From “Bourekas Films” to the Israel Prize: Menahem Golan’s Israeli Hollywood Story

It's been a decade since the passing of legendary film producer Menahem Golan. His remarkable career began with films poking fun at Israel's unique social fabric, but he would go on to work with the likes of Chuck Norris, Sylvester Stallone and Meryl Streep.

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Lee Marvin (left), Chuck Norris (center) and Menahem Golan (right) on the set of "The Delta Force", 1985, photo by IPPA staff, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

In 2005–06, Menahem Golan, a film mogul in Israel and later in the United States, sat down for a series of lengthy interviews.

“Once he started talking about cinema, his eyes lit up,” said Shmulik Duvdevani, a film professor who with a student conducted the interviews at Golan’s office in Tel Aviv and home in Jaffa.

The conversations totaled 15 hours and are part of a project, the Israeli Cinema Testimonial Database, documenting the early decades of the country’s film industry.

“You can call him the father of popular Israeli cinema, films meant for mass audiences: comedies, melodrama, action,” said Duvdevani, who teaches at Tel Aviv University and Jerusalem’s Sam Spiegel Film and Television School. “He helped to build the Israeli film industry.”

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Menahem Golan directing the classic Israeli film Kazablan, 1973, photo by IPPA staff, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

Golan began his career in Israeli theater, but discovered his calling as a movie director and producer in the 1960s and ‘70s in a genre known as “bourekas films” that depicted Ashkenazi and Sephardi characters engaged in ethnicity-based misunderstandings and conflict.

Few Israelis made any styles of movies then, and little appreciation — let alone funds — existed for high production values. Sound quality was so poor that subtitles were sometimes a necessity. Shots that belonged on the cutting-room floor remained in the film.

But the genre was “an important stage” in Israeli cinema’s development, said Rami Kimche, a professor at Ariel University and author of a 2023 English-language book, Israeli Bourekas Film: Their Origins and Legacy.

And while Golan, the son of immigrant parents from Poland, might not have intended to break social barriers with films portraying Mizrachi Jews, he recognized them as part of his ticket-buying audience.

“He was a businessman, a theater man, a producer. He was important because he was the first,” Kimche said.

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Yehoram Gaon and other actors in character on the set of Kazablan, 1973, photo by IPPA staff, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

Kazablan, a 1973 bourekas musical Golan directed based on a play and a previous film, was “a major, major production, definitely was groundbreaking and was the peak of his work,” said Isaac Zablocki, director of the New York-based Israel Film Center. Golan directed three other bourekas films: Fortuna, Aliza Mizrachi and Katz V’Carasso.

Golan’s best-known movie in the genre was one he produced: Sallah Shabati, starring Chaim Topol and directed by Ephraim Kishon. It garnered Israel’s first nomination for an Academy Award, in 1964, in the foreign-film category.

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A Hebrew promotional poster for the film Sallah Shabati, produced by Menahem Golan, from the Avraham Deshe (Pashanel) Archive which is made accessible courtesy of the family and as part of a collaborative initiative between the Ministry of Jerusalem and Heritage, the National Library of Israel and the University of Haifa.

Three other Golan works earned foreign-film Oscar nominations: I Love You Rosa (1972), The House on Chelouche Street (1973) and Operation Thunderbolt (1977), which told of the previous year’s rescue by the Israel Defense Forces of hostages held in Entebbe, Uganda.

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Menahem Golan (left) directs Yehoram Gaon, who again starred in one of his films, this time as Yoni Netanyahu in Operation Thunderbolt, based on the IDF’s daring hostage rescue mission in Entebbe, Uganda, 1976. Photo by Danny Gotfried, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

In 1979, Golan moved to Hollywood, where he and his cousin, Yoram Globus, bought a studio, Cannon Films, and set out to make blockbusters on the world’s largest stage.

