on the basis of UN Security Council Resolution 242, which emphasizes "the inadmissibility of the acquisition of territory by war", and calls on Israel to withdraw from occupied territories in return for normalization of relations with Arab states ("Land for peace").[384][385][386] Israel has been criticized for engaging in systematic and widespread violations of human rights in the occupied territories, including the occupation itself,[387] and war crimes against civilians.[388][389][390][391] The allegations include violations of international humanitarian law[392] by the UN Human Rights Council,[393] The U.S. State Department has called reports of abuses of significant human rights of Palestinians 'credible' both within Israel[394] and the occupied territories.[395] Amnesty International and other NGOs have documented mass arbitrary arrests, torture, unlawful killings, systemic abuses and impunity[396][397][398][399][400][401] in tandem with a denial of the right to Palestinian self-determination.[402][403][404][405][406] Prime Minister Netanyahu has defended the country's security forces for protecting the innocent from terrorists[407] and expressed contempt for what he describes as a lack of concern about the human rights violations committed by "criminal killers".[408]

The international community widely regards Israeli settlements in the occupied territories illegal under international law.[409] United Nations Security Council Resolution 2334 (passed 2016) states that Israel's settlement activity constitutes a "flagrant violation" of international law and demands that Israel stop such activity and fulfill its obligations as an occupying power under the Fourth Geneva Convention.[410] A United Nations special rapporteur concluded that settlement program was a war crime under the Rome Statute,[411] and Amnesty International found that the settlement program constitutes an illegal transfer of civilians into occupied territory and "pillage", which is prohibited by the Hague Conventions and Geneva Conventions as well as being a war crime under the Rome Statute.[412]

Apartheid accusations

Israel's treatment of the Palestinians within the occupied territories have drawn widespread accusations that it is guilty of apartheid, a crime against humanity under the Rome Statute and the International Convention on the Suppression and Punishment of the Crime of Apartheid.[413][414] A 2021 survey of academic experts on the Middle East found an increase from 59% to 65% of these scholars describing Israel as a "one-state reality akin to apartheid".[415][416] This claim has been affirmed by the Israeli human rights organizations Yesh Din and B'tselem, along with other international human rights groups, including Amnesty International and Human Rights Watch, with the criticism extending to its treatment of Palestinians within Israel.[417][418] Amnesty's report was criticised by politicians and representatives from Israel and its closest allies such as, the US,[419] the UK,[420] the European Commission,[421] Australia,[422] Netherlands[423] and Germany,[424] while said accusations were welcomed by Palestinians,[425] representatives from other states,[which?] and organizations such as the Arab League.[426] In 2022, Michael Lynk, a Canadian law professor appointed by the U.N. Human Rights Council said that the situation met the legal definition of apartheid.[427] Subsequent reports from his successor, Francesca Albanese and from Permanent United Nations Fact Finding Mission on the Israel Palestine conflict chair Navi Pillay echoed the opinion.[428][429]

Foreign relations

Israel maintains diplomatic relations with 164 UN member states, as well as with the Holy See, Kosovo, the Cook Islands and Niue. It has 107 diplomatic missions;[430] countries with whom they have no diplomatic relations include most Muslim countries.[431] Six out of twenty-two nations in the Arab League have normalized relations with Israel. Israel remains formally in a state of war with Syria, a status that dates back uninterrupted to 1948. It has been in a similarly formal state of war with Lebanon since the end of the Lebanese Civil War in 2000, with the Israel–Lebanon border remaining unagreed by treaty.

Despite the peace treaty between Israel and Egypt, Israel is still widely considered an enemy country among Egyptians.[432] Iran withdrew its recognition of Israel during the Islamic Revolution.[433] Israeli citizens may not visit Syria, Lebanon, Iraq, Saudi Arabia, and Yemen without permission from the Ministry of the Interior.[434] As a result of the 2008–09 Gaza War, Mauritania, Qatar, Bolivia, and Venezuela suspended political and economic ties with Israel,[435] though Bolivia renewed ties in 2019.[436]

The United States and the Soviet Union were the first two countries to recognize the State of Israel, having declared recognition roughly simultaneously.[437] Diplomatic relations with the Soviet Union were broken in 1967, following the Six-Day War, and renewed in October 1991.[438] The United States regards Israel as its "most reliable partner in the Middle East",[439] based on "common democratic values, religious affinities, and security interests".[440] The US has provided $68 billion in military assistance and $32 billion in grants to Israel since 1967, under the Foreign Assistance Act (period beginning 1962),[441] more than any other country for that period until 2003.[441][442][443] Most surveyed Americans have also held consistently favorable views of Israel.[444][445] The United Kingdom is seen as having a "natural" relationship with Israel because of the Mandate for Palestine.[446] By 2007, Germany had paid 25 billion euros in reparations to the Israeli state and individual Israeli Holocaust survivors.[447] Israel is included in the European Union's European Neighbourhood Policy.[448]

Although Turkey and Israel did not establish full diplomatic relations until 1991,[449] Turkey has cooperated with the Jewish state since its recognition of Israel in 1949. Turkey's ties to other Muslim-majority nations in the region have at times resulted in pressure from Arab and Muslim states to temper its relationship with Israel.[450] Relations between Turkey and Israel took a downturn after the 2008–09 Gaza War and Israel's raid of the Gaza flotilla.[451] Relations between Greece and Israel have improved since 1995 due to the decline of Israeli–Turkish relations.[452] The two countries have a defense cooperation agreement and in 2010, the Israeli Air Force hosted Greece's Hellenic Air Force in a joint exercise. The joint Cyprus-Israel oil and gas explorations centered on the Leviathan gas field are an important factor for Greece, given its strong links with Cyprus.[453] Cooperation in the world's longest submarine power cable, the EuroAsia Interconnector, has strengthened Cyprus–Israel relations.[454]

Azerbaijan is one of the few majority Muslim countries to develop strategic and economic relations with Israel.[352] Kazakhstan also has an economic and strategic partnership with Israel.[455] India established full diplomatic ties with Israel in 1992 and has fostered a strong military, technological and cultural partnership with the country since then.[456] India is the largest customer of the Israeli military equipment and Israel is the second-largest military partner of India after Russia.[457] Ethiopia is Israel's main ally in Africa due to common political, religious and security interests.[458]

Foreign aid

Israel has a history of providing emergency foreign aid and humanitarian response to disasters across the world.[459] In 1955 Israel began its foreign aid programme in Burma. The programme's focus subsequently shifted to Africa.[460] Israel's humanitarian efforts officially began in 1957, with the establishment of Mashav, the Israel's Agency for International Development Cooperation.[461] In this early period, whilst Israel's aid represented only a small percentage of total aid to Africa, its programme was effective in creating goodwill; however, following the 1967 war relations soured.[462] Israel's foreign aid programme subsequently shifted its focus to Latin America.[460] Since the late 1970s Israel's foreign aid has gradually decreased, although in recent years Israel has tried to reestablish aid to Africa.[463] There are additional Israeli humanitarian and emergency response groups that work with the Israel government, including IsraAid, a joint programme run by Israeli organizations and North American Jewish groups,[464] ZAKA,[465] The Fast Israeli Rescue and Search Team,[466] Israeli Flying Aid,[467] Save a Child's Heart[468] and Latet.[469] Between 1985 and 2015, Israel sent 24 delegations of IDF search and rescue unit, the Home Front Command, to 22 countries.[470] Currently Israeli foreign aid ranks low among OECD nations, spending less than 0.1% of its GNI on development assistance.[471] The country ranked 38th in the 2018 World Giving Index.[472]

Military

The Israel Defense Forces (IDF) is the sole military wing of the Israeli security forces and is headed by its Chief of General Staff, the Ramatkal, subordinate to the Cabinet. The IDF consists of the army, air force and navy. It was founded during the 1948 Arab–Israeli War by consolidating paramilitary organizations—chiefly the Haganah.[473] The IDF also draws upon the resources of the Military Intelligence Directorate (Aman).[474] The IDF have been involved in several major wars and border conflicts, making it one of the most battle-trained armed forces in the world.[475]

Most Israelis are conscripted at age 18. Men serve two years and eight months and women two years.[476] Following mandatory service, Israeli men join the reserve forces and usually do up to several weeks of reserve duty every year until their forties. Most women are exempt from reserve duty. Arab citizens of Israel (except the Druze) and those engaged in full-time religious studies are exempt, although the exemption of yeshiva students has been a source of contention.[477][478] An alternative for those who receive exemptions on various grounds is Sherut Leumi, or national service, which involves a programme of service in social welfare frameworks.[479] A small minority of Israeli Arabs also volunteer in the army.[480] As a result of its conscription programme, the IDF maintains approximately 176,500 active troops and 465,000 reservists, giving Israel one of the world's highest percentage of citizens with military training.[481]

The military relies heavily on high-tech weapons systems designed and manufactured in Israel as well as some foreign imports. The Arrow missile is one of the world's few operational anti-ballistic missile systems.[482] The Python air-to-air missile series is often considered one of the most crucial weapons in its military history.[483] Israel's Spike missile is one of the most widely exported anti-tank guided missiles in the world.[484] Israel's Iron Dome anti-missile air defense system gained worldwide acclaim after intercepting hundreds of rockets fired by Palestinian militants from the Gaza Strip.[485][486] Since the Yom Kippur War, Israel has developed a network of reconnaissance satellites.[487] The Ofeq programme has made Israel one of seven countries capable of launching such satellites.[488]

Israel is widely believed to possess nuclear weapons[489] and per a 1993 report, chemical and biological weapons of mass destruction.[490][needs update] Israel has not signed the Treaty on the Non-Proliferation of Nuclear Weapons[491] and maintains a policy of deliberate ambiguity toward its nuclear capabilities.[492] The Israeli Navy's Dolphin submarines are believed to be armed with nuclear missiles offering second-strike capability.[493] Since the Gulf War in 1991, all homes in Israel are required to have a reinforced security room, Merkhav Mugan, impermeable to chemical and biological substances.[494]

Since Israel's establishment, military expenditure constituted a significant portion of the country's gross domestic product, with peak of 30.3% of GDP in 1975.[495] In 2021, Israel ranked 15th in the world by total military expenditure, with $24.3 billion, and 6th by defense spending as a percentage of GDP, with 5.2%.[496] Since 1974, the United States has been a particularly notable contributor of military aid.[497] Under a memorandum of understanding signed in 2016, the U.S. is expected to provide the country with $3.8 billion per year, or around 20% of Israel's defense budget, from 2018 to 2028.[498] Israel ranked 9th globally for arms exports in 2022.[499] The majority of Israel's arms exports are unreported for security reasons.[500] Israel is consistently rated low in the Global Peace Index, ranking 134th out of 163 nations in 2022.[501]

Economy

Israel is considered the most advanced country in Western Asia and the Middle East in economic and industrial development.[502][503] As of October 2023, the IMF estimated Israel's GDP at 521.7 billion dollars and Israel's GDP per capita at 53.2 thousand (ranking 13th worldwide).[504] It is the third richest country in Asia by nominal per capita income.[505] Israel has the highest average wealth per adult in the Middle East.[506]The Economist ranked Israel as the 4th most successful economy among the developed countries for 2022.[507] It has the most billionaires in the Middle East, and the 18th most in the world.[508] In recent years Israel had one of the highest growth rates in the developed world.[509] In 2010, it joined the OECD.[46][510] The country is ranked 20th in the World Economic Forum's Global Competitiveness Report[511] and 35th on the World Bank's Ease of Doing Business index.[512] Israel was also ranked 5th in the world by share of people in high-skilled employment.[513] Israeli economic data covers the economic territory of Israel, including the Golan Heights, East Jerusalem and Israeli settlements in the West Bank.[365]

Despite limited natural resources, intensive development of the agricultural and industrial sectors over the past decades has made Israel largely self-sufficient in food production, apart from grains and beef. Imports to Israel, totaling $96.5 billion in 2020, include raw materials, military equipment, investment goods, rough diamonds, fuels, grain, and consumer goods.[311] Leading exports include machinery, equipment, software, cut diamonds, agricultural products, chemicals, textiles, and apparel; in 2020, Israeli exports reached $114 billion.[311] The Bank of Israel holds $201 billion of foreign-exchange reserves, the 17th highest in the world.[311] Since the 1970s, Israel has received military aid from the United States, as well as economic assistance in the form of loan guarantees, which account for roughly half of Israel's external debt. Israel has one of the lowest external debts in the developed world, and is a lender in terms of net external debt (assets vs. liabilities abroad), which in 2015 stood at a surplus of $69 billion.[514]

Israel has the second-largest number of startup companies after the United States,[515] and the third-largest number of NASDAQ-listed companies.[516] It is the world leader for number of start-ups per capita.[517] Israel has been dubbed the "Start-Up Nation".[518][519][520][521] Intel[522] and Microsoft[523] built their first overseas research and development facilities in Israel, and other high-tech multinational corporations have opened research and development centres in the country.

The days which are allocated to working times in Israel are Sunday through Thursday (for a five-day workweek), or Friday (for a six-day workweek). In observance of Shabbat, in places where Friday is a work day and the majority of population is Jewish, Friday is a "short day". Several proposals have been raised to adjust the work week with the majority of the world.[524]

Science and technology

Israel's development of cutting-edge technologies in software, communications and the life sciences have evoked comparisons with Silicon Valley.[525][526] Israel is first in the world in expenditure on research and development as a percentage of GDP.[527] It is ranked 14th in the Global Innovation Index in 2023,[528] and fifth in the 2019 Bloomberg Innovation Index.[529] Israel has 140 scientists, technicians, and engineers per 10,000 employees, the highest number in the world.[530][531][532] Israel has produced six Nobel Prize-winning scientists since 2004[533] and has been frequently ranked as one of the countries with the highest ratios of scientific papers per capita.[534][535][536] Israeli universities are ranked among the top 50 world universities in computer science (Technion and Tel Aviv University), mathematics (Hebrew University of Jerusalem) and chemistry (Weizmann Institute of Science).[537]

In 2012, Israel was ranked ninth in the world by the Futron's Space Competitiveness Index.[538] The Israel Space Agency coordinates all Israeli space research programmes with scientific and commercial goals, and have designed and built at least 13 commercial, research and spy satellites.[539] Some of Israel's satellites are ranked among the world's most advanced space systems.[540] Shavit is a space launch vehicle produced by Israel to launch small satellites into low Earth orbit.[541] It was first launched in 1988, making Israel the eighth nation to have a space launch capability. In 2003, Ilan Ramon became Israel's first astronaut, serving on the fatal mission of Space Shuttle Columbia.[542]

The ongoing water shortage has spurred innovation in water conservation techniques, and a substantial agricultural modernization, drip irrigation, was invented in Israel. Israel is also at the technological forefront of desalination and water recycling. The Sorek desalination plant is the largest seawater reverse osmosis desalination facility in the world.[543] By 2014, Israel's desalination programmes provided roughly 35% of Israel's drinking water and it is expected to supply 70% by 2050.[544] As of 2015, over 50 percent of the water for Israeli households, agriculture and industry is artificially produced.[545] In 2011, Israel's water technology industry was worth around $2 billion a year with annual exports of products and services in the tens of millions of dollars. As a result of innovations in reverse osmosis technology, Israel is set to become a net exporter of water.[546]

Israel has embraced solar energy; its engineers are on the cutting edge of solar energy technology[548] and its solar companies work on projects around the world.[549][550] Over 90% of Israeli homes use solar energy for hot water, the highest per capita.[333][551] According to government figures, the country saves 8% of its electricity consumption per year because of its solar energy use in heating.[552] The high annual incident solar irradiance at its geographic latitude creates ideal conditions for what is an internationally renowned solar research and development industry in the Negev Desert.[548][549][550] Israel had a modern electric car infrastructure involving a countrywide network of charging stations.[553][554][555] However, Israel's electric car company Better Place shut down in 2013.[556]

Energy

Israel began producing natural gas from its own offshore gas fields in 2004. In 2009, a natural gas reserve, Tamar, was found near the coast of Israel. A second reserve, Leviathan, was discovered in 2010.[557] The natural gas reserves in these two fields could make Israel energy-secure for more than 50 years. In 2013, Israel began commercial production of natural gas from the Tamar field. As of 2014, Israel produced over 7.5 billion cubic meters (bcm) of natural gas a year.[558] Israel had 199 billion bcm of proven reserves of natural gas as of 2016.[559] The Leviathan gas field started production in 2019.[560]

Ketura Sun is Israel's first commercial solar field. Built in 2011 by the Arava Power Company, the field consists of 18,500 photovoltaic panels made by Suntech, which will produce about 9 gigawatt-hours (GWh) of electricity per year.[561] In the next twenty years, the field will spare the production of some 125,000 metric tons of carbon dioxide.[562]

Transport

Israel has 19,224 kilometres (11,945 mi) of paved roads[563] and 3 million motor vehicles.[564] The number of motor vehicles per 1,000 persons is 365, relatively low among developed countries.[564] Israel has 5,715 buses on scheduled routes,[565] operated by several carriers, the largest and oldest of which is Egged, serving most of the country.[566] Railways stretch across 1,277 kilometres (793 mi) and are operated by government-owned Israel Railways.[567] Following major investments beginning in the early to mid-1990s, the number of train passengers per year has grown from 2.5 million in 1990, to 53 million in 2015; railways transport 7.5 million tons of cargo per year.[567]

Israel is served by three international airports: Ben Gurion Airport, the country's main hub for international air travel; Ramon Airport; and Haifa Airport. Ben Gurion, Israel's largest airport, handled over 15 million passengers in 2015.[568] The country has three main ports: the Port of Haifa, the country's oldest and largest, on the Mediterranean coast, Ashdod Port; and the smaller Port of Eilat on the Red Sea.

Tourism

Tourism, especially religious tourism, is an important industry in Israel, with the country's beaches, archaeological, other historical and biblical sites, and unique geography also drawing tourists. Israel's security problems have taken their toll on the industry, but the number of tourists is on the rebound.[569] In 2017, a record 3.6 million tourists visited Israel, yielding a 25 percent growth since 2016 and contributed NIS 20 billion to the Israeli economy.[570][571][572][573]

Real estate

Housing prices in Israel are listed in the top third of all countries,[574] with an average of 150 salaries required to buy an apartment.[575] As of 2022, there are about 2.7 million properties in Israel, with an annual increase of over 50,000.[576] However, the demand for housing exceeds supply, with a shortage of about 200,000 apartments as of 2021.[577] As a result, by 2021 housing prices rose by 5.6%.[578] In 2021, Israelis took a record of NIS 116.1 billion in mortgages, an increase of 50% from 2020.[579]

Demographics

Israel has the largest Jewish population in the world and is the only country where Jews are the majority.[580] As of 31 December 2022, Israel's population was an estimated 9,656,000. In 2022, the government recorded 73.6% of the population as Jews, 21.1% as Arabs, and 5.3% as "Others" (non-Arab Christians and people who have no religion listed).[12] Over the last decade, large numbers of migrant workers from Romania, Thailand, China, Africa, and South America have settled in Israel. Exact figures are unknown, as many of them are living in the country illegally,[581] but estimates run from 166,000 to 203,000.[582] By June 2012, approximately 60,000 African migrants had entered Israel.[583] About 93% of Israelis live in urban areas.[584] 90% of Palestinian Israelis reside in 139 densely populated towns and villages concentrated in the Galilee, Triangle and Negev regions, with the remaining 10% in mixed cities and neighbourhoods.[585][586][587][588][589] The OECD in 2016 estimated the average life expectancy at 82.5 years, the 6th-highest in the world.[590] Israeli Arab life expectancy lags by 3 to 4 years[591][592] and is higher than in most Arab and Muslim countries.[593][594] Retention of Israel's population since 1948 is about even or greater, when compared to other countries with mass immigration.[595] Jewish emigration from Israel (called yerida), primarily to the United States and Canada, is described by demographers as modest,[596] but is often cited by Israeli government ministries as a major threat to Israel's future.[597][598]

Approximately 80% of Israeli Jews are born in Israel, 14% are immigrants from Europe and the Americas, and 6% are immigrants from Asia and Africa.[599] Jews from Europe and the former Soviet Union and their descendants born in Israel, including Ashkenazi Jews, constitute approximately 44% of Jewish Israelis. Jews from Arab and Muslim countries and their descendants, including both Mizrahi and Sephardi Jews,[600] form most of the rest of the Jewish population.[601][602] Jewish intermarriage rates run at over 35% and recent studies suggest that the percentage of Israelis descended from both Sephardi and Ashkenazi Jews increases by 0.5 percent yearly, with over 25% of schoolchildren now originating from both.[603] Around 4% of Israelis (300,000), ethnically defined as "others", are Russian descendants of Jewish origin or family who are not Jewish according to rabbinical law, but were eligible for citizenship under the Law of Return.[604][605][606]

The total number of Israeli settlers beyond the Green Line is over 600,000 (≈10% of the Jewish Israeli population).[607] In 2016, 399,300 Israelis lived in West Bank settlements,[356] including those that predated the establishment of the State of Israel and which were re-established after the Six-Day War, in cities such as Hebron and Gush Etzion bloc. Additionally there were more than 200,000 Jews living in East Jerusalem,[357] and 22,000 in the Golan Heights.[356] Approximately 7,800 Israelis lived in settlements in the Gaza Strip, known as Gush Katif, until they were evacuated by the government as part of its 2005 disengagement plan.[608]

Israeli Arabs (including the Arab population of East Jerusalem and the Golan Heights) comprise 21.1% of the population or 1,995,000 people.[609] In a 2017 poll, 40% of Arab citizens of Israel identified as "Arab in Israel" or "Arab citizen of Israel", 15% identified as "Palestinian", 8.9% as "Palestinian in Israel" or "Palestinian citizen of Israel", and 8.7% as "Arab"; a poll found that 60% of Israeli Arabs have a positive view of the state.[610][611]

Major urban areas

Israel has four major metropolitan areas: Gush Dan (Tel Aviv metropolitan area; population 3,854,000), Jerusalem (population 1,253,900), Haifa (924,400), and Beersheba (377,100).[612]

Israel's largest municipality, in population and area, is Jerusalem with 981,711 residents in an area of 125 square kilometres (48 sq mi).[613] Israeli government statistics on Jerusalem include the population and area of East Jerusalem, the status of which is in international dispute.[614] Tel Aviv and Haifa rank as Israel's next most populous cities, with populations of 474,530 and 290,306, respectively.[613] The (mainly Haredi) city of Bnei Brak is the most densely populated city in Israel and one of the 10 most densely populated cities in the world.[615]

Israel has 16 cities with populations over 100,000. As of 2018 there are 77 Israeli localities granted "municipalities" (or "city") status by the Ministry of the Interior,[616] four of which are in the West Bank.[617]

 

Language

Israel's official language is Hebrew. Hebrew is the primary language of the state and is spoken daily by the majority of the population. Prior to 1948, opposition to Yiddish, the historical language of the Ashkenazi Jews, was common among supporters of the Zionist movement, including the Yishuv, who sought to promote Hebrew's revival as a unifying national language.[619] These sentiments were reflected in the early policies of the Israeli government, which largely banned Yiddish theatre performances and publications.[620] Until 2018, Arabic was also an official language of Israel;[11] in 2018 it was downgraded to having a 'special status in the state'.[9][10] Arabic is spoken by the Arab minority, with Hebrew taught in Arab schools.

Due to mass immigration from the former Soviet Union and Ethiopia (some 130,000 Ethiopian Jews live in Israel),[621][622] Russian and Amharic are widely spoken.[623] Over one million Russian-speaking immigrants arrived in Israel between 1990 and 2004.[624] French is spoken by around 700,000 Israelis,[625] mostly originating from France and North Africa (see Maghrebi Jews). English was an official language during the Mandate period; it lost this status after the establishment of Israel, but retains a role comparable to that of an official language.[626][627][628] Many Israelis communicate reasonably well in English, as many television programmes are broadcast in English with subtitles and the language is taught from the early grades in elementary school. Israeli universities offer courses in the English language on various subjects.[629][better source needed]

Religion

The religious affiliation of the Israeli population as of 2022 was 73.6% Jewish, 18.1% Muslim, 1.9% Christian, and 1.6% Druze. The remaining 4.8% included faiths such as Samaritanism and Baháʼí, as well as "religiously unclassified".[630]

The religious affiliation of Israeli Jews varies widely: a 2016 survey by Pew Research indicates that 49% self-identify as Hiloni (secular), 29% as Masorti (traditional), 13% as Dati (religious) and 9% as Haredi (ultra-Orthodox).[631] Haredi Jews are expected to represent over 20% of Israel's Jewish population by 2028.[632]

Muslims constitute Israel's largest religious minority, making up about 17.6% of the population. About 2% of the population is Christian and 1.6% is Druze.[311] The Christian population comprises primarily Arab Christians and Aramean Christians, but also includes post-Soviet immigrants, foreign laborers, and followers of Messianic Judaism, considered by most Christians and Jews to be a form of Christianity.[633] Members of many other religious groups, including Buddhists and Hindus, maintain a presence in Israel, albeit in small numbers.[634] Out of over one million immigrants from the former Soviet Union, about 300,000 are considered not Jewish by the Chief Rabbinate of Israel.[635]

Israel comprises a major part of the Holy Land, a region of significant importance to all Abrahamic religions. The city of Jerusalem is of special importance to Jews, Muslims, and Christians, as it is the home of sites that are pivotal to their religious beliefs, such as the Old City that incorporates the Western Wall and the Temple Mount (Al-Aqsa Mosque compound) and the Church of the Holy Sepulchre.[636] Other locations of religious importance are Nazareth (site of the Annunciation of Mary), Tiberias and Safed (two of the Four Holy Cities in Judaism), the White Mosque in Ramla (shrine of the prophet Saleh), and the Church of Saint George and Mosque of Al-Khadr, Lod (tomb of Saint George or Al Khidr). A number of other religious landmarks are located in the West Bank, including Joseph's Tomb, the birthplace of Jesus, Rachel's Tomb, and the Cave of the Patriarchs. The administrative center of the Baháʼí Faith and the Shrine of the Báb are located at the Baháʼí World Centre in Haifa; the leader of the faith is buried in Acre.[637][638][639] The Mahmood Mosque is affiliated with the reformist Ahmadiyya movement. Kababir, Haifa's mixed neighbourhood of Jews and Ahmadi Arabs, is one of a few of its kind in the country.[640][641]

Education

Education is highly valued in the Israeli culture and was viewed as a fundamental block of ancient Israelites.[642] In 2015, the country ranked third among OECD members for the percentage of 25–64 year-olds that have attained tertiary education with 49% compared with the OECD average of 35%.[643] In 2012, the country ranked third in the number of academic degrees per capita (20 percent of the population).[644]

Israel has a school life expectancy of 16 years and a literacy rate of 97.8%.[311] The State Education Law (1953) established five types of schools: state secular, state religious, ultra orthodox, communal settlement schools, and Arab schools. The public secular is the largest school group, and is attended by the majority of Jewish and non-Arab pupils. Most Arabs send their children to schools where Arabic is the language of instruction.[645] Education is compulsory for children between the ages of three and eighteen.[646] Schooling is divided into three tiers – primary school (grades 1–6), middle school (grades 7–9), and high school (grades 10–12) – culminating with Bagrut matriculation exams. Proficiency in core subjects such as mathematics, the Hebrew language, Hebrew and general literature, the English language, history, Biblical scripture and civics is necessary to receive a Bagrut certificate.[647]

Israel's Jewish population maintains a relatively high level of educational attainment where just under half of all Israeli Jews (46%) hold post-secondary degrees.[648][649] Israeli Jews (among those ages 25 and older) have average of 11.6 years of schooling making them one of the most highly educated of all major religious groups in the world.[650][651] In Arab, Christian and Druze schools, the exam on Biblical studies is replaced by an exam on Muslim, Christian or Druze heritage.[652] In 2020, 68.7% of all Israeli twelfth graders earned a matriculation certificate.[653]

Israel has a tradition of higher education where its quality university education has been largely responsible in spurring the nation's modern economic development.[654] Israel has nine public universities subsidized by the state and 49 private colleges.[647][655][656] The Hebrew University of Jerusalem houses the National Library of Israel, the world's largest repository of Judaica and Hebraica.[657] The Technion and the Hebrew University consistently ranked among world's 100 top universities by ARWU ranking.[537] Other major universities include the Weizmann Institute of Science, Tel Aviv University, Ben-Gurion University of the Negev, Bar-Ilan University, the University of Haifa and the Open University of Israel.

