David Ben-Gurion דָּוִד בֶּן-גּוּרִיּוֹן
1st & 3rd Prime Minister of Israel
In office 2 November 1955 – 21 June 1963
President	Yitzhak Ben-Zvi Zalman Shazar
Preceded by	Moshe Sharett
Succeeded by	Levi Eshkol
In office 17 May 1948 – 8 December 1954
President	Chaim Weizmann Yitzhak Ben-Zvi
Preceded by	Position established
Succeeded by	Moshe Sharett
1st Chairman of the Provisional State Council of Israel
In office 14 May 1948 – 16 May 1948
Preceded by	Position established
Succeeded by	Chaim Weizmann
Personal details
Born	David Grün (1886-10-16)16 October 1886 Płońsk, Russian Empire
Died	1 December 1973(1973-12-01) (aged 87) Israel
Political party	Mapai, Rafi, National List
Spouse(s)	Paula Ben-Gurion
Children	3
Religion	Judaism
Signature

 David Ben-Gurion (help·info) (Hebrew: דָּוִד בֶּן-גּוּרִיּוֹן‎, Arabic: دافيد بن غوريون‎ Dafeed Bin Ghuriyyun, born David Grün; 16 October 1886 – 1 December 1973) was the main founder and the first Prime Minister of Israel.

Ben-Gurion's passion for Zionism, which began early in life, led him to become a major Zionist leader and Executive Head of the World Zionist Organization in 1946.^[1] As head of the Jewish Agency for Palestine, and later president of the Jewish Agency Executive, he became the de facto leader of the Jewish community in Palestine, and largely led its struggle for an independent Jewish state in Palestine. On 14 May 1948, he formally proclaimed the establishment of the State of Israel, and was the first to sign the Israeli Declaration of Independence, which he had helped to write. Ben-Gurion led the provisional government of Israel during the 1948 Arab–Israeli War, and united the various Jewish militias into the Israel Defense Forces (IDF). Subsequently, he became known as "Israel's founding father".^[2]

Following the war, Ben-Gurion served as Israel's first Prime Minister. As Prime Minister, he helped build the state institutions, presiding over various national projects aimed at the development of the country. He also oversaw the absorption of vast numbers of Jews from all over the world. A centerpiece of his foreign policy was improving relationships with the West Germans. He worked very well with Konrad Adenauer's government in Bonn and West Germany provided large sums in compensation for Germany's mistreatment of Jews in the Reparations Agreement between Israel and West Germany.^[3]

In 1954, he resigned and served as Minister of Defense, before returning to office in 1955. Under his leadership, Israel responded aggressively to Arab guerilla attacks, and in 1956, invaded Egypt along with British and French forces after Egypt nationalized the Suez Canal.

He stepped down from office in 1963, and retired from political life in 1970. He then moved to Sde Boker, a kibbutz in the Negev desert, where he lived until his death. Posthumously, Ben-Gurion was named one of Time magazine's 100 Most Important People of the 20th century.

Early life[link]

David Ben-Gurion was born in Płońsk, Congress Poland, which was then part of the Russian Empire. His father, Avigdor Grün, was a lawyer and a leader in the Hovevei Zion movement. His mother, Scheindel, died when he was 11 years old. Aged 14 he and two friends formed a youth club, Ezra, promoting Hebrew studies and emigration to the Holy Land.

In 1905, as a student at the University of Warsaw, he joined the Social-Democratic Jewish Workers' Party – Poalei Zion. He was arrested twice during the Russian Revolution of 1905. In 1906 he emigrated to Ottoman Palestine. A month after his arrival he was elected to the central committee of the newly formed branch of Poalei Zion in Jaffa, becoming chairman of the party's platform committee. He advocated a more nationalist program than other more leftist/Marxist members of the committee. The following year he complained about the Russian domination of the group. At the time the Jewish population in Palestine was around 55,000 – of whom 40,000 held Russian citizenship.

Left to right; seated – Yitzhak Ben-Zvi, David Ben-Gurion, Yosef Haim Brenner; standing – A. Reuveni, Jacob Zerubavel (1912)

In 1907, having been working picking oranges at Petah Tikvah, Ben-Gurion moved to the settlements in Galilee where he worked as an agricultural labourer and withdrew from politics. In 1908 he joined an armed group acting as watchmen at Sejera.

On 12 April 1909, following an attempted robbery in which an Arab from Kfar Kanna was killed, Ben-Gurion was involved in fighting in which one of the watchmen and a farmer from Sejera were killed.^[4]

In 1909 he volunteered with HaShomer, a force of volunteers who helped guard isolated Jewish agricultural communities. On 7 November 1911, Ben-Gurion arrived in Thessaloniki in order to learn Turkish for his law studies. The city, which had a large Jewish community, impressed Ben-Gurion who called it "a Jewish city that has no equal in the world". He also realized there that "the Jews were capable of all types of work," from rich businessmen and professors, to merchants, craftsmen and porters.^[5]

In 1912, he moved to Istanbul, the Ottoman capital, to study law at Istanbul University together with Yitzhak Ben-Zvi, and adopted the Hebrew name Ben-Gurion, after the medieval historian Yosef ben Gurion. He also worked as a journalist. Ben-Gurion saw the future as dependent on the Ottoman regime. He was living in Jerusalem at the start of the First World War where he and Ben Zvi recruited forty Jews into a Jewish militia to assist the Ottoman Army. Despite this he was deported to Egypt in March 1915. From there he made his way to the United States where he remained for three years. On his arrival he and Ben Zvi went on a tour of 35 cities in an attempt to raise a pioneer army, Hechalutz, of 10,000 men to fight on Turkey's side.^[6] Settling in New York City in 1915, he met Russian-born Paula Munweis. They were married in 1917, and had three children. He joined the British Army in 1918 as part of the 38th Battalion of the Jewish Legion (following the Balfour Declaration in November 1917). He and his family returned to Palestine after World War I following its capture by the British from the Ottoman Empire.

Ben-Gurion in his Jewish Legion uniform in 1918.

Zionist leadership[link]

From left: David Ben-Gurion and Paula with youngest daughter Renana on BG's lap, daughter Geula, father Avigdor Grün and son Amos, 1929

After the death of theorist Ber Borochov, the left-wing and right-wing of Poalei Zion split in 1919 with Ben-Gurion and his friend Berl Katznelson leading the right faction of the Labor Zionist movement. The Right Poalei Zion formed Ahdut HaAvoda with Ben-Gurion as leader in 1919. In 1920 he assisted in the formation and subsequently became general secretary of the Histadrut, the Zionist Labor Federation in Palestine. At Ahdut HaAvoda's 3rd Congress, held in 1924 at Ein Harod, Shlomo Kaplansky, a veteran leader from Poalei Zion, proposed that the party should support British Mandatory authorities plans for setting up an elected legislative council in Palestine. He argued that a Parliament, even with an Arab majority, was the way forward. Ben-Gurion, already emerging as the leader of the Yishuv, succeeded in getting Kaplansky's ideas rejected.^[7]

In 1930, Hapoel Hatzair (founded by A. D. Gordon in 1905) and Ahdut HaAvoda joined forces to create Mapai, the more right-wing Zionist labor party (it was still a left-wing organization, but not as far left as other factions) under Ben-Gurion's leadership. In the 1940s the left-wing of Mapai broke away to form Mapam. Labor Zionism became the dominant tendency in the World Zionist Organization and in 1935 Ben-Gurion became chairman of the executive committee of the Jewish Agency for Palestine, a role he kept until the creation of the state of Israel in 1948.

Ben-Gurion believed that the sparsely populated and barren Negev desert offered a great opportunity for the Jews to settle in Palestine with minimal obstruction of the Arab population, and set a personal example by settling in kibbutz Sde Boker at the centre of the Negev.^[8]

During the 1936–1939 Arab revolt in Palestine, Ben-Gurion instigated a policy of restraint ("Havlagah") in which the Haganah and other Jewish groups did not retaliate for Arab attacks against Jewish civilians, concentrating only on self-defense. In 1937, the Peel Commission recommended partitioning Palestine into Jewish and Arab areas and Ben-Gurion supported this policy.^[9] This led to conflict with Ze'ev Jabotinsky who opposed partition and as a result Jabotinsky's supporters split with the Haganah and abandoned Havlagah.

The Ben-Gurion House, where he lived from 1931 on, and for part of each year after 1953, is now a museum in Tel Aviv.

Relations with Arabs[link]

Ben-Gurion published two volumes setting out his views on relations between Zionists and the Arab world: We and Our Neighbors, published in 1931, and My Meetings with Arab Leaders published in 1967.