Their lead actors included Robert Mitchum, Sean Connery, Rock Hudson, Katharine Hepburn, Lauren Bacall, Faye Dunaway, Martin Sheen, Roger Moore, Rod Steiger, Donald Sutherland, Shelley Winters, Maximilian Schell, Jon Voight, Walter Matthau, Alan Bates, Isabella Rosselini, Sally Field, Michael Caine, Kim Basinger, Ellen Burstyn and a young Meryl Streep. Tough guys Charles Bronson and Chuck Norris performed in multiple Cannon films — and Sylvester Stallone and Jean-Claude Van Damme also starred. So did two global figures: opera singer Placido Domingo and ballet dancer Mikhail Baryshnikov.

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A promotional poster for Over the Top, starring Sylvester Stallone and directed by Menahem Golan, courtesy of The Cannon Group, Inc.

Noted directors signed on, too: Lina Wertmuller, Robert Altman, John Frackenheimer, John Cassavetes and Roman Polanski.

Ruth Golan remembers buying a beautiful, long dress to attend a screening of her father’s 1984 film, Ordeal by Innocence. Not just any screening, but one held at a London theater, in the presence of Queen Elizabeth II and Prince Philip. Golan was seated beside the queen. He was instructed not to wear a wristwatch, lest it inadvertently tangle on the monarch’s dress, his daughter said.

As girls, Ruth and her two sisters hung around Golan’s movie sets. She met actress Gila Almagor — and Michal Bat-Adam, who played the title role in I Love You Rosa and with whom she’s remained friends. Later on, she met Stallone, Voight and some of the other American stars working for her father.

While Cannon didn’t release critically acclaimed films, many turned profits. The studio certainly was a sequel factory: Lemon Popsicle and its six sequels, four sequels to Death Wish, four Ninja films, Delta Force and two sequels, Emmanuelle VII, Superman IV, Missing in Action 3, Exterminator 2, Breakin’ 2, Missing in Action 2 and Texas Chainsaw Massacre 2.

“Sometimes there was money; sometimes, not. Sometimes we had a home; sometimes, not. It wasn’t stable, but it was wonderful — up to a point,” Ruth Golan said.

Golan, said Zablocki, made films on the cheap, what once were called B movies. As an example, Zablocki cited the “low production quality” of Superman IV, which included scenes of Superman flying that looked “so much more fake than” in the previous three films.

But Golan thought big. He even built a studio in Neve Ilan, west of Jerusalem, intending to draw international directors to make films in Israel. His own The Delta Force, starring Norris, was filmed at the studio, but not its two sequels.

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Menahem Golan (center) holds court with Chuck Norris (left) and Lee Marvin (right) on the set of The Delta Force, 1985, photo by IPPA staff, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

“He was interested in making a Hollywood in Israel,” Duvdevani said.

The international film studio at Neve Ilan didn’t last, but a stronger Israeli film industry eventually emerged. “It feels like an important building block,” Zablocki said.

Israel itself was a sequel in Golan’s life. He returned to the country for good in the 1990s and was awarded the 1999 Israel Prize, given for lifetime achievement. Golan died in Jaffa 10 years ago this month. The National Library of Israel has an extensive photograph collection documenting Golan’s career.

“He was a loving father, but also was busy with his career,” Ruth Golan said. “He loved what he did.”

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Menahem Golan on the set of Kazablan, 1973, photo by IPPA staff, the Dan Hadani Archive, the Pritzker Family National Photography Collection at the National Library of Israel

Writer-editor Hillel Kuttler can be reached at [email protected].

A Rare Document: When Haredim Proposed That Religious Zionists Join Their Draft Exemption

A fascinating piece of correspondence found in the archive of Rabbi Moshe Tzvi Neria tells the story of the beginnings of the historic debate between Haredim and religious Zionists regarding enlistment in the IDF.

Photo: Rabbi Moshe Tzvi Neria, courtesy of the family. Background: Letter from Rabbi Meir Karelitz to Rabbi Neria, the Moshe Tzvi Neria Archive at the National Library of Israel. This record was made available thanks to the generosity of the Morris and Beverly Baker Foundation.

