Portrait of a Community: The Attitude of the Zionist Leadership toward the Absorption in the Land of Israel of the Jews of Thessaloniki, the “Mizrahi’im”, in contrast to the Jews of Germany, the “Ashkenazim”

2021 ◽  
Vol 23 ◽  
pp. 116-145
Author(s):  
Yitzhak Cytrin ◽  
Keyword(s):  
Worldview ◽  
1983 ◽  
Vol 26 (7) ◽  
pp. 18-21
Author(s):  
Avi Shlaim

The second government formed by Menachem Begin, following the Likud party's narrow victory in the June, 1981, elections, represented a real change in Israeli foreign policy. Dominated by a group of hard-liners committed to the ideology of "Greater Israel" and powered by a drive for regional hegemony, this government led Israel along a nationalistic and militant course, culminating within one year in a full-scale invasion of Lebanon. The election results, which gave the Likud 48 seats in the new Knesset compared with the Labor party's 47, hardly provided an unequivocal mandate for the pursuit of Begin's far-reaching political program, a program that can be summed up in the two words Eretz Yisrael—the whole land of Israel. Nor could a coalition with the religious parties, which commanded a wafer-thin majority of 61 in the 120-member Knesset, be considered a natural vehicle for bringing about such a radical change in foreign policy.


2015 ◽  
Vol 65 (4) ◽  
pp. 567-587 ◽  
Author(s):  
Mitka R. Golub

In this study, I investigated all personal names with the element שלם in the Land of Israel during the Iron Age ii period. I collected the names from archaeological and biblical sources, analyzed and compared their distribution according to geography, chronology, and political affiliation. The results show that while שלם is a popular element in Judah from the eighth to the early sixth centuries, it is absent from Israel. The element שלם in unvocalized names from archaeological sources is interpreted mostly as ‘replacement, substitute’ (for the deceased child). However, the popularity of the element שלם solely in Judah may indicate that שלם was used more often than we assume as a divine name referring to YHWH, as do all other Judean popular names. In addition, the comparison between the names from archaeological and biblical sources may be interpreted to indicate that the Bible reflects Judean and not Israelite onomastic traditions.


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