Traditional revolution: The issue of marriage on religious kibbutzim, 1929–1948 – a comparative view

Rosenberg-Friedman, Lilach

doi:10.1080/13531042.2012.660381

Cited by 3 publications

(2 citation statements)

References 16 publications

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“…Ada and Eliyahu believed that they would live in a such a society in which the religious wedding ceremony would be rejected in principle (Rosenberg-Friedman 2012;Soker 1998: 22). 6 Moshe Shertok saw things differently, and in his letter to Ada of 3 May, he argued that many pioneers had, in the end, accepted a religious wedding ceremony.…”

Section: Opposition To the Old World And Realization Of The Zionist Nmentioning

confidence: 98%

Wedding Ceremony, Religion, and Tradition: The Shertok Family Debate, 1922

Rosenberg-Friedman¹

2012

Israel Studies Review

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The complex approach of the Yishuv to religion and tradition was articulated in the matter of marriage rites. On the one hand, wedding ceremonies were seen as an expression of Diaspora social values that the Yishuv wished to renounce, while, on the other hand, such occasions were viewed as having national and collective significance. The decision made by Ada Shertok and Eliyahu Golomb not to have a wedding ceremony in May 1922 aroused a fierce debate within one of the most prominent families of the Yishuv. The family dispute surrounding the issue of the marriage ceremony and the diverse opinions presented in it are the focus of the article. This debate is a starting point for a broader discussion on the question of the complex attitude of the Yishuv to religion and tradition in the early 1920s.

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Section: Opposition To the Old World And Realization Of The Zionist Nmentioning

confidence: 98%

Wedding Ceremony, Religion, and Tradition: The Shertok Family Debate, 1922

Rosenberg-Friedman¹

2012

Israel Studies Review

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“…As far as the family was concerned, Zionism was at most a ''conservative revolution,'' as defined by historian Lilach Rosenberg-Friedman, and saw the family as a social agent of the national ideology. 27 The familial imagination was enlisted in the service of the Zionist claim that the Jews are a people, not a religion. Membership in the group was seen as a matter of shared genealogy-no less, and perhaps even more so, in ''secular'' Zionist circles than in religious ones.…”

Section: Introductionmentioning

confidence: 99%

You Can’t Pick Your Family

Shoham

2014

Journal of Family History

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Familism is a model of a social organization that assigns the family an important role in individual and collective identity. This article proposes a historical analysis and interpretation of the Seder celebrations of Jewish Israelis, in order to explore what is unique about Israeli familism-that it imagines the entire nation as an extended family. This ritual continues to be widely practiced today by Jews of every sector-secular, traditional, and religious. As a result, it has a significant presence in Israeli popular culture. The focus is on two questions: (1) who celebrates? That is, what forum convenes around the table? (2) How is it celebrated? That is, what ritual is conducted during the festive gathering? The historical and ethnographic analysis shows that over the course of the twentieth century, the extended family became the preferred forum for celebration, and that the conformist reading of the Haggadah and the other parts of the ceremony continue on the whole to follow the Orthodox rules, even in secular families. This mode of celebration is analyzed here as an expression of the political image of the entire Jewish people as one large extended family and as a demonstration of the extensive use of Jewish familism in the construction of Jewish identity in Israel today.

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The Bar and Bat Mitzvah in the Yishuv and Early Israel: From Initiation Rite to Birthday Party

Shoham¹

2018

AJS Rev.

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This article is an anthropological history of the bar/bat mitzvah ceremony in the Yishuv and Israel of the 1940s and the 1950s, when this ceremony radically grew in terms of the space, time, and economic resources devoted to it, as well as expanded to include girls. To explain that shift, I suggest distinguishing classic rites of initiation from the system of life-cycle ceremonies typical of modern consumer culture, which emphasizes the transition between temporal markers rather than social statuses and imposes no task on the birthday celebrant. The article reconstructs the process by which, during the 1940s and the 1950s, the bar/bat mitzvah ceremony came to function more as an elaborate birthday party than as a rite of initiation. The historical reconstruction demonstrates how, during the late Mandate period and early years of statehood, a new grassroots Israeli culture emerged, shaped by the accommodation of Western consumer culture to Jewish traditions rather than by Zionist ideology or established religion.

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Traditional revolution: The issue of marriage on religious kibbutzim, 1929–1948 – a comparative view

Cited by 3 publications

References 16 publications

Wedding Ceremony, Religion, and Tradition: The Shertok Family Debate, 1922

Wedding Ceremony, Religion, and Tradition: The Shertok Family Debate, 1922

You Can’t Pick Your Family

The Bar and Bat Mitzvah in the Yishuv and Early Israel: From Initiation Rite to Birthday Party

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