Ben-Gurion believed in the equal rights of Arabs who remained in and would become citizens of Israel. He was quoted as saying, "We must start working in Jaffa. Jaffa must employ Arab workers. And there is a question of their wages. I believe that they should receive the same wage as a Jewish worker. An Arab has also the right to be elected president of the state, should he be elected by all."^[10]

Ben-Gurion recognized the strong attachment of Palestinian Arabs to the land but hoped that this would be overcome in time. In an address to the United Nations and the British Mandate, he also doubted the likelihood of peace with the future Arab nations:

This is our native land; it is not as birds of passage that we return to it. But it is situated in an area engulfed by Arabic-speaking people, mainly followers of Islam. Now, if ever, we must do more than make peace with them; we must achieve collaboration and alliance on equal terms. Remember what Arab delegations from Palestine and its neighbors say in the General Assembly and in other places, talk of Arab-Jewish amity sound fantastic, for the Arabs do not wish it, they will not sit at the same table with us, they want to treat us as they do the Jews of Bagdad, Cairo, and Damascus.^{[11][citation needed]}

Nahum Goldmann criticized Ben-Gurion for what he viewed as Ben-Gurion's confrontational approach to the Arab world. Goldmann wrote, "Ben-Gurion is the man principally responsible for the anti-Arab policy, because it was he who moulded the thinking of generations of Israelis."^[12]

The view that Ben-Gurion's assessment of Arab feelings led him to emphasize the need to build up Jewish military strength is supported by Simha Flapan, who quoted Ben-Gurion as stating in 1938: "I believe in our power, in our power which will grow, and if it will grow agreement will come..."^[13]

In 1909 Ben-Gurion attempted to learn Arabic but gave up. He later became fluent in Turkish. The only other languages he was able to use when in discussions with Arab leaders were English, and to a lesser extent, French.^[14]

British[link]

The British 1939 White paper stipulated that Jewish immigration to Palestine was to be limited to 15,000 a year for the first five years, and would subsequently be contingent on Arab consent. Restrictions were also placed on the rights of Jews to buy land from Arabs. After this Ben-Gurion changed his policy towards the British, stating: "Peace in Palestine is not the best situation for thwarting the policy of the White Paper".^[15] Ben-Gurion believed a peaceful solution with the Arabs had no chance and soon began preparing the Yishuv for war. According to Teveth 'through his campaign to mobilize the Yishuv in support of the British war effort, he strove to build the nucleus of a "Hebrew army", and his success in this endeavor later brought victory to Zionism in the struggle to establish a Jewish state.'^[16]

During the Second World War, Ben-Gurion encouraged the Jews of Palestine to volunteer for the British Army. He famously told Jews to "support the British as if there is no White Paper and oppose the White Paper as if there is no war".^[17] About 10% of the Jewish population of Palestine volunteered for the British Army, including many women. At the same time Ben-Gurion assisted the illegal immigration of thousands of European Jewish refugees to Palestine during a period when the British placed heavy restrictions on Jewish immigration.

In 1946, Ben-Gurion agreed that the Haganah could cooperate with Menachem Begin's Irgun in fighting the British, who continued to restrict Jewish immigration. Ben-Gurion initially agreed to Begin's plan to carry out the 1946 King David Hotel bombing, with the intent of embarrassing (rather than killing) the British military stationed there. However, when the risks of mass killing became apparent, Ben-Gurion told Begin to call the operation off; Begin refused.^[18]

Illegal Jewish migration led to pressure on the British to either allow Jewish migration (as required by the League of Nations Mandate) or quit – they did the latter in 1948, not changing their restrictions, on the heels of a United Nations resolution partitioning the territory between the Jews and Arabs.

Comments regarding flight of Arabs[link]

Ben-Gurion had stated to the Mapai Council on 8 February 1948 that "From your entry into Jerusalem, through Lifta, Romema [East Jerusalem] ... there are no Arabs. One hundred percent Jews. Since Jerusalem was destroyed by the Romans, it has not been Jewish as it is now. In many Arab neighborhoods in the west one sees not a single Arab. I do not assume that this will change.... What had happened in Jerusalem ... is likely to happen in many parts of the country ... in the six, eight, or ten months of the campaign there will certainly be great changes in the composition of the population in the country." (Benny Morris, Expulsion of the Palestinians, p. 180–181)

He had also stated in a speech addressing the Zionist Action Committee regarding the 'Arab Demographic Problem' that "We will not be able to win the war if we do not, during the war, populate upper and lower, eastern and western Galilee, the Negev and Jerusalem area, even if only in an artificial way, in a military way.... I believe that war will also bring in its wake a great change in the distribution of Arab population." (Benny Morris, Expulsion Of The Palestinians, p. 181)

Religious parties and the status quo[link]

In September 1947 Ben-Gurion reached a status quo agreement with the Orthodox Agudat Yisrael party. He sent a letter to Agudat Yisrael stating that while he is committed to establishing a non-theocratic state with freedom of religion he is promising that Shabbat would be Israel's official day of rest, that in State-provided kitchens there will be access to Kosher food, that every effort will be made to provide a single jurisdiction for Jewish family affairs, and that each sector would be granted autonomy in the sphere of education, provided minimum standards regarding the curriculum are observed.^[19]

To a large extent this letter (or agreement) provided a framework for religious affairs in Israel (e.g. no civil marriages, just as in Mandate times) and is often a benchmark to which the status^{[clarification needed]} is compared.

Military leadership during the 1948 Arab–Israeli War[link]

During the 1948 Arab–Israeli War Ben-Gurion oversaw the nascent state's military operations. During the first weeks of Israel's independence, he ordered all militias to be replaced by one national army, the Israel Defense Forces (IDF). To that end, Ben-Gurion used a firm hand during the Altalena Affair, a ship carrying arms purchased by the Irgun. He insisted that all weapons be handed over to the IDF. When fighting broke out on the Tel Aviv beach he ordered it be taken by force and to shell the ship. Sixteen Irgun fighters and three IDF soldiers were killed in this battle. Following the policy of a unified military force, he also ordered that the Palmach headquarters be disbanded and its units be integrated with the rest of the IDF, to the chagrin of many of its members. His attempts to reduce the number of Mapam members in the senior ranks led to the "Generals' Revolt" in June 1948. ‎

As head of the Jewish Agency, Ben-Gurion was de facto leader of Palestine's Jews even before the state was declared. In this position, Ben-Gurion played a major role in the 1948 Arab–Israeli War When the IDF archives and others were opened in the late 1980s, scholars started to reconsider the events and the role of Ben-Gurion.^[20]

Founding of Israel[link]

David Ben-Gurion proclaiming independence beneath a large portrait of Theodor Herzl, founder of modern Zionism

President Truman in the Oval Office, receiving a Hanukkah Menorah as a gift from the Prime Minister of Israel, David Ben-Gurion (center). To the right is Abba Eban, the Ambassador of Israel to the United States.

On 14 May, on the last day of the British Mandate, Ben-Gurion declared the independence of the state of Israel. In the Israeli declaration of independence, he stated that the new nation would "uphold the full social and political equality of all its citizens, without distinction of religion, race".

In his War Diaries in February 1948, Ben-Gurion wrote: "The war shall give us the land. The concepts of 'ours' and 'not ours' are peace concepts only, and they lose their meaning during war."^[21] Also later he confirmed this by stating that, "In the Negev we shall not buy the land. We shall conquer it. You forget that we are at war."^[21]

Prime Minister of Israel[link]

After leading Israel during the 1948 Arab–Israeli War, Ben-Gurion was elected Prime Minister of Israel when his Mapai (Labour) party won the largest number of Knesset seats in the first national election, held on 14 February 1949. He would remain in that post until 1963, except for a period of nearly two years between 1954 and 1955. As Prime Minister, he oversaw the establishment of the state's institutions. He presided over various national projects aimed at the rapid development of the country and its population: Operation Magic Carpet, the airlift of Jews from Arab countries, the construction of the National Water Carrier, rural development projects and the establishment of new towns and cities. In particular, he called for pioneering settlement in outlying areas, especially in the Negev. Ben-Gurion saw the struggle to make the Negev desert bloom as an area where the Jewish people could make a major contribution to humanity as a whole.^[8]

During this period, Palestinian fedayeen repeatedly infiltrated into Israel from Arab territory and attacked Israelis. Initially, small-scale infiltrations were mounted by refugees, often for economic reasons, but they were quickly adopted by the militaries of the neighboring Arab states, which organized them into semi-formal brigades. From 1954 onwards, the fedayeen began carrying out larger-scale guerilla actions. Thousands of attacks were launched, causing hundreds of Israeli casualties. The Israel Defense Forces (IDF) could not effectively respond to these infiltrations. In 1953, after a handful of unsuccessful retaliatory actions, Ben-Gurion charged Ariel Sharon, then security chief of the northern region, with setting up a new commando unit designed to respond to fedayeen infiltrations. Ben-Gurion told Sharon, "The Palestinians must learn that they will pay a high price for Israeli lives." Sharon formed Unit 101, a small commando unit answerable directly to the IDF General Staff tasked with retaliating for fedayeen raids. During its five months of existence, the unit launched repeated raids against military targets and villages used as bases by the fedayeen.^[22] These attacks became known as the Reprisal operations.

In October 1953, a raid by Unit 101 in the West Bank village of Qibya resulted in the deaths of 69 Arab civilians. The event became known as the Qibya massacre. The raid was universally condemned by the international community. Unit 101 was subsequently disbanded and merged into the Paratroopers Brigade. IDF units, especially the Paratroopers Brigade, continued to carry out retaliatory actions against Arab targets.

In 1953, Ben-Gurion announced his intention to withdraw from government and was replaced by Moshe Sharett, who was elected the second Prime Minister of Israel in January 1954. However, Ben-Gurion temporarily served as acting prime minister when Sharett visited the United States in 1955. During Ben-Gurion's tenure as acting prime minister, the IDF carried out Operation Olive Leaves, a successful attack on fortified Syrian emplacements near the northeastern shores of the Sea of Galilee. The operation was a response to Syrian attacks on Israeli fishermen. Ben-Gurion had ordered the operation without consulting the Israeli cabinet and seeking a vote on the matter, and Sharett would later bitterly complain that Ben-Gurion had exceeded his authority.^[23]

Ben-Gurion returned to government in 1955. He assumed the post of Defense Minister and was soon re-elected prime minister. When Ben-Gurion returned to government, Israeli forces began responding more aggressively to Egyptian-sponsored Palestinian guerilla attacks from Gaza—still under Egyptian rule. The growing cycle of violence led Egypt's President Gamal Abdel Nasser to build up his arms with the help of the Soviet Union. The Israelis responded by arming themselves with help from France. Nasser blocked the passage of Israeli ships through the Red Sea and Suez Canal. In July 1956, the United States and Britain withdrew their offer to fund the Aswan High Dam project on the Nile and a week later, Nasser ordered the nationalization of the French and British-controlled Suez Canal. Ben-Gurion collaborated with the British and French to plan the 1956 Sinai War in which Israel invaded and occupied Gaza and the Sinai Peninsula, thus giving British and French forces a pretext to militarily intervene against Egypt in order to secure the Suez Canal. Intervention by the United States and the United Nations forced the British and French to back down and Israel to withdraw from Sinai in return for promises of free navigation through the Red Sea and Suez Canal. A UN force was stationed between Egypt and Israel.

