Education, statehood, mutual guarantee and multiple identities are some of the issues that will be the focus of the "Jerusalem Conference on Traditionalism" that will open today (Tuesday).
As part of the conference, panels, tours around the city and music performances will be held, and two new exhibitions will also be presented: "The Hall of Lost Prayers", an interactive exhibition created by Ruth Hoof, Bashmat Hazan and Moshe Waldman, and "Traditional and Democratic", which gives a new interpretation to the symbols of the state, curated by Hadar Mamrod and Haniel Almakais.
"We took the element of prayer from the traditional world and sought to create a space that is not a substitute for prayer, but one that emphasizes it and the way in which it can exist and expand in the spaces of everyday life," explains Moshe Waldman.
"The people in the exhibition actually walk through the spaces of the temple, and they are invited to add prayers in several ways. There are different elements in the exhibition that bring together the sacred and the mundane, between the everyday and the sublime. We try to offer the prayer as a position of walking through the spaces of routine that meet the sacred. Every evening there is something that we call 'Evening prayer'. If wandering through the exhibition is for the individual, then every evening we will hold original prayer events for the public, in front of performance shows."
For the conductor/ Yahal Gamliel,
Aren't you afraid that they will accuse you of discounting the prayer a little?
"We don't want to damage the sanctity of the prayer, we also write that in our invitation. It is not a substitute for prayer, but an attempt to expand it into everyday life. There is concern, but there is no discount here."
"Our exhibition was born from readers' voices that we issued to the designers," says Hadar Mamrod, "the theme for the conference was 'The Golden Age, the Traditional Network,' and in fact we set an intellectual challenge that seeks to examine what Israeli statehood would have looked like if the narrative of Eastern Zionism had come to light and had been given a share Equal in the Zionist narrative."
According to her, "The most obvious example is that of Yahal Gamliel, who redid the state symbol. The original symbol of the menorah is a Roman image, and he took the psalm 'Lem Mifadhar' from the book of Psalms, which is written in the form of a menorah, that is, the verses themselves are written as a menorah, and he replaced it in the symbol of the state and created something that is an image that combines religion and nationality."
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