It was the beginning of 1948, just over a month since the fateful UN vote on partitioning the Holy Land into Jewish and Arab states. The Jewish public in the Land of Israel was busy preparing to establish the state, preparations which were taking place while the early battles of the War of Independence were already underway. It was in this historic moment that Agudat Israel and Poalei Agudat Israel – the two most prominent Haredi political movements – called for enlisting Haredi and religious youth in the national army (the IDF) that was just coming into existence. Except, that is, for women and yeshivah students.

Both within the Haredi community itself and between the Haredim and the religious Zionist community, the main debate revolved around the following issues: Would women be exempt from mandatory enlistment or from any sort of enlistment whatsoever? Would yeshivah students be exempted or be forced to serve part-time? Would yeshivah students be sent into combat? Or perhaps only receive training with service limited to auxiliary forces? And who would be considered a yeshivah student?

A fascinating document from the archive of Rabbi Moshe Tzvi Neria kept at the National Library of Israel provides a glimpse into the beginnings of the historic debate between Haredim and religious Zionists regarding service in the Israeli army – a debate which continues to this day.

The Protagonists

Rabbi Moshe Tzvi Neria was born in Lodz, then part of the Russian Empire, in 1913. He studied in his youth in yeshivahs in the cities of Shklov and Minsk, in an era when yeshivah studies were considered subversive in the formally atheist Soviet Union. He made Aliyah to the Land of Israel before his 18th birthday with the aid of Rabbi Abraham Isaac Hacohen Kook, and began studying at Yeshivat Merkaz Harav. At the same time, he was also one of the leaders of the religious Zionist Bnei Akiva youth movement.

In late 1939, Rabbi Neria established the yeshivah in Kfar Haroeh, the first such yeshivah in the Bnei Akiva educational network. In the early years, the sole focus at Kfar Haroeh was on religious studies, just like Haredi yeshivot. Rabbi Neria’s views on education at the yeshivah were famously summed up in his quip: “Hairs will grow on the palm of my hand before secular studies are taught at the yeshivah.” However, by the end of the decade, pressure from parents of students who joined forces with Rabbi Avraham Zuckerman, another member of the yeshivah’s leadership, led to secular studies such as math and English being taught as well.

The yeshivah at Kfar Haroeh was run like a typical and traditional yeshivah, but it was also part of the Bnei Akiva movement and followed its principles and ideals: In addition to religious study, yeshivah students also worked in agriculture. The yeshivah even sent one of its rabbis, Rabbi Mordechai Breuer, to the British detention camps in Cyprus, where Jews caught while attempting to immigrate covertly were detained, to establish an extension of the yeshivah there. The yeshivah’s internal atmosphere was much the same: Students enjoyed broad autonomy, which included the right to receive new students. They frequently conducted meetings and assemblies, and the student council was partner to administrative decisions.

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Yeshivah students working in gardening at the Bnei Akiva yeshivah at Kfar Haroeh. This item is part of Archive Network Israel, and is made available that to the collaborative efforts of Yad Yitzhak Ben Zvi, the Ministry of Jerusalem and Heritage, and the National Library of Israel

Rabbi Meir Karelitz was born in 1875 in Kosava in Belarus. He studied in Lithuanian yeshivahs, married the daughter of the elder Rabbi of Vilna and served as a Rabbi in the town of Lechovitch.

He was the brother of the Chazon Ish, had close ties with the leading Haredi rabbis of Europe in the period leading up to WWII, and was among the founders of the Vaad Yeshivot (yeshivah committee) of Poland.

Just before the war broke out, he made Aliyah to the Land of Israel with his entire family, where he continued to be very active in leading the Haredi public and establishing its main institutions – the independent education stream, the Moetzet Gedolei Hatorah (council of leading Torah scholars), and the most important institution for our story – the local Vaad Yeshivot in what would soon be the State of Israel.

“We have come to an agreement with the institutions”

On January 1, 1948, Rabbi Meir Karelitz sent a letter to the head of the yeshivah at Kfar Haroeh, Rabbi Moshe Tzvi Neria. In his letter, Rabbi Karelitz spoke of a temporary arrangement formed with the Zionist national institutions regarding the draft of yeshivah students, an arrangement which was valid for 1948. At the end of the letter, Rabbi Karelitz suggested Rabbi Neria send him – if he was interested – a list of his yeshivah students, so that they could be included among those exempted from the draft.