Ben-Gurion is said to have been "nearly obsessed" with Israel obtaining nuclear weapons, feeling that a nuclear arsenal was the only way to counter the Arabs' superiority in numbers, space, and financial resources, and that it was the only sure guarantee of Israel's survival and the prevention of another Holocaust.^[24] After he returned to government, the development of nuclear bombs became one of his main goals. A secret nuclear facility was built near Dimona. Israel managed to obtain a nuclear reactor from France, and Uranium-235 Lithium-6 and heavy water from Britain. Israel built its first nuclear weapons in the late 1960s, after Ben-Gurion had already left office.

David Ben-Gurion speaking at the Knesset, 1957

Ben-Gurion stepped down as prime minister for what he described as personal reasons in 1963, and chose Levi Eshkol as his successor. A year later a rivalry developed between the two on the issue of the Lavon Affair, a failed 1954 Israeli covert operation in Egypt. Ben-Gurion had insisted that the operation be properly investigated, while Eshkol refused. Ben-Gurion subsequently broke with Mapai in June 1965 and formed a new party, Rafi, while Mapai merged with Ahdut HaAvoda to form Alignment, with Eshkol as its head. Alignment defeated Rafi in the November 1965 election, establishing Eshkol as the country's indisputable leader. However, Ben-Gurion, drawing on his influence as Israel's founding father, continued his attempts to undermine Eshkol's authority, portraying him as a weak and spineless leader incapable of addressing Israel's security needs.

Later political career[link]

In May 1967, Egypt began deploying forces in the Sinai after expelling UN peacekeepers and closed the Straits of Tiran to Israeli shipping. This, together with the actions of other Arab states, caused Israel to begin preparing for war. The situation lasted until the outbreak Six-Day War broke out on 5 June. In Jerusalem, there were calls for a national unity government or an emergency government. During this period, Ben-Gurion met with his old rival Menachem Begin in Sde Boker. Begin asked Ben-Gurion to join Eshkol's national unity government. Although Eshkol's Mapai party initially opposed the widening of its government, it eventually changed its mind.^[25] On 23 May, IDF Chief of Staff Yitzhak Rabin met with Ben-Gurion to ask for reassurance. Ben-Gurion, however, accused Rabin of putting Israel in mortal danger by mobilizing the reserves and openly preparing for war with an Arab coalition. Ben-Gurion told Rabin that at the very least, he should have obtained the support of a foreign power, as he had done during the Suez Crisis. Rabin was shaken by the meeting and took to bed for 36 hours.^[26]

On 5 June, the Six-Day War began with a preemptive Israeli air strike that decimated the Egyptian air force. Israel then captured the Sinai Peninsula and Gaza Strip from Egypt, the West Bank and East Jerusalem from Jordan, and the Golan Heights from Syria in a series of ground offensives. Following the war, Ben-Gurion was in favour of returning all the captured territories apart from East Jerusalem, the Golan Heights and Mount Hebron as part of a peace agreement.^[27]

On 11 June, Ben-Gurion met with a small group of supporters in his home. During the meeting, Defense Minister Moshe Dayan proposed autonomy for the West Bank, the transfer of Gazan refugees to Jordan, and a united Jerusalem serving as Israel's capital. Ben-Gurion agreed with him, but foresaw problems in transferring Palestinian refugees from Gaza to Jordan, and recommended that Israel inisist on direct talks with Egypt, favoring withdrawal from the Sinai Peninsula in exchange for peace and free navigation through the Straits of Tiran. The following day, he met with Jerusalem mayor Teddy Kollek in his Knesset office. Despite occupying a lower executive position, Ben-Gurion treated Kollek like a subordinate.^[28]

On 13 June, Ben-Gurion asked and was granted permission by General Chaim Herzog, East Jerusalem's military governor, to visit the Old City, Bethlehem and Hebron. While on his way to the Western Wall, he noticed Arab residents who had been ordered to face the wall while the vehicle passed, and was told that this precaution was taken after Arabs had attacked passers-by, apparently Jews on their way to pray at the wall. Ben-Gurion condemned the incident, claiming that to humiliate people in such a way "degrades us as well". In front of the wall, he noticed a tile sign reading "Al-Burak Road" in English and Arabic, and had it pried off. As the surrounding crowd cheered, Ben-Gurion exclaimed, "This is the greatest moment of my life since I came to Israel." However, Ben-Gurion was furious when he saw candles being lit, feeling that this custom marred the wall and should be prohibited. Ben-Gurion also visited the Mount Scopus campus of the Hebrew University of Jerusalem and the Cave of the Patriarchs in Hebron. On the way back, he visited the site of the Etzion Bloc. Returning to Jerusalem, he met again with Kollek. Ben-Gurion suggested to Kollek that Arab homes in the Jewish Quarter be rebuilt and repopulated with Jews, Arabs evicted during the process be resettled in West Jerusalem, and that any vacant homes in the city be given to Jews.^[29]

Following the Six-Day War, Ben-Gurion repeatedly brought up the issue of government activity in Jerusalem, and harshly criticized what he saw as the government's apathy towards the construction and development of the city. To ensure that a united Jerusalem remained in Israeli hands, he advocated a massive Jewish settlement program for the Old City and the hills surrounding the city, as well as the establishment of large industries in the Jerusalem area to attract Jewish migrants. He argued that no Arabs would have to be evicted in the process.^[28] Ben-Gurion also urged extensive Jewish settlement in Hebron.

In 1968, when Rafi merged with Mapai to form the Alignment, Ben-Gurion refused to reconcile with his old party. He favoured electoral reforms in which a constituency-based system would replace what he saw as a chaotic proportional representation method. He formed another new party, the National List, which won four seats in the 1969 election.

Graves of Paula and David Ben-Gurion, Midreshet Ben-Gurion

Final years and death[link]

Ben-Gurion retired from politics in 1970 and spent his last years living in a modest home on the kibbutz, working on an 11-volume history of Israel's early years. In 1971, he visited Israeli positions along the Suez Canal during the War of Attrition.

On November 18, 1973, Ben-Gurion suffered a cerebral hemorrhage, and was taken to Sheba Medical Center in Tel HaShomer. During the first week of after stroke, he received visits from many high-ranking officials, including Prime Minister Golda Meir. His condition began deteriorating on November 23, and he died on December 1. His death and stroke took place during the immediate aftermath of the Yom Kippur War, in which his grandson Alon was wounded.^[30] His body lay in state in the Knesset compound before being flown by helicopter to Sde Boker. Sirens sounded across the entire country to mark his death. He was buried in a simple funeral alongside his wife Paula at Midreshet Ben-Gurion.

Awards[link]

• In both 1951 and 1971, Ben-Gurion was awarded the Bialik Prize for Jewish thought.^[31]

In 2005, he was voted the 2nd-greatest Israeli of all time, in a poll by the Israeli news website Ynet to determine whom the general public considered the 200 Greatest Israelis.^[32]

Commemoration[link]

Sculpture of David Ben-Gurion at Ben Gurion International Airport, named in his honor

• Israel's largest airport, Ben Gurion International Airport is named in his honor.
• One of Israel's major universities, Ben-Gurion University of the Negev, located in Beersheva, is named after him.
• Numerous streets, as well as schools, throughout Israel have been named after him.
• An Israeli modification of the British Centurion Tank was named after Ben-Gurion
• A desert research center, Midreshet Ben-Gurion, near his "hut" in Kibbutz Sde Boker has been named in his honor. Ben-Gurion's grave is in the research center.
• An English heritage blue plaque marks where Ben-Gurion lived in London at 75 Warrington Crescent, Maida Vale, Westminster, W9.^[33]
• Is also a chapter in the Pacific Coast Region of The B'nai Brith Youth Organization in Pomona, California.
• In the 7th arrondissement of Paris, part of a riverside promenade of the Seine is named after him.^[34]

See also[link]

• List of Bialik Prize recipients
• Reparations Agreement between Israel and West Germany

References[link]

Further reading[link]

• Aronson, Shlomo (2011). David Ben-Gurion and the Jewish Renaissance. New York: Cambridge University Press. ISBN 978-0-521-19748-9. .
• Peres, Shimon (2011). Ben-Gurion, Schocken Pub., ISBN 978-0-8052-4282-9.
• Teveth, Shabtai (1985). Ben-Gurion and the Palestinian Arabs: from peace to war. Oxford University Press. ISBN 978-0-19-503562-9. 
• Teveth, Shabtai (1996). Ben-Gurion and the Holocaust. Harcourt Brace & Co.. 
• Teveth, Shabtai (1997). The Burning Ground. A biography of David Ben-Gurion. Schoken, Tel Aviv.. 
• St. John, Robert William (1961), Builder of Israel; the story of Ben-Gurion, Doubleday

External links[link]

