晋中特种设备

中国对nba的态度

  

  TEL AVIV — Political parties have a tendency to hold on for a while even after they are no longer useful. But sometimes, you have to recognize that it’s time to say goodbye. With Israel’s April 9 general election fast approaching, Israelis can finally say farewell to the Labor Party and the Jewish Home Party.

  In Israel, nearly every election sees the birth and death of political parties. This year’s will be no different. But the two parties that could meet their demise aren’t newcomers or hastily cobbled together coalitions. Labor is the heir to the party that founded Israel — David Ben-Gurion’s party, which ruled the country for its first three decades. Jewish Home is heir to the Zionist-religious parties that were members of most Israeli governing coalitions since Israel’s birth.

  Both are in serious trouble. An average of recent polls shows that Labor, once a party fighting Likud for political pre-eminence, will take only about eight seats in the Knesset; Jewish Home is predicted to win fewer than four seats, the minimum required of any party to get into the Knesset.

  How did they get here? It is easy to focus on the petty problems that put them in such a dire position. A year and a half ago, Labor Party members elected a leader who does not have the charisma necessary for the job. A month ago, Jewish Home was unceremoniously abandoned by its two popular ministers and is still trying to pick up the pieces. But the problems these parties face are not temporary hiccups. They result from a major change in Israel’s social and political landscape.

  In late 2017, under the auspices of The Jewish People Policy Institute, I teamed up with Prof. Camil Fuchs of Tel Aviv University, one of Israel’s leading pollsters, to study Israeli Judaism. (At the end of 2018, we published a book.) Our findings provide a window through which to understand how Israel is changing — and to explain what might be happening in this election cycle.

  The most significant finding in our study is that 55 percent of Israeli Jews belong to a group whose like-minded identity we call “Jewish-Israeli.” This runs counter to the conventional wisdom, which holds that Israel is divided between left and right, and secular and religious groups. These Jews’ identity is, in many ways, a new brand of Judaism born from mixing a strong affinity for Jewish traditions and a national sentiment in a way that makes the two almost indistinguishable. For example, they are Jews who keep a kosher home and send their children to serve in the military; they put up an Israeli flag on Independence Day and celebrate their son’s bar mitzvah. This is not about religiosity; it is about culture — a culture whose pillars are ancient Judaism and modern Israelism. This group also shares some core beliefs about politics, including a realization that peace in the Middle East won’t happen any time soon.

  This demographic is the key to understanding Israel’s political system because it is the group that all parties need to win over if they want to control the government. A successful political party today has to offer a Jewishly flavored Israeli patriotism. Other parties battling to represent the political center in Israel — such as Yesh Atid and Kulanu — succeed in attracting this pool of “Jewish-Israelis.”

  But the Labor Party is chained to its historical role as the party of a patriotic, nontraditional Israelism. It is the party formed by a generation of pioneers who cast aside traditional Jewish practice and aimed to create a new Jew, a Jew whose connection to a Jewish past and whose tendency to perform Jewish practice is relatively weak. Today, this population is small in number and seems to be shrinking. But Labor continues to cater to it, and to some of the dwindling pool of people who still have hope for a peace process. This still allows for political survival (our study identified a group of about 15 percent of Israelis who score high on Israeli patriotism and low on Jewish tradition) but it isn’t enough to win an election.

  Jewish Home is in trouble for a somewhat similar reason. Its forebears, the Mizrahi and National Religious parties, emerged when the state was founded as the political home for religious Zionists, a relatively powerless minority at the time. This minority needed a party to protect its interests, to make sure its religious schools were funded, to represent its ideology. But today, this group no longer feels that it is a fragile minority. Its voters are a part of the “Jewish-Israeli” mainstream and they have representatives in many parties.

  The two leaders who abandoned Jewish Home seem to understand the changing trends. They decided to create a party called New Right, including both religious and secular Israelis, much like the other main party on the right, Likud. The leaders of Israel’s other centrist parties also demonstrate their instinctive understanding of the changing trends when they all (at least for now) resist the pressure to join forces with Labor.

  When a political party outlives its usefulness, it becomes a distraction. Political energy goes to waste on platforms that are no longer necessary. A new reality, including a new culture, demands a new platform. Israel’s new reality is this: Israeli Jews are much more in agreement about basic ideals than meets the eye. We are dominated by “Jewish-Israelis.” And so it should be no surprise that the parties established to represent other portions of the electorate — outdated portions — are losing steam. Moving forward without them would not be a great loss.