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Rabbi Meir Karelitz

Rabbi Meir Karelitz

7 Shevat 5708

My friend the Rabbi R. M.Tz. Neria, may he live a good long life, amen

[…] I wish to inform [you] that we have come to an agreement with the institutions, regarding the draft of the yeshivah students according to the following formula: The yeshivah students appearing in the lists approved by the three leaders of the yeshivot, are exempt from service in the army (in full or partial drafts).

b. The management of the yeshivot must provide capable students with training in self-defense, according to the orders and instructions of the high command.

c. This arrangement will be considered a temporary arrangement for the [Hebrew] year of 5708 and will come for renewed discussion at the beginning of the year of 5709. It may not be cancelled but by a new agreement.

At the assembly of the yeshivot leaders last Thursday it was decided: A yeshivah student is anyone that is a regular student at the yeshivah and whose Torah is his craft, as it has always been in the yeshivot, and who studies and observes all the orders of the yeshivah.

The leaders of the yeshivot from Petah Tikvah, Ponevezh and Slonim were chosen to the committee of the three yeshivot leaders. The yeshivot must provide notification if any student leaves the yeshivot – to the aforementioned committee of yeshivot leaders. If the management of Yeshivat Kfar Haroeh has in mind to join the aforementioned, may forgive me … and immediately send a list of students of draft age to that committee to the address: Tel Aviv, Montefiore 39, Poalei Agudat Israel, for … the committee.

His friend, respectfully,

Meir Karelitz

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Letter from Rabbi Meir Karelitz to Rabbi Neria regarding the draft of yeshivah students, the Moshe Tzvi Neria Archive, the National Library of Israel. This record was made available thanks to the generosity of the Morris and Beverly Baker Foundation.

“We are interested in including them in the campaigns of the armies of Israel”

In many cases, archives only contain the letters received by the owner of the archive and not their own response, but in this case Rabbi Neria wrote the draft of his response on the back of the original letter, preserving it for posterity.

In his response, Rabbi Neria rejected Rabbi Karelitz’s proposal politely but firmly. Rabbi Neria did agree that yeshivah students needed to be exempt from a full draft, but when it came to part-time drafts, his view was the opposite:

For

The Gaon Muvhak [the outstanding genius]

My teacher and mentor Meir Karelitz, may he live a good long life, amen

Blessings and greetings to you,

[…] forgive me for the lateness of my response to his letter. Illness and distractions delayed me until now.

As to the actual matter, while we indeed agree that yeshivah students should be exempted from a complete draft, regarding a partial draft it seems that we ourselves should to be interested in including them. Both for internal spiritual reasons and also for the sake of raising the honor of Torah and sanctifying the name of Heaven in public.

Procuring a list of our students at draft age is therefore unnecessary since as noted we are interested in including them in the campaigns of the armies of Israel, and in their war [against] the hand of an enemy poised against them.

Many thanks [for your] appeal and interest.

With great respect and honor

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Draft of Rabbi Neria’s response to Rabbi Karelitz regarding the draft of yeshivah students, the Moshe Tzvi Neria Archive, the National Library of Israel. This record was made available thanks to the generosity of the Morris and Beverly Baker Foundation

Rabbi Neria’s archive contains no sign of any continued correspondence between the two, and we don’t know if they continued to discuss the draft issue. We do, however, know that with the escalation of the War of Independence, many members of the religious Zionist community enlisted in the army – some in separate religious units and others in regular IDF units.

Rabbi Neria’s yeshivah at Kfar Haroeh sent most of its graduates to serve in the army. Rabbi Neria accompanied them and supported them, even writing the anthem of the 7th Brigade in which the students served.

76 years have passed since that correspondence, but the worldviews reflected therein have hardly changed.