Wikisource has original works written by or about: David Ben-Gurion

Wikiquote has a collection of quotations related to: David Ben-Gurion

Wikimedia Commons has media related to: David Ben Gurion

• David Ben-Gurion Knesset website
• Special Report David Ben-Gurion BBC News
• "David Ben-Gurion (1886–1973)" Jewish Agency for Israel
• David Ben-Gurion's Personal Correspondence and Historical Documents Shapell Manuscript Foundation
• Annotated bibliography for David Ben-Gurion from the Alsos Digital Library for Nuclear Issues
• March 2011 Ben-Gurion and Tewfik Toubi Finally Meet (28 October 1966)

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King David
King of Israel
Statue of David by Nicolas Cordier, in the basilica of Santa Maria Maggiore, Rome
Reign	over Judah c. 1010–1003 BC; over Judah and Israel c. 1003–970 BC
Born	c. 1040 BC
Birthplace	Bethlehem
Died	c. 970 BC
Place of death	Jerusalem
Predecessor	Saul (Judah), Ishbaal (Israel)
Successor	Solomon
Royal House	House of David (new house)
Father	Jesse
Mother	not named in the Bible; identified by the Talmud as Nitzevet, daughter of Adael

David (Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ; ISO 259-3 Dawid; Strong's Daveed; beloved; Arabic: داوود‎ or داود‎ ^{[lower-alpha 1]} Dāwūd) was, according to the Hebrew Bible, the second king of the United Kingdom of Israel and, according to the Gospel of Matthew and the Gospel of Luke, an ancestor of Jesus. David is seen as a major Prophet in Islamic traditions. ^[1][2] His life is conventionally dated to c. 1040–970 BC, his reign over Judah c. 1010–1003 BC,^{[citation needed]} and his reign over the United Kingdom of Israel c. 1003–970 BC.^{[citation needed]} The Books of Samuel, 1 Kings, and 1 Chronicles are the only sources of information on David, although the Tel Dan stele records "House of David", which some take as confirmation of the existence in the mid-9th century BC of a Judean royal dynasty called the "House of David".

David is very important to Jewish, Christian and Islamic doctrine and culture. In Judaism, David, or David HaMelekh, is the King of Israel, and the Jewish people. Jewish tradition maintains that a direct descendant of David will be the Messiah. In Islam, he is known as Dawud, considered to be a prophet and the king of a nation. He is depicted as a righteous king, though not without faults, as well as an acclaimed warrior, musician, and poet, traditionally credited for composing many of the psalms contained in the Book of Psalms.

Historicity[link]

Archaeological evidence[link]

Tel Dan Stele and Mesha Stele[link]

The Tel Dan Stele.

A fragment of an Aramean victory stele discovered in 1993 at Tel Dan and dated c.850–835 BC contains the phrase ביתדוד (bytdwd). Because the ancient Aramaic script is written without vowels, different readings are possible. Scholars agree that the first part should be read בֵּית (beyt), meaning "house". However, the second part can be read as דּוֹד (dod), which means "uncle" or "beloved" or as דָּוִד (David). The phrase therefore can mean either "House of the beloved", "House of the uncle" or "House of David".^[3] Since the stele recounts the victory of an Aramean king over "the king of Israel",^[4] the translation of "ביתדוד" as "the House of David" is not illogical.^[5][6]

The Mesha Stele from Moab, dating from approximately the same period, may also contain the name David, in two places: in line 12, where the interpretation is uncertain, and בת[ד]וד in line 31, where one destroyed letter must be supplied (here it is bracketed in the middle).^[7] Kenneth Kitchen has proposed that an inscription of c. 945 BC by the Egyptian Pharaoh Shoshenq I mentions "the highlands of David."^[8] Although a reference to King David in this geographical name is not certain, some scholars suggest it is reasonable.^[9]

City of David and Judah, ca. 1000 BC onward[link]

Part of the Large Stone Structure thought by some archaeologists to be the remains of King David's Palace.

The Bronze and Iron Age remains of the City of David, the original urban core of Jerusalem identified with the reigns of David and Solomon, were investigated extensively in the 1970s and 1980s under the direction of Yigal Shiloh of the Hebrew University, but failed to discover significant evidence of occupation during the 10th century BC,^[10] In 2005, Eilat Mazar found a Large Stone Structure which she claimed was David's palace, but the archaeology is contaminated and impossible to date accurately.^[11][12] Finkelstein and Silberman feel the archaeological evidence from surface surveys indicates that Judah at the time of David was a small tribal kingdom, although both do accept that David and Solomon were likely historical figures in Judah about the 10th century BC. They describe the earliest tales of David as a "classical bandit tale".^[13]

The biblical account[link]

The biblical account about David comes from the book of Samuel and the book of Chronicles (each of which are divided into two books in Jewish and Christian traditions). While almost half of the Psalms are headed "A Psalm of David", the headings are later additions, and no psalm can be attributed to David with certainty.^[14] Chronicles merely retells Samuel from a different theological vantage point, and contains little if any information not available there, and the biblical evidence for David is therefore dependent almost exclusively on the material contained in the chapters from 1 Samuel 16 to 1 Kings 2.

Russian icon of St. David, the Prophet and King, 18th century (Iconostasis of Kizhi monastery, Karelia, Russia).

Since Martin Noth put forward his analysis of the Deuteronomistic History, biblical scholars have accepted that these two books form part of a continuous history of Israel, compiled no earlier than the late 7th century BC, but incorporating earlier works and fragments. Samuel's account of David "seems to have undergone two separate acts of editorial slanting." The original writers show a strong bias against Saul, and in favour of David and Solomon. Many years later the Deuteronomists edited the material in a manner that conveyed their religious message, inserting reports and anecdotes that strengthened their monotheistic doctrine. Some of the materials in Samuel I and II — notably the boundary, allotment and administrative lists — are believed to be very early, since they correspond closely to what we know of the territorial conditions of the late Davidic-early Solomonic period.^[15]

Beyond this, the full range of possible interpretations is available. The late John Bright, whose History of Israel, which went through four editions from 1959 to 2000, takes Samuel at face value, but Donald B. Redford thinks all reconstructions from Biblical sources for the United Monarchy period are examples of 'academic wishful thinking',^[16] and Thomas L. Thompson measures Samuel against the archaeological evidence and concludes that "an independent history of Judea during the Iron I [i.e., the period of David] and Iron II periods has little room for historicizing readings of the stories of I-II Samuel and I Kings."^[17] Some interesting studies of David have been written: Baruch Halpern has pictured David as a lifelong vassal of Achish, the Philistine king of Gath;^[18] Israel Finkelstein and Neil Asher Silberman have identified as the oldest and most reliable section of Samuel those chapters which describe David as the charismatic leader of a band of outlaws who captures Jerusalem and makes it his capital.^[19] Steven McKenzie, Associate Professor of the Hebrew Bible at Rhodes College and author of King David: A Biography, states the belief that David actually came from a wealthy family, was "ambitious and ruthless" and a tyrant who murdered his opponents, including his own sons.^[14]

Biblical narrative[link]

Samuel anoints David, Dura Europos, Syria, Date: 3rd c. AD.

Chosen by God[link]

God withdraws his favour from Saul, king of Israel, "It repenteth me that I have set up Saul to be king, for he is turned back from following me, and has not performed my commandments."^[20] The prophet Samuel seeks a new king from the sons of Jesse of Bethlehem. Seven of Jesse's sons are led before Samuel, but Samuel says, "Yahweh has not chosen these." "And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he."^[21]

At the court of Saul[link]

God sends an evil spirit to torment Saul (1 Samuel 16:14) and his attendants suggest he send for David, a young warrior famed for his bravery and for his skill with the harp. Saul does so and makes David one of his armor-bearers and "whenever the spirit from God came upon Saul, David would take his harp and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him."

David and Goliath[link]

Young David holds the impaled head of the Philistine giant and marches in front of a general riding a white horse, most likely King Saul.

The Israelites, under King Saul, faced the Philistines in the Valley of Elah. He heard the Philistine giant Goliath challenge the Israelites to send their own champion to decide the outcome in single combat. David told Saul he was prepared to face Goliath and Saul allowed him to make the attempt. He was victorious, striking Goliath in the forehead with a stone from his sling. Goliath fell, and David killed him with his own sword and beheaded him; the Philistines fled in terror. Saul inquired about the name of the young champion, and David told him that he is the son of Jesse.^[22]

David and Jonathan[link]

Saul makes David a commander over his armies and offers him his daughter Michal in marriage for bringing more than 200 foreskins of the Philistines to him. David is successful in many battles, and his popularity awakes Saul's fears — "What more can he have but the kingdom?" By various stratagems the jealous king seeks his death, but the plots only endear David the more to the people, and especially to Saul's son Jonathan, who loves David (1 Samuel 18:1, 2 Samuel 1:25–26).^[23][24] Warned by Jonathan, David flees into the wilderness, where he gathers a band of followers and becomes the champion of the oppressed while evading the pursuit of Saul. He accepts the town of Ziklag from the Philistine king Achish of Gath, but continues secretly to champion the Israelites. Achish marches against Saul, but David is excused from the war on the accusation of the Philistine nobles that his loyalty to their cause cannot be trusted.

Anointed king[link]

Panorama of the Harod Valley below, part of the Jezreel- see Mount Gilboa.

