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Jewish and Israeli Music (main article)
Religious music:
Historical • Contemporary Piyyut • Nigun • Pizmonim Zemirot • Baqashot
Secular music:
Israeli • Israeli Folk Klezmer • Sephardic • Mizrahi
Not Jewish in Form: Classical • Mainstream and Jazz
Dance:
Israeli Folk Dancing • Ballet Horah • Hava Nagila • Yemenite dance
Music for Holidays
Chanukah • Passover • Shabbat
Israel
Hatikvah • Jerusalem of Gold
Piyyutim
Adon Olam • Geshem • Lekhah Dodi Ma'oz Tzur • Yedid Nefesh • Yigdal
Music of the Haggadah
Ma Nishtana • Dayenu • Adir Hu Chad Gadya • Echad Mi Yodea

Hatikvah (Hebrew: הַתִּקְוָה, “The Hope”, Arabic transliteration هاتكفا), sometimes styled HaTikva(h), is the national anthem of Israel. The anthem was written by Naftali Herz Imber, a secular Galician Jew, and who moved to Palestine in the early 1880s. The anthem's underlying message is about "hope," the wish of the Zionists that they would someday attain national independence in the Land of Israel. It is one of the very few national anthems written in a minor key.

History

Historical background

Writing

The text of Hatikvah was written by the Galician-Jewish poet Naftali Herz Imber in Zolochiv (Ukraine) in 1878 as a nine-stanza poem named Tikvatenu (“Our Hope”). It was supposed to be an expression of his thoughts and feelings following the construction of one of the first Jewish settlements in Israel, Petach Tikva. Published in Imber's first book, Barkay (Hebrew: ברקאי‎), the poem was subsequently adopted as the anthem of Hovevei Zion and later of the Zionist Movement at the First Zionist Congress in 1897. The melody (of folk origin) was arranged by Samuel Cohen, an immigrant from Moldavia. The text was later revised by the settlers of Rishon LeZion, subsequently undergoing a number of other changes.

Declaration of the State of Israel

When the State of Israel was declared in 1948, HaTikvah was unofficially proclaimed the national anthem. It did not become the official anthem until November 2004, when it was sanctioned by the Knesset in an amendment to the “Flag and Coat-of-Arms Law” (now called “The Flag, Coat-of-Arms, and National Anthem Law”).

In its modern rendering, the text of the anthem includes only the first stanza and refrain of the original poem. The most significant element in the additional stanzas (in addition to the hope of returning to Zion, a hope being seen as fulfilled) is the establishment of a sovereign and free nation in Eretz Yisrael.

Rav Kook's objection to Hatikvah on religious grounds

Zev Rosenfeld writes: "Rav Kook heard Hatikvah, did not care for it, and disagreed with the attitude that it conveyed. ... Rav Kook wrote an alternate poem called 'Haemunah' (The Faith), which is the country's second unofficial national anthem, moreover in direct response to Hatikvah, entitled Ha'Emunah. He hoped that it would ultimately replace Hatikvah as the national anthem...

"It is clear that Imber and Rav Kook zt”l subscribe to two very different outlooks on Zionism. Typical secular Zionists of the late nineteenth century did not attribute any religious aspects to their dream of creating a Zionist movement to return to Eretz Yisrael . They were tired of persecution and anti-Semitism. The only hope was to rely on those courageous individuals who could stand up on their own two feet and breathe life into the dying nation. The only logical place to dream of such a rebirth is the land with common history for all the Jews, Eretz Yisrael. However, if this proved impossible, other options might suffice. This is clearly the message behind Imber's Hatikvah - the last hope for survival."[1]

Non-Jewish citizens

The anthem is generally rejected by the religious minorities and the Arab Palestinian national minority in Israel. Written as a Zionist anthem, many non-Jewish citizens find it difficult to accept. Particularly, the specific reference to the yearnings of "a Jewish soul" is often cited as making the text impossible for a non-Jew to identify with the text. Notably, Raleb Majadele, the first Israeli-Arab appointed as a member of the Israeli government in January 2007, refuses to sing the anthem, stating that the song was written for Jews only.^[1]

Also some Left-wing Jewish Israelis have expressed reservations about the text, and on various occasions proposals were made to replace it, adapt or change the text, or compose a second anthem with words which all citizens of Israel could find acceptable. However, so far no such proposal has come near to acceptance.

Music

The melody for Hatikva is based on “La Mantovana,” a 16th century Italian song. Its earliest known appearance in print was in early 17th-century Italy as “Ballo di Mantova.” This melody gained wide currency in Renaissance Europe, being recorded variously as the Spanish hymn “Virgen de la Cueva” (“Virgin of the Cave”), the Yiddish folk song “Prayer for the Dew,” the Polish folk song “Pod Krakowem,” and as the Ukrainian “Kateryna Kucheryava.” This melody had been famously used by Bedřich Smetana in his symphonic poem “Má vlast” as “Die Moldau.”

The modern adaptation of the music for Hatikvah is assumed to be composed by Samuel Cohen in 1888. He himself recalled many years later that he had adapted the melody from a Moldavian folk-song, possibly “Carul cu boi” (“Carriage with Oxen”) which shares many structural elements with Hatikva.

Hatikvah is written in a minor key, which is often perceived as mournful in tone and thus rarely used in national anthems. However, as the title (“The Hope”) and the words suggest, the import of the song is uplifting and optimistic in spirit.

Current text

Below is the current text (first stanza and the amended refrain of the original nine-stanza poem) in Hebrew, along with a transliteration and translation.

Some people compare the first line of the refrain, “Our hope is not yet lost” (עוד לא אבדה תקוותנו), to the opening of the Polish national anthem, Poland is not yet Lost (Jeszcze Polska nie zginęła) or to the Ukrainian national anthem Ukraine has not yet Perished (Ще не вмерла Україна, Šče ne vmerla Ukraïna). However, this line is considered to be a Biblical allusion to Ezekiel’s “Vision of the Dried Bones” (Ezekiel 37): “…Behold, they say, Our bones are dried, and our hope is lost”), describing the despair of the Jewish people in exile, and God’s promise to redeem them and lead them back to the Land of Israel.There is however no proof for this connection, and the Polish allusion is obviously much more convincing given Imber's background.

Hatikvah is relatively short; indeed it is a single complex sentence, consisting of two clauses. The subordinate clause posits the condition (“As long as…A soul still yearns…And…An eye still watches…), while the independent clause specifies the outcome (“Our hope has not yet been lost…To be a free nation in our own homeland”).

Media

References

Links

• Hatikva article from the Jewishvirtuallibrary

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