Feldenkrais: The Man Who Stood Ben-Gurion on His Head

He was an engineer and physicist who struggled with chronic physical pain, when he developed a unique theory of movement which attracted masses of practitioners and trainers around the world. One of these was Israel’s first Prime Minister, David Ben-Gurion, who succeeded in doing a headstand for the first time in his life, at the age of 70. This is the story of Moshe Feldenkrais.

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Dr. Moshe Feldenkrais (photo courtesy of the Association of Licensed Feldenkrais Method Trainers in Israel) and David Ben-Gurion standing on his head at Herzliya Beach, 1957 (Photo: Paul Goldman courtesy of the Photohouse).

There was one man who was able to tell David Ben-Gurion what to do. He even told him to stand on his head, and Ben-Gurion obeyed. His name was Moshe Feldenkrais, a gifted teacher of movement who accumulated many students and patients, one of which was Israel’s first Prime Minister. When asked how often Ben-Gurion practiced with him, he responded: “Every day.” When asked “what hours,” he responded: “It depends. When I have free time.”

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Article about Moshe Feldenkrais in Haaretz, November 1, 1957. From the Historical Jewish Press Collection, the National Library of Israel

The first connection formed between Moshe Feldenkrais and David Ben-Gurion was a little odd:

In the early 1950s, Ben-Gurion suffered from lumbago, meaning he had severe lower back pain problems. After reports were published in the press about the Prime Minister’s physical discomfort, Ben-Gurion received a letter from a citizen who claimed he could cure him. The Prime Minister’s doctors, who saw the letter from a man named Moshe Feldenkrais lacking any professional medical training, dismissed him as a con artist. It was only on the eve of the Sinai Campaign in 1956, when Ben-Gurion once again suffered from back spasms, that he was visited by Professor Aharon Katzir, one of Israel’s top scientists, who advised he meet with his colleague – a physicist and judo expert. The man was not a doctor but he did have some original ideas in the field of orthopedics. This time, Ben-Gurion did not refuse the strange proposal.

Feldenkrais arrived at Ben-Gurion’s home where the Prime Minister was overseeing the Sinai Campaign from his bed, and gave him a thorough physical examination. Once it was completed, he announced: “You will need seventy lessons.” He added that “If you have not already committed yourself to attending the last class, you’d better not start with the first.” Ben-Gurion agreed to the strict conditions laid down by Feldenkrais, and the daily treatment of the Prime Minister began.

Where did Moshe Feldenkrais get the gall and the confidence to personally attend to the health of one of the most important people in the country?

Moshe Feldenkrais was born in 1904. Already at the age of 13, as a bar mitzvah gift, he made a special request of his parents – to allow him make Aliyah from Ukraine to the Land of Israel. With a simple satchel on his back, he set out on his way. Once there, he first worked in construction, and at this stage in his life there was little to hint of what was to come. With great effort, Feldenkrais completed his high school matriculation exams, after which he travelled to the Sorbonne in Paris to study engineering and physics. There, he completed a doctorate in physics cum laude, and afterwards worked as an engineer and physicist in military industry.

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Signed copy of the French version of Feldenkrais’ 1935 book on jiu-jitsu, dedicated to philosopher Samuel Hugo Bergman, who served as Director of the National Library of Israel. From the Samuel Hugo Bergman Archive, the National Library of Israel

In his youth, he took an interest in self-defense and read a book by Kanō Jigorō about the teaching of jiu-jitsu (Feldenkrais would later write the first book on the subject in Hebrew in 1930). As a youth growing up in Tel Aviv, he loved playing ball games with his friends, but in the last year of his studies in high school, he suffered a knee injury, causing him severe pains which kept him bedridden and limited his movement. Doctors at the time had no solution for him, and the only thing they could offer was a risky operation whose odds of recovery were only partial. Feldenkrais refused, and was determined to find another solution.

