Two general elections within a span of five months are a treasure for any researcher, because they bring to light the issues that are most important to each group of voters.
Between the April and September elections, Prime Minister Benjamin Netanyahu did not change, the security threats from Iran and the Gaza Strip neither grew nor shrank, and Israel's population remained almost the same. But a new agenda that was placed at the center of the second election took five Knesset seats from the bloc comprising Likud and the Orthodox and ultra-Orthodox Jewish parties. The agenda was the relationship between religion and state, and the person who put it center stage also coined the slogan that most accurately summarizes Israel’s social and political center of gravity: “A Jewish state, not a halakha [Jewish religious law] state.”
One could say that this is the amorphous consensus on Jewish identity in Israel as it has emerged and come together in recent decades. In general terms, beginning in the 1990s Israeli Jewish society underwent two deep processes relating to its identity. On the one hand, Jewish Israelis learned to challenge the authority of Orthodox Judaism as the sole authentic representative of historic Judaism. An increasing number of Jews are shaping their Jewish identity through a wide range of alternative avenues, from pluralistic study forums, through Reform Judaism to New Age-y doctrines like the Yemima Method to the various Bratslav Hasidic courts. This is privatized Judaism, shaped by the individual to meet their cultural, social or spiritual needs. This is also a Judaism that fears for its liberty and the possibility of realizing itself in whatever way it chooses.
On the other hand, we also see in Israel the rise of an ethnic-national Jewish identity, which is based on a sense of tribal belonging and whose meaning is derived from the mission of preserving the security and prosperity of the Jewish people. This Jewish identity is ostensibly collectivist and its center is the national-ethnic (not civic) community. But the demands this identity makes on the individual are minimal, and as such it can be integrated — in a manner that is complementary, not contradictory — into the privatization process. This identity is more strongly tied to Orthodox Judaism, which it considers more authentic and “faithful,” but in the end it also undermines it.
One could say that both these social trends stem from the same source: rising individualization in the Western world. The processes of liberalization and globalization that the West is experiencing have made it more homogenous. The rules of the market and consumer culture, the discussion of human and civil rights, even popular culture in all its channels constitute a fixed framework that molds local societies into similar patterns. On the one hand, privatization and liberalization have turned people into individuals who scrupulously cultivate their own autonomy; on the other hand, these same individuals also develop anxiety about their identity. Most of them don’t want to be swallowed up into the liberal shredder and spit out as a generic Western individual. Strengthening national or ethnic identity provides a solution in this respect: The individual feels part of a unique collective while making minimal lifestyle changes.
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But what happens when the individual is in fact expected to change his behavior? What happens when the government allows and even encourages increased religious influence in the state secular schools, separation between men and women in the public sphere or the closure of grocery stores on the Sabbath? What happens when it threatens to prohibit soccer games on Shabbat or the Eurovision Song Contest? Many who affiliate with ethnic-national Judaism will accept this, and some might even see it as an authentic expression of the heritage with which they identify. But many others will respond to this threat to their autonomy and their lifestyle by turning their backs on the parties that promote it.
The fault line between religious and secular is one of the most fundamental in Israel. The socialist Zionism that established the state rejected halakha and saw religion as a relic of the galut, the Jewish Diaspora, which was not only superfluous after the Jewish people returned to the land of its ancestors but was a constant threat to the establishment of a progressive, properly run state. Socialism as a mass progressive vision disintegrated, along with the decades-long rule of Labor Party forerunner Mapai and its ethos, but a fundamental antagonism toward “the religious” is part of Israel's DNA. Add to this the perceived threat to civil liberties, and this antagonism turns into an electoral force.
The combination of this old antagonism and the insistence on personal freedoms brought Yosef (Tommy) Lapid’s Shinui party 15 Knesset seats in the 2003 election and his son Yair Lapid's Yesh Atid 19 seats in 2013. In September’s election it destroyed Netanyahu’s chance of obtaining a coalition of 61 seats without Avigdor Lieberman’s Yisrael Beiteinu party. In my opinion, it also prevented Kahol Lavan from weakening any more than it did. The bottom line is clear: In every election campaign in which the issue of religion and state becomes central, several Knesset seats move from the right-wing bloc to the left or, more accurately, from the right-traditional religious bloc to the central-civic bloc. These seats go not to Meretz, but to parties that offer a clear Jewish identity while also promising to preserve a secular civic space. Both Lapids offered exactly this. Now it was being offered by Lieberman and the four leaders of Kahol Lavan.
