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Notes/Hebrew (Modern)/המשפחה והעולם הדיגיטלי: theme 3.1.1, past and current trends
Notes · Hebrew (Modern)UK · A-Levels

המשפחה והעולם הדיגיטלי: theme 3.1.1, past and current trends

This topic is theme 3.1.1 of AQA 7672, Aspects of Modern Hebrew-speaking society: past and current trends, and it carries both of that theme's sub-themes and all six of their bullet aspects. The Israeli family supplies three: the traditional family unit, the role of the religious establishment in the family, and the diversity of the modern family. The evolution of the digital world in Israel supplies the other three: the internet in daily life, social media with its benefits and dangers, and the digitalisation of Israeli society. The specification says all of it is studied in relation to Israel, using a range of sources including material from online media. The two sub-themes belong together because the phone is now where a great deal of family life happens. The exam technique this topic rehearses is the Paper 1 reading summary, where content and language are marked independently and marking stops at the first natural break between 90 and 100 words. Where a claim about Israeli society is contested rather than settled - and several here are - these notes name the body that publishes the evidence and attribute the interpretation, rather than asserting either.

5 sections·~30 min reading time·4 competencies·Level Foundation 1 · Standard 2 · Advanced 2

T·0444 / 13
Exam profile
AO4 · Show knowledge and understanding of, and respond critically and analytically to, aspects of the culture and society of Israel - here the family and the digital worldAO2 · Understand and respond in writing to written Hebrew on these sub-themes, including the Paper 1 reading summaryAO3 · Manipulate the language accurately, using the register and lexis these sub-themes requireAssimilate and use information from spoken and written sources, including material from online media, as the specification requires for every theme
Operators:describeexplaincompareanalyseevaluateattribute

basic level

In the first year build the vocabulary of the household and the handset until you can describe a family and a day online without hesitating, and start collecting Hebrew sources on both sub-themes from the beginning, because the specification requires a range including online media and a collection assembled in the last term is always thin.

higher level

In the second year move from description to argument: the AO4 marks come from a claim about Israeli society that your evidence supports, and the two hardest habits to acquire are naming the body that published a piece of evidence and stating a debate as a debate rather than resolving it in a sentence.

Depth

Reading depth: In depth

Text

Text size: Standard

Contents · 5 sections▾
  1. המשפחה והעולם הדיגיטלי: theme 3.1.1, past and current trends
    • 01המשפחה המסורתית: the traditional family unit○
    • 02הממסד הדתי במשפחה: the religious establishment and personal status●
    • 03גווני המשפחה: the diversity of the modern family◐
    • 04האינטרנט והרשתות: daily life online, and the benefits and the dangers◐
    • 05הדיגיטליזציה של החברה: what changes when a whole society moves online●
§ 01

המשפחה המסורתית: the traditional family unit#

●○○FoundationLPAQA 7672 - 3.1.1 The Israeli family: the traditional family unit

Key points

Start with the vocabulary, because this is the sub-theme where a candidate is most likely to be asked to describe rather than to argue. משפחה, mishpacha, family; הורים, horim, parents; אב and אם, av and em, father and mother, with the everyday אבא and אימא, aba and ima; ילדים, yeladim, children; אח and אחות, ach and achot, brother and sister; סבא and סבתא, saba and savta, grandfather and grandmother; דוד and דודה, dod and doda, uncle and aunt; נכד, neched, grandchild; קרובי משפחה, krovei mishpacha, relatives - a construct chain. Two words carry more weight than the rest in this theme: דור, dor, generation, which gives פער הדורות, pa'ar ha-dorot, the generation gap; and משק בית, meshek bayit, household.
The weekly rhythm of Israeli family life is organised around Shabbat, and this is a fact about the calendar rather than about anyone's beliefs: the working week runs from Sunday to Thursday with Friday a short day, so ליל שבת, leil Shabbat, Friday night, is the point at which a dispersed family assembles. ארוחת שישי, aruchat shishi, the Friday meal, is the ordinary Hebrew term for it and it is used by religious and secular families alike. Whether a family marks the evening religiously, socially or not at all varies enormously, and a candidate writing about it should say which kind of family they are describing rather than generalising from one.
Israeli families are not one thing, and the specification's own later bullets require you to know this. Jewish Israelis are conventionally described along a spectrum with four common labels - חילוני, chiloni, secular; מסורתי, masorti, traditional; דתי, dati, religious; and חרדי, charedi - and household patterns, family size and the place of religious observance differ substantially across it. Arab citizens of Israel include Muslim, Christian and Druze communities, and Bedouin communities in the Negev and the Galilee, each with their own family patterns and their own religious courts for matters of personal status. Circassian, Armenian and Samaritan communities are small but long-established. Any sentence beginning the Israeli family is either about a specific community or is wrong.
Where the sub-theme asks about change, the honest form of the answer names the body that measured it. The Central Bureau of Statistics, הלשכה המרכזית לסטטיסטיקה, publishes household composition, marriage and divorce registration, and fertility annually; the National Insurance Institute, המוסד לביטוח לאומי, publishes household income and benefit data; the Myers-JDC-Brookdale Institute and the university research centres publish social research. A claim of the form the average Israeli family has changed is unmarkable; a claim of the form the Central Bureau of Statistics reports household composition annually, and its figures are the basis of the argument that families have become smaller in some communities and not in others is both markable and true.
Worked example