During his studies in France, he met Kanō, the author of the book he had read, who was impressed with this diligent and curious individual. Though he was an expert in jiu-jitsu as well, Kanō is famous today for having founded the martial art of judo, and Feldenkrais took advantage of his time in Paris to learn from him when he could. Feldenkrais would also later write the first Hebrew-language book on judo. In a letter from 1935 kept at the National Library of Israel, Feldenkrais tells of how Kanō was very impressed with his first book: “This is the best book written on this subject in a language which is not Japanese.” Kanō agreed to write an introduction to Feldenkrais’ book and even saw to it that the book be translated into Japanese.

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Cover of Judo – The Art of Defense and Attack [Hebrew], by Moshe Feldenkrais, the National Library of Israel collections
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Letter from Feldenkrais to Hugo Bergman about the jiu-jitsu book he wrote: “Here we see the first Hebrew book on physical culture which merited to be the first and only to be translated into the Japanese language in which the method was created”. From the Samuel Hugo Bergman Archive, the National Library of Israel

But that was just the beginning. Feldenkrais would later use all the knowledge he accumulated from his Japanese mentor, as well as his studies in engineering and physics, to invent a new theory of movement.

“I decided to see what action I took which led to my knee being strained,” he said an interview in 1957. When he began observing his body as a whole unit, he understood that he was not using it properly and that bad habits which he had accrued were causing him harm. Alongside his work as a physicist in military industry, Feldenkrais continued to develop his own unique theory in the field of movement, aimed at preventing pain and increasing acquaintance with the body. He devoted his scientific skills to try and understand his own physical condition: Why are there days where the knee hurts more than others? Does psychological stress affect it? He studied and investigated the matter but did not arrive at any new insights.

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A young Moshe Feldenkrais. Picture from his first book Jiu-Jitsu and Self Defense (Hebrew), which came out in 1930, when he was just 26

One day, while hopping on his good leg, he slipped and injured it. Despairing and in pain, he lay in bed and fell into a deep sleep. When he awoke, he discovered that his “bad leg” had suddenly improved tremendously, and he was able to easily stand on it. He tried to understand what had happened, leading him to a revolutionary conclusion: in response to his second injury, his brain created new neural circuits, reorganizing his body’s response as a whole.

In the wake of these insights, Feldenkrais developed the ability to carefully observe physical phenomena and became highly sensitive to even the subtlest changes in his body. He created a series of sensory-kinetic experiments which usually took place when lying down on a mattress and which illuminated how the brain, body, and psyche all work together as a single unit. Following Feldenkrais’ discoveries, he adhered to self-healing, slowly improving his functioning to the point that he no longer needed surgery. He even taught himself to walk in a new and graceful manner, which served as the basis for the exercise method he developed, which is named after him – the Feldenkrais Method. His principles were found to be effective not only in solving common physical problems but also in helping those who suffered from developmental and neurological problems.

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Personal Power – A Guide to Spontaneity [Hebrew] by Moshe Feldenkrais

The use of non-invasive methods to improve the nervous system and individual awareness on how to properly use the body were among the principles of the new method, which quickly became popular in Israel.

Back to Feldenkrais’ most important patient. At Ben-Gurion’s request, his therapy sessions with Feldenkrais were kept secret, but at one of their meetings, the Prime Minister let slip that he had never been able to stand on his head, even as a child. Feldenkrais, who saw an indelible link between body and soul, understood that despite their daily sessions, Ben-Gurion still had the “body image of a nebech” (Yiddish for “weak/helpless/unfortunate person”).

Feldenkrais had his own definition of what health meant: “My first definition of a healthy person is someone who can realize their undeclared dreams.” If these dreams are abandoned or repressed, he explained, they will continue to immiserate their dreamers.

He could not ignore Ben-Gurion’s passing comment and went about formulating a plan, at the end of which the unthinkable would happen (as far as Ben-Gurion was concerned), and “the Old Man”, as he was affectionately known, would indeed stand on his head. For the next month, the two worked on strengthening the body of the 70-year-old Ben-Gurion, and learning the movements to prepare for the headstand became the focus of their work. The results became apparent during Ben-Gurion’s trip to Herzliya Beach, made immortal by Paul Goodman’s camera in 1957. That famous frame of the Prime Minister in a bathing suit, nonchalantly and proudly standing on his head, would become iconic.