Culture

Israel's diverse culture stems from the diversity of its population: Jews from diaspora communities around the world brought their cultural and religious traditions back with them.[658] Arab influences are present in many cultural spheres,[659] such as architecture,[660] music,[661] and cuisine.[662] Israel is the only country where life revolves around the Hebrew calendar. Holidays are determined by the Jewish holidays. The official day of rest is Saturday, the Jewish Sabbath.[663]

Literature

Israeli literature is primarily poetry and prose written in Hebrew, as part of the renaissance of Hebrew as a spoken language since the mid-19th century, although a small body of literature is published in other languages. By law, two copies of all printed matter published in Israel must be deposited in the National Library of Israel. In 2001, the law was amended to include audio and video recordings, and other non-print media.[664] In 2016, 89 percent of the 7,300 books transferred to the library were in Hebrew.[665]

In 1966, Shmuel Yosef Agnon shared the Nobel Prize in Literature with German Jewish author Nelly Sachs.[666] Leading Israeli poets include Yehuda Amichai, Nathan Alterman, Leah Goldberg, and Rachel Bluwstein.[667] Internationally famous contemporary Israeli novelists include Amos Oz, Etgar Keret and David Grossman.[668][669]

Music and dance

Israeli music includes Mizrahi and Sephardic music, Hasidic melodies, Greek music, jazz, and pop rock.[670][671] The Israel Philharmonic Orchestra[672][673] has been in operation for over seventy years and performs more than two hundred concerts each year.[674] Itzhak Perlman, Pinchas Zukerman and Ofra Haza are among the internationally acclaimed musicians born in Israel. Israel has participated in the Eurovision Song Contest nearly every year since 1973, winning the competition four times and hosting it twice.[675][676] Eilat has hosted its own international music festival, the Red Sea Jazz Festival, every summer since 1987.[677] The nation's canonical folk songs are known as "Songs of the Land of Israel".[678]

Cinema and theatre

Ten Israeli films have been final nominees for Best Foreign Language Film at the Academy Awards. Palestinian Israeli filmmakers have made films dealing with the Arab-Israeli conflict and status of Palestinians within Israel, such as Mohammed Bakri's 2002 film Jenin, Jenin and The Syrian Bride.

Continuing the strong theatrical traditions of the Yiddish theatre in Eastern Europe, Israel maintains a vibrant theatre scene. Founded in 1918, Habima Theatre in Tel Aviv is Israel's oldest repertory theater company and national theater.[679] Other theatres include Ohel, the Cameri and Gesher.[680][681]

Arts

Israeli Jewish art has been particularly influenced by the Kabbalah, the Talmud and the Zohar. Another art movement that held a prominent role in the 20th century was the School of Paris. In the late 19th and early 20th century, the Yishuv's art was dominated by art trends emanating Bezalel. Beginning in the 1920s, the local art scene was heavily influenced by modern French art, first introduced by Isaac Frenkel Frenel.[682][683] Jewish masters of the school of Paris, such as Soutine, Kikoine, Frenkel, Chagall heavily influenced the subsequent development of Israeli art.[684][685] Israeli sculpture took inspiration from modern European sculpture as well Mesopotamian, Assyrian and local art.[686][687] Avraham Melnikov's roaring lion, David Polus' Alexander Zaid and Ze'ev Ben Zvi's cubist sculpture exemplify some of the different streams in Israeli sculpture.[686][688][689]

Common themes in Israeli art are the mystical cities of Safed and Jerusalem, the bohemian café culture of Tel Aviv, agricultural landscapes, biblical stories and war. Today Israeli art has delved into Optical art, AI art, digital art and the use of salt in sculpture.[685]

Architecture

Due to the immigration of Jewish architects, architecture in Israel has come to reflect different styles. In the early 20th century Jewish architects sought to combine Occidental and Oriental architecture producing buildings that showcase a myriad of infused styles.[690] The eclectic style gave way to the modernist Bauhaus style with the influx of German Jewish architects (among them Erich Mendelsohn) fleeing Nazi persecution.[691][692] The White City of Tel Aviv is a UNESCO heritage site.[693] Following independence, multiple government projects were commissioned, a grand part built in a brutalist style with heavy emphasis on the use of concrete and acclimatization to the Israel's desert climate.[694][695]

Several novel ideas such as the Garden City were implemented Israeli cities; the Geddes plan of Tel Aviv became renowned internationally for its revolutionary design and adaptation to the local climate.[696] The design of kibbutzim also came to reflect ideology, such as the planning of the circular kibbutz Nahalal by Richard Kauffmann.[697]

Media

The 2017 Freedom of the Press annual report by Freedom House ranked Israel as the Middle East and North Africa's most free country, and 64th globally.[698] In the 2017 Press Freedom Index by Reporters Without Borders, Israel (including "Israel extraterritorial" since 2013 ranking)[699] was placed 91st of 180 countries, first in the Middle East and North Africa region.[700] Reporters Without Borders noted that "Palestinian journalists are systematically subjected to violence as a result of their coverage of events in the West Bank".[701] More than fifty Palestinian journalists have been killed by Israel since 2001.[702]

Museums

The Israel Museum in Jerusalem is one of Israel's most important cultural institutions[703] and houses the Dead Sea Scrolls,[704] along with an extensive collection of Judaica and European art.[703] Israel's national Holocaust museum, Yad Vashem, is the world central archive of Holocaust-related information.[705] ANU - Museum of the Jewish People on the campus of Tel Aviv University, is an interactive museum devoted to the history of Jewish communities around the world.[706]

Israel has the highest number of museums per capita.[707] Several Israeli museums are devoted to Islamic culture, including the Rockefeller Museum and the L. A. Mayer Institute for Islamic Art, both in Jerusalem. The Rockefeller specializes in archaeological remains from Middle East history. It is also the home of the first hominid fossil skull found in Western Asia, called Galilee Man.[708]

Cuisine

Israeli cuisine includes local dishes as well as Jewish cuisine brought to the country by immigrants. Particularly since the late 1970s, an Israeli fusion cuisine has developed.[709] Israeli cuisine has adopted, and continues to adapt, elements of the Mizrahi, Sephardi, and Ashkenazi styles of cooking. It incorporates many foods traditionally eaten in the Levantine, Arab, Middle Eastern and Mediterranean cuisines, such as falafel, hummus, shakshouka, couscous, and za'atar. Schnitzel, pizza, hamburgers, French fries, rice and salad are common in Israel.

Roughly half of the Israeli-Jewish population attests to keeping kosher at home.[710][711] Kosher restaurants make up around a quarter of the total as of 2015.[709] Together with non-kosher fish, rabbits and ostriches, pork—often called "white meat" in Israel[712]—is produced and consumed, though it is forbidden by both Judaism and Islam.[713]

Sports

The most popular spectator sports in Israel are association football and basketball.[714] The Israeli Premier League is the country's premier football league, and the Israeli Basketball Premier League is the premier basketball league.[715] Maccabi Haifa, Maccabi Tel Aviv, Hapoel Tel Aviv and Beitar Jerusalem are the largest football clubs. Maccabi Tel Aviv, Maccabi Haifa and Hapoel Tel Aviv have competed in the UEFA Champions League and Hapoel Tel Aviv reached the UEFA Cup quarter-finals. Israel hosted and won the 1964 AFC Asian Cup; in 1970 the Israel national football team qualified for the FIFA World Cup, the only time it participated in the World Cup. The 1974 Asian Games, held in Tehran, were the last Asian Games in which Israel participated, plagued by Arab countries that refused to compete with Israel. Israel was excluded from the 1978 Asian Games and since then has not competed in Asian sport events.[716] In 1994, UEFA agreed to admit Israel, and its football teams now compete in Europe. Maccabi Tel Aviv B.C. has won the European championship in basketball six times.[717]

Israel has won nine Olympic medals since its first win in 1992, including a gold medal in windsurfing at the 2004 Summer Olympics.[718] Israel has won over 100 gold medals in the Paralympic Games and is ranked 20th in the all-time medal count. The 1968 Summer Paralympics were hosted by Israel.[719] The Maccabiah Games, an Olympic-style event for Jewish and Israeli athletes, was inaugurated in the 1930s, and has been held every four years since then. Krav Maga, a martial art developed by Jewish ghetto defenders during the struggle against fascism in Europe, is used by the Israeli security forces and police. Its effectiveness and practical approach to self-defense, have won it widespread admiration and adherence around the world.[720]

Chess is a leading sport in Israel. There are many Israeli grandmasters and Israeli chess players have won a number of youth world championships.[721] Israel stages an annual international championship and hosted the World Team Chess Championship in 2005. The Ministry of Education and the World Chess Federation agreed upon a project of teaching chess within Israeli schools, and it has been introduced into the curriculum of some schools.[722] The city of Beersheba has become a national chess center, with the game being taught in its kindergartens. Owing partly to Soviet immigration, it is home to the largest number of chess grandmasters of any city in the world.[723][724] The Israeli chess team won the silver medal at the 2008 Chess Olympiad[725] and the bronze, coming in third among 148 teams, at the 2010 Olympiad. Israeli grandmaster Boris Gelfand won the Chess World Cup 2009.[726]

See also

References

Notes


Hebrew

Hebrew language


From Wikipedia, the free encyclopedia

Hebrew (Hebrew alphabet: עִבְרִית‎, ʿĪvrīt, pronounced [ivˈʁit] or [ʕivˈriθ] ; Samaritan script: ࠏࠨࠁࠬࠓࠪࠉࠕ‎ ʿÎbrit) is a Northwest Semitic language within the Afroasiatic language family. A regional dialect of the Canaanite languages, it was natively spoken by the Israelites and remained in regular use as a first language until after 200 CE and as the liturgical language of Judaism (since the Second Temple period) and Samaritanism.[14] The language was revived as a spoken language in the 19th century, and is the only successful large-scale example of linguistic revival. It is the only Canaanite language, as well as one of only two Northwest Semitic languages, with the other being Aramaic, still spoken today.[15][16]

The earliest examples of written Paleo-Hebrew date back to the 10th century BCE.[17] Nearly all of the Hebrew Bible is written in Biblical Hebrew, with much of its present form in the dialect that scholars believe flourished around the 6th century BCE, during the time of the Babylonian captivity. For this reason, Hebrew has been referred to by Jews as Lashon Hakodesh (לְשׁוֹן הַקֹּדֶש‎, lit. 'the holy tongue' or 'the tongue [of] holiness') since ancient times. The language was not referred to by the name Hebrew in the Bible, but as Yehudit (transl. 'Judean') or Səpaṯ Kəna'an (transl. "the language of Canaan").[1][note 2] Mishnah Gittin 9:8 refers to the language as Ivrit, meaning Hebrew; however, Mishnah Megillah refers to the language as Ashurit, meaning Assyrian, which is derived from the name of the alphabet used, in contrast to Ivrit, meaning the Paleo-Hebrew alphabet.[18]

Hebrew ceased to be a regular spoken language sometime between 200 and 400 CE, as it declined in the aftermath of the unsuccessful Bar Kokhba revolt, which was carried out against the Roman Empire by the Jews of Judaea.[19][20][note 3] Aramaic and, to a lesser extent, Greek were already in use as international languages, especially among societal elites and immigrants.[22] Hebrew survived into the medieval period as the language of Jewish liturgy, rabbinic literature, intra-Jewish commerce, and Jewish poetic literature. The first dated book printed in Hebrew was published by Abraham Garton in Reggio (Calabria, Italy) in 1475.[23]

With the rise of Zionism in the 19th century, the Hebrew language experienced a full-scale revival as a spoken and literary language. The creation of a modern version of the ancient language was led by Eliezer Ben-Yehuda. Modern Hebrew (Ivrit) became the main language of the Yishuv in Palestine, and subsequently the official language of the State of Israel. Estimates of worldwide usage include five million speakers in 1998,[4] and over nine million people in 2013.[24] After Israel, the United States has the largest Hebrew-speaking population, with approximately 220,000 fluent speakers (see Israeli Americans and Jewish Americans).[25]

Modern Hebrew and Arabic are the official languages of the State of Israel,[26] while pre-revival forms of Hebrew are used for prayer or study in Jewish and Samaritan communities around the world today; the latter group utilizes the Samaritan dialect as their liturgical tongue. As a non-first language, it is studied mostly by non-Israeli Jews and students in Israel, by archaeologists and linguists specializing in the Middle East and its civilizations, and by theologians in Christian seminaries.

Etymology

The modern English word "Hebrew" is derived from Old French Ebrau, via Latin from the Ancient Greek Ἑβραῖος (hebraîos) and Aramaic 'ibrāy, all ultimately derived from Biblical Hebrew Ivri (עברי‎), one of several names for the Israelite (Jewish and Samaritan) people (Hebrews). It is traditionally understood to be an adjective based on the name of Abraham's ancestor, Eber, mentioned in Genesis 10:21. The name is believed to be based on the Semitic root ʕ-b-r (עבר‎), meaning "beyond", "other side", "across";[27] interpretations of the term "Hebrew" generally render its meaning as roughly "from the other side [of the river/desert]"—i.e., an exonym for the inhabitants of the land of Israel and Judah, perhaps from the perspective of Mesopotamia, Phoenicia or Transjordan (with the river referred to being perhaps the Euphrates, Jordan or Litani; or maybe the northern Arabian Desert between Babylonia and Canaan).[28] Compare the word Habiru or cognate Assyrian ebru, of identical meaning.[29]

One of the earliest references to the language's name as "Ivrit" is found in the prologue to the Book of Sirach,[note 4][clarification needed] from the 2nd century BCE.[30] The Hebrew Bible does not use the term "Hebrew" in reference to the language of the Hebrew people;[31] its later historiography, in the Book of Kings, refers to it as יְהוּדִית Yehudit "Judahite (language)".[32]

History

Hebrew belongs to the Canaanite group of languages. Canaanite languages are a branch of the Northwest Semitic family of languages.[33]

According to Avraham Ben-Yosef, Hebrew flourished as a spoken language in the Kingdoms of Israel and Judah during the period from about 1200 to 586 BCE.[34] Scholars debate the degree to which Hebrew was a spoken vernacular in ancient times following the Babylonian exile when the predominant international language in the region was Old Aramaic.

Hebrew was extinct as a colloquial language by late antiquity, but it continued to be used as a literary language, especially in Spain, as the language of commerce between Jews of different native languages, and as the liturgical language of Judaism, evolving various dialects of literary Medieval Hebrew, until its revival as a spoken language in the late 19th century.[35][36]

Oldest Hebrew inscriptions

In May 2023, Scott Stripling published the finding of what he claims to be the oldest known Hebrew inscription, a curse tablet found at Mount Ebal, dated from around 3200 years ago. The presence of the Hebrew name of god, Yahweh, as three letters, Yod-Heh-Vav (YHV), according to the author and his team meant that the tablet is Hebrew and not Canaanite.[37][38] However, practically all professional archeologists and epigraphers apart from Stripling's team claim that there is no text on this object.[39]

In July 2008, Israeli archaeologist Yossi Garfinkel discovered a ceramic shard at Khirbet Qeiyafa that he claimed may be the earliest Hebrew writing yet discovered, dating from around 3,000 years ago.[40] Hebrew University archaeologist Amihai Mazar said that the inscription was "proto-Canaanite" but cautioned that "[t]he differentiation between the scripts, and between the languages themselves in that period, remains unclear", and suggested that calling the text Hebrew might be going too far.[41]

The Gezer calendar also dates back to the 10th century BCE at the beginning of the Monarchic period, the traditional time of the reign of David and Solomon. Classified as Archaic Biblical Hebrew, the calendar presents a list of seasons and related agricultural activities. The Gezer calendar (named after the city in whose proximity it was found) is written in an old Semitic script, akin to the Phoenician one that, through the Greeks and Etruscans, later became the Latin alphabet of ancient Rome. The Gezer calendar is written without any vowels, and it does not use consonants to imply vowels even in the places in which later Hebrew spelling requires them.

Numerous older tablets have been found in the region with similar scripts written in other Semitic languages, for example, Proto-Sinaitic. It is believed that the original shapes of the script go back to Egyptian hieroglyphs, though the phonetic values are instead inspired by the acrophonic principle. The common ancestor of Hebrew and Phoenician is called Canaanite, and was the first to use a Semitic alphabet distinct from that of Egyptian. One ancient document is the famous Moabite Stone, written in the Moabite dialect; the Siloam inscription, found near Jerusalem, is an early example of Hebrew. Less ancient samples of Archaic Hebrew include the ostraca found near Lachish, which describe events preceding the final capture of Jerusalem by Nebuchadnezzar and the Babylonian captivity of 586 BCE.

Classical Hebrew

Biblical Hebrew

In its widest sense, Biblical Hebrew refers to the spoken language of ancient Israel flourishing between c. 1000 BCE and c. 400 CE.[42] It comprises several evolving and overlapping dialects. The phases of Classical Hebrew are often named after important literary works associated with them.

Early post-Biblical Hebrew

Sometimes the above phases of spoken Classical Hebrew are simplified into "Biblical Hebrew" (including several dialects from the 10th century BCE to 2nd century BCE and extant in certain Dead Sea Scrolls) and "Mishnaic Hebrew" (including several dialects from the 3rd century BCE to the 3rd century CE and extant in certain other Dead Sea Scrolls).[43] However, today most Hebrew linguists classify Dead Sea Scroll Hebrew as a set of dialects evolving out of Late Biblical Hebrew and into Mishnaic Hebrew, thus including elements from both but remaining distinct from either.[44]

By the start of the Byzantine Period in the 4th century CE, Classical Hebrew ceased as a regularly spoken language, roughly a century after the publication of the Mishnah, apparently declining since the aftermath of the catastrophic Bar Kokhba revolt around 135 CE.

Displacement by Aramaic

In the early 6th century BCE, the Neo-Babylonian Empire conquered the ancient Kingdom of Judah, destroying much of Jerusalem and exiling its population far to the east in Babylon. During the Babylonian captivity, many Israelites learned Aramaic, the closely related Semitic language of their captors. Thus, for a significant period, the Jewish elite became influenced by Aramaic.[45]

After Cyrus the Great conquered Babylon, he allowed the Jewish people to return from captivity.[46][47] As a result, [improper synthesis?] a local version of Aramaic came to be spoken in Israel alongside Hebrew. By the beginning of the Common Era, Aramaic was the primary colloquial language of Samarian, Babylonian and Galileean Jews, and western and intellectual Jews spoke Greek,[citation needed] but a form of so-called Rabbinic Hebrew continued to be used as a vernacular in Judea until it was displaced by Aramaic, probably in the 3rd century CE. Certain Sadducee, Pharisee, Scribe, Hermit, Zealot and Priest classes maintained an insistence on Hebrew, and all Jews maintained their identity with Hebrew songs and simple quotations from Hebrew texts.[21][48][49]

While there is no doubt that at a certain point, Hebrew was displaced as the everyday spoken language of most Jews, and that its chief successor in the Middle East was the closely related Aramaic language, then Greek,[48][note 3] scholarly opinions on the exact dating of that shift have changed very much.[20] In the first half of the 20th century, most scholars followed Abraham Geiger and Gustaf Dalman in thinking that Aramaic became a spoken language in the land of Israel as early as the beginning of Israel's Hellenistic period in the 4th century BCE, and that as a corollary Hebrew ceased to function as a spoken language around the same time. Moshe Zvi Segal, Joseph Klausner and Ben Yehuda are notable exceptions to this view. During the latter half of the 20th century, accumulating archaeological evidence and especially linguistic analysis of the Dead Sea Scrolls has disproven that view. The Dead Sea Scrolls, uncovered in 1946–1948 near Qumran revealed ancient Jewish texts overwhelmingly in Hebrew, not Aramaic.

The Qumran scrolls indicate that Hebrew texts were readily understandable to the average Jew, and that the language had evolved since Biblical times as spoken languages do.[note 5] Recent scholarship recognizes that reports of Jews speaking in Aramaic indicate a multilingual society, not necessarily the primary language spoken. Alongside Aramaic, Hebrew co-existed within Israel as a spoken language.[51] Most scholars now date the demise of Hebrew as a spoken language to the end of the Roman period, or about 200 CE.[52] It continued on as a literary language down through the Byzantine period from the 4th century CE.

The exact roles of Aramaic and Hebrew remain hotly debated. A trilingual scenario has been proposed for the land of Israel. Hebrew functioned as the local mother tongue with powerful ties to Israel's history, origins and golden age and as the language of Israel's religion; Aramaic functioned as the international language with the rest of the Middle East; and eventually Greek functioned as another international language with the eastern areas of the Roman Empire.[citation needed] William Schniedewind argues that after waning in the Persian period, the religious importance of Hebrew grew in the Hellenistic and Roman periods, and cites epigraphical evidence that Hebrew survived as a vernacular language – though both its grammar and its writing system had been substantially influenced by Aramaic.[53] According to another summary, Greek was the language of government, Hebrew the language of prayer, study and religious texts, and Aramaic was the language of legal contracts and trade.[54] There was also a geographic pattern: according to Bernard Spolsky, by the beginning of the Common Era, "Judeo-Aramaic was mainly used in Galilee in the north, Greek was concentrated in the former colonies and around governmental centers, and Hebrew monolingualism continued mainly in the southern villages of Judea."[48] In other words, "in terms of dialect geography, at the time of the tannaim Palestine could be divided into the Aramaic-speaking regions of Galilee and Samaria and a smaller area, Judaea, in which Rabbinic Hebrew was used among the descendants of returning exiles."[21][49] In addition, it has been surmised that Koine Greek was the primary vehicle of communication in coastal cities and among the upper class of Jerusalem, while Aramaic was prevalent in the lower class of Jerusalem, but not in the surrounding countryside.[54] After the suppression of the Bar Kokhba revolt in the 2nd century CE, Judaeans were forced to disperse. Many relocated to Galilee, so most remaining native speakers of Hebrew at that last stage would have been found in the north.[55]

The Christian New Testament contains some Semitic place names and quotes.[56] The language of such Semitic glosses (and in general the language spoken by Jews in scenes from the New Testament) is often referred to as "Hebrew" in the text,[57] although this term is often re-interpreted as referring to Aramaic instead[note 6][note 7] and is rendered accordingly in recent translations.[59] Nonetheless, these glosses can be interpreted as Hebrew as well.[60] It has been argued that Hebrew, rather than Aramaic or Koine Greek, lay behind the composition of the Gospel of Matthew.[61] (See the Hebrew Gospel hypothesis or Language of Jesus for more details on Hebrew and Aramaic in the gospels.)

Mishnah and Talmud

Main article: Mishnaic Hebrew

The term "Mishnaic Hebrew" generally refers to the Hebrew dialects found in the Talmud, excepting quotations from the Hebrew Bible. The dialects organize into Mishnaic Hebrew (also called Tannaitic Hebrew, Early Rabbinic Hebrew, or Mishnaic Hebrew I), which was a spoken language, and Amoraic Hebrew (also called Late Rabbinic Hebrew or Mishnaic Hebrew II), which was a literary language. The earlier section of the Talmud is the Mishnah that was published around 200 CE, although many of the stories take place much earlier, and were written in the earlier Mishnaic dialect. The dialect is also found in certain Dead Sea Scrolls. Mishnaic Hebrew is considered to be one of the dialects of Classical Hebrew that functioned as a living language in the land of Israel. A transitional form of the language occurs in the other works of Tannaitic literature dating from the century beginning with the completion of the Mishnah. These include the halachic Midrashim (Sifra, Sifre, Mekhilta etc.) and the expanded collection of Mishnah-related material known as the Tosefta. The Talmud contains excerpts from these works, as well as further Tannaitic material not attested elsewhere; the generic term for these passages is Baraitot. The dialect of all these works is very similar to Mishnaic Hebrew.

About a century after the publication of the Mishnah, Mishnaic Hebrew fell into disuse as a spoken language. The later section of the Talmud, the Gemara, generally comments on the Mishnah and Baraitot in two forms of Aramaic. Nevertheless, Hebrew survived as a liturgical and literary language in the form of later Amoraic Hebrew, which sometimes occurs in the text of the Gemara.

Hebrew was always regarded as the language of Israel's religion, history and national pride, and after it faded as a spoken language, it continued to be used as a lingua franca among scholars and Jews traveling in foreign countries.[62] After the 2nd century CE when the Roman Empire exiled most of the Jewish population of Jerusalem following the Bar Kokhba revolt, they adapted to the societies in which they found themselves, yet letters, contracts, commerce, science, philosophy, medicine, poetry and laws continued to be written mostly in Hebrew, which adapted by borrowing and inventing terms.