Lieberman’s slogan, “A Jewish state, not a halakha state,” precisely expresses this new, all-Israeli combination; on the one hand it emphasizes Jewish identity, while on the other hand it promises to preserve individual liberties. Moshe Feiglin had actually discovered this secret formula earlier, and during the campaign for the April election he used it very successfully with his libertarian party Zehut before he was brought down by campaign errors and Netanyahu’s skill in cannibalizing the bloc. Hayamin Hehadash, whose platform had remarkably similar messages, was hurt as a result of overly cautious wording (for example, party chairman Naftali Bennett stuttered over LGBTQ rights) and suffered the same cannibalization. Looking forward, we can expect to see this winning combination in every party seeking the votes of mainstream Israelis.
The Haredi parties, in contrast, have maintained their strength, which is based on Orthodox and traditional Jewish voters, for whom personal autonomy and the secular civic space is less important. The religious Zionist movement is caught in between: Its Haredi minority completed its takeover of the now-defunct National Religious Party (after obtaining similar, if less complete, control of the community’s educational institutions). In the process it alienated a majority of Israelis and even a majority of religious Zionists, who fear for their autonomy no less than secular Israelis do. Bennett and Ayelet Shaked, who in September ran together with Bezalel Smotrich and Rafi Peretz as Yamina, did not gain additional Knesset seats, suggesting that voters recognized that the alliance with the Haredi Zionists would stifle their relatively liberal voice.
Both election seasons shattered the religious-Zionist dream that secular Israelis wanted a knitted-kippa leadership. It turns out that secular Jews prefer — surprise! — to vote for secular politicians, whether Likud or Kahol Lavan. Beyond that, we are seeing the end of a process that began in the 1990s, with the National Religious Party’s unequivocal affiliation with the right. That move turned religious Zionism, which had always prided itself on being the “hyphen” that brought together Haredim and secular Jews, Torah and science, past and future — into just another right-wing party.
For religious Zionism, the movement toward individualism on the one hand and ethnic nationalism on the other undermined the halakhic dimension. Along with turning the settlement enterprise into a central tenet of faith, identifying with the political right replaced halakha as the fundamental basis of religious-Zionist identity. Bennett and Shaked’s Habayit Hayehudi party accepted secular right-wingers, but would never have accepted religious leftists.
The two components of Yamina represent two opposing responses to this process. Bennett and Shaked are nothing more Likudniks with a twist, and the platform of their party was not materially different from that of Likud on matters of religion or foreign policy. This model won them around a dozen Knesset seats in 2013, and presumably that was their peak. Politicians such as Smotrich, Peretz and Moti Yogev, however, seek to return the topic of religious law to the fore. But in an age when civil liberties and even liberal causes such as feminism and LGBTQ rights are becoming part of the Israeli consensus, such a move will confirm the party’s place as a small Likud satellite.
The combination of Jewish ethnic nationalism and individualistic liberalism has thus become the main intersection of the range of circles making up Israeli society. Likud, which was founded on a blend of nationalism and liberalism, could have been the primary beneficiary of this situation, had Netanyahu not become completely dependent on his alliance with his “natural partners,” which repels his voters. Kahol Lavan gained from Likud's loss but it now faces a dilemma since in the absence of a unity government it, too, is dependent on the Haredi parties.
But the importance of the current situation goes well beyond the political arena. The evolving Jewish identity represents a sort of privatized traditionalism, grasping on to a heritage that is dependent upon the will of the individual and custom-made to fit. It is a dynamic, creative Judaism, but it’s also egocentric, and the liberalism it demonstrates toward the Jewish direction (from weddings outside of the rabbinate to LGBTQ rights) does not generally extend into the non-Jewish space. This is Judaism in Israel in the early 21st century, and it shows us that most Israeli Jews will not relinquish their Jewish identity, but at the same time they will rise up against religious coercion and insist on individual liberties, at least for themselves.
Tomer Persico is Koret Visiting Assistant Professor of Jewish and Israel Studies at University of California, Berkeley and a research fellow at Jerusalem's Shalom Hartman Institute.