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Ben-Gurion, Prime Minister of Israel, in his 70s, with his bodyguard David Bashari. Herzliya Beach, 1957. Photo: Paul Goldman, courtesy of the Photohouse

It wasn’t just Ben-Gurion who came to Feldenkrais for help. So did the famous violinist Yehudi Menuhin, Nachum Goldman (president of the Zionist Congress), Meyer Weisgal (president of the Weizmann Institute), Levi Eshkol (Israel’s Finance Minister and later Prime Minister), Pinchas Sapir (Minister of Commerce and Industry), Moshe Dayan (Chief of Staff and later Defense Minister), and many more.

He also wrote eight books which were translated into different languages. His students teach his method around the world to this day.

Feldenkrais passed away 40 years ago. This fascinating man who devoted his whole life to improving the quality of life of others, left behind a glorious legacy of students who continue to make the world a better place.

***

In the preparation of this article, we made use of a Hebrew report from Maariv from September 20, 1957 (“B.G.’s Teacher”) and a Hebrew report from Haaretz from November 1, 1957 (“Moshe Feldenkrais and the Culture of the Body”), both of which can be found in the National Library’s Historical Jewish Press Collection. We also made use of Moshe Cohen-Gil’s book The Israelis Who Sought to Cure the World – Feldenkrais/Paula/Nezah/Hooppe [Hebrew].

The Haredi Soldiers Who Served in Israel’s War of Independence

For seven months, Haredi yeshiva students who served in "Gdud Tuvia" (Tuvia’s Battalion) proved that Torah study and IDF service could go hand in hand. Rare documents describe the profound reflections of those who viewed their military service as a sacred mission.

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A group of Haredi recruits during training. Photo: Fred Csasznik, IDF and Defense Establishment Archives

370 out of 900 reported for duty.

These were the enlistment numbers for Haredi Yeshiva students shortly after the establishment of the State of Israel. 270 received medical exemptions. 260 received exemptions on spiritual grounds. The rest, under directives given by leading rabbis, enlisted in the struggle to defend the fledgling state in its War of Independence. This enlistment was the result of an agreement between the yeshivas and the IDF enlistment offices: outstanding students would be exempted, and the conditions of enlistment would allow recruits from the yeshivas to continue studying Torah during their military service.

It was Tuvia Bier, a former Haganah member, who gathered the young Haredi recruits and gave them a home – a new battalion for yeshiva students. Bier was so dedicated to these soldiers that the battalion was later named Gdud Tuvia (Tuvia’s Battalion) after him. For seven months, the yeshiva students worked on setting up and strengthening fortifications in bombarded Jerusalem, simply because there was no time to provide proper training in anything else. They weren’t sent to the front lines because they hadn’t learned to operate firearms and also because of concerns that the world of Torah study would be destroyed if they were to perish in battle.

They worked one-to-two days a week on fortifications and spent the rest of their time studying Torah. They did most of their work at night, both for security reasons and to avoid disrupting their study routines at yeshiva.

The battalion was active for seven months before being disbanded. Many praised it, but many others mocked the focus on fortification work, which they perceived as a means to avoid combat service. People commended the Haredi soldiers’ willingness to sacrifice their lives for the defense of their homeland. Still, some wondered whether the work carried out by the battalion truly justified the disruptions in Torah study.

But what was going through the soldiers’ heads? How did they view their service? Did they believe in the righteousness of the path they had taken?

The Fortress

Like many other military units, the soldiers of Gdud Tuvia produced their own magazine. They called it Hamivtzar (“The Fortress”), since fortifications accounted for the majority of their work. In total, they managed to produce two issues, which were each copied and distributed among the battalion’s soldiers, providing them a platform where they could read, study, and even express themselves. The two issues of Hamivtzar are preserved in the IDF and Defense Establishment Archives, and they offer us insight into what the soldiers were thinking and feeling at the time.

