Israel is a Jewish and democratic state. Although seemingly incompatible, the integration of both ways of life was a natural consideration for the founders of the state and has been the guiding principle for the nation since its rebirth in 1948.

Some of the seeds of modern political democracy were already planted in the early stages of Jewish history and a number of underlying principles and values that form the basis of a democracy have been at the core of Jewish thought and practice for over two millennia.

The authority of the law, individual and humanitarian concern, the exhortation by the prophets of the Bible and later by the rabbis of the Talmud (the authoritative body of Jewish law completed c. 400 C.E.) to care for the weaker members of society, and their emphasis on equality before God, are all concepts that subsequently emerged as
part of modern democratic philosophy.

Embracing a central monotheistic belief, Jewish tradition has, over the centuries, recognized pluralistic tendencies in its customs and practices. Over the span of Jewish history this pluralism has been manifested by the existence of both Hassidim¹ and Mitnagdim,² Sephardic and Ashkenazic customs, as well as Kabalistic (mystical) and Halachic (ritualistic) approaches. As long ago as the Temple period, the Sadducees, a priestly cult that adhered to a rigid interpretation of the Torah, lived alongside the Pharisees, proponents of an oral tradition of Jewish law and the precursors of modern rabbinic Judaism. All of these movements differ in their approaches to Judaism and yet are universally recognized as integral parts of "Klal Yisrael", the Jewish nation.

The Talmud, which records the formation of Jewish custom and ritual, is careful to chronicle the debates and divergent views among the scholars of the Mishnaic period (c. 1st-2nd century C.E.). Practices were decided based on majority opinion. Nonetheless, minority opinions were carefully recorded in the Talmud as well. The debates between the houses of Shamai (Beit Shamai) and Hillel (Beit Hillel), which were the two greatest houses of study in Israel during the Mishnaic period, are cited often in the Talmud. Beit Shamai was known for its stringent interpretation of biblical precepts and Beit Hillel for its lenient approach. The Talmud records both
approaches even though the rabbis preferred the rulings of Beit Hillel.

Modern Judaism consists of many different customs, liturgies and philosophies, practiced by the different movements of Judaism, most of which arose in the past two centuries.

Along with the earlier expressions of substantive humanitarian and pluralistic ideas, Jewish institutions themselves adhered to some modes of what later became expressions of modern democracy. Early Jewish communities during the period of the Talmud and afterward, both in Israel and the Diaspora, were governed by representative bodies chosen by each community (Kehila), which were separate from the religious Batei Din (Jewish courts). These bodies were elected by the communities for which they served, and they supervised all the social activities of the community.

Care for the welfare of all community members, specifically widows, orphans and the poor, was one of the main concerns of these community institutions, a practice which has been translated in Israel's modern democratic system as social welfare policy.

Although theoretical Zionism was expressed by the prayers and yearning of the Jews over the centuries to return to their homeland from which they were exiled, political Zionism originated among the emerging democracies in Europe following the 18th century emancipation. The emancipation granted Jews the rights of citizenship through which they became more involved in their respective countries and enabled them to cultivate an appreciation of the new type of democratic system of governance and the values that came with it.

From its inception, the political Zionist movement - fostered by the ideas of Theodore Herzl, the father of modern Zionism - was based on a democratic system of decision-making. The First Zionist Congress was convened in 1897 by Theodore Herzl in Basel, Switzerland, with 197 delegates representing Zionist organizations from all over the world. The Zionist Congress held the status of a national assembly representing the entire Jewish people.

Participants in the Congress were elected representatives of the Jewish communities. The Congress provided an open forum for a full range of opinions and functioned on the basis of free elections, already establishing the tradition of a democratic political process and parliamentary debate.

Israel's parliament, the Knesset, derives its name from the "Knesset Hagdola" ("Great Assembly") which was the legislative body of the Jews in Israel during the Second Temple period. The traditions of the Knesset and the democratic procedures by which it operates were influenced by the Zionist Congress, by the experience of the Assembly of Representatives ("Assefat Hanivharim"), which was the supreme elected representative body of the Jewish community in British Mandatory Palestine, and, to a certain extent, by the procedures and customs of the British Parliament.

The roots of Israel's democratic tendencies, nurtured over two millennia by the Jewish nation, were given a chance to mature with the establishment of the state. These principles have not only led to the acceptance of a democratic culture in a region of authoritarian regimes, but have helped Israel remain a sturdy and healthy democracy amongst the nations of the world.

1. Hassidim are adherents of a movement founded in Europe in the 18th century based on an expressive approach to Jewish ritual and thought.
2. Mitnagdim were strict talmudists who were devoted to the pure study of Jewish texts.