Jonathan and Saul are killed in battle with the Philistines at Mount Gilboa. David mourns their deaths, especially that of Jonathan, his friend. He goes up to Hebron, where he is anointed king over Judah. In the north, Saul's son Ish-Bosheth becomes king of the tribes of Israel. War ensues between Ish-Bosheth and David, until Ish-Bosheth is murdered. The assassins bring the head of Ish-Bosheth to David hoping for a reward, but David executes them for their crime against the Lord's anointed. Yet with the death of the son of Saul, the elders of Israel come to Hebron and David, who is 30 years old, is anointed King over Israel and Judah.^[25]

Jerusalem and the Davidic Covenant[link]

David conquers the Jebusite fortress of Jerusalem, and makes it his capital, and "Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house." David brings the Ark of the Covenant to Jerusalem, intending to build a temple, but God, speaking to the prophet Nathan, is pleased, saying the temple will be built. God makes a covenant with David, promising that he will establish the house of David : "Your throne shall be established forever."

With God's help, David is victorious over his people's enemies. The Philistines are subdued, the Moabites to the east pay tribute, along with Hadadezer of Zobah, from whom David takes gold shields and bronze vessels.^[26]

Bathsheba and Uriah the Hittite[link]

David commits adultery with Bathsheba, the wife of Uriah the Hittite.^[27] Bathsheba becomes pregnant. David sends for Uriah, who is with the Israelite army at the siege of Rabbah, so that he may lie with his wife and conceal the identity of the child's father. Uriah refuses to do so while his companions are in the field of battle and David sends him back to Joab, the commander, with a message instructing him to abandon Uriah on the battlefield, "that he may be struck down, and die." David marries Bathsheba and she bears his child, "but the thing that David had done displeased the Lord."^[28] The prophet Nathan confronts David, saying: "Why have you despised the word of God, to do what is evil in his sight? You have smitten Uriah the Hittite with the sword, and have taken his wife to be your wife." Nathan presents three punishments from God for this sin. First, that the "sword shall never depart from your house" (2 Samuel 12:10) second, that "Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel., (2 Samuel 12:12) and finally, that "the son born to you will die."2 Samuel 12:14 David repents, yet God "struck the [David's] child ... and it became sick ... [And] on the seventh day the child died." David leaves his lamentations, dresses himself, goes to the House of the Lord and worships, and then returns home to eat. His servants ask why he wept when the baby was alive, but ends his mourning when the child dies. David replies: "While the child was still alive, I fasted and wept. I thought, 'Who knows? The LORD may be gracious to me and let the child live.' But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me."2 Samuel 12:22–23

David's son Absalom rebels[link]

David's son Absalom rebels against his father, and they come to battle in the Wood of Ephraim. Absalom is caught by his hair in the branches of an oak and David’s general Joab kills him as he hangs there.^[29] When the news of the victory is brought to David, he does not rejoice, but is instead shaken with grief: "O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!"^[30]

Old age[link]

When David has become old and bedridden, Adonijah, his eldest surviving son and natural heir, declares himself king and worthy to marry Abishag. Bathsheba, David's favorite wife, and Nathan the prophet, fearing that they will be killed by Adonijah, go to David and procure his agreement that Solomon, Bathsheba's son, should sit on the throne. And so the plans of Adonijah collapse, and Solomon becomes king.^[31] It is to Solomon that David gives his final instructions, including his promise that the line of Solomon and David will inherit the throne of Judah forever, and his request that Solomon kill his oldest enemies on his behalf.^[32] David dies and is buried in the City of David, having ruled forty years over Israel, seven in Hebron and thirty-three in Jerusalem.

Religious view[link]

Judaism[link]

King David the Prophet
King David in Prayer, by Pieter de Grebber (c. 1640)
Holy Monarch, Prophet, Reformer, Spiritual Poet & Musician, Vicegerent of God, Psalm-Receiver
Born	c. 1040 B.C.E. Bethlehem
Died	c. 970 B.C.E. Jerusalem
Honored in	Judaism Christianity Islam
Attributes	Psalms, Harp, Head of Goliath

David is an important figure in Judaism. Historically, David's reign represented the formation of a coherent Jewish kingdom centered in Jerusalem. David is an important figure within the context of Jewish messianism. In the Hebrew Bible, it is written that a human descendant of David will occupy the throne of a restored kingdom and usher in a messianic age.

David is also viewed as a tragic figure; his acquisition of Bathsheba, and the loss of his son are viewed as his central tragedies.

Many legends have grown around the figure of David. According to one Rabbinic tradition, David was raised as the son of his father Jesse and spent his early years herding his father's sheep in the wilderness while his brothers were in school. Only at his anointing by Samuel – when the oil from Samuel's flask turned to diamonds and pearls – was his true identity as Jesse's son revealed.

David's adultery with Bathsheba was only an opportunity to demonstrate the power of repentance, and some Talmudic authors stated that it was not adultery at all, quoting a Jewish practice of divorce on the eve of battle. However, in tractate Sanhedrin, David's broken heart pleads and numerous actions for forgiveness are discussed, God ultimately forgives but would not remove his sins from Scripture.^[33]

Furthermore, according to David's apologists, the death of Uriah was not to be considered murder, on the basis that Uriah had committed a capital offence by refusing to obey a direct command from the King.^[34]

According to midrashim, Adam gave up 70 years of his life for the life of David.^[35] Also, according to the Talmud Yerushalmi, David was born and died on the Jewish holiday of Shavuot (Feast of Weeks). His piety was said to be so great that his prayers could bring down things from Heaven.

Christianity[link]

David and King Saul, by Rembrandt. David plays the lyre (depicted here as a harp) to the king "tormented by an evil spirit."

The concept of the Messiah is important in Christianity. Originally an earthly king ruling by divine appointment ("the anointed one", as the title Messiah had it), the "son of David" became in the last two pre-Christian centuries the apocalyptic and heavenly one who would deliver Israel and usher in a new kingdom. This was the background to the concept of Messiahship in early Christianity, which interpreted the career of Jesus "by means of the titles and functions assigned to David in the mysticism of the Zion cult, in which he served as priest-king and in which he was the mediator between God and man."^[36] The early Church believed that "the life of David [foreshadowed] the life of Christ; Bethlehem is the birthplace of both; the shepherd life of David points out Christ, the Good Shepherd; the five stones chosen to slay Goliath are typical of the five wounds; the betrayal by his trusted counsellor, Achitophel, and the passage over the Cedron remind us of Christ's Sacred Passion. Many of the Davidic Psalms, as we learn from the New Testament, are clearly typical of the future Messiah."^[37] In the Middle Ages, "Charlemagne thought of himself, and was viewed by his court scholars, as a 'new David'. [This was] not in itself a new idea, but [one whose] content and significance were greatly enlarged by him."^[38] The linking of David to earthly kingship was reflected in later Medieval cathedral windows all over Europe through the device of the Tree of Jesse, its branches demonstrating how divine kingship descended from Jesse, through his son David, to Jesus.

Western Rite churches (Roman Catholic, Lutheran) celebrate his feast day on 29 December, Eastern-rite on 19 December.^[39] The Eastern Orthodox Church and Eastern Catholic Churches celebrate the feast day of the "Holy Righteous Prophet and King David" on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord), when he is commemorated together with other ancestors of Jesus. He is also commemorated on the Sunday after the Nativity, together with Joseph and James, the Brother of the Lord.

Mormonism[link]

The Doctrine and Covenants of The Church of Jesus Christ of Latter-day Saints cites David as one directed by God to practice polygamy, but who sinned in committing adultery with Bathsheba and having Uriah killed.^[40]

Islam[link]

Main article Islamic view of David

David (Arabic داود, Dāwūd) is a highly important figure in Islam as one of the major prophets sent by God to guide the Israelites. David is mentioned several times in the Qur'an, often with his son Solomon. In the Qur'an: David killed Goliath (II: 251), Goliath was a powerful king who used to invade random kingdoms and villages. Goliath was spreading evil and corruption. When David killed Goliath, God granted him kingship and wisdom and enforces it (XXXVIII: 20). David is made God's "vicegerent on earth" (XXXVIII: 26) and God further gives David sound judgment (XXI: 78; XXXVII: 21–24, 26) as well as the Psalms, which are regarded as books of divine wisdom (IV: 163; XVII, 55). The birds and mountains unite with David in ushering praise to God (XXI: 79; XXXIV: 10; XXXVIII: 18), while God instructs David in the art of fashioning chain-mail out of iron (XXXIV: 10; XXI: 80). Together with Solomon, David gives judgment in a case of damage to the fields (XXI: 78) and David judges in the matter between two disputants in his prayer chamber (XXXVIII: 21–23). Since there is no mention in the Qur'an of the wrong David did to Uriah nor is there any reference to Bathsheba, Muslims reject this narrative.^[41]

Muslim tradition and the hadith stress David's zeal in daily prayer^[42] as well as in fasting. Qur'an commentators, historians and compilers of the numerous Stories of the Prophets elaborate upon David's concise Qur'anic narratives and specifically mention David's gift in singing his Psalms as well as his musical and vocal talents. His voice is described as having had a captivating power, weaving its influence not only over man but over all beasts and nature, who would unite with him to praise God.^[43]

Baha'i Faith[link]

David is described as a minor prophet who came in the shadow of the dispensation of Moses to develop and consolidate the process he set in motion.^[44]

Succession[link]

The oldest complete Tree of Jesse window is in Chartres Cathedral, 1145.

Genealogy[link]

According to Genesis 46:12 and Ruth 4:18–22, David is the eleventh^[45] generation from Judah, the fourth son of the patriarch Jacob (Israel). The genealogical line runs as follows: (1) Judah → (2) Pharez → (3) Hezron → (4) Ram → (5) Amminadab → (6) Nahshon → (7) Salmon → (8) Boaz (the husband of Ruth) → (9) Obed → (10) Jesse → (11) David.^[45]

Family[link]

David was born in Bethlehem, in the territory of the Tribe of Judah. His father was named Jesse. His mother is not named in the Bible, but the Talmud identifies her as Nitzevet daughter of Adael.^[46] David had seven brothers and was the youngest of them all. He had eight wives: Michal, the second daughter of King Saul; Ahinoam the Jezreelite; Abigail the Carmelite, previously wife of Nabal;^[47] Maachah, daughter of Talmai, king of Geshur; Haggith; Abital; Eglah; and Bathsheba, previously the wife of Uriah the Hittite.