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  晋中特种设备【从】【小】【欧】【阳】【浩】【天】【就】【以】【军】【人】【的】【标】【准】【培】【养】【新】【宇】,【希】【望】【新】【宇】【长】【大】【后】【可】【以】【报】【效】【成】【为】【一】【个】【军】【人】,【报】【效】【祖】【国】。【原】【来】【欧】【阳】【浩】【天】【只】【有】【一】【点】【不】【满】【意】,【就】【是】【觉】【得】【新】【宇】【冷】【漠】【一】【点】,【从】【来】【不】【知】【道】【关】【心】【别】【人】,【人】【也】【变】【得】【极】【其】【自】【私】【和】【冷】【傲】。 【只】【要】【和】【他】【从】【无】【关】【的】【事】,【他】【从】【来】【就】【是】【置】【之】【不】【理】,【从】【小】【欧】【阳】【浩】【天】【就】【教】【新】【宇】【要】【坚】【强】,【却】【没】【想】【到】【把】【儿】【子】【教】【得】【有】【些】【过】【头】

  【我】【刚】【开】【始】【见】【到】【大】【师】【兄】【的】【时】【候】,【就】【觉】【得】【他】【是】【我】【见】【过】【的】【最】【气】【派】【的】【人】,【他】【穿】【着】【一】【袭】【白】【衣】,【手】【中】【握】【剑】,【周】【身】【清】【冷】【如】【斯】,【像】【极】【了】【不】【入】【凡】【尘】【的】【仙】【人】。 【师】【父】【把】【我】【领】【到】【他】【的】【面】【前】,【跟】【我】【说】,【大】【师】【兄】【会】【教】【授】【我】【最】【简】【单】【的】【招】【式】。【他】【是】【我】【的】【大】【师】【兄】,【也】【是】【我】【的】【半】【个】【师】【父】,【他】【也】【才】【比】【我】【大】【一】【岁】【啊】。 【我】【是】【敬】【佩】【他】【的】,【他】【这】【样】【有】【本】【事】。 【大】【师】

  【这】【小】【子】【不】【是】【人】! 【这】【样】【的】【想】【法】【不】【仅】【是】【两】【名】【假】【阴】【判】【有】,【包】【括】【远】【处】【趴】【在】【楼】【顶】【观】【望】【的】【居】【民】。 【就】【算】【是】【阴】【判】,【吸】【收】【阴】【气】【也】【有】【个】【度】,【超】【过】【身】【体】【负】【荷】【会】【有】【极】【大】【负】【担】。 【再】【者】【就】【是】【输】【出】【问】【题】。 【双】【剑】【合】【璧】【的】【威】【力】,【绝】【对】【要】【耗】【掉】【四】【境】【修】【士】【八】【成】【气】【力】。 【施】【展】【后】【应】【该】【很】【虚】【弱】【才】【对】! 【不】【论】【是】【真】【气】、【阴】【气】【还】【是】【灵】【力】、【元】【力】,【所】【有】【的】

  【公】【玉】【长】【元】【撇】【了】【撇】【嘴】,【他】【也】【不】【知】【道】【自】【己】【这】【是】【怎】【么】【了】,【就】【是】【听】【见】【国】【主】【说】【千】【橙】【和】【别】【人】【在】【一】【起】,【他】【就】【非】【常】【的】【不】【舒】【服】,【也】【就】【没】【有】【意】【识】【到】【自】【己】【说】【了】【些】【什】【么】。 【这】【一】【句】,【直】【接】【伤】【了】【公】【玉】**【和】【洛】【君】【婕】【啊】! 【公】【玉】**【意】【味】【深】【长】【的】【看】【着】【自】【己】【的】【弟】【弟】,【心】【里】【想】【着】,【这】【个】【傻】【弟】【弟】【果】【然】【是】【被】【爱】【情】【冲】【昏】【了】【头】【脑】【吗】?【连】【怎】【么】【说】【话】【都】【不】【会】【了】? 【这】

  【晨】【起】,【房】【松】【在】【洗】【漱】【之】【后】,【便】【带】【着】【弓】【朝】【靶】【场】【走】【去】,【四】【国】【二】【月】【的】【中】【旬】,【连】【绵】【不】【断】【的】【雨】【水】【洗】【刷】【这】【纷】【杂】【乱】【世】【留】【下】【地】【痕】【迹】。【雨】【注】,【潮】【湿】【之】【气】【迎】【面】【而】【来】,【山】【雀】【叽】【叽】【喳】【喳】【的】【叫】【闹】【着】,【石】【板】【路】【上】【不】【时】【响】【起】【溅】【水】【而】【起】【的】【踩】【踏】【声】,【大】【树】【之】【上】【树】【芽】【还】【紧】【紧】【的】【包】【裹】【着】,【放】【眼】【望】【去】,【好】【一】【幅】【草】【长】【莺】【飞】【的】【二】【月】【春】【色】! 【房】【松】【挺】【着】【他】【那】【高】【大】【健】【硕】【的】【身】【躯】,晋中特种设备【看】【着】【外】【面】【的】【夜】【色】,【荆】【戈】【反】【而】【没】【有】【了】【睡】【意】,【这】【次】【来】【尼】【古】【拉】【斯】【山】【脉】,【他】【不】【自】【觉】【地】【就】【想】【起】【之】【前】【的】【事】,【尼】【章】,【哈】【国】,【这】【两】【位】【曾】【经】【都】【是】【在】【战】【斗】【中】【消】【失】【的】【人】,【后】【来】【在】【三】A【也】【没】【有】【遇】【到】【过】。 【但】【是】,【他】【总】【觉】【得】【这】【两】【位】【应】【该】【是】【没】【死】,【于】【是】,【他】【按】【开】【与】【摩】【亚】【单】【独】【联】【络】【的】【通】【道】,【把】【这】【两】【个】【人】【的】【事】【说】【了】【一】【遍】。 【几】【分】【钟】【后】,【摩】【亚】【的】【回】【复】【就】【到】【了】