Medieval Hebrew

After the Talmud, various regional literary dialects of Medieval Hebrew evolved. The most important is Tiberian Hebrew or Masoretic Hebrew, a local dialect of Tiberias in Galilee that became the standard for vocalizing the Hebrew Bible and thus still influences all other regional dialects of Hebrew. This Tiberian Hebrew from the 7th to 10th century CE is sometimes called "Biblical Hebrew" because it is used to pronounce the Hebrew Bible; however, properly it should be distinguished from the historical Biblical Hebrew of the 6th century BCE, whose original pronunciation must be reconstructed. Tiberian Hebrew incorporates the scholarship of the Masoretes (from masoret meaning "tradition"), who added vowel points and grammar points to the Hebrew letters to preserve much earlier features of Hebrew, for use in chanting the Hebrew Bible. The Masoretes inherited a biblical text whose letters were considered too sacred to be altered, so their markings were in the form of pointing in and around the letters. The Syriac alphabet, precursor to the Arabic alphabet, also developed vowel pointing systems around this time. The Aleppo Codex, a Hebrew Bible with the Masoretic pointing, was written in the 10th century, likely in Tiberias, and survives into the present day. It is perhaps the most important Hebrew manuscript in existence.

During the Golden age of Jewish culture in Spain, important work was done by grammarians in explaining the grammar and vocabulary of Biblical Hebrew; much of this was based on the work of the grammarians of Classical Arabic. Important Hebrew grammarians were Judah ben David Hayyuj, Jonah ibn Janah, Abraham ibn Ezra[63] and later (in Provence), David Kimhi. A great deal of poetry was written, by poets such as Dunash ben Labrat, Solomon ibn Gabirol, Judah ha-Levi, Moses ibn Ezra and Abraham ibn Ezra, in a "purified" Hebrew based on the work of these grammarians, and in Arabic quantitative or strophic meters. This literary Hebrew was later used by Italian Jewish poets.[64]

The need to express scientific and philosophical concepts from Classical Greek and Medieval Arabic motivated Medieval Hebrew to borrow terminology and grammar from these other languages, or to coin equivalent terms from existing Hebrew roots, giving rise to a distinct style of philosophical Hebrew. This is used in the translations made by the Ibn Tibbon family. (Original Jewish philosophical works were usually written in Arabic.[citation needed]) Another important influence was Maimonides, who developed a simple style based on Mishnaic Hebrew for use in his law code, the Mishneh Torah. Subsequent rabbinic literature is written in a blend between this style and the Aramaized Rabbinic Hebrew of the Talmud.

Hebrew persevered through the ages as the main language for written purposes by all Jewish communities around the world for a large range of uses—not only liturgy, but also poetry, philosophy, science and medicine, commerce, daily correspondence and contracts. There have been many deviations from this generalization such as Bar Kokhba's letters to his lieutenants, which were mostly in Aramaic,[65] and Maimonides' writings, which were mostly in Arabic;[66] but overall, Hebrew did not cease to be used for such purposes. For example, the first Middle East printing press, in Safed (modern Israel), produced a small number of books in Hebrew in 1577, which were then sold to the nearby Jewish world.[67] This meant not only that well-educated Jews in all parts of the world could correspond in a mutually intelligible language, and that books and legal documents published or written in any part of the world could be read by Jews in all other parts, but that an educated Jew could travel and converse with Jews in distant places, just as priests and other educated Christians could converse in Latin. For example, Rabbi Avraham Danzig wrote the Chayei Adam in Hebrew, as opposed to Yiddish, as a guide to Halacha for the "average 17-year-old" (Ibid. Introduction 1). Similarly, Rabbi Yisrael Meir Kagan's purpose in writing the Mishnah Berurah was to "produce a work that could be studied daily so that Jews might know the proper procedures to follow minute by minute". The work was nevertheless written in Talmudic Hebrew and Aramaic, since, "the ordinary Jew [of Eastern Europe] of a century ago, was fluent enough in this idiom to be able to follow the Mishna Berurah without any trouble."[68]

Revival

Hebrew has been revived several times as a literary language, most significantly by the Haskalah (Enlightenment) movement of early and mid-19th-century Germany. In the early 19th century, a form of spoken Hebrew had emerged in the markets of Jerusalem between Jews of different linguistic backgrounds to communicate for commercial purposes. This Hebrew dialect was to a certain extent a pidgin.[69] Near the end of that century the Jewish activist Eliezer Ben-Yehuda, owing to the ideology of the national revival (שיבת ציון, Shivat Tziyon, later Zionism), began reviving Hebrew as a modern spoken language. Eventually, as a result of the local movement he created, but more significantly as a result of the new groups of immigrants known under the name of the Second Aliyah, it replaced a score of languages spoken by Jews at that time. Those languages were Jewish dialects of local languages, including Judaeo-Spanish (also called "Judezmo" and "Ladino"), Yiddish, Judeo-Arabic and Bukhori (Tajiki), or local languages spoken in the Jewish diaspora such as Russian, Persian and Arabic.

The major result of the literary work of the Hebrew intellectuals along the 19th century was a lexical modernization of Hebrew. New words and expressions were adapted as neologisms from the large corpus of Hebrew writings since the Hebrew Bible, or borrowed from Arabic (mainly by Ben-Yehuda) and older Aramaic and Latin. Many new words were either borrowed from or coined after European languages, especially English, Russian, German, and French. Modern Hebrew became an official language in British-ruled Palestine in 1921 (along with English and Arabic), and then in 1948 became an official language of the newly declared State of Israel. Hebrew is the most widely spoken language in Israel today.

In the Modern Period, from the 19th century onward, the literary Hebrew tradition revived as the spoken language of modern Israel, called variously Israeli Hebrew, Modern Israeli Hebrew, Modern Hebrew, New Hebrew, Israeli Standard Hebrew, Standard Hebrew and so on. Israeli Hebrew exhibits some features of Sephardic Hebrew from its local Jerusalemite tradition but adapts it with numerous neologisms, borrowed terms (often technical) from European languages and adopted terms (often colloquial) from Arabic.

The literary and narrative use of Hebrew was revived beginning with the Haskalah movement. The first secular periodical in Hebrew, Ha-Me'assef (The Gatherer), was published by maskilim in Königsberg (today's Kaliningrad) from 1783 onwards.[70] In the mid-19th century, publications of several Eastern European Hebrew-language newspapers (e.g. Hamagid, founded in Ełk in 1856) multiplied. Prominent poets were Hayim Nahman Bialik and Shaul Tchernichovsky; there were also novels written in the language.

The revival of the Hebrew language as a mother tongue was initiated in the late 19th century by the efforts of Ben-Yehuda. He joined the Jewish national movement and in 1881 immigrated to Palestine, then a part of the Ottoman Empire. Motivated by the surrounding ideals of renovation and rejection of the diaspora "shtetl" lifestyle, Ben-Yehuda set out to develop tools for making the literary and liturgical language into everyday spoken language. However, his brand of Hebrew followed norms that had been replaced in Eastern Europe by different grammar and style, in the writings of people like Ahad Ha'am and others. His organizational efforts and involvement with the establishment of schools and the writing of textbooks pushed the vernacularization activity into a gradually accepted movement. It was not, however, until the 1904–1914 Second Aliyah that Hebrew had caught real momentum in Ottoman Palestine with the more highly organized enterprises set forth by the new group of immigrants. When the British Mandate of Palestine recognized Hebrew as one of the country's three official languages (English, Arabic, and Hebrew, in 1922), its new formal status contributed to its diffusion. A constructed modern language with a truly Semitic vocabulary and written appearance, although often European in phonology, was to take its place among the current languages of the nations.

While many saw his work as fanciful or even blasphemous[71] (because Hebrew was the holy language of the Torah and therefore some thought that it should not be used to discuss everyday matters), many soon understood the need for a common language amongst Jews of the British Mandate who at the turn of the 20th century were arriving in large numbers from diverse countries and speaking different languages. A Committee of the Hebrew Language was established. After the establishment of Israel, it became the Academy of the Hebrew Language. The results of Ben-Yehuda's lexicographical work were published in a dictionary (The Complete Dictionary of Ancient and Modern Hebrew, Ben-Yehuda Dictionary). The seeds of Ben-Yehuda's work fell on fertile ground, and by the beginning of the 20th century, Hebrew was well on its way to becoming the main language of the Jewish population of both Ottoman and British Palestine. At the time, members of the Old Yishuv and a very few Hasidic sects, most notably those under the auspices of Satmar, refused to speak Hebrew and spoke only Yiddish.

In the Soviet Union, the use of Hebrew, along with other Jewish cultural and religious activities, was suppressed. Soviet authorities considered the use of Hebrew "reactionary" since it was associated with Zionism, and the teaching of Hebrew at primary and secondary schools was officially banned by the People's Commissariat for Education as early as 1919, as part of an overall agenda aiming to secularize education (the language itself did not cease to be studied at universities for historical and linguistic purposes[72]). The official ordinance stated that Yiddish, being the spoken language of the Russian Jews, should be treated as their only national language, while Hebrew was to be treated as a foreign language.[73] Hebrew books and periodicals ceased to be published and were seized from the libraries, although liturgical texts were still published until the 1930s. Despite numerous protests,[74] a policy of suppression of the teaching of Hebrew operated from the 1930s on. Later in the 1980s in the USSR, Hebrew studies reappeared due to people struggling for permission to go to Israel (refuseniks). Several of the teachers were imprisoned, e.g. Yosef Begun, Ephraim Kholmyansky, Yevgeny Korostyshevsky and others responsible for a Hebrew learning network connecting many cities of the USSR.

Modern Hebrew

Standard Hebrew, as developed by Eliezer Ben-Yehuda, was based on Mishnaic spelling and Sephardi Hebrew pronunciation. However, the earliest speakers of Modern Hebrew had Yiddish as their native language and often introduced calques from Yiddish and phono-semantic matchings of international words.

Despite using Sephardic Hebrew pronunciation as its primary basis, modern Israeli Hebrew has adapted to Ashkenazi Hebrew phonology in some respects, mainly the following:

The vocabulary of Israeli Hebrew is much larger than that of earlier periods. According to Ghil'ad Zuckermann:

The number of attested Biblical Hebrew words is 8198, of which some 2000 are hapax legomena (the number of Biblical Hebrew roots, on which many of these words are based, is 2099). The number of attested Rabbinic Hebrew words is less than 20,000, of which (i) 7879 are Rabbinic par excellence, i.e. they did not appear in the Old Testament (the number of new Rabbinic Hebrew roots is 805); (ii) around 6000 are a subset of Biblical Hebrew; and (iii) several thousand are Aramaic words which can have a Hebrew form. Medieval Hebrew added 6421 words to (Modern) Hebrew. The approximate number of new lexical items in Israeli is 17,000 (cf. 14,762 in Even-Shoshan 1970 [...]). With the inclusion of foreign and technical terms [...], the total number of Israeli words, including words of biblical, rabbinic and medieval descent, is more than 60,000.[77]: 64–65 

In Israel, Modern Hebrew is currently taught in institutions called Ulpanim (singular: Ulpan). There are government-owned, as well as private, Ulpanim offering online courses and face-to-face programs.

Current status

Modern Hebrew is the primary official language of the State of Israel. As of 2013, there are about 9 million Hebrew speakers worldwide,[78] of whom 7 million speak it fluently.[79][80][81]

Currently, 90% of Israeli Jews are proficient in Hebrew, and 70% are highly proficient.[82] Some 60% of Israeli Arabs are also proficient in Hebrew,[82] and 30% report having a higher proficiency in Hebrew than in Arabic.[24] In total, about 53% of the Israeli population speaks Hebrew as a native language,[83] while most of the rest speak it fluently. In 2013 Hebrew was the native language of 49% of Israelis over the age of 20, with Russian, Arabic, French, English, Yiddish and Ladino being the native tongues of most of the rest. Some 26% of immigrants from the former Soviet Union and 12% of Arabs reported speaking Hebrew poorly or not at all.[82][84]

Steps have been taken to keep Hebrew the primary language of use, and to prevent large-scale incorporation of English words into the Hebrew vocabulary. The Academy of the Hebrew Language of the Hebrew University of Jerusalem currently invents about 2,000 new Hebrew words each year for modern words by finding an original Hebrew word that captures the meaning, as an alternative to incorporating more English words into Hebrew vocabulary. The Haifa municipality has banned officials from using English words in official documents, and is fighting to stop businesses from using only English signs to market their services.[85] In 2012, a Knesset bill for the preservation of the Hebrew language was proposed, which includes the stipulation that all signage in Israel must first and foremost be in Hebrew, as with all speeches by Israeli officials abroad. The bill's author, MK Akram Hasson, stated that the bill was proposed as a response to Hebrew "losing its prestige" and children incorporating more English words into their vocabulary.[86]

Hebrew is one of several languages for which the constitution of South Africa calls to be respected in their use for religious purposes.[8] Also, Hebrew is an official national minority language in Poland, since 6 January 2005.[7]

Phonology

Biblical Hebrew had a typical Semitic consonant inventory, with pharyngeal /ʕ ħ/, a series of "emphatic" consonants (possibly ejective, but this is debated), lateral fricative /ɬ/, and in its older stages also uvular /χ ʁ/. /χ ʁ/ merged into /ħ ʕ/ in later Biblical Hebrew, and /b ɡ d k p t/ underwent allophonic spirantization to [v ɣ ð x f θ] (known as begadkefat). The earliest Biblical Hebrew vowel system contained the Proto-Semitic vowels /aiu uː/ as well as /oː/, but this system changed dramatically over time.

By the time of the Dead Sea Scrolls, /ɬ/ had shifted to /s/ in the Jewish traditions, though for the Samaritans it merged with /ʃ/ instead.[44] The Tiberian reading tradition of the Middle Ages had the vowel system /a ɛ e i ɔ o u ă ɔ̆ ɛ̆/, though other Medieval reading traditions had fewer vowels.

A number of reading traditions have been preserved in liturgical use. In Oriental (Sephardi and Mizrahi) Jewish reading traditions, the emphatic consonants are realized as pharyngealized, while the Ashkenazi (northern and eastern European) traditions have lost emphatics and pharyngeals (although according to Ashkenazi law, pharyngeal articulation is preferred over uvular or glottal articulation when representing the community in religious service such as prayer and Torah reading), and show the shift of /w/ to /v/. The Samaritan tradition has a complex vowel system that does not correspond closely to the Tiberian systems.

Modern Hebrew pronunciation developed from a mixture of the different Jewish reading traditions, generally tending towards simplification. In line with Sephardi Hebrew pronunciation, emphatic consonants have shifted to their ordinary counterparts, /w/ to /v/, and [ɣ ð θ] are not present. Most Israelis today also merge /ʕ ħ/ with /ʔ χ/, do not have contrastive gemination, and pronounce /r/ as a uvular fricative [ʁ] or a voiced velar fricative /ɣ/ rather than an alveolar trill, because of Ashkenazi Hebrew influences. The consonants // and // have become phonemic due to loan words, and /w/ has similarly been re-introduced.

Consonants

Notes:

Grammar

Hebrew grammar is partly analytic, expressing such forms as dative, ablative and accusative using prepositional particles rather than grammatical cases. However, inflection plays a decisive role in the formation of verbs and nouns. For example, nouns have a construct state, called "smikhut", to denote the relationship of "belonging to": this is the converse of the genitive case of more inflected languages. Words in smikhut are often combined with hyphens. In modern speech, the use of the construct is sometimes interchangeable with the preposition "shel", meaning "of". There are many cases, however, where older declined forms are retained (especially in idiomatic expressions and the like), and "person"-enclitics are widely used to "decline" prepositions.

Morphology

Like all Semitic languages, the Hebrew language exhibits a pattern of stems consisting typically of "triliteral", or 3-consonant consonantal roots, from which nouns, adjectives, and verbs are formed in various ways: e.g. by inserting vowels, doubling consonants, lengthening vowels and/or adding prefixes, suffixes or infixes. 4-consonant roots also exist and became more frequent in the modern language due to a process of coining verbs from nouns that are themselves constructed from 3-consonant verbs. Some triliteral roots lose one of their consonants in most forms and are called "Nakhim" (Resting).

Hebrew uses a number of one-letter prefixes that are added to words for various purposes. These are called inseparable prepositions or "Letters of Use" (Hebrew: אותיות השימוש, romanized: Otiyot HaShimush). Such items include: the definite article ha- (/ha/) (= "the"); prepositions be- (/be/) (= "in"), le- (/le/) (= "to"; a shortened version of the preposition el), mi- (/mi/) (= "from"; a shortened version of the preposition min); conjunctions ve- (/ve/) (= "and"), she- (/ʃe/) (= "that"; a shortened version of the Biblical conjunction asher), ke- (/ke/) (= "as", "like"; a shortened version of the conjunction kmo).

The vowel accompanying each of these letters may differ from those listed above, depending on the first letter or vowel following it. The rules governing these changes are hardly observed in colloquial speech as most speakers tend to employ the regular form. However, they may be heard in more formal circumstances. For example, if a preposition is put before a word that begins with a moving Shva, then the preposition takes the vowel /i/ (and the initial consonant may be weakened): colloquial be-kfar (= "in a village") corresponds to the more formal bi-khfar.

The definite article may be inserted between a preposition or a conjunction and the word it refers to, creating composite words like mé-ha-kfar (= "from the village"). The latter also demonstrates the change in the vowel of mi-. With be, le and ke, the definite article is assimilated into the prefix, which then becomes ba, la or ka. Thus *be-ha-matos becomes ba-matos (= "in the plane"). This does not happen to (the form of "min" or "mi-" used before the letter "he"), therefore mé-ha-matos is a valid form, which means "from the airplane".

* indicates that the given example is grammatically non-standard.

Syntax

Like most other languages, the vocabulary of the Hebrew language is divided into verbs, nouns, adjectives and so on, and its sentence structure can be analyzed by terms like object, subject and so on.

Writing system

Users of the language write Modern Hebrew from right to left using the Hebrew alphabet – an "impure" abjad, or consonant-only script, of 22 letters. The ancient paleo-Hebrew alphabet resembles those used for Canaanite and Phoenician.[90][91] Modern scripts derive from the "square" letter form, known as Ashurit (Assyrian), which developed from the Aramaic script. A cursive Hebrew script is used in handwriting: the letters tend to appear more circular in form when written in cursive, and sometimes vary markedly from their printed equivalents. The medieval version of the cursive script forms the basis of another style, known as Rashi script. When necessary, vowels are indicated by diacritic marks above or below the letter representing the syllabic onset, or by use of matres lectionis, which are consonantal letters used as vowels. Further diacritics may serve to indicate variations in the pronunciation of the consonants (e.g. bet/vet, shin/sin); and, in some contexts, to indicate the punctuation, accentuation and musical rendition of Biblical texts (see Hebrew cantillation).

Liturgical use in Judaism

Hebrew has always been used as the language of prayer and study, and the following pronunciation systems are found.

Ashkenazi Hebrew, originating in Central and Eastern Europe, is still widely used in Ashkenazi Jewish religious services and studies in Israel and abroad, particularly in the Haredi and other Orthodox communities. It was influenced by Yiddish pronunciation.

Sephardi Hebrew is the traditional pronunciation of the Spanish and Portuguese Jews and Sephardi Jews in the countries of the former Ottoman Empire, with the exception of Yemenite Hebrew. This pronunciation, in the form used by the Jerusalem Sephardic community, is the basis of the Hebrew phonology of Israeli native speakers. It was influenced by Ladino pronunciation.

Mizrahi (Oriental) Hebrew is actually a collection of dialects spoken liturgically by Jews in various parts of the Arab and Islamic world. It was derived from the old Arabic language, and in some cases influenced by Sephardi Hebrew. Yemenite Hebrew or Temanit differs from other Mizrahi dialects by having a radically different vowel system, and distinguishing between different diacritically marked consonants that are pronounced identically in other dialects (for example gimel and "ghimel".)

These pronunciations are still used in synagogue ritual and religious study in Israel and elsewhere, mostly by people who are not native speakers of Hebrew. However, some traditionalist Israelis use liturgical pronunciations in prayer.

Many synagogues in the diaspora, even though Ashkenazi by rite and by ethnic composition, have adopted the "Sephardic" pronunciation in deference to Israeli Hebrew. However, in many British and American schools and synagogues, this pronunciation retains several elements of its Ashkenazi substrate, especially the distinction between tsere and segol.

See also

References

Notes

Jerusalem

Jerusalem


From Wikipedia, the free encyclopedia

Jerusalem (/dʒəˈruːsələmˌ -zə-/ jə-ROO-sə-ləm, -⁠zə-; Hebrew: יְרוּשָׁלַיִם Yerushaláyim, pronounced [jeʁuʃaˈlajim] ; Arabic: القُدس al-Quds, pronounced [al.quds] , local pronunciation: [il.ʔuds][5][6][7][note 2]) is a city in the Southern Levant, on a plateau in the Judaean Mountains between the Mediterranean and the Dead Sea. It is one of the oldest cities in the world, and is considered holy to the three major Abrahamic religionsJudaism, Christianity, and Islam. Both the State of Israel and Palestine claim Jerusalem as their capital. Israel maintains its primary governmental institutions there, and Palestine ultimately foresees it as its seat of power. Neither claim is widely recognized internationally.[note 3][8]

Throughout its long history, Jerusalem has been destroyed at least twice, besieged 23 times, captured and recaptured 44 times, and attacked 52 times.[9] The part of Jerusalem called the City of David shows first signs of settlement in the 4th millennium BCE, in the shape of encampments of nomadic shepherds.[10] During the Canaanite period (14th century BCE), Jerusalem was named as Urusalim on ancient Egyptian tablets, probably meaning "City of Shalem" after a Canaanite deity. During the Israelite period, significant construction activity in Jerusalem began in the 10th century BCE (Iron Age II), and by the 9th century BCE, the city had developed into the religious and administrative centre of the Kingdom of Judah.[11] In 1538, the city walls were rebuilt for a last time around Jerusalem under Suleiman the Magnificent of the Ottoman Empire. Today those walls define the Old City, which since the 19th century has been divided into four quarters – the Armenian, Christian, Jewish, and Muslim quarters.[12][13] The Old City became a World Heritage Site in 1981, and is on the List of World Heritage in Danger.[14] Since 1860, Jerusalem has grown far beyond the Old City's boundaries. In 2022, Jerusalem had a population of some 971,800 residents, of which almost 60% were Jews and almost 40% Palestinians.[15][note 4] In 2020, the population was 951,100, of which Jews comprised 570,100 (59.9%), Muslims 353,800 (37.2%), Christians 16,300 (1.7%), and 10,800 unclassified (1.1%).[17]

According to the Hebrew Bible, King David conquered the city from the Jebusites and established it as the capital of the United Kingdom of Israel, and his son, King Solomon, commissioned the building of the First Temple.[note 5] Modern scholars argue that Jews branched out of the Canaanite peoples and culture through the development of a distinct monolatrous—and later monotheistic—religion centred on El/Yahweh.[19][20][21] These foundational events, straddling the dawn of the 1st millennium BCE, assumed central symbolic importance for the Jewish people.[22][23] The sobriquet of holy city (Hebrew: עיר הקודש, romanized: 'Ir ha-Qodesh) was probably attached to Jerusalem in post-exilic times.[24][25][26] The holiness of Jerusalem in Christianity, conserved in the Greek translation of the Hebrew Bible,[27] which Christians adopted as the Old Testament,[28] was reinforced by the New Testament account of Jesus's crucifixion and resurrection there. Meanwhile, in Sunni Islam, Jerusalem is the third-holiest city, after Mecca and Medina.[29][30] The city was the first standard direction for Muslim prayers,[31] and in Islamic tradition, Muhammad made his Night Journey there in 621, ascending to heaven where he speaks to God, per the Quran.[32][33] As a result, despite having an area of only 0.9 km2 (38 sq mi),[34] the Old City is home to many sites of seminal religious importance, among them the Temple Mount with its Western Wall, Dome of the Rock and al-Aqsa Mosque, and the Church of the Holy Sepulchre.

At present, the status of Jerusalem remains one of the core issues in the Israeli–Palestinian conflict. During the 1948 Arab–Israeli War, West Jerusalem was among the areas incorporated into Israel, while East Jerusalem, including the Old City, was occupied and annexed by Jordan. Israel occupied East Jerusalem from Jordan during the 1967 Six-Day War and subsequently annexed it into the city's municipality, together with additional surrounding territory.[note 6] One of Israel's Basic Laws, the 1980 Jerusalem Law, refers to Jerusalem as the country's undivided capital. All branches of the Israeli government are located in Jerusalem, including the Knesset (Israel's parliament), the residences of the Prime Minister and President, and the Supreme Court. The international community rejects the annexation as illegal and regards East Jerusalem as Palestinian territory occupied by Israel.[38][39][40][41]

Etymology and names

Etymology

The name "Jerusalem" is variously etymologized to mean "foundation (Semitic yry' 'to found, to lay a cornerstone') of the pagan god Shalem";[42][43] the god Shalem was thus the original tutelary deity of the Bronze Age city.[44]

Shalim or Shalem was the name of the god of dusk in the Canaanite religion, whose name is based on the same root S-L-M from which the Hebrew word for "peace" is derived (Shalom in Hebrew, cognate with Arabic Salam).[45][46] The name thus offered itself to etymologizations such as "The City of Peace",[43][47] "Abode of Peace",[48][49] "Dwelling of Peace" ("founded in safety"),[50] or "Vision of Peace" in some Christian authors.[51]

The ending -ayim indicates the dual, thus leading to the suggestion that the name Yerushalayim refers to the fact that the city initially sat on two hills.[52][53]

Ancient Egyptian sources

The Execration Texts of the Middle Kingdom of Egypt (c. 19th century BCE), which refer to a city called rwšꜣlmm or ꜣwšꜣmm, variously transcribed as Rušalimum, or Urušalimum,[54][55] may indicate Jerusalem.[56][57] Alternatively, the Amarna letters of Abdi-Heba (1330s BCE), which reference an Úrušalim, may be the earliest mention of the city.[58][59][60]

Hebrew Bible and Jewish sources

The form Yerushalem or Yerushalayim first appears in the Bible, in the Book of Joshua. According to a Midrash, the name is a combination of two names united by God, Yireh ("the abiding place", the name given by Abraham to the place where he planned to sacrifice his son) and Shalem ("Place of Peace", the name given by high priest Shem).[61]

Oldest written mention of Jerusalem

One of the earliest extra-biblical Hebrew writing of the word Jerusalem is dated to the sixth or seventh century BCE[62][63] and was discovered in Khirbet Beit Lei near Beit Guvrin in 1961. The inscription states: "I am Yahweh thy God, I will accept the cities of Judah and I will redeem Jerusalem",[64][65][66] or as other scholars suggest: "Yahweh is the God of the whole earth. The mountains of Judah belong to him, to the God of Jerusalem".[67][68] An older example on papyrus is known from the previous century.[69]

In extra-biblical inscriptions, the earliest known example of the -ayim ending was discovered on a column about 3 km west of ancient Jerusalem, dated to the first century BCE.[69]

Jebus, Zion, City of David

An ancient settlement of Jerusalem, founded as early as the Bronze Age on the hill above the Gihon Spring, was, according to the Bible, named Jebus.[70][71][72] Called the "Fortress of Zion" (metsudat Zion), it was renamed as the "City of David",[73] and was known by this name in antiquity.[74][75] Another name, "Zion", initially referred to a distinct part of the city, but later came to signify the city as a whole, and afterwards to represent the whole biblical Land of Israel.

