Travel Reference
In-Depth Information
host societies and thus have discontinuities from their predecessors in re-assimilationist times.
But since they also still embody many longer-term Jewish religious, cultural, and political
characteristics, they still have a great deal in common — notwithstanding real differences —
with Israeli Jewish society.
The tensions between tradition and rebellion in Israeli society are mediated by a general
respect for Jewish tradition and historic experience even by those who are religiously nonob-
servant and critical of that past. When Israelis circumvent rules — including religious ones —
they still know the rules exist and may respect them in other circumstances. Indeed, although
it seems paradoxical, acting in this “antitraditional” manner does have its traditional aspect.
After all, in Jewish law and society, fi nding a proper way to circumvent a regulation without
breaking it was always viewed as legitimate. For example, a religiously observant man could
use an automatic timer to turn lights on or off on the Sabbath, though he would never dream
of switching them on or off directly, which is forbidden on that day.
With no history of an oppressed peasantry or a working class that “knew its place,” Israelis
are notoriously obstinate, egalitarian, and insistent on their personal rights. The lack of a well-
developed system of etiquette derives from the lack of a subservient or class-conscious past.
But individualism and contentiousness are mitigated by the strong sense of solidarity that
pervades Israeli society.
The Israeli concepts of
rosh gadol
(literally “big head,” referring to a person who puts the
needs of the larger community fi rst) and
rosh katan
(literally “small head,” referring to a per-
son who puts his or her own individual needs fi rst) express this dichotomy between commu-
nity consciousness and selfi sh individualism. The expectation is that the needs of society and
nation will ultimately prevail and that people exhibiting excessive greed or showing off their
material advantages will be shamed into more acceptable behavior.
Another concept expressing how aggressive individualism is generally tempered is the term
Sabra
, used to describe a native-born Israeli Jew. In Hebrew, a sabra is the fruit of the prickly
pear cactus — thorny on the outside, soft on the inside. Applied to Israelis, the word contrasts
their rough, touchy, individualistic behavior with their underlying sentimentalized sensitivity,
the product of group solidarity, close-knit families, and a tradition-oriented, small-town sen-
sibility. While this description has become a cliché, it is nonetheless largely accurate.
Israel is, after all, a small society. There may be just two — not fi ve or six — degrees of sepa-
ration, as in a large family. People know each other or have acquaintances and experiences in
common. Service in the military is one of the bonding experiences that bring people together
who would never otherwise mix. Kindergarten classes have reunions decades later.
To use the analogy of a family is not merely sentimental, since one does not have to be as
nice to family members as one would be to strangers. A parable often used to explain Israel's
social style is of a reckless driver who runs you down, then drives you to the hospital and
nurses you back to health. Civility is not a high priority. Yet, when necessary, the sense that
everyone has a great deal in common and belongs in the same boat provides a major cushion
for social stability.
Having a national language that is not shared with any other countries also enhances na-
tional and social cohesion. The revival of Hebrew was in itself an achievement since it had not