The Book of Chronicles lists David's sons by various wives and concubines. In Hebron he had six sons 1 Chronicles 3:1–3: Amnon, by Ahinoam; Daniel, by Abigail; Absalom, by Maachah; Adonijah, by Haggith; Shephatiah, by Abital; and Ithream, by Eglah. By Bathsheba, his sons were: Shammua; Shobab; Nathan; and Solomon. His sons born in Jerusalem by other wives included: Ibhar; Elishua; Eliphelet; Nogah; Nepheg; Japhia; Elishama; and Eliada. 2 Samuel 5:14–16 According to 2 Chronicles 11:18, Jerimoth, who is not mentioned in any of the genealogies, is mentioned as another of David's sons. According to 2 Samuel 9:11, David adopted Jonathan's son Mephibosheth as his own.

David also had at least one daughter, Tamar by Maachah, who was raped by Amnon, her half-brother. Her rape leads to Amnon's death. 2 Samuel 13:1–29 Absalom, Amnon's half-brother and Tamar's full-brother, waits two years, then avenges his sister by sending his servants to kill Amnon at a feast to which he had invited all the king's sons. 2 Samuel 13

Legend and legacy[link]

In European Christian culture of the Middle Ages, David was made a member of the Nine Worthies, a group of heroes encapsulating all the ideal qualities of chivalry. His life was thus proposed as a valuable subject for study by those aspiring to chivalric status. This aspect of David in the Nine Worthies was popularised firstly through literature, and was thereafter adopted as a frequent subject for painters and sculptors.

The musician[link]

"David Playing the Harp" by Jan de Bray, 1670.

In various biblical passages, David is referred to as “the favorite of the songs of Israel,”^[48] the one who soothed Saul with music,^[49] and the founder of Temple singing.^[50][51] A Psalms scroll from the Dead Sea Scrolls (11QPs^a) attributes 3600 tehilim (songs of praise) plus other compositions to David.^[52] Seventy-three of the 150 Psalms in the Bible are attributed to David.^[53] The supreme kingship of Yahweh is the most pervasive theological concept in the book of Psalms,^[54][55] and many psalms attributed to David are directed to Yahweh by name,^[56] whether in praise or petition, suggesting a relationship.^[57] According to the Midrash Tehillim, King David was prompted to the Psalms by the Holy Spirit that rested upon him.^[58]

In addition to ascribing authorship to David, several Psalms are identified with specific events in David’s life.^[59] Psalm 34 is attributed to David on the occasion of his escape from the Abimelech (king) Achish by pretending to be insane.^[60] According to the narrative in 1 Samuel 21, instead of killing the man who had exacted so many casualties from him, Abimelech allows David to depart, exclaiming, “Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?"^[61] Psalm 34 is one of seven acrostic Psalms in the original Hebrew; most English translations do not retain the acrostic form.^[62] The first part of Psalm 34 is directed toward Yahweh in complete and humble gratitude (David does not even mention his own royal status); the second part confidently directs others to Yahweh.^[63]

This poor man cried, and the LORD heard him, and saved him out of all his troubles. The angel of the LORD encamps around those who fear him, and delivers them … Come, O children, listen to me; I will teach you the fear of the LORD.

— Psalm 34:6–7,11 (ESV)

In contrast, Psalm 18 is not related to a specific incident but rather to God’s faithful deliverance from “all of his enemies and from the hand of Saul.”^[64][65] The text of this Psalm was thought to date to the 10th century BC even before the discovery of the Dead Sea Scrolls^[66] and is very similar to that of 2 Samuel 22.^[67] In this Psalm, David recalls being in deadly situations: “The cords of death entangled me, the torrents of destruction overwhelmed me.”^[68] He cries out to God for help, and God rescues David.

I love you, O LORD, my strength. The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold. I call to the LORD, who is worthy of praise, and I am saved from my enemies.

— Psalm 18:1–3 (NIV)

The Scottish theologian Samuel Rutherford (1600–1661) notes that crying out to God is mentioned in many Psalms attributed to David.^[69] He comments, “Fervour is a heavenly ingredient in prayer. An arrow drawn with full strength hath a speedier issue.” ^[70] The Midrash Tehillim teaches from Psalm 4 “that the mere mechanical application to the Throne of Mercy is not efficacious is plainly seen from the words of King David, who says God is nigh to all that call upon Him, and … he adds the important words, 'to those who call upon Him in truth.'”^[71]

According to Psalm 40, David’s cries to God were heartfelt though not necessarily impatient; the poignant combination of a cry for help with a confident expression of faith echo today in the song “40” by the rock group U2 and that encapsulates David’s experience with his God:

I waited patiently for the LORD; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD.

— Psalm 40:1–3 (NIV)

Representation in art and literature[link]

Art[link]

Famous sculptures of David include (in chronological order) those by:

• Donatello (c. 1430 – 1440), David (Donatello)
• Andrea del Verrocchio (1476), David (Verrocchio)
• Michelangelo (1504), David (Michelangelo)
• Gian Lorenzo Bernini (1624), David (Bernini)
• Antonin Mercié (1873)

Literature[link]

• Dryden's long poem Absalom and Achitophel is an allegory that uses the story of the rebellion of Absalom against King David as the basis for his satire of the contemporary political situation, including events such as the Monmouth Rebellion (1685), the Popish Plot (1678) and the Exclusion Crisis.
• Elmer Davis's novel Giant Killer (1928, The John Day company) retells and embellishes the Biblical story of David, casting David as primarily a poet who managed always to find others to do the "dirty work" of heroism and kingship. In the novel, Elhanan in fact killed Goliath but David claimed the credit; and Joab, David's cousin and general, took it upon himself to make many of the difficult decisions of war and statecraft when David vacillated or wrote poetry instead.
• Gladys Schmitt wrote a novel titled "David the King" (1946, Doubleday Books) which proceeds as a richly embellished biography of David's entire life. The book took a risk, especially for its time, in portraying David's relationship with Jonathan as overtly homoerotic, but was ultimately panned by critics as a bland rendition of the title character.
• In Thomas Burnett Swann's Biblical fantasy novel How are the Mighty Fallen (1974, DAW), David and Jonathan are explicitly stated to be lovers. Moreover, Jonathan is a member of a winged semi-human race (possibly nephilim), one of several such races co-existing with humanity but often persecuted by it.
• Joseph Heller wrote a novel based on David, God Knows (1984, Simon & Schuster). Told from the perspective of an aging David, the humanity — rather than the heroism — of various biblical characters is emphasized. The portrayal of David as a man of flaws such as greed, lust, selfishness, and his alienation from God, the falling apart of his family is a distinctly 20th century interpretation of the events told in the Bible.
• Juan Bosch, Dominican political leader and writer, wrote "David: Biography of a King" (1966, Hawthorn, NY) a realistic approach to David's life and political career.
• Allan Massie wrote "King David" (1996, Sceptre), a novel about David's career which portrays the king's relationship to Jonathan and others as openly homosexual.
• Madeleine L'Engle's novel Certain Women (1993, HarperOne) explores family, the Christian faith, and the nature of God through the story of King David's family and an analogous modern family's saga.
• Sir Arthur Conan Doyle used the story of David and Bathsheba as the main structure for the Sherlock Holmes story The Adventure of the Crooked Man. The betrayal of the Crooked Man is paralleled with David's betrayal of Uriah the Hittite, carried out in order to win Bathsheba.
• Stefan Heym's "The King David Report" (1998, Northwestern University Press) is a fiction depicting the writings of the Bible historian Ethan, upon King Solomon's orders, of a true and authoritative report on the life of David, Son of Jesse.
• Malachi Martin's 1980 factional novel King of Kings: A Novel of the Life of David relates the life of David, Adonai's champion in his battle with the Philistine deity Dagon.
• William Faulkner's "Absalom, Absalom!"(1936) refers to the story of Absalom, David's son; his rebellion against his father and his death at the hands of David's general, Joab. In addition it parallels Absalom's vengeance for the rape of his sister Tamar by his half-brother, Amnon.
• Dan Jacobson's The Rape of Tamar (1970) is an imagined account, by one of David's courtiers Yonadab, of the rape of Tamar by Amnon.

Film[link]

• Gregory Peck played King David in the 1951 film David and Bathsheba, directed by Henry King. Susan Hayward played Bathsheba and Raymond Massey played the prophet Nathan.
• Jeff Chandler played David in the 1960 film A Story of David
• Finlay Currie played an aged King David in the 1959 film Solomon and Sheba, directed by King Vidor. Yul Brynner played Solomon and Gina Lollobrigida played the Queen of Sheba.
• Richard Gere portrayed King David in the 1985 film King David directed by Bruce Beresford.