Greek, Roman and Byzantine names

In Greek and Latin, the city's name was transliterated Hierosolyma (Greek: Ἱεροσόλυμα; in Greek hieròs, ἱερός, means holy), although the city was renamed Aelia Capitolina for part of the Roman period of its history.

Salem

The Aramaic Apocryphon of Genesis of the Dead Sea Scrolls (1QapGen 22:13) equates Jerusalem with the earlier "Salem" (שלם), said to be the kingdom of Melchizedek in Genesis 14.[76] Other early Hebrew sources,[77] early Christian renderings of the verse[78] and targumim,[79] however, put Salem in Northern Israel near Shechem (Sichem), now Nablus, a city of some importance in early sacred Hebrew writing.[80] Possibly the redactor of the Apocryphon of Genesis wanted to dissociate Melchizedek from the area of Shechem, which at the time was in possession of the Samaritans.[81] However that may be, later Rabbinic sources also equate Salem with Jerusalem, mainly to link Melchizedek to later Temple traditions.[82]

Arabic names

Originally titled Bayt al-Maqdis, today, Jerusalem is most commonly known in Arabic as القُدس, transliterated as al-Quds and meaning "the holy" or "the holy sanctuary",[48][49] cognate with Hebrew: הקדש, romanized: ha-qodesh. The name is possibly a shortened form of مدينة القُدس Madīnat al-Quds "city of the holy sanctuary" after the Hebrew nickname with the same meaning, Ir ha-Qodesh (עיר הקדש). The ق (Q) is pronounced either with a voiceless uvular plosive (/q/), as in Classical Arabic, or with a glottal stop (ʔ) as in Levantine Arabic.[7] Official Israeli government policy mandates that أُورُشَلِيمَ, transliterated as Ūrušalīm, which is the name frequently used in Christian translations of the Bible into Arabic,[83][84] be used as the Arabic language name for the city in conjunction with القُدس, giving أُورُشَلِيمَ-القُدس, Ūrušalīm-al-Quds.[85] Palestinian Arab families who hail from this city are often called "Qudsi" (قُدسي) or "Maqdasi" (مقدسي), while Palestinian Muslim Jerusalemites may use these terms as a demonym.[86]

History

Given the city's central position in both Jewish nationalism (Zionism) and Palestinian nationalism, the selectivity required to summarize some 5,000 years of inhabited history is often influenced by ideological bias or background.[87] Israeli or Jewish nationalists claim a right to the city based on Jewish indigeneity to the land, particularly their origins in and descent from the Israelites, for whom Jerusalem is their capital, and their yearning for return.[88][89] In contrast, Palestinian nationalists claim the right to the city based on modern Palestinians' longstanding presence and descent from many different peoples who have settled or lived in the region over the centuries. Another reason for their claim, which is also supported by the Arab and Muslim world, is significance of Jerusalem in Islam.[90][91] Both sides claim the history of the city has been politicized by the other in order to strengthen their relative claims to the city,[92][93][94] and that this is borne out by the different focuses the different writers place on the various events and eras in the city's history.

Overview of Jerusalem's historical periods (by rulers)

Prehistory

The first archaeological evidence of human presence in the area comes in the form of flints dated to between 6000 and 7000 years ago,[10] with ceramic remains appearing during the Chalcolithic period, and the first signs of permanent settlement appearing in the Early Bronze Age in 3000–2800 BCE.[95][96]

Bronze and Iron Ages

The earliest evidence of city fortifications appear in the Mid- to Late Bronze Age and could date to around the 18th century BCE.[97] By around 1550–1200 BCE, Jerusalem was the capital of an Egyptian vassal city-state,[98] a modest settlement governing a few outlying villages and pastoral areas, with a small Egyptian garrison and ruled by appointees such as king Abdi-Heba.[99] At the time of Seti I (r. 1290–1279 BCE) and Ramesses II (r. 1279–1213 BCE), major construction took place as prosperity increased.[100] The city's inhabitants at this time were Canaanites, who are believed by scholars to have evolved into the Israelites via the development of a distinct Yahweh-centric monotheistic belief system.[101][102][21]

Archaeological remains from the ancient Israelite period include the Siloam Tunnel, an aqueduct built by Judahite king Hezekiah and once containing an ancient Hebrew inscription, known as the Siloam inscription;[103] the so-called Broad Wall, a defensive fortification built in the 8th century BCE, also by Hezekiah;[104] the Silwan necropolis (9th–7th c. BCE) with the Monolith of Silwan and the Tomb of the Royal Steward, which were decorated with monumental Hebrew inscriptions;[105] and the so-called Israelite Tower, remnants of ancient fortifications, built from large, sturdy rocks with carved cornerstones.[106] A huge water reservoir dating from this period was discovered in 2012 near Robinson's Arch, indicating the existence of a densely built-up quarter across the area west of the Temple Mount during the Kingdom of Judah.[107]

When the Assyrians conquered the Kingdom of Israel in 722 BCE, Jerusalem was strengthened by a great influx of refugees from the northern kingdom. When Hezekiah ruled, Jerusalem had no fewer than 25,000 inhabitants and covered 25 acres (10 hectares).[108]

In 587–586 BCE, Nebuchadnezzar II of the Neo-Babylonian Empire conquered Jerusalem after a prolonged siege, and then systematically destroyed the city, including Solomon's Temple.[109] The Kingdom of Judah was abolished and many were exiled to Babylon. These events mark the end of the First Temple period.[110]

Biblical account

This period, when Canaan formed part of the Egyptian empire, corresponds in biblical accounts to Joshua's invasion,[111] but almost all scholars agree that the Book of Joshua holds little historical value for early Israel.[112]

In the Bible, Jerusalem is defined as lying within territory allocated to the tribe of Benjamin[113] though still inhabited by Jebusites. David is said to have conquered these in the siege of Jebus, and transferred his capital from Hebron to Jerusalem which then became the capital of a United Kingdom of Israel,[114] and one of its several religious centres.[115] The choice was perhaps dictated by the fact that Jerusalem did not form part of Israel's tribal system, and was thus suited to serve as the centre of its confederation.[100] Opinion is divided over whether the so-called Large Stone Structure and the nearby Stepped Stone Structure may be identified with King David's palace, or dates to a later period.[116][117]

According to the Bible, King David reigned for 40 years[118] and was succeeded by his son Solomon,[119] who built the Holy Temple on Mount Moriah. Solomon's Temple (later known as the First Temple), went on to play a pivotal role in Jewish religion as the repository of the Ark of the Covenant.[120] On Solomon's death, ten of the northern tribes of Israel broke with the United Monarchy to form their own nation, with its kings, prophets, priests, traditions relating to religion, capitals and temples in northern Israel. The southern tribes, together with the Aaronid priesthood, remained in Jerusalem, with the city becoming the capital of the Kingdom of Judah.[121][122]

Classical antiquity

Second Temple period

In 538 BCE, the Achaemenid King Cyrus the Great invited the Jews of Babylon to return to Judah to rebuild the Temple.[123][124] Construction of the Second Temple was completed in 516 BCE, during the reign of Darius the Great, 70 years after the destruction of the First Temple.[125][126]

Sometime soon after 485 BCE Jerusalem was besieged, conquered and largely destroyed by a coalition of neighbouring states.[127] In about 445 BCE, King Artaxerxes I of Persia issued a decree allowing the city (including its walls) to be rebuilt.[128][better source needed] Jerusalem resumed its role as capital of Judah and centre of Jewish worship.

Many Jewish tombs from the Second Temple period have been unearthed in Jerusalem. One example, discovered north of the Old City, contains human remains in a 1st-century CE ossuary decorated with the Aramaic inscription "Simon the Temple Builder".[129] The Tomb of Abba, also located north of the Old City, bears an Aramaic inscription with Paleo-Hebrew letters reading: "I, Abba, son of the priest Eleaz(ar), son of Aaron the high (priest), Abba, the oppressed and the persecuted, who was born in Jerusalem, and went into exile into Babylonia and brought (back to Jerusalem) Mattathi(ah), son of Jud(ah), and buried him in a cave which I bought by deed."[130]

The Tomb of Benei Hezir located in Kidron Valley is decorated by monumental Doric columns and Hebrew inscription, identifying it as the burial site of Second Temple priests. The Tombs of the Sanhedrin, an underground complex of 63 rock-cut tombs, is located in a public park in the northern Jerusalem neighbourhood of Sanhedria. These tombs, probably reserved for members of the Sanhedrin[131][132] and inscribed by ancient Hebrew and Aramaic writings, are dated to between 100 BCE and 100 CE.

When Alexander the Great conquered the Achaemenid Empire, Jerusalem and Judea came under Macedonian control, eventually falling to the Ptolemaic dynasty under Ptolemy I. In 198 BCE, Ptolemy V Epiphanes lost Jerusalem and Judea to the Seleucids under Antiochus III. The Seleucid attempt to recast Jerusalem as a Hellenized city-state came to a head in 168 BCE with the successful Maccabean revolt of Mattathias and his five sons against Antiochus IV Epiphanes, and their establishment of the Hasmonean Kingdom in 152 BCE with Jerusalem as its capital.

In 63 BCE, Pompey the Great intervened in a struggle for the Hasmonean throne and captured Jerusalem, extending the influence of the Roman Republic over Judea.[133] Following a short invasion by Parthians, backing the rival Hasmonean rulers, Judea became a scene of struggle between pro-Roman and pro-Parthian forces, eventually leading to the emergence of an Edomite named Herod. As Rome became stronger, it installed Herod as a client king of the Jews. Herod the Great, as he was known, devoted himself to developing and beautifying the city. He built walls, towers and palaces, and expanded the Temple Mount, buttressing the courtyard with blocks of stone weighing up to 100 tons. Under Herod, the area of the Temple Mount doubled in size.[119][134][135] Shortly after Herod's death, in 6 CE Judea came under direct Roman rule as the Iudaea Province,[136] although the Herodian dynasty through Agrippa II remained client kings of neighbouring territories until 96 CE.

Roman rule over Jerusalem and Judea was challenged in the First Jewish–Roman War (66–73 CE), which ended with a Roman victory. Early on, the city was devastated by a brutal civil war between several Jewish factions fighting for control of the city. In 70 CE, the Romans destroyed Jerusalem and the Second Temple.[137][138][139][140][141] The contemporary Jewish historian Josephus wrote that the city "was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation."[142] Of the 600,000 (Tacitus) or 1,000,000 (Josephus) Jews of Jerusalem, all of them either died of starvation, were killed or were sold into slavery.[143] Roman rule was again challenged during the Bar Kokhba revolt, beginning in 132 CE and suppressed by the Romans in 135 CE. More recent research indicates that the Romans had founded Aelia Capitolina before the outbreak of the revolt, and found no evidence for Bar Kokhba ever managing to hold the city.[144]

Jerusalem reached a peak in size and population at the end of the Second Temple Period, when the city covered two km2 (34 sq mi) and had a population of 200,000.[145][134]

Late Antiquity

Following the Bar Kokhba revolt, Emperor Hadrian combined Iudaea Province with neighbouring provinces under the new name of Syria Palaestina, replacing the name of Judea.[146] The city was renamed Aelia Capitolina,[137][147] and rebuilt it in the style of a typical Roman town. Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha B'Av. Taken together, these measures,[148][145][149] which also affected Jewish Christians,[150] essentially "secularized" the city.[151] Historical sources and archaeological evidence indicate that the rebuilt city was now inhabited by veterans of the Roman military and immigrants from the western parts of the empire.[152]

The ban against Jews was maintained until the 7th century,[153] though Christians would soon be granted an exemption: during the 4th century, the Roman emperor Constantine I ordered the construction of Christian holy sites in the city, including the Church of the Holy Sepulchre. Burial remains from the Byzantine period are exclusively Christian, suggesting that the population of Jerusalem in Byzantine times probably consisted only of Christians.[154]

In the 5th century, the eastern continuation of the Roman Empire, ruled from the recently renamed Constantinople, maintained control of the city. Within the span of a few decades, Jerusalem shifted from Byzantine to Persian rule, then back to Roman-Byzantine dominion. Following Sassanid Khosrau II's early 7th century push through Syria, his generals Shahrbaraz and Shahin attacked Jerusalem (Persian: Dej Houdkh) aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.[155]

In the Siege of Jerusalem of 614, after 21 days of relentless siege warfare, Jerusalem was captured. Byzantine chronicles relate that the Sassanids and Jews slaughtered tens of thousands of Christians in the city, many at the Mamilla Pool,[156][157] and destroyed their monuments and churches, including the Church of the Holy Sepulchre. This episode has been the subject of much debate between historians.[158] The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine emperor Heraclius reconquered it in 629.[159]

Middle Ages

Early Muslim period

After the Muslim conquest of the Levant, Byzantine Jerusalem was taken by Umar ibn al-Khattab in 638 CE.[162] Among the first Muslims, it was referred to as Madinat bayt al-Maqdis ("City of the Temple"),[163] a name restricted to the Temple Mount. The rest of the city "was called Iliya, reflecting the Roman name given the city following the destruction of 70 CE: Aelia Capitolina".[164] Later the Temple Mount became known as al-Haram al-Sharif, "The Noble Sanctuary", while the city around it became known as Bayt al-Maqdis,[165] and later still, al-Quds al-Sharif "The Holy, Noble".

The Islamization of Jerusalem began in the first year A.H. (623 CE), when Muslims were instructed to face the city while performing their daily prostrations and, according to Muslim religious tradition, Muhammad's night journey and ascension to heaven took place. After 13 years, the direction of prayer was changed to Mecca.[166][167] In 638 CE the Islamic Caliphate extended its dominion to Jerusalem.[168] With the Muslim conquest, Jews were allowed back into the city.[169] The Rashidun caliph Umar ibn al-Khattab signed a treaty with Christian Patriarch of Jerusalem Sophronius, assuring him that Jerusalem's Christian holy places and population would be protected under Muslim rule.[170]

Christian-Arab tradition records that, when led to pray at the Church of the Holy Sepulchre, one of the holiest sites for Christians, the caliph Umar refused to pray in the church so that Muslims would not request conversion of the church to a mosque.[171] He prayed outside the church, where the Mosque of Umar (Omar) stands to this day, opposite the entrance to the Church of the Holy Sepulchre. According to the Gaullic bishop Arculf, who lived in Jerusalem from 679 to 688, the Mosque of Umar was a rectangular wooden structure built over ruins which could accommodate 3,000 worshipers.[172]

When the Arab armies under Umar went to Bayt Al-Maqdes in 637 CE, they searched for the site of al-masjid al-aqsa, "the farthest place of prayer/mosque", that was mentioned in the Quran and Hadith according to Islamic beliefs. Contemporary Arabic and Hebrew sources say the site was full of rubbish, and that Arabs and Jews cleaned it.[173] The Umayyad caliph Abd al-Malik commissioned the construction of a shrine on the Temple Mount, now known as the Dome of the Rock, in the late 7th century.[174] Two of the city's most-distinguished Arab citizens of the 10th-century were Al-Muqaddasi, the geographer, and Al-Tamimi, the physician. Al-Muqaddasi writes that Abd al-Malik built the edifice on the Temple Mount in order to compete in grandeur with Jerusalem's monumental churches.[172]

Over the next four hundred years, Jerusalem's prominence diminished as Arab powers in the region vied for control of the city.[175] Jerusalem was captured in 1073 by the Seljuk Turkish commander Atsız.[176] After Atsız was killed, the Seljuk prince Tutush I granted the city to Artuk Bey, another Seljuk commander. After Artuk's death in 1091 his sons Sökmen and Ilghazi governed in the city up to 1098 when the Fatimids recaptured the city.

A messianic Karaite movement to gather in Jerusalem took place at the turn of the millennium, leading to a "Golden Age" of Karaite scholarship there, which was only terminated by the Crusades.[177]

Crusader/Ayyubid period

In 1099, the Fatimid ruler expelled the native Christian population before Jerusalem was besieged by the soldiers of the First Crusade. After taking the solidly defended city by assault, the Crusaders massacred most of its Muslim and Jewish inhabitants, and made it the capital of their Kingdom of Jerusalem. The city, which had been virtually emptied, was recolonized by a variegated inflow of Greeks, Bulgarians, Hungarians, Georgians, Armenians, Syrians, Egyptians, Nestorians, Maronites, Jacobite Miaphysites, Copts and others, to block the return of the surviving Muslims and Jews. The north-eastern quarter was repopulated with Eastern Christians from the Transjordan.[178] As a result, by 1099 Jerusalem's population had climbed back to some 30,000.[179][failed verification]

In 1187, the city was wrested from the Crusaders by Saladin who permitted Jews and Muslims to return and settle in the city.[180] Under the terms of surrender, once ransomed, 60,000 Franks were expelled. The Eastern Christian populace was permitted to stay.[181] Under the Ayyubid dynasty of Saladin, a period of huge investment began in the construction of houses, markets, public baths, and pilgrim hostels as well as the establishment of religious endowments. However, for most of the 13th century, Jerusalem declined to the status of a village due to city's fall of strategic value and Ayyubid internecine struggles.[182]

From 1229 to 1244, Jerusalem peacefully reverted to Christian control as a result of a 1229 treaty agreed between the crusading Holy Roman Emperor Frederick II and al-Kamil, the Ayyubid sultan of Egypt, that ended the Sixth Crusade.[183][184][185][186][187] The Ayyubids retained control of the Muslim holy places, and Arab sources suggest that Frederick was not permitted to restore Jerusalem's fortifications.

In 1244, Jerusalem was sacked by the Khwarezmian Tatars, who decimated the city's Christian population and drove out the Jews.[188] The Khwarezmian Tatars were driven out by the Ayyubids in 1247.

Mamluk period

From 1260[189] to 1516/17, Jerusalem was ruled by the Mamluks. In the wider region and until around 1300, many clashes occurred between the Mamluks on one side, and the crusaders and the Mongols, on the other side. The area also suffered from many earthquakes and black plague.[190] When Nachmanides visited in 1267 he found only two Jewish families, in a population of 2,000, 300 of whom were Christians, in the city.[191] The well-known and far-traveled lexicographer Fairuzabadi (1329–1414) spent ten years in Jerusalem.[192]

The 13th to 15th centuries was a period of frequent building activity in the city, as evidenced by the 90 remaining structures from this time.[189] The city was also a significant site of Mamluk architectural patronage. The types of structures built included madrasas, libraries, hospitals, caravanserais, fountains (or sabils), and public baths.[189] Much of the building activity was concentrated around the edges of the Temple Mount or Haram al-Sharif.[189] Old gates to the Haram lost importance and new gates were built,[189] while significant parts of the northern and western porticoes along the edge of the Temple Mount plaza were built or rebuilt in this period.[193]

Tankiz, the Mamluk amir in charge of Syria during the reign of al-Nasir Muhammad, built a new market called Suq al-Qattatin (Cotton Market) in 1336–7, along with the gate known as Bab al-Qattanin (Cotton Gate), which gave access to the Temple Mount from this market.[189][193] The late Mamluk sultan al-Ashraf Qaytbay also took interest in the city. He commissioned the building of the Madrasa al-Ashrafiyya, completed in 1482, and the nearby Sabil of Qaytbay, built shortly after in 1482; both were located on the Temple Mount.[189][193] Qaytbay's monuments were the last major Mamluk constructions in the city.[193]: 589–612 

Modern era

Ottoman period (16th–19th centuries)

In 1517, Jerusalem and its environs fell to the Ottoman Turks, who generally remained in control until 1917.[180] Jerusalem enjoyed a prosperous period of renewal and peace under Suleiman the Magnificent—including the rebuilding of magnificent walls around the Old City. Throughout much of Ottoman rule, Jerusalem remained a provincial, if religiously important centre, and did not straddle the main trade route between Damascus and Cairo.[194] The English reference book Modern history or the present state of all nations, written in 1744, stated that "Jerusalem is still reckoned the capital city of Palestine, though much fallen from its ancient grandeaur".[195]

The Ottomans brought many innovations: modern postal systems run by the various consulates and regular stagecoach and carriage services were among the first signs of modernization in the city.[196] In the mid 19th century, the Ottomans constructed the first paved road from Jaffa to Jerusalem, and by 1892 the railroad had reached the city.[196]

With the annexation of Jerusalem by forces under Muhammad Ali in 1831, foreign missions and consulates began to establish a foothold in the city. In 1836, Ibrahim Pasha, son of Muhammad Ali Pasha, allowed Jerusalem's Jewish residents to restore four major synagogues, among them the Hurva.[197] In the countrywide Peasants' Revolt, Qasim al-Ahmad led his forces from Nablus and attacked Jerusalem, aided by the Abu Ghosh clan, and entered the city on 31 May 1834. The Christians and Jews of Jerusalem were subjected to attacks. Ibrahim's army routed Qasim's forces in Jerusalem the following month.[198]

Ottoman rule was reinstated in 1840. Many Egyptian Muslims remained in Jerusalem and Jews from Algiers and North Africa began to settle in the city in growing numbers.[197] In the 1840s and 1850s, the international powers began a tug-of-war in Palestine as they sought to extend their protection over the region's religious minorities, a struggle carried out mainly through consular representatives in Jerusalem.[199] According to the Prussian consul, the population in 1845 was 16,410, with 7,120 Jews, 5,000 Muslims, 3,390 Christians, 800 Turkish soldiers and 100 Europeans.[197] The volume of Christian pilgrims increased under the Ottomans, doubling the city's population around Easter time.[200]

In the 1860s, new neighbourhoods began to develop outside the Old City walls to house pilgrims and relieve the intense overcrowding and poor sanitation inside the city. The Russian Compound and Mishkenot Sha'ananim were founded in 1860,[201] followed by many others that included Mahane Israel (1868), Nahalat Shiv'a (1869), German Colony (1872), Beit David (1873), Mea Shearim (1874), Shimon HaZadiq (1876), Beit Ya'aqov (1877), Abu Tor (1880s), American-Swedish Colony (1882), Yemin Moshe (1891), and Mamilla, Wadi al-Joz around the turn of the century. In 1867 an American Missionary reports an estimated population of Jerusalem of 'above' 15,000, with 4,000 to 5,000 Jews and 6,000 Muslims. Every year there were 5,000 to 6,000 Russian Christian Pilgrims.[202] In 1872 Jerusalem became the centre of a special administrative district, independent of the Syria Vilayet and under the direct authority of Istanbul called the Mutasarrifate of Jerusalem.[203]

The great number of Christian orphans resulting from the 1860 civil war in Mount Lebanon and the Damascus massacre led in the same year to the opening of the German Protestant Syrian Orphanage, better known as the Schneller Orphanage after its founder.[204] Until the 1880s there were no formal Jewish orphanages in Jerusalem, as families generally took care of each other. In 1881 the Diskin Orphanage was founded in Jerusalem with the arrival of Jewish children orphaned by a Russian pogrom. Other orphanages founded in Jerusalem at the beginning of the 20th century were Zion Blumenthal Orphanage (1900) and General Israel Orphan's Home for Girls (1902).[205]

Jewish immigration to Palestine

During the reign of Sultan Bayezid II (1481–1512), the gates of Ottoman Turkey were opened to the Jews expelled from Spain, and in the days of Sultan Selim I, they were allowed to enter the territories he conquered, including Palestine.[206] Rabbi Moses Bassola, who visited Palestine in 1521–1522, testified that, largely due to this immigration, the Jewish community in Jerusalem grew and the deportees from Spain became the majority of the Jewish population in Jerusalem (which at that time numbered about 300 families).[206]

British Mandate (1917–1948)

In 1917 after the Battle of Jerusalem, the British Army, led by General Edmund Allenby, captured the city.[208] In 1922, the League of Nations at the Conference of Lausanne entrusted the United Kingdom to administer Palestine, neighbouring Transjordan, and Iraq beyond it.

From 1922 to 1948 the total population of the city rose from 52,000 to 165,000, comprising two-thirds Jews and one-third Arabs (Muslims and Christians).[209] Relations between Arab Christians and Muslims and the growing Jewish population in Jerusalem deteriorated, resulting in recurring unrest. In Jerusalem, in particular, Arab riots occurred in 1920 and in 1929. Under the British, new garden suburbs were built in the western and northern parts of the city[210][211] and institutions of higher learning such as the Hebrew University were founded.[212]

Contemporary era

As the British Mandate for Palestine was expiring, the 1947 UN Partition Plan recommended "the creation of a special international regime in the City of Jerusalem, constituting it as a corpus separatum under the administration of the UN."[213] The international regime (which also included the city of Bethlehem) was to remain in force for a period of ten years, whereupon a referendum was to be held in which the residents were to decide the future regime of their city.[214] However, this plan was not implemented, as the 1948 war erupted, while the British withdrew from Palestine and Israel declared its independence.[215]

In contradiction to the Partition Plan, which envisioned a city separated from the Arab state and the Jewish state, Israel took control of the area which later would become West Jerusalem, along with major parts of the Arab territory allotted to the future Arab State; Jordan took control of East Jerusalem, along with the West Bank. The war led to displacement of Arab and Jewish populations in the city. The 1,500 residents of the Jewish Quarter of the Old City were expelled and a few hundred taken prisoner when the Arab Legion captured the quarter on 28 May.[216][217] Arab residents of Katamon, Talbiya, and the German Colony were driven from their homes. By the time of the armistice that ended active fighting, Israel had control of 12 of Jerusalem's 15 Arab residential quarters. An estimated minimum of 30,000 people had become refugees.[218][219]

The war of 1948 resulted in the division of Jerusalem, so that the old walled city lay entirely on the Jordanian side of the line. A no-man's land between East and West Jerusalem came into being in November 1948: Moshe Dayan, commander of the Israeli forces in Jerusalem, met with his Jordanian counterpart Abdullah el-Tell in a deserted house in Jerusalem's Musrara neighbourhood and marked out their respective positions: Israel's position in red and Jordan's in green. This rough map, which was not meant as an official one, became the final line in the 1949 Armistice Agreements, which divided the city and left Mount Scopus as an Israeli exclave inside East Jerusalem.[220]

Barbed wire and concrete barriers ran down the centre of the city, passing close by Jaffa Gate on the western side of the old walled city. A crossing point was established at Mandelbaum Gate slightly to the north of the old walled city. Military skirmishes frequently threatened the ceasefire.

