The Jewish Story
The Israeli student body reflects a diverse blend of cultural traditions, levels of religiosity, political views and social identities. Vatikim (veteran) immigrants, sabras (Israeli born), new immigrants, and various religious, secular, left, right identifications: this variety of identities creates a rich and variegated environment. While each individual student is unique, Hillel has identified several student “types” as populations targeted for engagement activities.

• Banim HaMamshichim (The Next Generation)
The generation of founders of Israel came to this country filled with a burning desire to settle the land, turning the Zionist dream into reality by draining the swamps and creating a true homeland and haven for Jews from all over the globe. These founders were mostly secular Jews, rejecting the Diaspora cheder and shtetl way of life, to generate a new identity of the robust and strong Israeli Jew, standing proud on his own land. This “new” Jew felt that Judaism as a religion belonged to the past, and they envisioned Israel as a new start where Jews could feel proud to control their own destiny.

The grandchildren of the founders feel that the “work” of building the country has been done. They associate Judaism with religious coercion based on their perception of the intertwining of politics and religion in the State since its inception. Banim Hamamshichim, as Hillel calls them, do not see Judaism as belonging to them and don’t want to be recognized as Jews, only as Israelis. They are generally ignorant of any Jewish practice or knowledge and many have anti-religious feelings or misconceptions about Jews and the Jewish religion.

Banim Hamamshichim feel a vacuum spiritually and may be searching for their roots. They are not sure what they are looking for, but feel a sense of something missing in their lives. Their parents and grandparents knew the old ways of Europe, and knew the values they were rejecting. Banim hamamshichim don’t know why or what they are opposing, and are curious as to what being Jewish means.

• Dor Kiddush (The Kiddush Generation)

The Kiddush Generation or Dor Kiddush are children and grandchildren of new immigrants who made aliyah in the 1950s, 1960s and 1970s from a variety of countries and cultures. When their parents and grandparents arrived from North Africa and Asia, they were given the choice of secular education or religious schools. Many of these families had a strong sense of tradition and Jewish practice in the home, and many students have poignant memories of their grandfather saying the Sabbath kiddush every week. These students have a familial and communal sense of religious or traditional practice, although many don’t know enough to practice on their own. This population is searching for a sense of Jewish identity that is connected to their country of origin and tradition. These students actively seek out avenues for spiritual experience and practice, and especially the ability for expression of their own traditions as they remember from their grandparents’ generation

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• Yotzei Hodu (Searching for Enlightenment in the East)

A very popular pastime for young Israelis who have finished their army service, is to travel to India and the Far East in search of adventure and fun. Many are seeking some purpose for their future and spiritual enlightenment. For many, it is a pleasant shock to share a Chabad Passover meal in the middle of Goa or Delhi with 3,000 other young Israelis. For the first time they realize they share a common bond and are curious as to what this “bond” is. Later, as students, they actively seek out spiritual avenues and ways to feel connected to something larger than themselves. Their search for meaning attracts them to holistic forms of religious practice, as well as exploring new meanings in Judaism.


• Datim L’Sheavar: Datlashim (The Middle Ground)

Datlashim are students who were raised religiously or grew up in the religious educational system. They generally have a strong Jewish identity and background, but have since left the fold of religion. They do not want to be secular and are searching for more pluralistic forms of practice and belief. Datlashim are able to function in both the religious and secular worlds, but often feel that they do not have their own place or community. Many of these students turn to Hillel for innovative and exciting programming that challenges them to find new meanings and a new sense of Jewish identity and practice.

• Olim Hadashim (New Immigrants)

The two main groups of Olim Hadashim or new immigrants generally hail from the former Soviet Union and North America or other English-speaking countries. While these groups have a need for programs with their own kind to create a sense of support and community, they also desire mifgashim with Israelis and Israeli culture. The Russian population is divided into two groups: 1) those who have a strong sense of Jewishness and connection to Israel, and 2) those without ties or uninterested in any such connection (many of these are non-Jews according to Jewish law). The Americans are interested in meeting Israelis and acclimating to their adopted culture, but also have a lot to offer in terms of their knowledge of religious pluralism, democracy, tolerance and student activism. Their sense of tikkun olam or deep commitment to “fixing the world,” and Israel in particular, has placed them in a unique position to engage and empower their Israeli peers.