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The cover of Issue No. 2 of Hamivtzar (“The Fortress”), 1948. Courtesy of the IDF and Defense Establishment Archives.

The Dilemma

The soldiers from the yeshivas struggled with the question of their enlistment. It is as true today as it was back then. Was it right for them to serve in the army? Is it appropriate for yeshiva students to set aside the study of Torah for the sake of fortifying Jerusalem?

This question was asked in print in Hamivtzar, by a writer who identified himself as “M.S.”:

“Despite all the doubts, despite all the questions burning through every yeshiva student’s mind: Is this even my duty at all? Am I obligated to serve in any role in the war effort beyond my usual role as a yeshiva student, which is no less crucial than any other military role? Moreover, am I allowed to, even momentarily, leave the beit midrash, the spiritual fortress of the Torah of Israel that protects us in every generation?”

One page after this, the answer appears:

“This is the duty of every Jew in general, and our duty as yeshiva students in particular. We are the next link of the golden chain of the Torah of Israel, in action and deed. We are pulling the chariot of the people up a treacherous slope towards the pinnacle of the hoped-for redemption. We are the ones! This is our contemporary duty!”

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A group of Haredi recruits during training. Photo: IDF and Defense Establishment Archives

How irreconcilable was this tension?

Throughout all the texts in Hamivtzar, the yeshiva students emphasize that despite the mission they have now undertaken, they will never for a moment forget their primary task – to study the Torah. This is reiterated in the editorial section of the first issue ofHamivtzar.

“Our role so far has been fortification works, and indeed it is not an easy task. We require significant activity and heightened dedication, and at times, even significant risk, to fulfill this duty… However, precisely because of the importance and value of this task, we must not forget the essence, that the task imposed upon us should never lead us to neglect our primary role, which is the study and observance of the commandments of the Torah.”

The answer to the dilemma is not definitive. Some of the writers viewed their military service as a mission, even a necessary step in the redemption of Israel. Others were content with doing what needed to be done under the circumstances. Some of them fulfilled their missions mainly because “the rabbis instructed it.”

We’ll conclude this chapter with some moving words written by a certain “Mordechai”, under the title Sh’ma Yisrael [“Hear Ye, O Israel”], who viewed IDF service not only as a temporary necessity but as a true mission.

“Students of Torah, dwellers of the beit midrash, oarsmen in the sea of Talmud, a tribe of priests whose generous spirit led them to take part in our liberation struggle, these are the anointed priests who must bring the word of God into the Israeli military camp. You are soldiers of Hashem, you must raise your voice on high, to restore the pure faith in the Eternal One of Israel who will not disappoint. For your eyes have seen what He has done for us when we stood few against many – many soldiers and many weapons – and we saw His greatness and wonders, it is upon you to illuminate with the light of your Torah the hearts of our soldiers who dedicate their lives for the sanctity of the nation and homeland.”

What Next?

On the surface, the pilot program of Gdud Tuvia seems to have been a failure. Ever since, those opposed to the enlistment of Haredi Jews in the IDF have had the upper hand. Even today, decades later, the debate over the enlistment of yeshiva students remains heated and volatile. Just as it was back then.

But did the project truly fail? To a large extent, the ideas of Gdud Tuvia have served as the foundation for the Hesder Yeshiva-military service programs and IDF units like Netzah Yehuda that are operational today. Perhaps the battalion’s principles can still be implemented in one form or another in future programs as well. “Dad didn’t grasp the enormity of the historical moment in real time; he simply did what he did because he thought it was the right thing to do,” recounts Kobi Bier, son of Tuvia, the commander of the yeshiva student battalion. “I think with a bit of goodwill, we can resolve the intense debate over the enlistment of Haredi Jews by using this model. We can set a certain percentage of outstanding Torah students, grant them exemptions, and we can find suitable solutions for the rest. I understand the concerns, but just as we saw with Gdud Tuvia, solutions can always be found. There’s no need to fear this.”

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Tuvia Bier, commander of the yeshiva student battalion

Further Reading (Hebrew):

ההסדרניקים של תש”ח by Aharon Kornfeld