After the establishment of the state of Israel, Jerusalem was declared its capital city.[221] Jordan formally annexed East Jerusalem in 1950, subjecting it to Jordanian law, and in 1953 declared it the "second capital" of Jordan.[215][222][223] Only the United Kingdom and Pakistan formally recognized such annexation, which, in regard to Jerusalem, was on a de facto basis.[224] Some scholars argue that the view that Pakistan recognized Jordan's annexation is dubious.[225][226]

After 1948, since the old walled city in its entirety was to the east of the armistice line, Jordan was able to take control of all the holy places therein. While Muslim holy sites were maintained and renovated,[227] contrary to the terms of the armistice agreement, Jews were denied access to Jewish holy sites, many of which were destroyed or desecrated. Jordan allowed only very limited access to Christian holy sites,[228] and restrictions were imposed on the Christian population that led many to leave the city. Of the 58 synagogues in the Old City, half were either razed or converted to stables and hen-houses over the course of the next 19 years, including the Hurva and the Tiferet Yisrael Synagogue. The 3,000-year-old[229] Mount of Olives Jewish Cemetery was desecrated, with gravestones used to build roads, latrines and Jordanian army fortifications. 38,000 graves in the Jewish Cemetery were destroyed, and Jews were forbidden from being buried there.[230][231]

The Western Wall was transformed into an exclusively Muslim holy site associated with al-Buraq.[232] Israeli authorities neglected to protect the tombs in the Muslim Mamilla Cemetery in West Jerusalem, which contains the remains of figures from the early Islamic period,[233] facilitating the creation of a parking lot and public lavatories in 1964.[234] Many other historic and religiously significant buildings were demolished and replaced by modern structures during the Jordanian occupation.[235] During this period, the Dome of the Rock and the Al-Aqsa Mosque underwent major renovations.[236]

During the 1948 war, the Jewish residents of Eastern Jerusalem were expelled by Jordan's Arab Legion. Jordan allowed Arab Palestinian refugees from the war to settle in the vacated Jewish Quarter, which became known as Harat al-Sharaf.[237] In 1966 the Jordanian authorities relocated 500 of them to the Shua'fat refugee camp as part of plans to turn the Jewish quarter into a public park.[238][239]

Israeli rule (1967–present)

In 1967, the Six-Day War erupted between Israel and its Arab neighbors. Jordan joined Egypt and attacked Israeli-held West Jerusalem on the war's second day. After hand-to-hand fighting between Israeli and Jordanian soldiers on the Temple Mount, the Israel Defense Forces occupied East Jerusalem, along with the entire West Bank. On 27 June 1967, three weeks after the war ended, in what Israel terms the reunification of Jerusalem, Israel extended its law and jurisdiction to East Jerusalem, including the city's Christian and Muslim holy sites, along with some nearby West Bank territory which comprised 28 Palestinian villages, incorporating it into the Jerusalem Municipality,[240] although it carefully avoided using the term "annexation".

On 10 July, Foreign Minister Abba Eban explained to the UN Secretary General: "The term 'annexation' which was used by supporters of the vote is not accurate. The steps that were taken [by Israel] relate to the integration of Jerusalem in administrative and municipal areas, and served as a legal basis for the protection of the holy places of Jerusalem."[241] Israel conducted a census of Arab residents in the areas annexed. Residents were given permanent residency status and the option of applying for Israeli citizenship. Since 1967, new Jewish residential areas have mushroomed in the eastern sector, while no new Palestinian neighbourhoods have been created.[242]

Jewish and Christian access to the holy sites inside the old walled city was restored. Israel left the Temple Mount under the jurisdiction of an Islamic waqf, but opened the Western Wall to Jewish access. The Moroccan Quarter, which was located adjacent to the Western Wall, was evacuated and razed[243] to make way for a plaza for those visiting the wall.[244] On 18 April 1968, an expropriation order by the Israeli Ministry of Finance more than doubled the size of the Jewish Quarter, evicting its Arab residents and seizing over 700 buildings of which 105 belonged to Jewish inhabitants prior to the Jordanian occupation of the city.[citation needed] The order designated these areas for public use, but they were intended for Jews alone.[245] The government offered 200 Jordanian dinars to each displaced Arab family.

After the Six-Day War the population of Jerusalem increased by 196%. The Jewish population grew by 155%, while the Arab population grew by 314%. The proportion of the Jewish population fell from 74% in 1967 to 72% in 1980, to 68% in 2000, and to 64% in 2010.[246] Israeli Agriculture Minister Ariel Sharon proposed building a ring of Jewish neighbourhoods around the city's eastern edges. The plan was intended to make East Jerusalem more Jewish and prevent it from becoming part of an urban Palestinian bloc stretching from Bethlehem to Ramallah. On 2 October 1977, the Israeli cabinet approved the plan, and seven neighbourhoods were subsequently built on the city's eastern edges. They became known as the Ring Neighbourhoods. Other Jewish neighbourhoods were built within East Jerusalem, and Israeli Jews also settled in Arab neighbourhoods.[247][248]

In 1993, the Oslo I Accord was signed between Yitzhak Rabin and Yasser Arafat. The agreement led to the establishment of the Palestinian Authority. The Jerusalem Governorate was notified by this authority.[249] Only parts of few neighborhoods were allotted to the Palestinian Authority and this peace talks didn't solve the overall problem of Jerusalem.[250]

The annexation of East Jerusalem was met with international criticism. The Israeli Foreign Ministry disputes that the annexation of Jerusalem was a violation of international law.[251][252] The final status of Jerusalem has been one of the most important areas of discord between Palestinian and Israeli negotiators for peace. Areas of discord have included whether the Palestinian flag can be raised over areas of Palestinian custodianship and the specificity of Israeli and Palestinian territorial borders.[253]

Political status

From 1923 until 1948, Jerusalem served as the administrative capital of Mandatory Palestine.[254]

From 1949 until 1967, West Jerusalem served as Israel's capital, but was not recognized as such internationally because UN General Assembly Resolution 194 envisaged Jerusalem as an international city. As a result of the Six-Day War in 1967, the whole of Jerusalem came under Israeli control. On 27 June 1967, the government of Levi Eshkol extended Israeli law and jurisdiction to East Jerusalem, but agreed that administration of the Temple Mount compound would be maintained by the Jordanian waqf, under the Jordanian Ministry of Religious Endowments.[255]

In 1988, Israel ordered the closure of Orient House, home of the Arab Studies Society, but also the headquarters of the Palestine Liberation Organization, for security reasons. The building reopened in 1992 as a Palestinian guesthouse.[256][257] The Oslo Accords stated that the final status of Jerusalem would be determined by negotiations with the Palestinian Authority. The accords banned any official Palestinian presence in the city until a final peace agreement, but provided for the opening of a Palestinian trade office in East Jerusalem. The Palestinian Authority regards East Jerusalem as the capital of a future Palestinian state.[258][259]

President Mahmoud Abbas has said that any agreement that did not include East Jerusalem as the capital of Palestine would be unacceptable.[260] Israeli Prime Minister Benjamin Netanyahu has similarly stated that Jerusalem would remain the undivided capital of Israel. Due to its proximity to the city, especially the Temple Mount, Abu Dis, a Palestinian suburb of Jerusalem, has been proposed as the future capital of a Palestinian state by Israel. Israel has not incorporated Abu Dis within its security wall around Jerusalem. The Palestinian Authority has built a possible future parliament building for the Palestinian Legislative Council in the town, and its Jerusalem Affairs Offices are all located in Abu Dis.[261]

International status

While the international community regards East Jerusalem, including the entire Old City, as part of the occupied Palestinian territories, neither part, West or East Jerusalem, is recognized as part of the territory of Israel or the State of Palestine.[262][263][264][265] Under the United Nations Partition Plan for Palestine adopted by the General Assembly of the United Nations in 1947, Jerusalem was envisaged to become a corpus separatum administered by the United Nations. In the war of 1948, the western part of the city was occupied by forces of the nascent state of Israel, while the eastern part was occupied by Jordan. The international community largely considers the legal status of Jerusalem to derive from the partition plan, and correspondingly refuses to recognize Israeli sovereignty over the city.[266]

Status under Israeli rule

Following the 1967 Six-Day War, Israel extended its jurisdiction and administration over East Jerusalem, establishing new municipal borders.

In 2010, Israel approved legislation giving Jerusalem the highest national priority status in Israel. The law prioritized construction throughout the city, and offered grants and tax benefits to residents to make housing, infrastructure, education, employment, business, tourism, and cultural events more affordable. Communications Minister Moshe Kahlon said that the bill sent "a clear, unequivocal political message that Jerusalem will not be divided", and that "all those within the Palestinian and international community who expect the current Israeli government to accept any demands regarding Israel's sovereignty over its capital are mistaken and misleading".[267]

The status of the city, and especially its holy places, remains a core issue in the Israeli–Palestinian conflict. The Israeli government has approved building plans in the Muslim Quarter of the Old City[268] in order to expand the Jewish presence in East Jerusalem, while some Islamic leaders have made claims that Jews have no historical connection to Jerusalem, alleging that the 2,500-year-old Western Wall was constructed as part of a mosque.[269][270] Palestinians regard Jerusalem as the capital of the State of Palestine,[271] and the city's borders have been the subject of bilateral talks. A team of experts assembled by the then Israeli Prime Minister Ehud Barak in 2000 concluded that the city must be divided, since Israel had failed to achieve any of its national aims there.[272]

However, Israeli Prime Minister Benjamin Netanyahu said in 2014 that "Jerusalem will never be divided".[273] A poll conducted in June 2013 found that 74% of Israeli Jews reject the idea of a Palestinian capital in any portion of Jerusalem, though 72% of the public regarded it as a divided city.[274] A poll conducted by Palestinian Centre for Public Opinion and American Pechter Middle East Polls for the Council on Foreign Relations, among East Jerusalem Arab residents in 2011 revealed that 39% of East Jerusalem Arab residents would prefer Israeli citizenship contrary to 31% who opted for Palestinian citizenship. According to the poll, 40% of Palestinian residents would prefer to leave their neighbourhoods if they would be placed under Palestinian rule.[275]

Jerusalem as capital of Israel

On 5 December 1949, Israel's first Prime Minister, David Ben-Gurion, proclaimed Jerusalem as Israel's "eternal" and "sacred" capital, and eight days later specified that only the war had "compelled" the Israeli leadership "to establish the seat of Government in Tel Aviv", while "for the State of Israel there has always been and always will be one capital only – Jerusalem the Eternal", and that after the war, efforts had been ongoing for creating the conditions for "the Knesset... returning to Jerusalem."[276] This indeed took place, and since the beginning of 1950 all branches of the Israeli governmentlegislative, judicial, and executive—have resided there, except for the Ministry of Defense, which is located at HaKirya in Tel Aviv.[277][278] At the time of Ben Gurion's proclamations and the ensuing Knesset vote of 24 January 1950,[278] Jerusalem was divided between Israel and Jordan, and thus the proclamation only applied to West Jerusalem.

In July 1980, Israel passed the Jerusalem Law as Basic Law. The law declared Jerusalem the "complete and united" capital of Israel.[279] The Jerusalem Law was condemned by the international community, which did not recognize Jerusalem as the capital of Israel. The United Nations Security Council passed Resolution 478 on 20 August 1980, which declared that the Jerusalem Law is "a violation of international law", is "null and void and must be rescinded forthwith". Member states were called upon to withdraw their diplomatic representation from Jerusalem.[280]

Following the resolution, 22 of the 24 countries that previously had their embassy in (West) Jerusalem relocated them in Tel Aviv, where many embassies already resided prior to Resolution 478. Costa Rica and El Salvador followed in 2006.[281] There are two embassies—United States and Guatemala—and two consulates located within the city limits of Jerusalem, and two Latin American states maintain embassies in the Jerusalem District town of Mevaseret Zion (Bolivia and Paraguay).[282][283] There are a number of consulates-general located in Jerusalem, which work primarily either with Israel, or the Palestinian authorities.

In 1995, the United States Congress passed the Jerusalem Embassy Act, which required, subject to conditions, that its embassy be moved from Tel Aviv to Jerusalem.[284] On 6 December 2017 U.S. President Donald Trump officially recognized Jerusalem as Israel's capital and announced his intention to move the American embassy to Jerusalem, reversing decades of United States policy on the issue.[285][286] The move was criticized by many nations.[287] A resolution condemning the US decision was supported by all the 14 other members of the UN Security Council, but was vetoed by the US on 18 December 2017.[288] A subsequent resolution condemning the US decision was passed in the United Nations General Assembly.[289][290][291][292] On 14 May 2018, the United States officially opened its embassy in Jerusalem, transforming its Tel Aviv location into a consulate. Due to the general lack of international recognition of Jerusalem as Israel's capital, some non-Israeli media outlets use Tel Aviv as a metonym for Israel.[293][294][295][296]

In April 2017, the Russian Foreign Ministry announced it viewed Western Jerusalem as Israel's capital in the context of UN-approved principles which include the status of East Jerusalem as the capital of the future Palestinian state.[297][298][299] On 15 December 2018, Australia officially recognized West Jerusalem as Israel's capital, but said their embassy in Tel Aviv would stay until a two-state resolution was settled.[300] The decision was reversed in October 2022.[301]

Government precinct and national institutions

The Kiryat HaLeom (national precinct) project is intended to house most government agencies and national cultural institutions. They are located in the Kiryat HaMemshala (government complex) in the Givat Ram neighbourhood. Some government buildings are located in Kiryat Menachem Begin. The city is home to the Knesset,[302] the Supreme Court,[303] the Bank of Israel, the National Headquarters of the Israel Police, the official residences of the President and Prime Minister, the Cabinet, and all ministries except for the Ministry of Defense (which is located in central Tel Aviv's HaKirya district) and the Ministry of Agriculture and Rural Development (which is located in Rishon LeZion, in the wider Tel Aviv metropolitan area, near Beit Dagan).

Israeli settlements

Since its capture in 1967, the Israeli government has built 12 Israeli settlements in East Jerusalem, with a population amounting to 220,000 Israeli Jewish settlers as of 2019.[304] The international community consider Israeli settlements to be illegal under international law.[305]

Jerusalem as capital of Palestine

The Palestinian National Authority views East Jerusalem as occupied territory according to United Nations Security Council Resolution 242. The Palestinian Authority claims Jerusalem, including the Haram al-Sharif, as the capital of the State of Palestine,[271] The PLO claims that West Jerusalem is also subject to permanent status negotiations. However, it has stated that it would be willing to consider alternative solutions, such as making Jerusalem an open city.[306]

The PLO's position is that East Jerusalem, as defined by the pre-1967 municipal boundaries, shall be the capital of Palestine and West Jerusalem the capital of Israel, with each state enjoying full sovereignty over its respective part of the city and with its own municipality. A joint development council would be responsible for coordinated development.[307]

Some states, such as Russia[308] and China,[309] recognize the Palestinian state with East Jerusalem as its capital. United Nations General Assembly Resolution 58/292 affirmed that the Palestinian people have the right to sovereignty over East Jerusalem.[310]

Palestinian offices and institutions

Jerusalem is home to many consulates and embassies, representing countries including Greece, Turkey, Spain, Belgium, UK, France, Holy See, Italy, and Sweden. They serve Palestine rather than Israel. Some are in Sheikh Jarrah, known as the "Diplomatic Quarter" for Palestine, although it is under annexed by Israel.[311] The Jerusalem Affairs Office of the Palestinian Authority and the Ministry of Interior have their offices in the Abu Dis suburb of Jerusalem.[312]

Governor's House in Abu Dis is headquarter of PA security, which includes Force 17, General Intelligence Force, the Preventative Security Service, Military Intelligence, the Political Guidance Apparatusand the Palestinian Police forces, which were attacked by IDF in 2001.[313][314] An office of Ministry of Interior is also in Abu Dis. Furthermore, there is a Palestinian Authority regional office and an electoral office located in the Dahiyat al Barid neighborhood.[315] These offices play important roles in Palestinian governance and administration within the Jerusalem area.

Municipal administration

The Jerusalem City Council is a body of 31 elected members headed by the mayor, who serves a five-year term and appoints eight deputies. The former mayor of Jerusalem, Uri Lupolianski, was elected in 2003.[316] In the November 2008 city elections, Nir Barkat was elected. In November 2018, Moshe Lion was elected mayor.[317]

Apart from the mayor and his deputies, City Council members receive no salaries and work on a voluntary basis. The longest-serving Jerusalem mayor was Teddy Kollek, who spent 28 years—six consecutive terms—in office. Most of the meetings of the Jerusalem City Council are private, but each month, it holds a session that is open to the public.[316] Within the city council, religious political parties form an especially powerful faction, accounting for the majority of its seats.[318]

The headquarters of the Jerusalem Municipality and the mayor's office are at Safra Square (Kikar Safra) on Jaffa Road. The municipal complex, comprising two modern buildings and ten renovated historic buildings surrounding a large plaza, opened in 1993 when it moved from the old town hall building built by the Mandate authorities.[319] The city falls under the Jerusalem District, with Jerusalem as the district's capital. 37% of the population is Palestinian, but in 2014 not more than 10% of tax revenues were allocated for them. In East Jerusalem, 52% of the land was excluded from development, 35% designated for Jewish settlements, and 13% for Palestinian use, almost all of which was already built upon.[242]

In Oslo I Accord, certain parts of few neighborhoods were allotted to the Palestinian Authority. Parts of Sur Baher, Wadi al-Hummus, Umm Leisun and Umm Tuba, altogether came under Area A, which is completely controlled by the Palestinian Authority.[320] Al-Ram and Dahiyat al-Barid are mostly in Area B, where both Palestine and Israel has control.[321] Other parts of Beit Hanina, Kafr Aqab and Arab al-Jahalin also falls under Area B.[322][323][324]

Geography

Jerusalem is situated on the southern spur of a plateau in the Judaean Mountains, which include the Mount of Olives (East) and Mount Scopus (North East). The elevation of the Old City is approximately 760 m (2,490 ft).[325] The whole of Jerusalem is surrounded by valleys and dry riverbeds (wadis). The Kidron, Hinnom, and Tyropoeon Valleys intersect in an area just south of the Old City of Jerusalem.[326] The Kidron Valley runs to the east of the Old City and separates the Mount of Olives from the city proper. Along the southern side of old Jerusalem is the Valley of Hinnom, a steep ravine associated in biblical eschatology with the concept of Gehenna or Hell.[327]

The Tyropoeon Valley commenced in the northwest near the Damascus Gate, ran south-southeasterly through the centre of the Old City down to the Pool of Siloam, and divided the lower part into two hills, the Temple Mount to the east, and the rest of the city to the west, the lower and the upper cities described by Josephus. Today, this valley is hidden by debris that has accumulated over the centuries.[326] In biblical times, Jerusalem was surrounded by forests of almond, olive and pine trees. Over centuries of warfare and neglect, these forests were destroyed. Farmers in the Jerusalem region built stone terraces along the slopes to hold back the soil, a feature still very much in evidence in the Jerusalem landscape.[citation needed]

Water supply has always been a major problem in Jerusalem, as attested to by the intricate network of ancient aqueducts, tunnels, pools and cisterns found in the city.[328]

Jerusalem is 60 km (37 mi)[329] east of Tel Aviv and the Mediterranean Sea. On the opposite side of the city, approximately 35 km (22 mi)[330] away, is the Dead Sea, the lowest body of water on Earth. Neighbouring cities and towns include Bethlehem and Beit Jala to the south, Abu Dis and Ma'ale Adumim to the east, Mevaseret Zion to the west, and Ramallah and Giv'at Ze'ev to the north.[331][332][333]

Mount Herzl, at the western side of the city near the Jerusalem Forest, serves as the national cemetery of Israel.

Climate

The city is characterized by a hot-summer Mediterranean climate (Köppen: Csa), with hot, dry summers, and mild, wet winters. Snow flurries usually occur once or twice a winter, although the city experiences heavy snowfall every three to four years, on average, with short-lived accumulation.

January is the coldest month of the year, with an average temperature of 9.1 °C (48.4 °F); July and August are the hottest months, with an average temperature of 24.2 °C (75.6 °F), and the summer months are usually rainless. The average annual precipitation is around 537 mm (21 in), with rain occurring almost entirely between October and May.[334] Snowfall is rare, and large snowfalls are even more rare.[335][336] Jerusalem received over 30 cm (12 in) of snow on 13 December 2013, which nearly paralyzed the city.[335][336] A day in Jerusalem has on average, 9.3 sunshine hours. With summers averaging similar temperatures as the coastline, the maritime influence from the Mediterranean Sea is strong, in particular given that Jerusalem is located on a similar latitude as scorching hot deserts not far to its east.

The highest recorded temperature in Jerusalem was 44.4 °C (111.9 °F) on 28 and 30 August 1881, and the lowest temperature recorded was −6.7 °C (19.9 °F) on 25 January 1907.

Most of the air pollution in Jerusalem comes from vehicular traffic.[337] Many main streets in Jerusalem were not built to accommodate such a large volume of traffic, leading to traffic congestion and more carbon monoxide released into the air. Industrial pollution inside the city is sparse, but emissions from factories on the Israeli Mediterranean coast can travel eastward and settle over the city.[337][338]

Demographics

Demographic history

Jerusalem's population size and composition has shifted many times over its 5,000-year history. Since the 19th century, the Old City of Jerusalem has been divided into Jewish, Muslim, Christian, and Armenian quarters. Matthew Teller writes that this convention may have originated in the 1841 British Royal Engineers map of Jerusalem,[13] or at least Reverend George Williams' subsequent labelling of it.[343]

Most population data before 1905 is based on estimates, often from foreign travellers or organisations, since previous census data usually covered wider areas such as the Jerusalem District.[344] These estimates suggest that since the end of the Crusades, Muslims formed the largest group in Jerusalem until the mid-nineteenth century.

Between 1838 and 1876, a number of estimates exist which conflict as to whether Jews or Muslims were the largest group during this period, and between 1882 and 1922 estimates conflict as to exactly when Jews became an absolute majority of the population.

Current demographics

In December 2007, Jerusalem had a population of 747,600—63.7% were Jewish, 33.1% Muslim, and 2% Christian.[346]

According to a study published in 2000, the percentage of Jews in the city's population had been decreasing; this was attributed to a higher Muslim birth rate, and Jewish residents leaving. The study also found that about nine percent of the Old City's 32,488 people were Jews.[347] Of the Jewish population, 200,000 live in East Jerusalem settlements which are considered illegal under international law.[348]

In 2005, 2,850 new immigrants settled in Jerusalem, mostly from the United States, France and the former Soviet Union. In terms of the local population, the number of outgoing residents exceeds the number of incoming residents. In 2005, 16,000 left Jerusalem and only 10,000 moved in.[349] Nevertheless, the population of Jerusalem continues to rise due to the high birth rate, especially in the Haredi Jewish and Arab communities. Consequently, the total fertility rate in Jerusalem (4.02) is higher than in Tel Aviv (1.98) and well above the national average of 2.90. The average size of Jerusalem's 180,000 households is 3.8 people.[349]

In 2005, the total population grew by 13,000 (1.8%)—similar to the Israeli national average, but the religious and ethnic composition is shifting. While 31% of the Jewish population is made up of children below the age fifteen, the figure for the Arab population is 42%.[349]

In 1967, Jews accounted for 74 percent of the population, while the figure for 2006 is down nine percent.[350] Possible factors are the high cost of housing, fewer job opportunities and the increasingly religious character of the city, although proportionally, young Haredim are leaving in higher numbers.[citation needed] The percentage of secular Jews, or those who 'wear their faith lightly' is dropping, with some 20,000 leaving the city over the past seven years (2012). They now number 31% of the population, the same percentage as the rising Haredi population.