  【回】【程】【的】【路】【上】,【风】【雪】【不】【见】【来】【路】。 【月】【华】【静】【默】【无】【语】【好】【像】【在】【想】【着】【些】【什】【么】。 【想】【想】【今】【天】【月】【华】【的】【表】【现】,【一】【边】【的】【晏】【琼】【不】【由】【的】【沉】【默】【了】【起】【来】,【好】【像】【有】【什】【么】【东】【西】【不】【一】【样】【了】。 【月】【华】【感】【觉】【到】【了】【晏】【琼】【的】【视】【线】,【抬】【头】【淡】【淡】【的】【看】【向】【了】【他】。 【晏】【琼】【这】【是】【不】【甚】【在】【意】【的】【继】【续】【盯】【着】【他】【瞧】:“【月】【华】,【我】【感】【觉】【你】【好】【像】【有】【什】【么】【地】【方】【不】【一】【样】【了】” 【月】【华】【淡】【淡】【的】

  【于】【静】【姝】【此】【刻】【也】【不】【知】【该】【哭】【还】【是】【该】【笑】【了】,【叹】【了】【口】【气】:“【那】【断】【机】【山】【和】【我】【们】【出】【来】【时】【的】【断】【机】【山】【并】【非】【一】【个】!” 【这】【话】【一】【出】,【两】【个】***【都】【惊】【讶】【了】,【狗】【子】【一】【下】【跳】【到】【于】【静】【姝】【面】【前】:“【怎】【么】【会】,【那】【山】【就】【在】【那】【里】,【谁】【也】【移】【不】【走】,【怎】【么】【会】,【不】【是】【一】【个】【呢】!” 【司】【阳】【垣】【再】【呆】【也】【只】【是】【小】【事】【上】,【有】【些】【事】【转】【念】【一】【想】【便】【明】【白】【了】! “【你】【是】【说】?【有】【人】【动】【过】

  “【这】【一】【颗】【二】【等】【龙】【阳】【草】,【五】【百】【枚】【极】【品】【灵】【石】,【先】【手】【您】【看】【如】【何】?”【张】【恒】【思】【量】【一】【番】【后】【说】【道】,“【如】【果】【拍】【卖】【的】【话】,【估】【计】【也】【就】【是】【七】【百】【多】【枚】【极】【品】【灵】【石】。 “【可】【以】!”【叶】【落】【点】【了】【点】【头】。 【张】【恒】【让】【叶】【落】【稍】【等】【片】【刻】,【不】【久】【回】【来】【直】【接】【给】【了】【叶】【落】【一】【个】【储】【物】【戒】【指】,【叶】【落】【神】【识】【扫】【了】【一】【遍】,【确】【实】【是】【五】【百】【枚】【极】【品】【灵】【石】,【随】【后】【将】【这】【个】【储】【物】【戒】【指】【收】【了】【起】【来】。

  【苏】【荼】,【日】【后】【倘】【若】【有】【缘】,【一】【定】【会】【再】【见】【梁】【公】【子】【的】。” 【苏】【荼】【哦】【了】【一】【声】,【悠】【悠】【一】【叹】。【谷】【梁】【泪】【颇】【是】【尴】【尬】,【不】【曾】【想】【再】【见】【之】【时】【苏】【荼】【竟】【然】【会】【生】【出】【这】【样】【依】【恋】【的】【情】【绪】,【玉】【脸】【微】【红】,【轻】【声】【说】【道】:“【会】【的】。” 【苏】【荼】【眼】【睛】【一】【亮】,【抿】【嘴】【浅】【笑】,【重】【重】【的】【点】【了】【点】【头】。【谷】【梁】【泪】【向】【袁】【长】【青】【抱】【拳】【一】【礼】,【和】【声】【说】【道】:“【山】【高】【水】【长】,【诸】【位】【请】【多】【珍】【重】。” 【袁】【长】

  (来源:吴世璠)

  

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