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The state of Israel was born on May 14, 1948, when the British Mandate on Palestine was terminated and political authority was transferred to a new Israeli government. Britain had been granted authority over the Palestinian region in the Middle East by the League of Nations in the aftermath of World War I and commenced its term as the governing power in September 1923. In the quartercentury of the mandatory regime, the Jewish population in Palestine grew due to consistent waves of immigration since the late 19th century to 650,000. During that period, which is called the Yishuv (Hebrew for “settlement”) in the Israeli historical chronology, the infrastructure for the future independent state had been built. It had a functioning government (Va'ad Leumi) and a vibrant parliament (Asefat Hanivharim), along with health, taxation, and banking systems; a national labor union; a paramilitary defense organization; and a foreign relations committee. This effective infrastructure was able to transform itself into an independent state virtually overnight once the British forces had left the country. It guaranteed a smooth transition to political sovereignty though it could not prevent the challenges and hardships accrued due to Israel's unique historical and geopolitical circumstances of inception.

The new state had to face tremendous tasks from the moment of its inception. First, there was the immediate concern of survival; Arab forces invaded the country the morning after the declaration of independence, resulting in the 1948 war. Second, there was the challenge of nation building in the midst of a hostile and uncooperative environment. The economy had to be reconstructed and revitalized in the face of a harsh climate, paucity of resources, and perennial insecurity. Third, the young state of Israel endeavored to realize the major goal of Zionism: the gathering in of Jews from all corners of the world. This moral obligation was a daunting and unprecedented undertaking for a fragile social and economic system, which had to absorb in a relatively short period three times the amount of its original population. Fourth, the influx of Jews of different cultures and languages, dissimilar political traditions and norms, and diverse preferences necessitated a complex and delicate process of assimilation and identity formation—the melting pot. This was not easy for a new state. Tensions and conflicts abound when the development of group cohesion pits contending ideologies, associations, and loyalties against each other to gain influence by forming a collective identity. Fifth, since Zionism's bases of recruitment consist of both secular and religious Jews from various diasporas, incompatibilities and disagreements between these two worlds were imported to Israel, which emphasized and extended the fault lines between them to the Israeli political agenda.

Secularism and Orthodoxy in Israeli Judaism

It can be said with a fair amount of certainty that among all the internal rifts in Israel—the national (Jews and Arabs), the economic (rich and poor), the ethnic-communal (Ashkenazi Jews and Sephardic Jews), gender, geopolitical (center-periphery), and religious—the secular one is the most irresolvable and, thus, will outlast all others. This seemingly unbridgeable abyss between the two world-views stems from the fact that the religious Israeli camp (with all their internal differentiations and denominations) and the secular Israelis, who compose the majority of Israeli society, find it difficult to envision a common future for them in a future Israel. The religious seek a Jewish state that promotes and perpetuates spiritual precepts. They would rather have a state that prioritizes Jewish education and tradition—a regime that would benefit Jews to the detriment of other nation-ethnic group of citizens. The secular Jews insist on a modern state, established on the principles of the Declaration of Independence, which emphasizes equality for all citizens of Israel, including non-Jews. These differences are almost impossible to bridge. It is not only that they do not complement each other, but in many cases, they are utterly opposed to one another.

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