Hatikvah

The Zionist Organization conducted two competitions for an anthem, the first in 1898 and the second, at the Fourth Zionist Congress, in 1900. The quality of the entries were all judged unsatisfactory and none was selected. Imber's Tikvatenu, however, was popular, and a sessions at the Fifth Zionist Congress in Basel in 1901 concluded with the singing of the poem. During the Sixth Zionist Congress at Basel in 1903, the poem was sung by those opposed to accepting the proposal for a Jewish state in Uganda, their position in favor of the Jewish homeland in Palestine expressed in the line "An eye still gazes toward Zion".[5]

Although the poem was sung at subsequent congresses, it was only at the Eighteenth Zionist Congress in Prague in 1933 that a motion passed formally adopting Hatikvah as the anthem of the Zionist movement.[5]

The British Mandate government briefly banned its public performance and broadcast from 1919, in response to an increase in Arab anti-Zionist political activity.[6]

A former member of the Sonderkommando reported that the song was spontaneously sung by Czech Jews at the entrance to the Auschwitz-Birkenau gas chamber in 1944. While singing they were beaten by Waffen-SS guards.[7]

Menorah(מְנוֹרָה) Flag of Israel Jewish and Israeli music
Religious
Contemporary Piyyut Zemirot Nigun Pizmonim Baqashot
Secular
Klezmer Sephardic Mizrahi Mainstream and jazz Classical Jewish art music
Israel
Hatikvah Jerusalem of Gold
Piyyutim
Adon Olam Geshem Lekhah Dodi Ma'oz Tzur Yedid Nefesh Yigdal
Dance
Israeli folk dancing Ballet Horah Yemenite dancing
Music for Holidays
Shabbat Hanukkah Blessings Oh Chanukah Dreidel song Al Hanisim Mi Y'malel Ner Li Passover (Haggadah) Ma Nishtana Dayenu Adir Hu Chad Gadya Echad Mi Yodea L'Shana Haba'ah Lag BaOmer Bar Yochai

When the State of Israel was established in 1948, "Hatikvah" was unofficially proclaimed the national anthem. It did not officially become the national anthem until November 2004, when an abbreviated and edited version was sanctioned by the Knesset in an amendment to the Flag and Coat-of-Arms Law (now renamed the Flag, Coat-of-Arms, and National Anthem Law).[8]

In its modern rendering, the official text of the anthem incorporates only the first stanza and refrain of the original poem. The predominant theme in the remaining stanzas is the establishment of a sovereign and free nation in the Land of Israel, a hope largely seen as fulfilled with the founding of the State of Israel.

Musical scores are temporarily disabled.

The melody for "Hatikvah" derives from "La Mantovana", a 16th-century Italian song, composed by Giuseppe Cenci (Giuseppino del Biado) ca. 1600 with the text "Fuggi, fuggi, fuggi da questo cielo". Its earliest known appearance in print was in the del Biado's collection of madrigals. It was later known in early 17th-century Italy as Ballo di Mantova. This melody gained wide currency in Renaissance Europe, under various titles, such as the Pod Krakowem (in Polish), Cucuruz cu frunza-n sus [Maize with up-standing leaves] (in Romanian)[9] and the Kateryna Kucheryava (in Ukrainian).[10] It also served as a basis for a number of folk songs throughout Central Europe, for example the popular Slovenian children song Čuk se je oženil [The little owl got married] (in Slovenian).[11] The melody was used by the Czech composer Bedřich Smetana in his set of six symphonic poems celebrating Bohemia, "Má vlast" ("My homeland"), namely in the second poem named after the river which flows through Prague, Vltava; the piece is also known under its German title as Die Moldau (The Moldau). The melody was also used by the French composer Camille Saint-Saëns in "Rapsodie Bretonne".

The adaptation of the music for "Hatikvah" was set by Samuel Cohen in 1888. Cohen himself recalled many years later that he had hummed Hatikvah based on the melody from the song he had heard in Romania, Carul cu boi [The Ox-Driven Cart].[12]

The harmony of "Hatikvah" follows a minor scale, which is often perceived as mournful in tone and is uncommon in national anthems. As the title "The Hope" and the words suggest, the import of the song is optimistic and the overall spirit uplifting.

In October 2017, after judoka Tal Flicker won gold in the 2017 Abu Dhabi Grand Slam in the United Arab Emirates, officials played the International Judo Federation (IJF) anthem, instead of "Hatikvah", which Flicker sang privately.[13][14]

American composer John Williams adapted Hatikvah in 2005 historical drama film Munich.[15]

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 the Ukrainian national anthem, Ukraine Has Not Yet Perished (Ще не вмерла Україна; Šče ne vmerla Ukrajina). This line may also 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. The phrase אבדה תקותנו appears identically in both.

The official text of 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 is not yet lost… To be a free nation in our land").

Some religious Jews have criticised "Hatikvah" for its lack of religious emphasis: There is no mention of God or the Torah.[17]

Rabbi Abraham Isaac Kook wrote an alternative anthem titled "HaEmunah" ("The Faith") which he proposed as a replacement for "Hatikvah". But he did not object to the singing of "Hatikvah", and in fact endorsed it.[18]

Liberalism and the Right to Culture, written by Avishai Margalit and Moshe Halbertal, provides a social scientific perspective on the cultural dynamics in Israel, a country that is a vital home to many diverse religious groups. More specifically, Margalit and Halbertal cover the various responses towards "Hatikvah", which they establish as the original anthem of a Zionist movement, one that holds a two thousand year long hope of returning to the homeland ("Zion and Jerusalem") after a long period of exile.

To introduce the controversy of Israel's national anthem, the authors provide two instances where "Hatikvah" is rejected for the estrangement that it creates between the minority cultural groups of Israel and its national Jewish politics. Those that object find trouble in the mere fact that the national anthem is exclusively Jewish while a significant proportion of the state's citizenry is not Jewish and lacks any connection to the anthem's content and implications.

As Margalit and Halbertal continue to discuss, "Hatikvah" symbolises for many Arab-Israelis the struggle of loyalty that comes with having to dedicate oneself to either their historical or religious identity.[19]

Specifically, Arab Israelis object to "Hatikvah" due to its explicit allusions to Jewishness. In particular, the text's reference to the yearnings of "a Jewish soul" is often cited as preventing non-Jews from personally identifying with the anthem. In 2001, Saleh Tarif, the first non-Jew appointed to the Israeli cabinet in Israel's history, refused to sing "Hatikvah".[20] Ghaleb Majadale, who in January 2007 became the first Muslim to be appointed as a minister in the Israeli cabinet, sparked a controversy when he publicly refused to sing the anthem, stating that the song was written for Jews only.[21] In 2012, Salim Joubran, an Israeli Arab justice on Israel's Supreme Court, did not join in singing "Hatikvah" during a ceremony honoring the retirement of the court's chief justice, Dorit Beinisch.[22]

From time to time proposals have been made to change the national anthem or to modify the text in order to make it more acceptable to non-Jewish Israelis.[23][24] To date no such proposals have succeeded in gaining broad support.