Music[link]

• Josquin des Prez's Planxit autem David is a polyphonic setting of 2 Samuel Chapter I verses 17–27, David's lamentation for the dead Saul and Jonathan. His Absalon fili mi is a polyphonic lamentation from David's perspective on the death of his son.
• George Frideric Handel's oratorio Saul features David as one of its main characters
• Arthur Honegger's oratorio Le Roi David ('King David'), with a libretto by Rene Morax, was composed in 1921 and instantly became a staple of the choral repertoire; it is still widely performed.
• Leonard Cohen's song "Hallelujah" has references to David ("there was a secret chord that David played and it pleased the Lord", "The baffled king composing Hallelujah") and Bathsheba ("you saw her bathing on the roof") in its opening verses.
• "Mad About You", a song on Sting's 1991 album The Soul Cages, explores David's obsession with Bathsheba from David's perspective.
• Dead by the Pixies is a retelling of David's adultery and repentance.
• Herbert Howells (1892–1983) composed an artsong for voice and piano called "King David".
• Eric Whitacre composed a choral piece, "When David Heard," chronicling the death of Absalom and David's grief over losing his son.

Musical theater[link]

• King David, a modern oratorio, with a book and lyrics by Tim Rice and music by Alan Menken.

Television[link]

• Nathaniel Parker portrayed King David in the 1997 TV film David, with Leonard Nimoy as Samuel and Jonathan Pryce as Saul.
• Max von Sydow portrayed an older King David in the TV film Solomon, a sequel to David above, with Ben Cross as Solomon.
• In 2009, NBC introduced the series Kings, which was explicitly designed as a modern retelling of the David story.
• In the PBS television series Wishbone the episode "Little Big Dog" recounts the story of David, his favor with Saul, and his triumphant battle over Goliath.
• The season two episode of Xena: Warrior Princess "Giant Killer" features David and his killing of Goliath.

Trivia[link]

For a considerable period, starting in the 15th century and continuing until the 19th, French playing card manufacturers assigned to each of the court cards names taken from history or mythology.^[72][73] In this context, the King of Spades was often known as "David".

See also[link]

Saints portal

• David and Jonathan
• King David's Palace site
• King David's Tomb
• Midrash Shmuel (aggadah)
• Passover songs
• Tel Arad

Notes[link]

References[link]

Translations of 1 and 2 Samuel[link]

• Samuel 1 and 2 at Bible Gateway
• Kirsch, Jonathan (2000) King David: the real life of the man who ruled Israel. Ballantine. ISBN 0-345-43275-4.
• See also the entry "David" in Easton's Bible Dictionary.
• Dever, William G. (2001) What did the Bible writers know and when did they know it? William B. Eerdmans Publ. Co., Cambridge UK.
• Thiele, E.R. (1983). The Mysterious Numbers of the Hebrew Kings. Eerdmans. http://books.google.com.au/books?id=Wx4GsZH3dzAC&printsec=frontcover&dq=Mysterious+Numbers+of+the+Hebrew+Kings&hl=en&ei=QaveTrDtNuOeiAfcycCqBQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDcQ6AEwAA#v=onepage&q=Mysterious%20Numbers%20of%20the%20Hebrew%20Kings&f=false. 

Commentaries on Samuel[link]

• Auld, Graeme (2003). "1 & 2 Samuel". In James D. G. Dunn and John William Rogerson. Eerdmans Commentary on the Bible. Eerdmans. http://books.google.com.au/books?id=2Vo-11umIZQC&pg=PA213&lpg=PA213&dq=There+are+two+common+types+of+strategy+for+reading+the+books+of+Samuel#v=onepage&q=There%20are%20two%20common%20types%20of%20strategy%20for%20reading%20the%20books%20of%20Samuel&f=false. 
• Bergen, David T. (1996). 1, 2 Samuel. B&H Publishing Group. http://books.google.com.au/books?id=eGT6fWsajqcC&pg=PA49&dq=I+%26+II+Samuel:+a+commentary+Gordon&cad=3#v=onepage&q=I%20%26%20II%20Samuel%3A%20a%20commentary%20Gordon&f=false. 
• Gordon, Robert (1986). I & II Samuel, A Commentary. Paternoster Press. http://books.google.com.au/books?id=JMJ1ZAnswuUC&pg=PA338&lpg=PA338&dq=I+%26+II+Samuel:+a+commentary+Gordon#v=onepage&q&f=false. 
• Hertzberg, Hans Wilhelm (1964, trans. from German 2nd edition 1960). I & II Samuel, A Commentary. Westminster John Knox Press. http://books.google.com.au/books?id=friNN7IdjOIC&pg=PA11&lpg=PA11&dq=I+%26+II+Samuel:+a+commentary+Hans+Wilhelm+Hertzberg#v=onepage&q&f=false. 
• Tsumura, Hans Wilhelm (2007). The First book of Samuel. Eerdmans. http://books.google.com.au/books?id=iLKAlhLDkMwC&pg=PA103&lpg=PA103&dq=The+First+book+of+Samuel+Tsumura#v=onepage&q&f=false. 

General[link]

• Breytenbach, Andries (2000). "Who Is Behind The Samuel Narrative?". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false. 
• Coogan, Michael D. (2009) A Brief Introduction to the Old Testament: the Hebrew Bible in its Context Oxford University Press
• Dick, Michael B (2004). "The History of "David's Rise to Power" and the Neo-Babylonian Succession Apologies". In Bernard Frank Batto and Kathryn L. Roberts. David and Zion: biblical studies in honor of J.J.M. Roberts. Eisenbrauns. http://books.google.com.au/books?id=Vlkb0cSBGlIC&pg=PA373&lpg=PA373&dq=David+and+Zion:+biblical+studies+in+honor+of+J.J.M.+Roberts#v=onepage&q&f=false. 
• Eynikel, Erik (2000). "The Relation Between the Eli Narrative and the Ark Narratives". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false. 
• Halpern, Baruch (2001). David's secret demons: messiah, murderer, traitor, king. Eerdmans. http://books.google.com/books?id=tn8PG4XfuBAC&pg=PA8&lpg=PA8&dq=David's+secret#v=onepage&q=lahmi+bethlehemite&f=false. 
• Jones, Gwilym H (2001). "1 and 2 Samuel". In John Barton and John Muddiman. The Oxford Bible Commentary. Oxford University Press. http://books.google.com.au/books?id=wCRYl9Ikk6EC&pg=PA196&lpg=PA196&dq=Gwilym+Jones+1+and+2+Samuel#v=onepage&q=Gwilym%20Jones%201%20and%202%20Samuel&f=false. 
• Klein, R.W. (2003). "Samuel, books of". In Bromiley, Geoffrey W. The international standard Bible encyclopedia. Eerdmans. http://books.google.com.au/books?id=6OJvO2jMCr8C&pg=PA314&lpg=PA314&dq=narrative+sources+books+of+samuel#v=onepage&q=narrative%20sources%20books%20of%20samuel&f=false. 
• Knight, Douglas A (1995). "Deuteronomy and the Deuteronomists". In James Luther Mays, David L. Petersen and Kent Harold Richards. Old Testament Interpretation. T&T Clark. http://books.google.com.au/books?id=SNLN1nEEys0C&printsec=frontcover&dq=Old+Testament+Interpretation+Mays+Peterson+Richards#v=onepage&q&f=false. 
• Knight, Douglas A (1991). "Sources". In Watson E. Mills, Roger Aubrey Bullard. Mercer Dictionary of the Bible. Mercer University Press. http://books.google.com.au/books?id=goq0VWw9rGIC&dq=Mercer+Bible+Dictionary&printsec=frontcover#v=onepage&q&f=false. 
• Schleffer, Eben (2000). "Saving Saul from the Deuteronomist". In Johannes Cornelis de Moor and H.F. Van Rooy. Past, present, future: the Deuteronomistic history and the prophets. Brill. http://books.google.com.au/books?id=uP22QHpnKq8C&pg=PA50&lpg=PA50&dq=Breytenbach+Who+is+behind+the+Samuel+narrative#v=onepage&q=Breytenbach%20Who%20is%20behind%20the%20Samuel%20narrative&f=false. 
• Soggin, Alberto (1987). Introduction to the Old Testament. Westminster John Knox Press. http://books.google.com.au/books?id=mqSNsKXnHQgC&pg=PA112&lpg=PA112&dq=Soggin+Introduction+to+the+Old+Testament#v=onepage&q&f=false. 
• Spieckerman, Hermann (2001). "The Deuteronomistic History". In Leo G. Perdue. The Blackwell companion to the Hebrew Bible. Blackwell. http://books.google.com.au/books?id=41_0okLzQJkC&pg=PA337&lpg=PA337&dq=The+Deuteronomistic+History+Hermann+Spieckermann#v=onepage&q=The%20Deuteronomistic%20History%20Hermann%20Spieckermann&f=false. 
• Van Seters, John (1997). In search of history: historiography in the ancient world and the origins of biblical history. Eisenbrauns. http://books.google.com.au/books?id=0-skPdXtewwC&pg=PA406&lpg=PA406&dq=Van+Seters+In+Search+of+History#v=onepage&q=Samuel&f=false. 
• Walton, John H (2009). "The Deuteronomistic History". In Andrew E. Hill, John H. Walton. A Survey of the Old Testament. Zondervan. http://books.google.com.au/books?id=41_0okLzQJkC&pg=PA337&lpg=PA337&dq=The+Deuteronomistic+History+Hermann+Spieckermann#v=onepage&q=The%20Deuteronomistic%20History%20Hermann%20Spieckermann&f=false. 

Further reading[link]

• Alexander, David; Alexander, Pat, eds. (1983). Eerdmans' handbook to the Bible ([New, rev.]. ed.). Grand Rapids, Mich.: Eerdmans. ISBN 0-8028-3486-8. 
• Bright, John (1981). A history of Israel (3rd ed.). Philadelphia: Westminster Press. ISBN 0-664-21381-2. 
• Bruce, F. F. (1963). Israel and the Nations. Grand Rapids, MI: Eerdmans. 
• Harrison, R.K. (1969). An Introduction to the Old Testament. Grand Rapids, MI: Eerdmans. 
• Kidner, Derek (1973). The Psalms. Downers Grove, IL: Inter-Varsity Press. ISBN 0-87784-868-8. 
• Noll, K. L. (1997). The faces of David. Sheffield: Sheffield Acad. Press. ISBN 1-85075-659-7. 
• Thompson, J.A. (1986). Handbook of life in Bible times. Leicester, England: Inter-Varsity Press. ISBN 0-87784-949-8. 

