Israel Shifts Rightward, Embraces Tradition After Hamas Attack
Translated & summarized from Makor Rishon by baba
Three years after the October 7th Hamas attack, Israeli society has undergone significant changes, marked by a pronounced shift to the political right and a resurgence of religious tradition. Support for the two-state solution has plummeted, while public discourse has become more extreme. This period has also seen a strengthening of religious observance and a deep reevaluation of national identity, partly in response to the perceived failure of the state. Internationally, Israel faces isolation, which has further polarized domestic political views and reinforced a turn towards Jewish tradition.
The story in 6 lines · by baba
- Israeli society has shifted significantly to the political right following the October 7th Hamas attack and subsequent war.
- Support for the two-state solution has dramatically decreased, with only about a quarter of Israelis now favoring it.
- There is a noticeable resurgence of religious observance and traditional practices across various segments of Israeli society.
- Israel faces increased international isolation and condemnation, impacting domestic political discourse.
- The war has deeply affected specific communities, leading to internal reevaluations and potential shifts in alliances.
- An unprecedented surge in the creation of new prayers reflects a deepening connection to Jewish tradition and the trauma of the attack.
Three years of intense conflict and internal strife have profoundly reshaped Israeli society, leading to a significant shift towards the political right and a renewed embrace of religious tradition. The aftermath of the October 7th Hamas attack, which claimed approximately 1,200 lives, and the subsequent war, which resulted in over 800 additional fatalities and the capture of 251 hostages, has prompted a collective reevaluation of national identity and security.
Public opinion polls reveal a dramatic decline in support for the two-state solution, with only about a quarter of Israelis now favoring it, a stark contrast to the nearly half who supported it before the attack. This shift is evident across the political spectrum, with former left-wing activists noting a move towards right-wing security and political stances, even among secular, Tel Aviv-based populations. The rhetoric has also become more extreme, with public discourse including previously unacceptable statements about Gazans.
Concurrently, there has been a noticeable strengthening of religious observance and traditional practices, even among secular Israelis. This includes increased visibility of religious symbols and participation in religious events, a phenomenon some attribute to the "no atheists in foxholes" sentiment during times of crisis. This trend is seen as a response to the perceived failure of the state as a protective "big father" figure, prompting a deeper search for collective identity rooted in Jewish heritage.
Internationally, Israel has faced widespread condemnation and isolation following its response to the attack, leading to increased global hostility and calls for boycotts and sanctions. This has paradoxically strengthened the resolve of some on the right to disregard international opinion, while the left feels more vulnerable due to its inherently globalist outlook. The global backlash has also been linked to the resurgence of Jewish pride and tradition.
The war has also had a devastating impact on specific communities, particularly the secular left, whose faith in peace processes has been shattered. The Haredi (ultra-Orthodox) community, while initially showing solidarity, has become defensive amidst public criticism regarding draft exemptions. The religious Zionist community, having suffered disproportionately high casualties, has seen its influence grow, leading to a potential end of its alliance with the Haredi community and a reevaluation of its relationship with the secular left.
Amidst these societal shifts, there has been an unprecedented surge in the composition of new prayers and liturgical works, reflecting both the trauma of the attack and a deepening connection to Jewish tradition. This outpouring of prayer is seen as a unique historical phenomenon, distinct from previous Israeli wars where such expressions were far less common. The article also touches upon the complex situation of the Arab minority in Israel, who, despite contributing to the war effort, feel increasingly marginalized and subject to hostility.
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