In 2010, 61% of all Jewish children in Jerusalem studied in Haredi (Ultra-Orthodox) schools. This correlates with the high number of children in Haredi families.[351]

While some secular Jews leave Jerusalem for its relative lack of development and religious and political tensions, Jerusalem-born Palestinians cannot leave Jerusalem, or they lose their right to live in the city. Palestinians with a "Jerusalem resident status" are entitled to the subsidized healthcare and social security benefits Israel provides to its citizens, and have the right to vote in municipal elections, but not to be voted in municipal elections, or to vote in national elections. Arabs in Jerusalem can send their children to Israeli-run schools, although not every neighbourhood has one, and universities. Israeli doctors and highly regarded hospitals such as Hadassah Medical Centre are available to residents.[352]

Demographics and the Jewish-Arab population divide play a major role in the dispute over Jerusalem. In 1998, the Jerusalem Development Authority expanded city limits to the west to include more areas heavily populated with Jews.[16]

Within the past few years, there has been a steady increase in the Jewish birthrate and a steady decrease in the Arab birthrate. In May 2012, it was reported that the Jewish birthrate had overtaken the Arab birthrate. The city's birthrate stands about 4.2 children per Jewish family and 3.9 children per Arab family.[353][354] In addition, increasing numbers of Jewish immigrants chose to settle in Jerusalem. In the last few years, thousands of Palestinians have moved to previously fully Jewish neighbourhoods of East Jerusalem, built after the 1967 Six-Day War. In 2007, 1,300 Palestinians lived in the previously exclusively Jewish neighbourhood of Pisgat Ze'ev and constituted three percent of the population in Neve Ya'akov. In the French Hill neighbourhood, Palestinians today constitute one-sixth of the overall population.[355]

At the end of 2008, the population of East Jerusalem was 456,300, comprising 60% of Jerusalem's residents. Of these, 195,500 (43%) were Jews, (comprising 40% of the Jewish population of Jerusalem as a whole), and 260,800 (57%) were Muslim (comprising 98% of the Muslim population of Jerusalem).[356] In 2008, the Palestinian Central Bureau of Statistics reported the number of Palestinians living in East Jerusalem was 208,000 according to a recently completed census.[357]

Jerusalem's Jewish population is overwhelmingly religious. Only 18% of Jewish residents are secular. In addition, Haredi Jews comprise 35% of the city's adult Jewish population. In a phenomenon seen rarely around the world, the percentage of Jewish women who work, 81%, exceeds the percentage of Jewish men who work, 70%.[358]

Jerusalem had a population of 804,400 in 2011, of which Jews comprised 499,400 (62.1%), Muslims 281,100 (34.9%), Christians 14,700 (1.8%), and 9,000 (1.1%) were not classified by religion.[17]

Jerusalem had a population of 882,700 in 2016, of which Jews comprised 536,600 (60.8%), Muslims 319,800 (36.2%), Christians 15,800 (1.8%), and 10,300 unclassified (1.2%).[17]

Jerusalem had a population of 951,100 in 2020, of which Jews comprised 570,100 (59.9%), Muslims 353.800 (37.2%), Christians 16.300 (1.7%), and 10,800 unclassified (1.1%).[17]

According to Peace Now, approvals for building in Israeli settlements in East Jerusalem have expanded by 60% under Donald Trump's term as U.S. president.[359] Since 1991, Palestinians, who make up the majority of the residents in East Jerusalem, have only received 30% of the building permits.[360]

Urban planning issues

Critics of efforts to promote a Jewish majority in Jerusalem say that government planning policies are motivated by demographic considerations and seek to limit Arab construction while promoting Jewish construction.[361] According to a World Bank report, the number of recorded building violations between 1996 and 2000 was four and half times higher in Jewish neighbourhoods but four times fewer demolition orders were issued in West Jerusalem than in East Jerusalem; Arabs in Jerusalem were less likely to receive construction permits than Jews, and "the authorities are much more likely to take action against Palestinian violators" than Jewish violators of the permit process.[362] In recent years, private Jewish foundations have received permission from the government to develop projects on disputed lands, such as the City of David archaeological site in the 60% Arab neighbourhood of Silwan (adjacent to the Old City),[363] and the Museum of Tolerance on Mamilla Cemetery (adjacent to Zion Square).[362][364]

Religious significance

Jerusalem has been sacred to Judaism for roughly 3000 years, to Christianity for around 2000 years, and to Islam for approximately 1400 years. The 2000 Statistical Yearbook of Jerusalem lists 1204 synagogues, 158 churches, and 73 mosques within the city.[365] Despite efforts to maintain peaceful religious coexistence, some sites, such as the Temple Mount, have been a continuous source of friction and controversy. The Temple Mount is the holiest spot in Judaism and the third holiest site in Islam. Jews venerate it as the site of the two former Temples and Muslims believe that Muhammad was transported from the Great Mosque of Mecca to this location during the Night Journey.

Judaism

Jerusalem has been the holiest city in Judaism and the ancestral and spiritual homeland of the Jewish people since King David proclaimed it his capital in the 10th century BCE.[note 5][22] Without counting its other names, Jerusalem appears in the Hebrew Bible 669 times.[366] The first section, the Torah (Pentateuch), only mentions Moriah, but in later parts of the Bible, the city is mentioned explicitly.[367] The Temple Mount, which was the site of Solomon's Temple and the Second Temple, is the holiest site in Judaism and the place Jews turn towards during prayer.[368][369] The Western Wall, a remnant of the wall surrounding the Second Temple, is the holiest place where Jews are permitted to pray.[370] Synagogues around the world are traditionally built with the Holy Ark facing Jerusalem,[371] and Arks within Jerusalem face the Holy of Holies.[372] As prescribed in the Mishna and codified in the Shulchan Aruch, daily prayers are recited while facing towards Jerusalem and the Temple Mount. Many Jews have "Mizrach" plaques hung on a wall of their homes to indicate the direction of prayer.[372][373] The Western Wall is a remnant of the Second Temple and the holiest place where Jews are permitted to pray.

Economy

Historically, Jerusalem's economy was supported almost exclusively by religious pilgrims, as it was far from the major ports of Jaffa and Gaza.[396] Jerusalem's religious and cultural landmarks today remain the top draw for foreign visitors, with the majority of tourists visiting the Western Wall and the Old City.[349] In 2010, Jerusalem was named the top leisure travel city in Africa and the Middle East by Travel + Leisure magazine.[397] in 2013, 75% of the 3.5 million tourists to Israel visited Jerusalem.[398]

Since the establishment of the State of Israel, the national government has remained a major player in Jerusalem's economy. The government, centred in Jerusalem, generates a large number of jobs, and offers subsidies and incentives for new business initiatives and start-ups.[396] Although Tel Aviv remains Israel's financial centre, a growing number of high tech companies are moving to Jerusalem, providing 12,000 jobs in 2006.[399] Northern Jerusalem's Har Hotzvim industrial park and the Jerusalem Technology Park in south Jerusalem are home to large Research and Development centres of international tech companies, among them Intel, Cisco Systems, Teva Pharmaceutical Industries, IBM, Mobileye, Johnson & Johnson, Medtronic and more.[400] In April 2015, Time Magazine picked Jerusalem as one of the five emerging tech hubs in the world, proclaiming that "The city has become a flourishing centre for biomed, cleantech, Internet/mobile startups, accelerators, investors and supporting service providers."[401]

Higher than average percentages are employed in education (17.9% vs. 12.7%); health and welfare (12.6% vs. 10.7%); community and social services (6.4% vs. 4.7%); hotels and restaurants (6.1% vs. 4.7%); and public administration (8.2% vs. 4.7%).[402] During the British Mandate, a law was passed requiring all buildings to be constructed of Jerusalem stone in order to preserve the unique historic and aesthetic character of the city.[211] Complementing this building code, which is still in force, is the discouragement of heavy industry in Jerusalem; only about 2.2% of Jerusalem's land is zoned for "industry and infrastructure". By comparison, the percentage of land in Tel Aviv zoned for industry and infrastructure is twice as high, and in Haifa, seven times as high.[349] Only 8.5% of the Jerusalem District work force is employed in the manufacturing sector, which is half the national average (15.8%).

Although many statistics indicate economic growth in the city, since 1967, East Jerusalem has lagged behind the development of West Jerusalem.[396] Nevertheless, the percentage of households with employed persons is higher for Arab households (76.1%) than for Jewish households (66.8%). The unemployment rate in Jerusalem (8.3%) is slightly better than the national average (9.0%), although the civilian labour force accounted for less than half of all persons fifteen years or older—lower in comparison to that of Tel Aviv (58.0%) and Haifa (52.4%).[349] Poverty remains a problem in the city as 37% of the families in Jerusalem lived in 2011 below the poverty line. According to a report by the Association for Civil Rights in Israel (ACRI), 78% of Arabs in Jerusalem lived in poverty in 2012, up from 64% in 2006. While the ACRI attributes the increase to the lack of employment opportunities, infrastructure and a worsening educational system, Ir Amim blames the legal status of Palestinians in Jerusalem.[403]

The increasing number of educated Palestinians in Jerusalem has brought about positive economic changes.[404] Through reforms and initiatives in sectors like technology, tourism, trade, and infrastructure, they have helped drive economic growth, create jobs, and improve living conditions in the city.[405][406] Various joint summits between Israeli and Palestinian entrepreneurs have been held in the city.[407] Palestine Investment Fund have proposed various projects in Jerusalem.[408][409] Palestinian industrialist Bashar Masri sought to make heavy investments in the city.[410] PA controlled industrial areas are located outskirts of Jerusalem, primarily in Bir Nabala, Abu Dis and Eizariya, engaging in manufacture of tires, food products and concretes.[411]

High-tech industry is emerged among Palestinian society of Jerusalem.[412][413] In 2023, Israel opened a technology park in East Jerusalem, known as EasTech. Local Palestinian engineers are employed in the complex by multinational companies, some of which includes AT&T, Natural Intelligence, Nvidia, Unity and Synamedia. Station J, an innovation hub is located in Sheikh Jarrah, which is yet another tech hub for Palestinians in the city. Hani Alami, a Jerusalem-based Palestinian entrepreneur have setup a startup accelerator.[414] As a part of Israeli–Palestinian economic peace efforts, interaction between Israeli and Palestinian business community, also contributes in growth of Palestinian IT sector in the city.[415][416]

Urban structure

High-rise construction

Jerusalem has traditionally had a low-rise skyline. About 18 tall buildings were built at different times in the downtown area when there was no clear policy over the matter. One of them, Holyland Tower 1, Jerusalem's tallest building, is a skyscraper by international standards, rising 32 stories. Holyland Tower 2, which has been approved for construction, will reach the same height.[417][418]

A new master plan for the city will see many high-rise buildings, including skyscrapers, built in certain, designated areas of downtown Jerusalem. Under the plan, towers will line Jaffa Road and King George Street. One of the proposed towers along King George Street, the Migdal Merkaz HaYekum, is planned as a 65-story building, which would make it one of the tallest buildings in Israel. At the entrance to the city, near the Jerusalem Chords Bridge and the Central Bus Station, twelve towers rising between 24 and 33 stories will be built, as part of a complex that will also include an open square and an underground train station serving a new express line between Jerusalem and Tel Aviv, and will be connected by bridges and tunnels. Eleven of the skyscrapers will be either office or apartment buildings, and one will be a 2,000-room hotel. The complex is expected to attract many businesses from Tel Aviv, and become the city's main business hub. In addition, a complex for the city's courts and the prosecutor's office will be built, as well as new buildings for Central Zionist Archives and Israel State Archives.[419][420][421] The skyscrapers built throughout the city are expected to contain public space, shops, restaurants, and entertainment venues, and it has been speculated that this may lead to a revitalization of downtown Jerusalem.[422][423] In August 2015, the city council approved construction of a 344-foot pyramid-shaped skyscraper designed by Daniel Libeskind and Yigal Levi, in place of a rejected previous design by Libeskind; it is set to break ground by 2019.[424]

New projects in Jerusalem

In 2021, Bashar Masri announced and launched "Lana", a massive mix-used project in East Jerusalem, which is located in the neighborhood of Beit Hanina. The project is in a partnership between Massar International and the Orthodox Church of Jerusalem. It features 400 residential apartments along with a vibrant commercial center that hosts well-known global brands, cinemas, restaurants, cafes, and offices. The project also includes modern educational facilities, such as a school and a kindergarten, catering to the needs of residents. In addition to its focus on residential and commercial aspects, the Lana project emphasizes the improvement of infrastructure within the project and its surroundings. This involves the construction of 3 to 4 floors of underground parking to accommodate the residents' vehicles conveniently. Furthermore, there is a comprehensive plan to expand the road network surrounding the project, ensuring smooth transportation and accessibility for both residents and visitors. It is situated just 15 minutes away from the historic Old City of Jerusalem.[425]

Transportation

Public transport

Jerusalem is served by highly developed communication infrastructures, making it a leading logistics hub for Israel.

The Jerusalem Central Bus Station, located on Jaffa Road, is the busiest bus station in Israel. It is served by Egged Bus Cooperative, which is the second-largest bus company in the world,[426] The Dan serves the Bnei Brak-Jerusalem route along with Egged, and Superbus serves the routes between Jerusalem, Modi'in Illit, and Modi'in-Maccabim-Re'ut. The companies operate from Jerusalem Central Bus Station. Arab neighbourhoods in East Jerusalem and routes between Jerusalem and locations in the West Bank are served by the East Jerusalem Central Bus Station, a transportation hub located near the Old City's Damascus Gate.

Railway

The Jerusalem Light Rail initiated service in August 2011. According to plans, the first rail line will be capable of transporting an estimated 200,000 people daily, and has 23 stops. The route is from Pisgat Ze'ev in the north via the Old City and city centre to Mt. Herzl in the south.

Another work in progress[427] is a new high-speed rail line from Tel Aviv to Jerusalem, which became partially operational in 2018 and is expected to be completed in 2019.[428] Its terminus will be a new underground station (80 m or 262 ft deep) serving the International Convention Centre and the Central Bus Station,[429] and is planned to be extended eventually to Malha station. Israel Railways operates train services to Malha train station from Tel Aviv via Beit Shemesh.[430][431]

Begin Expressway is one of Jerusalem's major north–south thoroughfares; it runs on the western side of the city, merging in the north with Route 443, which continues toward Tel Aviv. Route 60 runs through the centre of the city near the Green Line between East and West Jerusalem. Construction is progressing on parts of a 35 km (22 mi) ring road around the city, fostering faster connection between the suburbs.[432][433] The eastern half of the project was conceptualized decades ago, but reaction to the proposed highway is still mixed.[432]

Airport

In the past, Jerusalem was also served by the local Jerusalem International Airport, locally known as Atarot Airport. It was the first airport built in the British Mandate of Palestine. Palestinians considered the Atarot Airport as a "symbol of Palestinian sovereignty".[434] The airport falls beyond Green Line. After 1948 war, it came under control of Jordan. Following the Six Day War of 1967, the airport came under control of Israel.[435] With increase of violence in the second intifada, Atarot Airport ceased operation in 2000. Today Jerusalem is served by Ben Gurion Airport, some 50 km (30 mi) northwest of the Jerusalem, on the route to Tel Aviv. The Tel Aviv–Jerusalem railway runs non-stop from Jerusalem–Yitzhak Navon railway station to the airport and began operation in 2018.[436]

Australian businessman Kevin Bermeister proposed a masterplan of Jerusalem, which also includes the development of an airport for Jerusalem in the Jordan Valley, near Jericho.[437] The airport is sought to be a joint Israeli-Palestinian airport. Palestinian Prime Minister Mohammad Shtayyeh have also appealed to Israeli authorities to redevelop the airport.[438] In 2021, the Israeli government planned to redevelop Atarot Airport as a joint Israeli–Palestinian airport.[439] The new Atarot Airport will include two separate Israeli and Palestinian terminals.

Education

Universities

Jerusalem is home to several prestigious universities offering courses in Hebrew, Arabic and English.

Founded in 1925, the Hebrew University of Jerusalem has been ranked among the top 100 schools in the world.[440] The Board of Governors has included such prominent Jewish intellectuals as Albert Einstein and Sigmund Freud.[212] The university has produced several Nobel laureates; recent winners associated with Hebrew University include Avram Hershko,[441] David Gross,[442] and Daniel Kahneman.[443] One of the university's major assets is the Jewish National and University Library, which houses over five million books.[444] The library opened in 1892, over three decades before the university was established, and is one of the world's largest repositories of books on Jewish subjects. Today it is both the central library of the university and the national library of Israel.[445] The Hebrew University operates three campuses in Jerusalem, on Mount Scopus, on Giv'at Ram and a medical campus at the Hadassah Ein Kerem hospital. The Academy of the Hebrew Language are located in the Hebrew university in Givat Ram and the Israel Academy of Sciences and Humanities located near the Presidents House.

The Jerusalem College of Technology, founded in 1969, combines training in engineering and other high-tech industries with a Jewish studies programme.[446] It is one of many schools in Jerusalem, from elementary school and up, that combine secular and religious studies. Numerous religious educational institutions and Yeshivot, including some of the most prestigious yeshivas, among them the Brisk, Chevron, Midrash Shmuel and Mir, are based in the city, with the Mir Yeshiva claiming to be the largest.[447] There were nearly 8,000 twelfth-grade students in Hebrew-language schools during the 2003–2004 school year.[349] However, due to the large portion of students in Haredi Jewish frameworks, only fifty-five percent of twelfth graders took matriculation exams (Bagrut) and only thirty-seven percent were eligible to graduate. Unlike public schools, many Haredi schools do not prepare students to take standardized tests.[349] To attract more university students to Jerusalem, the city has begun to offer a special package of financial incentives and housing subsidies to students who rent apartments in downtown Jerusalem.[448]

Al-Quds University was established in 1984[449] to serve as a flagship university for the Arab and Palestinian peoples.[citation needed] It describes itself as the "only Arab university in Jerusalem".[450] Bard College of Annandale-on-Hudson, New York and Al-Quds University agreed to open a joint college in a building originally built to house the Palestinian Legislative Council and Yasser Arafat's office. The college gives Master of Arts in Teaching degrees.[451] Al-Quds University resides southeast of the city proper on a 190,000 m2 (47-acre) Abu Dis campus.[449] Other campuses of AQU are located within city limits of Jerusalem. A campus of university in Sheikh Jarrah, which is one of the oldest faculties, is known as Hind Al Husseini College for Arts.[452] It was named after Hind al-Husseini, a Palestinian activists known for rescuing orphaned survivors of Deir Yassin massacre and giving them shelter in a palace of her grandfather, which was converted into an orphanage and later a college, which is a part today's Al Quds University.[453] A joint campus of AQU and Bard College is located in Beit Hanina. Bayt Mal Al Qods Acharif Agency, a Moroccan organization is constructing a new campus in same neighborhood.[454]

Other institutions of higher learning in Jerusalem are the Jerusalem Academy of Music and Dance[455] and Bezalel Academy of Art and Design,[456][457] whose buildings are located on the campuses of the Hebrew University.

Arab schools

Israel's public schools for Arabs in Jerusalem and other parts of the country have been criticized for offering a lower quality education than those catering to Israeli Jewish students.[458] While many schools in the heavily Arab East Jerusalem are filled to capacity and there have been complaints of overcrowding, the Jerusalem Municipality is building over a dozen new schools in the city's Arab neighbourhoods.[459] Schools in Ras el-Amud and Umm Lison opened in 2008.[460] In March 2007, the Israeli government approved a five-year plan to build 8,000 new classrooms in the city, 40 percent in the Arab sector and 28 percent in the Haredi sector. A budget of 4.6 billion shekels was allocated for this project.[461] In 2008, Jewish British philanthropists donated $3 million for the construction of schools for Arabs in East Jerusalem.[460] Arab high school students take the Bagrut matriculation exams, so that much of their curriculum parallels that of other Israeli high schools and includes certain Jewish subjects.[458]

Culture

Although Jerusalem is known primarily for its religious significance, the city is also home to many artistic and cultural venues. The Israel Museum attracts nearly one million visitors a year, approximately one-third of them tourists.[462] The 8 ha (20-acre) museum complex comprises several buildings featuring special exhibits and extensive collections of Judaica, archaeological findings, and Israeli and European art. The Dead Sea scrolls, discovered in the mid-20th century in the Qumran Caves near the Dead Sea, are housed in the Museum's Shrine of the Book.[463] The Youth Wing, which mounts changing exhibits and runs an extensive art education programme, is visited by 100,000 children a year. The museum has a large outdoor sculpture garden and includes the Holyland Model of Jerusalem, a scale-model of the city during the late Second Temple period.[462] The Ticho House in downtown Jerusalem houses the paintings of Anna Ticho and the Judaica collections of her husband, an ophthalmologist who opened Jerusalem's first eye clinic in this building in 1912.[464]

Next to the Israel Museum is the Bible Lands Museum, near The National Campus for the Archaeology of Israel, which includes the Israel Antiquities Authority offices. A World Bible Centre is planned to be built adjacent to Mount Zion at a site called the "Bible Hill". A planned World Kabbalah Centre is to be located on the nearby promenade, overlooking the Old City. The Rockefeller Museum, located in East Jerusalem, was the first archaeological museum in the Middle East. It was built in 1938 during the British Mandate.[465][466] In 2006, a 38 km (24 mi) Jerusalem Trail was opened, a hiking trail that goes to many cultural sites and national parks in and around Jerusalem. The Jerusalem Biblical Zoo has ranked consistently as Israel's top tourist attraction for Israelis.[467][468]

The national cemetery of Israel is located at the city's western edge, near the Jerusalem Forest on Mount Herzl. The western extension of Mount Herzl is the Mount of Remembrance, where the main Holocaust museum of Israel is located. Yad Vashem, Israel's national memorial to the victims of the Holocaust, houses the world's largest library of Holocaust-related information.[469] It houses an estimated 100,000 books and articles. The complex contains a state-of-the-art museum that explores the genocide of the Jews through exhibits that focus on the personal stories of individuals and families killed in the Holocaust. An art gallery featuring the work of artists who perished is also present. Further, Yad Vashem commemorates the 1.5 million Jewish children murdered by the Nazis, and honours the Righteous among the Nations.[470]

The Jerusalem Symphony Orchestra, established in the 1940s,[471] has appeared around the world.[471] The International Convention Centre (Binyanei HaUma) near the entrance to city houses the Israel Philharmonic Orchestra. The Jerusalem Cinemateque, the Gerard Behar Centre (formerly Beit Ha'Am) in downtown Jerusalem, the Jerusalem Music Centre in Yemin Moshe,[472] and the Targ Music Centre in Ein Kerem also present the arts. The Israel Festival, featuring indoor and outdoor performances by local and international singers, concerts, plays, and street theatre has been held annually since 1961, and Jerusalem has been the major organizer of this event. The Jerusalem Theatre in the Talbiya neighbourhood hosts over 150 concerts a year, as well as theatre and dance companies and performing artists from overseas.[473] The Khan Theatre, located in a caravanserai opposite the old Jerusalem train station, is the city's only repertoire theatre.[474] The station itself has become a venue for cultural events in recent years as the site of Shav'ua Hasefer (an annual week-long book fair) and outdoor music performances.[475] The Jerusalem Film Festival is held annually, screening Israeli and international films.[476] In 1974 the Jerusalem Cinematheque was founded. In 1981 it was moved to a new building on Hebron Road near the Valley of Hinnom and the Old City.

Jerusalem was declared the Capital of Arab Culture in 2009.[477] Jerusalem is home to the Palestinian National Theatre, which engages in cultural preservation as well as innovation, working to rekindle Palestinian interest in the arts.[478] The Edward Said National Conservatory of Music sponsors the Palestine Youth Orchestra[479] which toured Arab states of the Persian Gulf and other Middle East countries in 2009.[480] The Islamic Museum on the Temple Mount, established in 1923, houses many Islamic artifacts, from tiny kohl flasks and rare manuscripts to giant marble columns.[481] Al-Hoash, established in 2004, is a gallery for the preservation of Palestinian art.[482] While Israel approves and financially supports some Arab cultural activities,[483] Arab Capital of Culture events were banned because they were sponsored by the Palestine National Authority.[477] In 2009, a four-day culture festival was held in the Beit 'Anan suburb of Jerusalem, attended by more than 15,000 people[484] Palestinian cinema is based in the city of Jerusalem.[485]

The Museum on the Seam, which explores issues of coexistence through art, is situated on the road dividing eastern and western Jerusalem.[486] The Abraham Fund and the Jerusalem Intercultural Centre (JICC) promote joint Jewish-Palestinian cultural projects. The Jerusalem Centre for Middle Eastern Music and Dance[487] is open to Arabs and Jews and offers workshops on Jewish-Arab dialogue through the arts.[488] The Jewish-Arab Youth Orchestra performs both European classical and Middle Eastern music.[489] In 2008, the Tolerance Monument, an outdoor sculpture by Czesław Dźwigaj, was erected on a hill between Jewish Armon HaNetziv and Arab Jebl Mukaber as a symbol of Jerusalem's quest for peace.[490]

Media

Jerusalem is the state broadcasting centre of Israel. The Israel Broadcasting Authority's main office is located in Jerusalem, as well as the TV and radio studios for Israel Radio, Channel 2, Channel 10, and part of the radio studios of BBC News. The Jerusalem Post and The Times of Israel are also headquartered in Jerusalem. Local newspapers include Kol Ha'Ir and The Jerusalem Times. God TV, an international Christian television network is also based in the city.

Sports

The two most popular sports are football (soccer) and basketball.[491] Beitar Jerusalem Football Club is one of the most well known in Israel. Fans include political figures who often attend its games.[492] Jerusalem's other major football team, and one of Beitar's top rivals, is Hapoel Jerusalem F.C. Whereas Beitar has been Israel State Cup champion seven times,[493] Hapoel has won the Cup only once. Beitar has won the top league six times, while Hapoel has never succeeded. Beitar plays in the more prestigious Ligat HaAl, while Hapoel is in the second division Liga Leumit. Since its opening in 1992, Teddy Stadium has been Jerusalem's primary football stadium, with a capacity of 31,733[494]

The most popular Palestinian football club is Jabal Al Mukaber (since 1976) which plays in West Bank Premier League. The club hails from Mount Scopus at Jerusalem, part of the Asian Football Confederation, and plays at the Faisal Al-Husseini International Stadium at Al-Ram, across the West Bank Barrier.[495][496]

In basketball, Hapoel Jerusalem is one of the top teams in the top division. The club has won Israel's championship in 2015, the State Cup four times, and the ULEB Cup in 2004.[497]

The Jerusalem Marathon, established in 2011, is an international marathon race held annually in Jerusalem in the month of March. The full 42-kilometre race begins at the Knesset, passes through Mount Scopus and the Old City's Armenian Quarter, and concludes at Sacher Park. In 2012, the Jerusalem Marathon drew 15,000 runners, including 1,500 from fifty countries outside Israel.[498][499][500][501][502]

A popular non-competitive sports event is the Jerusalem March, held annually during the Sukkot festival.

