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Daniel J. Schroeter

came to identify themselves as “Moroccan.” It was not before the late nineteenth century that an elite of Western educated Jews, living in a number of urban centers of Morocco, began to regard themselves as part of a single Moroccan Jewish community within the geographical confines of the country known

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Benjamin Ravid

or in any place could they enjoy any privilege reserved only for Venetian subjects and consequently were never to be regarded as such. But then it introduced a modifying provision that reflected a compromise intended to resolve the tension between the Venetian religiously motivated anti

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Uriah Kfir

, and literal rather than midrashic use of biblical expressions. What motivated Ibn Ezra to condemn Qilir? Why would he bother with the work of a long-gone poet, five centuries his senior? Yahalom notes the importance of context in understanding Ibn Ezra’s criticism: “It is important to realize that

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Aviva Ben-Ur

heavily intra-married and tiny subgroup living in a rapidly expanding city and was therefore not in a position to draw highly defined boundaries between variants of non-Ashkenazi Jews. Leaders were, however, entitled to strictly follow the first bylaw of the congregation’s regulations prohibiting “the

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Avi Bareli, Uri Cohen and Alma Schneider

.” The solution is “improving quality of life, road paving, education, and the social advancement of underprivileged ethnic groups.” However, Berger did not merely urge mapai to strengthen ties with the oriental proletariat through development and education. He stated that while the strength of a

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Avi Bareli, Uri Cohen and Alma Schneider

eve of his resignation: … with all of my devotion to the Histadrut, which I have supported my entire life in every possible way as it struggled to improve workers’ standard of living … I cannot accept that the government will approve a certain decision only … [because] it will enable the Histadrut

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Avi Bareli, Uri Cohen and Alma Schneider

newspaper Ha’olam Hazeh , enthusiastically adopted Buber’s reference to a nation of “broken tablets,” meaning a nation irreparably divided, and heightened it. Avneri saw the oriental immigration as a mortal threat to the pre-independence Zionist vision. He claimed that, “The new Hebrew culture came to life

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Avi Bareli, Uri Cohen and Alma Schneider

public’s quality of life ( Divrei Ha’knesset Feb. 14, 1956, 1063; also Ha’aretz Feb. 14, 1956a). He expressed an aversion to significant wage gaps, along with trepidations of escalating inflation due to the wage demands in the public sector, which would add to significant government spending on