External links[link]

Wikimedia Commons has media related to: David

Wikiquote has a collection of quotations related to: David

• Complete Bible Genealogy David's family tree
• Double Identity: Orpheus as David. Orpheus as Christ? Biblical Archaeology Review

Theodor "Teddy" Kollek (Hebrew: טדי קולק‎; May 27, 1911 – January 2, 2007) was mayor of Jerusalem from 1965 to 1993, and founder of the Jerusalem Foundation. Kollek was re-elected five times, in 1969, 1973, 1978, 1983 and 1989. After reluctantly running for a seventh term in 1993 at the age of 82, he lost to Likud candidate and future Prime Minister of Israel Ehud Olmert.

During his tenure, Jerusalem developed into a modern city, especially after its reunification in 1967.^[1] He was once called "the greatest builder of Jerusalem since Herod."^[2]

Early years[link]

Teddy Kollek was born in Nagyvázsony, 120 km from Budapest, Hungary as Kollek Tivadar. His parents named him after Theodor Herzl. Growing up in Vienna, Kollek came to share his father Alfréd’s Zionist convictions.

Teddy Kollek (second from the right), with the Ein Gev Pioneers (1934-39)

In 1935, three years before the Nazis seized power in Austria, the Kollek family immigrated to Palestine, then under British mandate. In 1937, he was one of the founders of Kibbutz Ein Gev, on the shore of Lake Kinneret.^[1] That same year he married Tamar Schwarz. They had two children, a son, the film director Amos Kollek (born in 1947), and a daughter, Osnat.

In the 1940s, on behalf of the Jewish Agency (Sochnut) and as part of the "The Hunting Season" or "Saison" Teddy Kollek was the Jewish Agency's contact person with the British Mandate MI5, providing information against right-wing Jewish underground groups Irgun and Lehi (known as "Stern Gang"). He succeeded Reuven Zaslani and preceded Zeev Sherf in this function, and was carrying out the Jewish Agency's policy of assisting the British in fighting these groups.^[3] In 1942 Kolleck was appointed the Jewish Agency's deputy head of intelligence. Between January 1945 and May 1946 he was the Agency's chief external liaison officer in Jerusalem and was in contact with MI5's main representative as well as members of British Military Intelligence. On 10 August 1945 he revealed to MI5 the location of a secret Irgun training camp near Binyamina. Twenty-seven Irgun members were arrested in the raid that followed.^[4]

During World War II, Kollek tried to represent Jewish interests in Europe on behalf of the Jewish Agency. In 1947–48, he represented the Haganah in Washington, where he assisted in acquiring ammunition for Israel’s then-fledgling army. Kollek became a close ally of David Ben-Gurion, serving in the latter’s governments from 1952 as the director general of the prime minister’s office.^[5]

Mayor of Jerusalem[link]

In 1965 Teddy Kollek succeeded Mordechai Ish-Shalom as Mayor of Jerusalem. On his motivations for seeking the mayor’s office in Jerusalem, Kollek once recalled:^[6]

I got into this by accident[...] I was bored. When the city was united, I saw this as an historic occasion. To take care of it and show better care than anyone else ever has is a full life purpose. I think Jerusalem is the one essential element in Jewish history. A body can live without an arm or a leg, not without the heart. This is the heart and soul of it.

During his tenure Jerusalem developed into a modern city, especially after its reunification in 1967^[1] He was often called “the greatest builder of Jerusalem since Herod.”^[2]

Kollek was re-elected five times, in 1969, 1973, 1978, 1983, and 1989, serving 28 years as mayor of Jerusalem.^[7] In a reluctant seventh bid for mayor in 1993, Kollek, aged 82, lost to Likud candidate Ehud Olmert. On November 13, 1972, Kollek appeared alongside New York Mayor John Lindsay on the Tonight Show with Johnny Carson.

Relationship with the Arab community[link]

In the Six-Day War of 1967, East Jerusalem, which had been under Jordanian control since 1948, was taken over by Israel. As mayor of a newly united Jerusalem, Kollek’s approach toward her Arab inhabitants was governed by pragmatism. Within hours of the transfer of authority, he arranged for the provision of milk for Arab children. Some Israelis considered him pro-Arab.^[6] Teddy Kollek, under the orders of Ben Gurion,^{[citation needed]} ordered the destruction of the Moroccan Quarter in 1967 which made 100 Arab families homeless.

Kollek advocated religious tolerance and made numerous efforts to reach out to the Arab community during his tenure. Muslims continued to have access to al-Aqsa Mosque and al-Haram ash-Sharif (the Temple Mount) for worship, and Kollek criticized Jews for establishing new neighborhoods in contentious parts of the city. On one occasion, he protested outside the office of Prime Minister Yitzhak Shamir for this reason.

Kollek’s views toward the annexation of East Jerusalem softened after leaving office, he himself conceding that self-rule for the Palestinian community in East Jerusalem should be considered.^[8] The status of East Jerusalem has remained controversial up to the present.

Kolleck was seen by many as a bridge-builder between the Arab and the Jewish communities.

Civic and cultural projects[link]

Teddy the elephant at the Jerusalem Biblical Zoo, named in honor of Kollek.

Teddy Kollek Stadium

Kollek dedicated himself to many cultural projects during his lengthy term in office, most notably the development and expansion of the Israel Museum. From 1965–1996, he was president of the museum, and officially designated its founder in 2000. When the museum celebrated its 25th anniversary in 1990, Kollek was named "Avi Ha-muze'on" ("father of the museum").^[9]

Kollek was also instrumental in the establishment of the Jerusalem Theater, and served as the founder and head of the Jerusalem Foundation. Through a leadership which spanned decades, Kollek raised millions of dollars from private donors for civic development projects and cultural programs. Kollek once remarked that Israel needed a strong army, but it also needed expressions of culture and civilization.^[6]

Kollek was considered the "number-one friend"^[10] of the Jerusalem Biblical Zoo, which occupied a 15-acre (61,000 m²) site^[11] in Romema from 1950–1991. Though the zoo attracted many visitors to its exhibits of animals, reptiles and birds mentioned in the Bible and was successful in breeding and protecting endangered species,^[12] it was considered small and inferior to zoos in Tel Aviv and Haifa.^[13] Kollek promoted the idea of moving the zoo to a larger location and upgrading it to a state-of-the-art institution. Around 1990, under the auspices of the Jerusalem Foundation, the Tisch family of New York agreed to underwrite the expensive undertaking. The zoo re-opened as The Tisch Family Zoological Garden in Jerusalem on a 62-acre (250,000 m²) expanse near the neighborhood of Malha in 1993.^[13] Kollek helped the zoo raise money to build the elephant enclosure and to bring in female elephants from Thailand at $50,000 apiece.^[14] The zoo named its male elephant Teddy and one of its female elephants Tamar in honor of the mayor and his wife.^[10] For Kollek's 90th birthday in 2001, the zoo feted him and the Jerusalem Foundation unveiled a new sculpture garden dedicated in his honor.^[10]

Retirement[link]

Flyers in Jerusalem mourning Teddy Kollek, January 4, 2007

Kollek continued to be active in retirement, maintaining a five-day work week into his nineties, even as he became increasingly infirm.^[15] He and his wife lived in their walk-up Rehavia apartment until the mid-1990s, when they moved to Hod Yerushalayim, a retirement home in the Kiryat HaYovel neighborhood.^[16] Kollek died on January 2, 2007.^[17] He is buried on Mount Herzl, Jerusalem.

Awards and commemoration[link]

• In 1985, Kollek was awarded the Peace Prize of the German Book Trade.
• In 1988, he was awarded the Israel Prize for his special contribution to society and the State of Israel.^[18]
• In 2001, he was honoured with the title of Honorary Citizen of Vienna.

Teddy Stadium in Malha, Jerusalem, is named for him.

In 2005, he was voted the 88th-greatest Israeli of all time, in a poll by the Israeli news website Ynet to determine whom the general public considered the 200 Greatest Israelis.^[19]

See also[link]

Wikimedia Commons has media related to: Teddy Kollek

• List of mayors of Jerusalem
• Amos Kollek
• List of Israel Prize recipients
• List of honorary citizens of Vienna

Quotes[link]

"Jerusalem's people of differing faiths, cultures and aspirations must find peaceful ways to live together other than by drawing a line in the sand".^[20]

Further reading[link]

• Ruth Bachi-Kolodny 2008, "Teddy Kollek. The Man, His Life and His Jerusalem", Gefen Publishing House. ISBN 978-965-229-417-3

References[link]

Rashid Khalidi رشيد خالدي
Rashid Khalidi speaking at Brooklyn Law School on January 23, 2009.
Born	1948 (age 63–64) New York, NY
Residence	New York, NY
Citizenship	American
Fields	History
Institutions	University of Chicago Columbia University Georgetown University American University of Beirut
Alma mater	Yale University Oxford University
Known for	Histories of nationalism and colonialism in Palestine and the Middle East

Rashid Ismail Khalidi (Arabic: رشيد خالدي‎), born 1948, is a Palestinian American historian of the Middle East, the Edward Said Professor of Modern Arab Studies at Columbia University,^[1] and director of the Middle East Institute of Columbia's School of International and Public Affairs.