Twin towns – sister cities

Jerusalem is twinned with:

See also


Jews

Jews


From Wikipedia, the free encyclopedia

The Jews (Hebrew: יְהוּדִים‎, ISO 259-2: Yehudim, Israeli pronunciation: [jehuˈdim]) or Jewish people are an ethnoreligious group[12] and nation[13][14][15][16][17][excessive citations] originating from the Israelites of the ancient Near East,[18][19][20][21][22][excessive citations] and whose traditional religion is Judaism.[23][24] Jewish ethnicity, religion, and community are highly interrelated,[25][26] as Judaism is an ethnic religion,[27][28] although not all ethnic Jews practice it.[29][30] Despite this, religious Jews regard individuals who have formally converted to Judaism as part of the community.[29][31]

The Israelites emerged from within the Canaanite population to establish the Iron Age kingdoms of Israel and Judah.[32] Judaism emerged from Yahwism, the religion of the Israelites, by the late 6th century BCE,[33] with a theology considered by religious Jews to be the expression of a covenant with God established with the Israelites, their ancestors.[34] The Babylonian captivity of Judahites following their kingdom's destruction,[35] the movement of Jewish groups around the Mediterranean in the Hellenistic period, and subsequent periods of conflict and violent dispersion, such as the Jewish–Roman wars, gave rise to the Jewish diaspora. The Jewish diaspora is a wide dispersion of Jewish communities across the world that have maintained their sense of Jewish history, identity and culture.[36]

In the following millennia, Jewish diaspora communities coalesced into three major ethnic subdivisions according to where their ancestors settled: the Ashkenazim (initially in Western Europe), the Sephardim (initially in the Iberian Peninsula), and the Mizrahim (Middle East and North Africa).[37][38] While these three major divisions account for most of the world's Jews, there are other smaller Jewish groups that do not fit in any of those.[39] Prior to World War II, the global Jewish population reached a peak of 16.7 million,[40] representing around 0.7% of the world population at that time. During World War II, approximately 6 million Jews throughout Europe were systematically murdered by Nazi Germany during the Holocaust.[41][42] Since then, the population has slowly risen again, and as of 2021, was estimated to be at 15.2–19.9 million by the Berman Jewish DataBank[1] or less than 0.2% of the total world population in 2012.[43][note 2] Today, over 85% of Jews live in Israel or the United States. Israel, whose population is 73.9% Jewish, is the only country where Jews comprise more than 2.5% of the population.[1]

Jews have significantly influenced and contributed to the development and growth of human progress in many fields, both historically and in modern times, including in science and technology,[45] philosophy,[46] ethics,[47] literature,[45] governance,[45] business,[45] art, music, comedy, theatre,[48] cinema, architecture,[45] food, medicine,[49][50] and religion. Jews wrote the Bible,[51][52] founded Christianity,[53] and had an indirect but profound influence on Islam.[54] In these ways, Jews have also played a significant role in the development of Western culture.[55][56]

Name and etymology

The term "Jew" is derived from the Hebrew word יְהוּדִי Yehudi, with the plural יְהוּדִים Yehudim.[57] Endonyms in other Jewish languages include the Ladino ג׳ודיו Djudio (plural ג׳ודיוס, Djudios) and the Yiddish ייִד Yid (plural ייִדן Yidn). Originally, it is used to describe the inhabitants of the Israelite kingdom of Judah.[58] It is also used to distinguish their descendants from the gentiles and the Samaritans.[59]

According to the Hebrew Bible, these inhabitants predominately descend from the tribe of Judah from Judah, the fourth son of Jacob.[60] Genesis 29:35 and 49:8 connect "Judah" with the verb yada, meaning "praise", but scholars generally agree that "Judah" most likely derives from the name of a Levantine geographic region dominated by gorges and ravines.[61][62]

The gradual ethnonymic shift from "Israelites" to "Jews", regardless of their descent from Judah, although not contained in the Torah, is made explicit in the Book of Esther (4th century BCE) of the Tanakh.[63] Some modern scholars disagree with the conflation, based on the works of Josephus, Philo and Apostle Paul.[64]

The English word "Jew" is a derivation of Middle English Gyw, Iewe. The latter was loaned from the Old French giu, which itself evolved from the earlier juieu, which in turn derived from judieu/iudieu which through elision had dropped the letter "d" from the Medieval Latin Iudaeus, which, like the New Testament Greek term Ioudaios, meant both "Jew" and "Judean" / "of Judea".[65] The Greek term was a loan from Aramaic *yahūdāy, corresponding to Hebrew יְהוּדִי Yehudi.[60]

Some scholars prefer translating Ioudaios as "Judean" in the Bible since it is more precise, denotes the community's origins and prevents readers from engaging in antisemitic eisegesis.[66][67] Others disagree, believing that it erases the Jewish identity of Biblical characters such as Jesus.[59]

Daniel R. Schwartz distinguishes "Judean" and "Jew". Here, "Judean" refers to the inhabitants of Judea, which encompassed southern Palestine. Meanwhile, "Jew" refers to the descendants of Israelites that adhere to Judaism. Converts are included in the definition. [68] But Shaye J.D. Cohen argues that "Judean" should include believers of the Judean God and allies of the Judean state.[69]

The etymological equivalent is in use in other languages, e.g., يَهُودِيّ yahūdī (sg.), al-yahūd (pl.), in Arabic, "Jude" in German, "judeu" in Portuguese, "Juif" (m.)/"Juive" (f.) in French, "jøde" in Danish and Norwegian, "judío/a" in Spanish, "jood" in Dutch, "żyd" in Polish etc., but derivations of the word "Hebrew" are also in use to describe a Jew, e.g., in Italian (Ebreo), in Persian ("Ebri/Ebrani" (Persian: عبری/عبرانی)) and Russian (Еврей, Yevrey).[70] The German word "Jude" is pronounced [ˈjuːdə], the corresponding adjective "jüdisch" [ˈjyːdɪʃ] (Jewish) is the origin of the word "Yiddish".[71]

According to The American Heritage Dictionary of the English Language, fourth edition (2000),

It is widely recognized that the attributive use of the noun Jew, in phrases such as Jew lawyer or Jew ethics, is both vulgar and highly offensive. In such contexts Jewish is the only acceptable possibility. Some people, however, have become so wary of this construction that they have extended the stigma to any use of Jew as a noun, a practice that carries risks of its own. In a sentence such as There are now several Jews on the council, which is unobjectionable, the substitution of a circumlocution like Jewish people or persons of Jewish background may in itself cause offense for seeming to imply that Jew has a negative connotation when used as a noun.[72]

Identity

Judaism shares some of the characteristics of a nation,[13][14][15][16][17][73] an ethnicity,[12] a religion, and a culture,[74][75][76] making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used.[77][better source needed] Generally, in modern secular usage, Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.[78]

Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. These definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations by Jewish sages of sections of the Tanakh – such as Deuteronomy 7:1–5, which forbade intermarriage between their Israelite ancestors and seven non-Israelite nations: "for that [i.e. giving your daughters to their sons or taking their daughters for your sons,] would turn away your children from following me, to serve other gods" [32][failed verification] – are used as a warning against intermarriage between Jews and gentiles. Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2–3, where Israelites returning from Babylon vow to put aside their gentile wives and their children.[79][80] A popular theory is that the rape of Jewish women in captivity brought about the law of Jewish identity being inherited through the maternal line, although scholars challenge this theory citing the Talmudic establishment of the law from the pre-exile period.[81] Another argument is that the rabbis changed the law of patrilineal descent to matrilineal descent due to the widespread rape of Jewish women by Roman soldiers.[82] Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.[83]

According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally.[84] Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother.[84] Rabbi Rivon Krygier follows a similar reasoning, arguing that Jewish descent had formerly passed through the patrilineal descent and the law of matrilineal descent had its roots in the Roman legal system.[81]

Origins

The ancestry of the Jewish people is traced to a confederation of Iron Age Semitic-speaking tribes known as the Israelites that inhabited a part of Canaan during the tribal and monarchic periods.[22] Modern Jews are named after and also descended from the southern Israelite Kingdom of Judah.[91][92][93][22][94][95] Gary A. Rendsburg links the early Canaanite nomadic pastoralists confederation to the Shasu known to the Egyptians around the 15th century BCE.[96]

According to the Hebrew Bible narrative, Jewish ancestry is traced back to the Biblical patriarchs such as Abraham, his son Isaac, Isaac's son Jacob, and the Biblical matriarchs Sarah, Rebecca, Leah, and Rachel, who lived in Canaan. The Twelve Tribes are described as descending from the twelve sons of Jacob. Jacob and his family migrated to Ancient Egypt after being invited to live with Jacob's son Joseph by the Pharaoh himself. The patriarchs' descendants were later enslaved until the Exodus led by Moses, after which the Israelites conquered Canaan under Moses' successor Joshua, went through the period of the Biblical judges after the death of Joshua, then through the mediation of Samuel became subject to a king, Saul, who was succeeded by David and then Solomon, after whom the United Monarchy ended and was split into a separate Kingdom of Israel and a Kingdom of Judah. The Kingdom of Judah is described as comprising the tribes of Judah, Benjamin, partially Levi, and later adding remnants of other tribes who migrated there from the northern Kingdom of Israel.[97][98][99]

In the extra-biblical record, the Israelites become visible as a people between 1200 and 1000 BCE.[100] There is well accepted archeological evidence referring to "Israel" in the Merneptah Stele, which dates to about 1200 BCE,[101][102] and in the Mesha stele from 840 BCE. It is not certain if a period like that of the Biblical judges occurred[103][104][105][106][107] nor if there was ever a United Monarchy.[108][109][110][111] There is debate about the earliest existence of the Kingdoms of Israel and Judah and their extent and power, but historians agree that a Kingdom of Israel existed by c. 900 BCE[109]: 169–95 [110][111] and that a Kingdom of Judah existed by c. 700 BCE.[112] In 587 BCE, Nebuchadnezzar II, King of the Neo-Babylonian Empire, besieged Jerusalem, destroyed the First Temple and deported parts of the Judahite population.[113]

Scholars disagree regarding the extent to which the Bible should be accepted as a historical source for early Israelite history. According to Dever, modern archaeology and the current historical view has largely discarded the historicity of this narrative.[114] Conversely, Rendsburg states that there are two approximately equal groups of scholars who debate the historicity of the biblical narrative, the minimalists who largely reject it, and the maximalists who largely accept it, with the minimalists being the more vocal of the two.[115]

Some of the leading minimalists reframe the biblical account as constituting the Israelites' inspiring national myth narrative, suggesting that according to the modern archaeological and historical account, the Israelites and their culture did not overtake the region by force, but instead branched out of the Canaanite peoples and culture through the development of a distinct monolatristic—and later monotheistic—religion of Yahwism centered on Yahweh, one of the gods of the Canaanite pantheon. The growth of Yahweh-centric belief, along with a number of cultic practices, gradually gave rise to a distinct Israelite ethnic group, setting them apart from other Canaanites.[116][117][118]

According to the maximalist position, the modern archaeological record independently points to a narrative which largely agrees with biblical account. This narrative provides a testimony of the Israelites as a nomadic people known to the Egyptians as belonging to the Shasu, who over time left the desert and settled on the central mountain range of the land of Canaan, in simple semi-nomadic settlements in which pig bones are notably absent. This population gradually shifted from a tribal lifestyle to a monarchy. While the archaeological record of the ninth century BCE provides evidence for two monarchies, one in the south under a dynasty founded by a figure named David with its capital in Jerusalem, and one in the north under a dynasty founded by a figure named Omri with its capital in Samaria. It also points to an early monarchic period in which these regions shared material culture and religion, suggesting a common origin. Archaeological finds also provide evidence for the later cooperation of these two kingdoms in their coalition against Aram, and for their destructions by the Assyrians and later by the Babylonians.[119]

Genetic studies on Jews show that most Jews worldwide bear a common genetic heritage which originates in the Middle East, and that they share certain genetic traits with other Gentile peoples of the Fertile Crescent.[120][121][122] The genetic composition of different Jewish groups shows that Jews share a common gene pool dating back four millennia, as a marker of their common ancestral origin.[123] Despite their long-term separation, Jewish communities maintained their unique commonalities, propensities, and sensibilities in culture, tradition, and language.[124]

History

Israel and Judah

The earliest recorded evidence of a people by the name of Israel appears in the Merneptah Stele, which dates to around 1200 BCE. The majority of scholars agree that this text refers to the Israelites, a group that inhabited the central highlands of Canaan, where archaeological evidence shows that hundreds of small settlements were constructed between the 12th and 10th centuries BCE.[125][126] The Israelites differentiated themselves from neighboring peoples through various distinct characteristics including religious practices, prohibition on intermarriage, and an emphasis on genealogy and family history.[127][128][128]

In the 10th century BCE, two neighboring Israelite kingdoms—the northern Kingdom of Israel and the southern Kingdom of Judah—emerged. Since their inception, they shared ethnic, cultural, linguistic and religious characteristics despite a complicated relationship. Israel, with its capital mostly in Samaria, was larger and wealthier, and soon developed into a regional power.[129] In contrast, Judah, with its capital in Jerusalem, was less prosperous and covered a smaller, mostly mountainous territory. However, while in Israel the royal succession was often decided by a military coup d'état, resulting in several dynasty changes, political stability in Judah was much greater, as it was ruled by the House of David for the whole four centuries of its existence.[130]

Around 720 BCE, Kingdom of Israel was destroyed when it was conquered by the Neo-Assyrian Empire, which came to dominate the ancient Near East.[97] Under the Assyrian resettlement policy, a significant portion of the northern Israelite population was exiled to Mesopotamia and replaced by immigrants from the same region.[131] During the same period, and throughout the 7th century BCE, the Kingdom of Judah, now under Assyrian vassalage, experienced a period of prosperity and witnessed a significant population growth.[132] Later in the same century, the Assyrians were defeated by the rising Neo-Babylonian Empire, and Judah became its vassal. In 587 BCE, following a revolt in Judah, the Babylonian king Nebuchadnezzar II besieged and destroyed Jerusalem and the First Temple, putting an end to the kingdom. The majority of Jerusalem's residents, including the kingdom's elite, were exiled to Babylon.[133][134]

Second Temple period

According to the Book of Ezra, the Persian Cyrus the Great ended the Babylonian exile in 538 BCE,[135] the year after he captured Babylon.[136] The exile ended with the return under Zerubbabel the Prince (so called because he was a descendant of the royal line of David) and Joshua the Priest (a descendant of the line of the former High Priests of the Temple) and their construction of the Second Temple circa 521–516 BCE.[135] As part of the Persian Empire, the former Kingdom of Judah became the province of Judah (Yehud Medinata)[137] with different borders, covering a smaller territory.[138] The population of the province was greatly reduced from that of the kingdom, archaeological surveys showing a population of around 30,000 people in the 5th to 4th centuries BCE.[109]: 308 

Judea was under control of the Achaemenids until the fall of their empire in c. 333 BCE to Alexander the Great. After several centuries under foreign imperial rule, the Maccabean Revolt against the Seleucid Empire resulted in an independent Hasmonean kingdom, under which the Jews once again enjoyed political independence for a period spanning from 110 to 63 BCE.[139] The Idumeans, whom the Hasmoneans conquered, were influential in shaping Jewish society and religion. Most assimilated and intermarried with native Judeans and later, founded the Herodian dynasty. [140][141][142]In 63 BCE, Judea was conquered by the Romans. From 37 BCE to 6 CE, the Romans allowed the Jews to maintain some degree of independence by preserving the Herodian government. However, Judea eventually came directly under Roman control and was incorporated into the Roman Empire as the province of Judaea.[143][144]

The Jewish–Roman wars, a series of unsuccessful revolts against Roman rule during the first and second centuries CE, had significant and disastrous consequences for the Jewish population of Judaea.[145][146] The First Jewish-Roman War (66–73 CE) culminated in the destruction of Jerusalem and the Second Temple. The severely reduced Jewish population of Judaea was denied any kind of political self-government.[147] A few generations later, the Bar Kokhba revolt (132–136 CE) erupted, and its brutal suppression by the Romans led to the depopulation of Judea. Following the revolt, Jews were forbidden from residing in the vicinity of Jerusalem, and the Jewish demographic center in Judaea shifted to Galilee.[148][149][150] Similar upheavals affected the Jewish communities of the empire's south-eastern provinces, when a significant uprising known as the Kitos War (115–117 CE) resulted in the complete disappearance of the influential Jewish community of Egypt and Alexandria.[147]

The destruction of the Second Temple in 70 CE brought profound changes to Judaism. With the Temple's central place in Jewish worship gone, religious practices shifted towards prayer, Torah study (including Oral Torah), and communal gatherings in synagogues. Judaism also lost much of its sectarian nature.[151]: 69  Two of the three main sects that flourished during the late Second Temple period, namely the Sadducees and Essenes, eventually disappeared, while Pharisaic beliefs became the foundational, liturgical, and ritualistic basis of Rabbinic Judaism, which emerged as the prevailing form of Judaism since late antiquity.[152]

Babylon and Rome

The Jewish diaspora existed well before the destruction of the Second Temple in 70 CE and had been ongoing for centuries, with the dispersal driven by both forced expulsions and voluntary migrations.[153][147] By 200 BCE, Jewish communities already existed in Egypt and Mesopotamia ("Babylonia" in Jewish sources). In the two centuries that followed, Jewish populations were also present in Asia Minor, Greece, Macedonia, Cyrene, and, beginning in the middle of the first century BCE, in the city of Rome.[154][147] Later, in the first centuries CE, as a result of the Jewish-Roman Wars, a large number of Jews were taken as captives, sold into slavery, or compelled to flee from the regions affected by the wars, contributing to the formation and expansion of Jewish communities across the Roman Empire as well as in Arabia and Mesopotamia.

After the Bar Kokhba revolt, the Jewish population in Judaea, now significantly reduced in size, made efforts to recover from the revolt's devastating effects, but never fully regained its previous strength.[155][156] In the second to fourth centuries CE, the region of Galilee emerged as the new center of Jewish life in Syria Palaestina, experiencing a cultural and demographic flourishing. It was in this period that two central rabbinic texts, the Mishnah and the Jerusalem Talmud, were composed.[157] However, as the Roman Empire was replaced by the Christianized Byzantine Empire under Constantine, Jews came to be persecuted by the church and the authorities, and many immigrated to communities in the diaspora. In the fourth century CE, Jews are believed to have lost their position as the majority in Syria Palaestina.[158][155]

The long-established Jewish community of Mesopotamia, which had been living under Parthian and later Sasanian rule, beyond the confines of the Roman Empire, became an important center of Jewish study as Judea's Jewish population declined.[158][155] Under the political leadership of the exilarch, who was regarded as a royal heir of the House of David, this community had an autonomous status and served as a place of refuge for the Jews of Syria Palaestina. A number of significant Talmudic academies, such as the Nehardea, Pumbedita, and Sura academies, were established in Mesopotamia, and many important Amoraim were active there. The Babylonian Talmud, a centerpiece of Jewish religious law, was compiled in Babylonia in the 3rd to 6th centuries.[159]

Middle Ages

Jewish diaspora communities are generally described to have coalesced into three major ethnic subdivisions according to where their ancestors settled: the Ashkenazim (initially in the Rhineland and France), the Sephardim (initially in the Iberian Peninsula), and the Mizrahim (Middle East and North Africa).[160] Romaniote Jews, Tunisian Jews, Yemenite Jews, Egyptian Jews, Ethiopian Jews, Bukharan Jews, Mountain Jews, and other groups also predated the arrival of the Sephardic diaspora.[161]

Despite experiencing repeated waves of persecution, Ashkenazi Jews in Western Europe worked in a variety of fields, making an impact on their communities' economy and societies. In Francia, for example, figures like Isaac Judaeus and Armentarius occupied prominent social and economic positions. However, Jews were frequently the subjects of discriminatory laws, segregation, blood libels and pogroms, which culminated in events like the Rhineland Massacres (1066) and the expulsion of Jews from England (1290). As a result, Ashkenazi Jews were gradually pushed eastwards to Poland, Lithuania and Russia.[162]

During the same period, Jewish communities in the Middle East thrived under Islamic rule, especially in cities like Baghdad, Cairo, and Damascus. In Babylonia, from the 7th to 11th centuries the Pumbedita and Sura academies led the Arab and to an extant the entire Jewish world. The deans and students of said academies defined the Geonic period in Jewish history.[163] Following this period were the Rishonim who lived from the 11th to 15th centuries. Like their European counterparts, Jews in the Middle East and North Africa also faced periods of persecution and discriminatory policies, with the Almohad Caliphate in North Africa and Iberia issuing forced conversion decrees, causing Jews such as Maimonides to seek safety in other regions.

Initially, under Visigoth rule, Jews in the Iberian Peninsula faced persecutions, but their circumstances changed dramatically under Islamic rule. During this period, they thrived in a golden age, marked by significant intellectual and cultural contributions in fields such as philosophy, medicine, and literature by figures such as Samuel ibn Naghrillah, Judah Halevi and Solomon ibn Gabirol. However, in the 12th to 15th centuries, the Iberian Peninsula witnessed a rise in antisemitism, leading to persecutions, anti-Jewish laws, massacres and forced conversions (peaking in 1391), and the establishment of the Spanish Inquisition that same year. After the completion of the Reconquista and the issuance of the Alhambra Decree by the Catholic Monarchs in 1492, the Jews of Spain were forced to choose: convert to Christianity or be expelled. As a result, around 200,000 Jews were expelled from Spain, seeking refuge in places such as the Ottoman Empire, North Africa, Italy, the Netherlands and India. A similar fate awaited the Jews of Portugal a few years later. Some Jews chose to remain, and pretended to practice Catholicism. These Jews would form the members of Crypto-Judaism.[164]

Modern period

In the 19th century, when Jews in Western Europe were increasingly granted equality before the law, Jews in the Pale of Settlement faced growing persecution, legal restrictions and widespread pogroms. Zionism emerged in the late 19th century in Central and Eastern Europe as a national revival movement, aiming to re-establish a Jewish polity in the Land of Israel, an endeavor to restore the Jewish people back to their ancestral homeland in order to stop the exoduses and persecutions that have plagued their history. This led to waves of Jewish migration to Ottoman-controlled Palestine. Theodor Herzl, who is considered the father of political Zionism,[165] offered his vision of a future Jewish state in his 1896 book Der Judenstaat (The Jewish State); a year later, he presided over the First Zionist Congress.[166]

The antisemitism that inflicted Jewish communities in Europe also triggered a mass exodus of more than two million Jews to the United States between 1881 and 1924.[167] The Jews of Europe and the United States gained success in the fields of science, culture and the economy. Among those generally considered the most famous were Albert Einstein and Ludwig Wittgenstein. Many Nobel Prize winners at this time were Jewish, as is still the case.[168]

When Adolf Hitler and the Nazis came to power in Germany in 1933, the situation for Jews deteriorated rapidly. Many Jews fled from Europe to Mandatory Palestine, the United States, and the Soviet Union as a result of racial anti-Semitic laws, economic difficulties, and the fear of an impending war. World War II started in 1939, and by 1941, Hitler occupied almost all of Europe. Following the German invasion of the Soviet Union in 1941, the Final Solution—an extensive, organized effort with an unprecedented scope intended to annihilate the Jewish people—began, and resulted in the persecution and murder of Jews in Europe and North Africa. In Poland, three million were murdered in gas chambers in all concentration camps combined, with one million at the Auschwitz camp complex alone. The Holocaust is the name given to this genocide, in which six million Jews were systematically murdered.

Before and during the Holocaust, enormous numbers of Jews immigrated to Mandatory Palestine. On 14 May 1948, upon the termination of the mandate, David Ben-Gurion declared the creation of the State of Israel, a Jewish and democratic state in the Land of Israel. Immediately afterwards, all neighboring Arab states invaded, yet the newly formed IDF resisted. In 1949, the war ended and Israel started building the state and absorbing massive waves of Aliyah from all over the world.

Culture

Religion

The Jewish people and the religion of Judaism are strongly interrelated. Converts to Judaism typically have a status within the Jewish ethnos equal to those born into it.[169] However, several converts to Judaism, as well as ex-Jews, have claimed that converts are treated as second-class Jews by many born Jews.[170] Conversion is not encouraged by mainstream Judaism, and it is considered a difficult task. A significant portion of conversions are undertaken by children of mixed marriages, or would-be or current spouses of Jews.[171]

The Hebrew Bible, a religious interpretation of the traditions and early history of the Jews, established the first of the Abrahamic religions, which are now practiced by 54 percent of the world. Judaism guides its adherents in both practice and belief, and has been called not only a religion, but also a "way of life,"[172] which has made drawing a clear distinction between Judaism, Jewish culture, and Jewish identity rather difficult. Throughout history, in eras and places as diverse as the ancient Hellenic world,[173] in Europe before and after The Age of Enlightenment (see Haskalah),[174] in Islamic Spain and Portugal,[175] in North Africa and the Middle East,[175] India,[176] China,[177] or the contemporary United States[178] and Israel,[179] cultural phenomena have developed that are in some sense characteristically Jewish without being at all specifically religious. Some factors in this come from within Judaism, others from the interaction of Jews or specific communities of Jews with their surroundings, and still others from the inner social and cultural dynamics of the community, as opposed to from the religion itself. This phenomenon has led to considerably different Jewish cultures unique to their own communities.[180]

Languages

Hebrew is the liturgical language of Judaism (termed lashon ha-kodesh, "the holy tongue"), the language in which most of the Hebrew scriptures (Tanakh) were composed, and the daily speech of the Jewish people for centuries. By the 5th century BCE, Aramaic, a closely related tongue, joined Hebrew as the spoken language in Judea.[181] By the 3rd century BCE, some Jews of the diaspora were speaking Greek.[182] Others, such as in the Jewish communities of Asoristan, known to Jews as Babylonia, were speaking Hebrew and Aramaic, the languages of the Babylonian Talmud. Dialects of these same languages were also used by the Jews of Syria Palaestina at that time.[citation needed]

For centuries, Jews worldwide have spoken the local or dominant languages of the regions they migrated to, often developing distinctive dialectal forms or branches that became independent languages. Yiddish is the Judaeo-German language developed by Ashkenazi Jews who migrated to Central Europe. Ladino is the Judaeo-Spanish language developed by Sephardic Jews who migrated to the Iberian peninsula. Due to many factors, including the impact of the Holocaust on European Jewry, the Jewish exodus from Arab and Muslim countries, and widespread emigration from other Jewish communities around the world, ancient and distinct Jewish languages of several communities, including Judaeo-Georgian, Judaeo-Arabic, Judaeo-Berber, Krymchak, Judaeo-Malayalam and many others, have largely fallen out of use.[3]

For over sixteen centuries Hebrew was used almost exclusively as a liturgical language, and as the language in which most books had been written on Judaism, with a few speaking only Hebrew on the Sabbath.[183] Hebrew was revived as a spoken language by Eliezer ben Yehuda, who arrived in Palestine in 1881. It had not been used as a mother tongue since Tannaic times.[181] Modern Hebrew is designated as the "State language" of Israel.[184]

Despite efforts to revive Hebrew as the national language of the Jewish people, knowledge of the language is not commonly possessed by Jews worldwide and English has emerged as the lingua franca of the Jewish diaspora.[185][186][187][188][189] Although many Jews once had sufficient knowledge of Hebrew to study the classic literature, and Jewish languages like Yiddish and Ladino were commonly used as recently as the early 20th century, most Jews lack such knowledge today and English has by and large superseded most Jewish vernaculars. The three most commonly spoken languages among Jews today are Hebrew, English, and Russian. Some Romance languages, particularly French and Spanish, are also widely used.[3] Yiddish has been spoken by more Jews in history than any other language,[190] but it is far less used today following the Holocaust and the adoption of Modern Hebrew by the Zionist movement and the State of Israel. In some places, the mother language of the Jewish community differs from that of the general population or the dominant group. For example, in Quebec, the Ashkenazic majority has adopted English, while the Sephardic minority uses French as its primary language.[191][192][193] Similarly, South African Jews adopted English rather than Afrikaans.[194] Due to both Czarist and Soviet policies,[195][196] Russian has superseded Yiddish as the language of Russian Jews, but these policies have also affected neighboring communities.[197] Today, Russian is the first language for many Jewish communities in a number of Post-Soviet states, such as Ukraine[198][199][200][201] and Uzbekistan,[202][better source needed] as well as for Ashkenazic Jews in Azerbaijan,[203][204] Georgia,[205] and Tajikistan.[206][207] Although communities in North Africa today are small and dwindling, Jews there had shifted from a multilingual group to a monolingual one (or nearly so), speaking French in Algeria,[208] Morocco,[203] and the city of Tunis,[209][210] while most North Africans continue to use Arabic or Berber as their mother tongue.[citation needed]

Leadership

There is no single governing body for the Jewish community, nor a single authority with responsibility for religious doctrine.[211] Instead, a variety of secular and religious institutions at the local, national, and international levels lead various parts of the Jewish community on a variety of issues.[212] Today, many countries have a Chief Rabbi who serves as a representative of that country's Jewry. Although many Hasidic Jews follow a certain hereditary Hasidic dynasty, there is no one commonly accepted leader of all Hasidic Jews. Many Jews believe that the Messiah will act a unifying leader for Jews and the entire world.[213]

Theories on ancient Jewish national identity

A number of modern scholars of nationalism support the existence of Jewish national identity in antiquity. One of them is David Goodblatt,[214] who generally believes in the existence of nationalism before the modern period. In his view, the Bible, the parabiblical literature and the Jewish national history provide the base for a Jewish collective identity. Although many of the ancient Jews were illiterate (as were their neighbors), their national narrative was reinforced through public readings. The Hebrew language also constructed and preserved national identity. Although it was not widely spoken after the 5th century BCE, Goodblatt states:[215][216]

the mere presence of the language in spoken or written form could invoke the concept of a Jewish national identity. Even if one knew no Hebrew or was illiterate, one could recognize that a group of signs was in Hebrew script. … It was the language of the Israelite ancestors, the national literature, and the national religion. As such it was inseparable from the national identity. Indeed its mere presence in visual or aural medium could invoke that identity.

It is believed that Jewish nationalist sentiment in antiquity was encouraged because under foreign rule (Persians, Greeks, Romans) Jews were able to claim that they were an ancient nation. This claim was based on the preservation and reverence of their scriptures, the Hebrew language, the Temple and priesthood, and other traditions of their ancestors.[217]

Demographics

Ethnic divisions

Within the world's Jewish population there are distinct ethnic divisions, most of which are primarily the result of geographic branching from an originating Israelite population, and subsequent independent evolutions. An array of Jewish communities was established by Jewish settlers in various places around the Old World, often at great distances from one another, resulting in effective and often long-term isolation. During the millennia of the Jewish diaspora the communities would develop under the influence of their local environments: political, cultural, natural, and populational. Today, manifestations of these differences among the Jews can be observed in Jewish cultural expressions of each community, including Jewish linguistic diversity, culinary preferences, liturgical practices, religious interpretations, as well as degrees and sources of genetic admixture.[218]

Jews are often identified as belonging to one of two major groups: the Ashkenazim and the Sephardim. Ashkenazim are so named in reference to their geographical origins (their ancestors’ culture coalesced in the Rhineland, an area historically referred to by Jews as Ashkenaz). Similarly, Sephardim (Sefarad meaning "Spain" in Hebrew) are named in reference their origins in Iberia. The diverse groups of Jews of the Middle East and North Africa are often collectively referred to as Sephardim together with Sephardim proper for liturgical reasons having to do with their prayer rites. A common term for many of these non-Spanish Jews who are sometimes still broadly grouped as Sephardim is Mizrahim (lit. “easterners" in Hebrew). Nevertheless, Mizrahis and Sepharadim are usually ethnically distinct.[219]

Smaller groups include, but are not restricted to, Indian Jews such as the Bene Israel, Bnei Menashe, Cochin Jews, and Bene Ephraim; the Romaniotes of Greece; the Italian Jews ("Italkim" or "Bené Roma"); the Teimanim from Yemen; various African Jews, including most numerously the Beta Israel of Ethiopia; and Chinese Jews, most notably the Kaifeng Jews, as well as various other distinct but now almost extinct communities.[220]

The divisions between all these groups are approximate and their boundaries are not always clear. The Mizrahim for example, are a heterogeneous collection of North African, Central Asian, Caucasian, and Middle Eastern Jewish communities that are no closer related to each other than they are to any of the earlier mentioned Jewish groups. In modern usage, however, the Mizrahim are sometimes termed Sephardi due to similar styles of liturgy, despite independent development from Sephardim proper. Thus, among Mizrahim there are Egyptian Jews, Iraqi Jews, Lebanese Jews, Kurdish Jews, Moroccan Jews, Libyan Jews, Syrian Jews, Bukharian Jews, Mountain Jews, Georgian Jews, Iranian Jews, Afghan Jews, and various others. The Teimanim from Yemen are sometimes included, although their style of liturgy is unique and they differ in respect to the admixture found among them to that found in Mizrahim. In addition, there is a differentiation made between Sephardi migrants who established themselves in the Middle East and North Africa after the expulsion of the Jews from Spain and Portugal in the 1490s and the pre-existing Jewish communities in those regions.[220]

Ashkenazi Jews represent the bulk of modern Jewry, with at least 70 percent of Jews worldwide (and up to 90 percent prior to World War II and the Holocaust). As a result of their emigration from Europe, Ashkenazim also represent the overwhelming majority of Jews in the New World continents, in countries such as the United States, Canada, Argentina, Australia, and Brazil. In France, the immigration of Jews from Algeria (Sephardim) has led them to outnumber the Ashkenazim.[220] Only in Israel is the Jewish population representative of all groups, a melting pot independent of each group's proportion within the overall world Jewish population.[221]

Genetic studies

Y DNA studies tend to imply a small number of founders in an old population whose members parted and followed different migration paths.[222] In most Jewish populations, these male line ancestors appear to have been mainly Middle Eastern. For example, Ashkenazi Jews share more common paternal lineages with other Jewish and Middle Eastern groups than with non-Jewish populations in areas where Jews lived in Eastern Europe, Germany, and the French Rhine Valley. This is consistent with Jewish traditions in placing most Jewish paternal origins in the region of the Middle East.[223][224]

Conversely, the maternal lineages of Jewish populations, studied by looking at mitochondrial DNA, are generally more heterogeneous.[225] Scholars such as Harry Ostrer and Raphael Falk believe this indicates that many Jewish males found new mates from European and other communities in the places where they migrated in the diaspora after fleeing ancient Israel.[226] In contrast, Behar has found evidence that about 40 percent of Ashkenazi Jews originate maternally from just four female founders, who were of Middle Eastern origin. The populations of Sephardi and Mizrahi Jewish communities "showed no evidence for a narrow founder effect."[225] Subsequent studies carried out by Feder et al. confirmed the large portion of non-local maternal origin among Ashkenazi Jews. Reflecting on their findings related to the maternal origin of Ashkenazi Jews, the authors conclude "Clearly, the differences between Jews and non-Jews are far larger than those observed among the Jewish communities. Hence, differences between the Jewish communities can be overlooked when non-Jews are included in the comparisons."[11][227][228] A study showed that 7% of Ashkenazi Jews have the haplogroup G2c, which is mainly found in Pashtuns and on lower scales all major Jewish groups, Palestinians, Syrians, and Lebanese.[229][230]

Studies of autosomal DNA, which look at the entire DNA mixture, have become increasingly important as the technology develops. They show that Jewish populations have tended to form relatively closely related groups in independent communities, with most in a community sharing significant ancestry in common.[231] For Jewish populations of the diaspora, the genetic composition of Ashkenazi, Sephardic, and Mizrahi Jewish populations show a predominant amount of shared Middle Eastern ancestry. According to Behar, the most parsimonious explanation for this shared Middle Eastern ancestry is that it is "consistent with the historical formulation of the Jewish people as descending from ancient Hebrew and Israelite residents of the Levant" and "the dispersion of the people of ancient Israel throughout the Old World".[232] North African, Italian and others of Iberian origin show variable frequencies of admixture with non-Jewish historical host populations among the maternal lines. In the case of Ashkenazi and Sephardi Jews (in particular Moroccan Jews), who are closely related, the source of non-Jewish admixture is mainly Southern European, while Mizrahi Jews show evidence of admixture with other Middle Eastern populations. Behar et al. have remarked on a close relationship between Ashkenazi Jews and modern Italians.[232][233] A 2001 study found that Jews were more closely related to groups of the Fertile Crescent (Kurds, Turks, and Armenians) than to their Arab neighbors, whose genetic signature was found in geographic patterns reflective of Islamic conquests.[223][234]

The studies also show that Sephardic Bnei Anusim (descendants of the "anusim" who were forced to convert to Catholicism), which comprise up to 19.8 percent of the population of today's Iberia (Spain and Portugal) and at least 10 percent of the population of Ibero-America (Hispanic America and Brazil), have Sephardic Jewish ancestry within the last few centuries. The Bene Israel and Cochin Jews of India, Beta Israel of Ethiopia, and a portion of the Lemba people of Southern Africa, despite more closely resembling the local populations of their native countries, have also been thought to have some more remote ancient Jewish ancestry.[235][232][236][228] Views on the Lemba have changed and genetic Y-DNA analyses in the 2000s have established a partially Middle-Eastern origin for a portion of the male Lemba population but have been unable to narrow this down further.[237][238]

Population centers

Although historically, Jews have been found all over the world, in the decades since World War II and the establishment of Israel, they have increasingly concentrated in a small number of countries.[239][240] In 2021, Israel and the United States together accounted for over 85 percent of the global Jewish population, with approximately 45.3% and 39.6% of the world's Jews, respectively.[1]

According to the Israel Central Bureau of Statistics there were 13,421,000 Jews worldwide in 2009, roughly 0.2% of the world's population at the time.[241] According to the 2007 estimates of The Jewish People Policy Planning Institute, the world's Jewish population is 13.2 million.[242] This statistic incorporates both practicing Jews affiliated with synagogues and the Jewish community, and approximately 4.5 million unaffiliated and secular Jews.[citation needed]

According to Sergio Della Pergola, a demographer of the Jewish population, in 2021 there were about 6.8 million Jews in Israel, 6 million in the United States, and 2.3 million in the rest of the world.[1]

Israel

Israel, the Jewish nation-state, is the only country in which Jews make up a majority of the citizens.[243] Israel was established as an independent democratic and Jewish state on 14 May 1948.[244] Of the 120 members in its parliament, the Knesset,[245] as of 2016, 14 members of the Knesset are Arab citizens of Israel (not including the Druze), most representing Arab political parties. One of Israel's Supreme Court judges is also an Arab citizen of Israel.[246]

Between 1948 and 1958, the Jewish population rose from 800,000 to two million.[247] Currently, Jews account for 75.4 percent of the Israeli population, or 6 million people.[248][249] The early years of the State of Israel were marked by the mass immigration of Holocaust survivors in the aftermath of the Holocaust and Jews fleeing Arab lands.[250] Israel also has a large population of Ethiopian Jews, many of whom were airlifted to Israel in the late 1980s and early 1990s.[251][252] Between 1974 and 1979 nearly 227,258 immigrants arrived in Israel, about half being from the Soviet Union.[253] This period also saw an increase in immigration to Israel from Western Europe, Latin America, and North America.[254]

A trickle of immigrants from other communities has also arrived, including Indian Jews and others, as well as some descendants of Ashkenazi Holocaust survivors who had settled in countries such as the United States, Argentina, Australia, Chile, and South Africa. Some Jews have emigrated from Israel elsewhere, because of economic problems or disillusionment with political conditions and the continuing Arab–Israeli conflict. Jewish Israeli emigrants are known as yordim.[255]

Diaspora (outside Israel)

The waves of immigration to the United States and elsewhere at the turn of the 19th century, the founding of Zionism and later events, including pogroms in Imperial Russia (mostly within the Pale of Settlement in present-day Ukraine, Moldova, Belarus and eastern Poland), the massacre of European Jewry during the Holocaust, and the founding of the state of Israel, with the subsequent Jewish exodus from Arab lands, all resulted in substantial shifts in the population centers of world Jewry by the end of the 20th century.[258]

More than half of the Jews live in the Diaspora (see Population table). Currently, the largest Jewish community outside Israel, and either the largest or second-largest Jewish community in the world, is located in the United States, with 5.2 million to 6.4 million Jews by various estimates. Elsewhere in the Americas, there are also large Jewish populations in Canada (315,000), Argentina (180,000–300,000), and Brazil (196,000–600,000), and smaller populations in Mexico, Uruguay, Venezuela, Chile, Colombia and several other countries (see History of the Jews in Latin America).[259] According to a 2010 Pew Research Center study, about 470,000 people of Jewish heritage live in Latin-America and the Caribbean.[260] Demographers disagree on whether the United States has a larger Jewish population than Israel, with many maintaining that Israel surpassed the United States in Jewish population during the 2000s, while others maintain that the United States still has the largest Jewish population in the world. Currently, a major national Jewish population survey is planned to ascertain whether or not Israel has overtaken the United States in Jewish population.[261]

Western Europe's largest Jewish community, and the third-largest Jewish community in the world, can be found in France, home to between 483,000 and 500,000 Jews, the majority of whom are immigrants or refugees from North African countries such as Algeria, Morocco, and Tunisia (or their descendants).[262] The United Kingdom has a Jewish community of 292,000. In Eastern Europe, the exact figures are difficult to establish. The number of Jews in Russia varies widely according to whether a source uses census data (which requires a person to choose a single nationality among choices that include "Russian" and "Jewish") or eligibility for immigration to Israel (which requires that a person have one or more Jewish grandparents). According to the latter criteria, the heads of the Russian Jewish community assert that up to 1.5 million Russians are eligible for aliyah.[263][264] In Germany, the 102,000 Jews registered with the Jewish community are a slowly declining population,[265] despite the immigration of tens of thousands of Jews from the former Soviet Union since the fall of the Berlin Wall.[266] Thousands of Israelis also live in Germany, either permanently or temporarily, for economic reasons.[267]

Prior to 1948, approximately 800,000 Jews were living in lands which now make up the Arab world (excluding Israel). Of these, just under two-thirds lived in the French-controlled Maghreb region, 15 to 20 percent in the Kingdom of Iraq, approximately 10 percent in the Kingdom of Egypt and approximately 7 percent in the Kingdom of Yemen. A further 200,000 lived in Pahlavi Iran and the Republic of Turkey. Today, around 26,000 Jews live in Arab countries[268] and around 30,000 in Iran and Turkey. A small-scale exodus had begun in many countries in the early decades of the 20th century, although the only substantial aliyah came from Yemen and Syria.[269] The exodus from Arab and Muslim countries took place primarily from 1948. The first large-scale exoduses took place in the late 1940s and early 1950s, primarily in Iraq, Yemen and Libya, with up to 90 percent of these communities leaving within a few years. The peak of the exodus from Egypt occurred in 1956. The exodus in the Maghreb countries peaked in the 1960s. Lebanon was the only Arab country to see a temporary increase in its Jewish population during this period, due to an influx of refugees from other Arab countries, although by the mid-1970s the Jewish community of Lebanon had also dwindled. In the aftermath of the exodus wave from Arab states, an additional migration of Iranian Jews peaked in the 1980s when around 80 percent of Iranian Jews left the country.[citation needed]

Outside Europe, the Americas, the Middle East, and the rest of Asia, there are significant Jewish populations in Australia (112,500) and South Africa (70,000).[40] There is also a 6,800-strong community in New Zealand.[270]

Demographic changes

Assimilation

Since at least the time of the Ancient Greeks, a proportion of Jews have assimilated into the wider non-Jewish society around them, by either choice or force, ceasing to practice Judaism and losing their Jewish identity.[271] Assimilation took place in all areas, and during all time periods,[271] with some Jewish communities, for example the Kaifeng Jews of China, disappearing entirely.[272] The advent of the Jewish Enlightenment of the 18th century (see Haskalah) and the subsequent emancipation of the Jewish populations of Europe and America in the 19th century, accelerated the situation, encouraging Jews to increasingly participate in, and become part of, secular society. The result has been a growing trend of assimilation, as Jews marry non-Jewish spouses and stop participating in the Jewish community.[273]

Rates of interreligious marriage vary widely: In the United States, it is just under 50 percent,[274] in the United Kingdom, around 53 percent; in France; around 30 percent,[275] and in Australia and Mexico, as low as 10 percent.[276] In the United States, only about a third of children from intermarriages affiliate with Jewish religious practice.[277] The result is that most countries in the Diaspora have steady or slightly declining religiously Jewish populations as Jews continue to assimilate into the countries in which they live.[citation needed]

War and persecution

The Jewish people and Judaism have experienced various persecutions throughout Jewish history. During Late Antiquity and the Early Middle Ages the Roman Empire (in its later phases known as the Byzantine Empire) repeatedly repressed the Jewish population, first by ejecting them from their homelands during the pagan Roman era and later by officially establishing them as second-class citizens during the Christian Roman era.[278][279]

According to James Carroll, "Jews accounted for 10% of the total population of the Roman Empire. By that ratio, if other factors had not intervened, there would be 200 million Jews in the world today, instead of something like 13 million."[280]

Later in medieval Western Europe, further persecutions of Jews by Christians occurred, notably during the Crusades—when Jews all over Germany were massacred—and in a series of expulsions from the Kingdom of England, Germany, and France. Then there occurred the largest expulsion of all, when Spain and Portugal, after the Reconquista (the Catholic Reconquest of the Iberian Peninsula), expelled both unbaptized Sephardic Jews and the ruling Muslim Moors.[281][282]

In the Papal States, which existed until 1870, Jews were required to live only in specified neighborhoods called ghettos.[283]

Islam and Judaism have a complex relationship. Traditionally Jews and Christians living in Muslim lands, known as dhimmis, were allowed to practice their religions and administer their internal affairs, but they were subject to certain conditions.[284] They had to pay the jizya (a per capita tax imposed on free adult non-Muslim males) to the Islamic state.[284] Dhimmis had an inferior status under Islamic rule. They had several social and legal disabilities such as prohibitions against bearing arms or giving testimony in courts in cases involving Muslims.[285] Many of the disabilities were highly symbolic. The one described by Bernard Lewis as "most degrading"[286] was the requirement of distinctive clothing, not found in the Quran or hadith but invented in early medieval Baghdad; its enforcement was highly erratic.[286] On the other hand, Jews rarely faced martyrdom or exile, or forced compulsion to change their religion, and they were mostly free in their choice of residence and profession.[287]

Notable exceptions include the massacre of Jews and forcible conversion of some Jews by the rulers of the Almohad dynasty in Al-Andalus in the 12th century,[288] as well as in Islamic Persia,[289] and the forced confinement of Moroccan Jews to walled quarters known as mellahs beginning from the 15th century and especially in the early 19th century.[290] In modern times, it has become commonplace for standard antisemitic themes to be conflated with anti-Zionist publications and pronouncements of Islamic movements such as Hezbollah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Turkish Refah Partisi."[291][better source needed]

Throughout history, many rulers, empires and nations have oppressed their Jewish populations or sought to eliminate them entirely. Methods employed ranged from expulsion to outright genocide; within nations, often the threat of these extreme methods was sufficient to silence dissent. The history of antisemitism includes the First Crusade which resulted in the massacre of Jews;[281] the Spanish Inquisition (led by Tomás de Torquemada) and the Portuguese Inquisition, with their persecution and autos-da-fé against the New Christians and Marrano Jews;[292] the Bohdan Chmielnicki Cossack massacres in Ukraine;[293] the Pogroms backed by the Russian Tsars;[294] as well as expulsions from Spain, Portugal, England, France, Germany, and other countries in which the Jews had settled.[282] According to a 2008 study published in the American Journal of Human Genetics, 19.8 percent of the modern Iberian population has Sephardic Jewish ancestry,[295] indicating that the number of conversos may have been much higher than originally thought.[296][297]

The persecution reached a peak in Nazi Germany's Final Solution, which led to the Holocaust and the slaughter of approximately 6 million Jews.[298] Of the world's 16 million Jews in 1939, almost 40% were murdered in the Holocaust.[299] The Holocaust—the state-led systematic persecution and genocide of European Jews (and certain communities of North African Jews in European controlled North Africa) and other minority groups of Europe during World War II by Germany and its collaborators—remains the most notable modern-day persecution of Jews.[300] The persecution and genocide were accomplished in stages. Legislation to remove the Jews from civil society was enacted years before the outbreak of World War II.[301] Concentration camps were established in which inmates were used as slave labour until they died of exhaustion or disease.[302] Where the Third Reich conquered new territory in Eastern Europe, specialized units called Einsatzgruppen murdered Jews and political opponents in mass shootings.[303] Jews and Roma were crammed into ghettos before being transported hundreds of kilometres by freight train to extermination camps where, if they survived the journey, the majority of them were murdered in gas chambers.[304] Virtually every arm of Germany's bureaucracy was involved in the logistics of the mass murder, turning the country into what one Holocaust scholar has called "a genocidal nation."[305]

Migrations

Throughout Jewish history, Jews have repeatedly been directly or indirectly expelled from both their original homeland, the Land of Israel, and many of the areas in which they have settled. This experience as refugees has shaped Jewish identity and religious practice in many ways, and is thus a major element of Jewish history.[306] The patriarch Abraham is described as a migrant to the land of Canaan from Ur of the Chaldees[307] after an attempt on his life by King Nimrod.[308] His descendants, the Children of Israel, in the Biblical story (whose historicity is uncertain) undertook the Exodus (meaning "departure" or "exit" in Greek) from ancient Egypt, as recorded in the Book of Exodus.[309]

Centuries later, Assyrian policy was to deport and displace conquered peoples, and it is estimated some 4,500,000 among captive populations suffered this dislocation over three centuries of Assyrian rule.[310] With regard to Israel, Tiglath-Pileser III claims he deported 80% of the population of Lower Galilee, some 13,520 people.[311] Some 27,000 Israelites, 20 to 25% of the population of the Kingdom of Israel, were described as being deported by Sargon II, and were replaced by other deported populations and sent into permanent exile by Assyria, initially to the Upper Mesopotamian provinces of the Assyrian Empire.[312][313] Between 10,000 and 80,000 people from the Kingdom of Judah were similarly exiled by Babylonia,[310] but these people were then returned to Judea by Cyrus the Great of the Persian Achaemenid Empire.[314]

Many Jews were exiled again by the Roman Empire.[315] The 2,000 year dispersion of the Jewish diaspora beginning under the Roman Empire,[316] as Jews were spread throughout the Roman world and, driven from land to land,[317] settled wherever they could live freely enough to practice their religion. Over the course of the diaspora the center of Jewish life moved from Babylonia[318] to the Iberian Peninsula[319] to Poland[320] to the United States[321] and, as a result of Zionism, back to Israel.[322]

There were also many expulsions of Jews during the Middle Ages and Enlightenment in Europe, including: 1290, 16,000 Jews were expelled from England, see the (Statute of Jewry); in 1396, 100,000 from France; in 1421, thousands were expelled from Austria. Many of these Jews settled in East-Central Europe, especially Poland.[323] Following the Spanish Inquisition in 1492, the Spanish population of around 200,000 Sephardic Jews were expelled by the Spanish crown and Catholic church, followed by expulsions in 1493 in Sicily (37,000 Jews) and Portugal in 1496. The expelled Jews fled mainly to the Ottoman Empire, the Netherlands, and North Africa, others migrating to Southern Europe and the Middle East.[324]

During the 19th century, France's policies of equal citizenship regardless of religion led to the immigration of Jews (especially from Eastern and Central Europe).[325] This contributed to the arrival of millions of Jews in the New World. Over two million Eastern European Jews arrived in the United States from 1880 to 1925.[326]

In summary, the pogroms in Eastern Europe,[294] the rise of modern antisemitism,[327] the Holocaust,[328] as well as the rise of Arab nationalism,[329] all served to fuel the movements and migrations of huge segments of Jewry from land to land and continent to continent until they arrived back in large numbers at their original historical homeland in Israel.[322]

In the latest phase of migrations, the Islamic Revolution of Iran caused many Iranian Jews to flee Iran. Most found refuge in the US (particularly Los Angeles, California, and Long Island, New York) and Israel. Smaller communities of Persian Jews exist in Canada and Western Europe.[330] Similarly, when the Soviet Union collapsed, many of the Jews in the affected territory (who had been refuseniks) were suddenly allowed to leave. This produced a wave of migration to Israel in the early 1990s.[255]

Growth

Israel is the only country with a Jewish population that is consistently growing through natural population growth, although the Jewish populations of other countries, in Europe and North America, have recently increased through immigration. In the Diaspora, in almost every country the Jewish population in general is either declining or steady, but Orthodox and Haredi Jewish communities, whose members often shun birth control for religious reasons, have experienced rapid population growth.[331]

Orthodox and Conservative Judaism discourage proselytism to non-Jews, but many Jewish groups have tried to reach out to the assimilated Jewish communities of the Diaspora in order for them to reconnect to their Jewish roots. Additionally, while in principle Reform Judaism favors seeking new members for the faith, this position has not translated into active proselytism, instead taking the form of an effort to reach out to non-Jewish spouses of intermarried couples.[332]

There is also a trend of Orthodox movements reaching out to secular Jews in order to give them a stronger Jewish identity so there is less chance of intermarriage. As a result of the efforts by these and other Jewish groups over the past 25 years, there has been a trend (known as the Baal teshuva movement) for secular Jews to become more religiously observant, though the demographic implications of the trend are unknown.[333] Additionally, there is also a growing rate of conversion to Jews by Choice of gentiles who make the decision to head in the direction of becoming Jews.[334]

Contributions

Jewish individuals have played a significant role in the development and growth of Western culture,[55][335] advancing many fields of thought, science and technology,[45] both historically and in modern times,[336] including through discrete trends in Jewish philosophy, Jewish ethics[337] and Jewish literature,[45] as well as specific trends in Jewish culture, including in Jewish art, Jewish music, Jewish humor, Jewish theatre, Jewish cuisine and Jewish medicine.[338][339] Jews have established various Jewish political movements,[45] and Jewish religious movements, and, though the authorship of the Hebrew Bible and parts of the New Testament,[51][52] provided the foundation for Christianity,[53] and for Islam.[54] More than 20 percent[340][341][342][343][344][345] of the awarded Nobel Prize have gone to individuals of Jewish descent.[346]

Notes