Turning a description into a claim an AO4 grid can reward

You have written the sentence המשפחה הישראלית השתנתה מאוד בעשורים האחרונים. Improve it until it earns marks.

  1. 01Diagnose what is wrong with it

    The sentence is true, vague and unmarkable. It names no community, no measure, no source and no direction of change. An AO4 grid asks for knowledge and understanding that supports an argument with appropriate evidence; this sentence has neither knowledge nor evidence, only an assertion. It is also the sentence almost every candidate writes, which means it distinguishes nobody.

  2. 02Add the community

    בקרב משפחות חילוניות בערים הגדולות, among secular families in the large cities. Now the claim is about a specific population and can be right or wrong, which is the first condition of being worth marks. Note the construct-free phrasing with בקרב, among, which is a useful and safe preposition for exactly this move.

  3. 03Add the measure and the direction

    גיל הנישואין עלה, the age of marriage has risen, and מספר משקי הבית שבהם חיה אישה לבדה גדל, the number of households in which a woman lives alone has grown. Both are directional claims that a source could confirm or refute. Note גיל הנישואין is a construct chain and מספר משקי הבית is a three-term chain, both with the article on the final noun.

  4. 04Add the source, without inventing a number

    לפי נתוני הלשכה המרכזית לסטטיסטיקה, according to the figures of the Central Bureau of Statistics. You have not claimed a figure, so you cannot have got one wrong, and you have shown the examiner that you know where the evidence lives. This is the single most valuable habit in the whole AO4 half of this qualification.

  5. 05Add what the claim does not show

    אך אין בכך כדי ללמד על משפחות חרדיות או ערביות, but this does not tell us anything about Haredi or Arab families. A sentence that marks the limit of its own evidence is doing exactly what the top AO4 band describes as evaluation, and it costs eleven words.

Result: בקרב משפחות חילוניות בערים הגדולות עלה גיל הנישואין וגדל מספר משקי הבית שבהם חיה אישה לבדה, לפי נתוני הלשכה המרכזית לסטטיסטיקה, אך אין בכך כדי ללמד על משפחות חרדיות או ערביות - a sentence that names a population, a direction, a source and a limit, in place of one that named nothing.

Exam focus

  • This bullet is the most likely source of a straightforward descriptive question, so the vocabulary must be automatic and correctly gendered.
  • AO4 rewards knowledge that supports a claim: name the community you are describing rather than writing about the Israeli family as a single object.
  • Where you cite evidence, name the publishing body - the Central Bureau of Statistics, the National Insurance Institute - rather than quoting a figure you cannot source in the exam room.

Typical mistakes

  • Writing about the Israeli family as though it were one uniform thing, which is both inaccurate and unmarkable.
  • Getting the gender wrong on family nouns: משפחה, אחות and סבתא are feminine and take feminine agreement throughout.
  • Using the definite article incorrectly in construct chains such as קרובי המשפחה, where it belongs on the second noun only.
  • Inventing a statistic about family size or fertility, when naming the publishing body is both safer and better rewarded.

Active revision

כתבו שלוש פסקאות קצרות בעברית שמתארות שלושה בתי אב שונים בישראל, ובכל פסקה ציינו במפורש לאיזו קהילה הבית שייך ומה מקור הידע שלכם. השתמשו בכל פסקה בצירוף סמיכות אחד לפחות ובמילת קישור אחת של ניגוד

Active recall

Recall the key points — then reveal.

Sources: AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification (AQA)

§ 02

הממסד הדתי במשפחה: the religious establishment and personal status#

●●●AdvancedLPAQA 7672 - 3.1.1 The Israeli family: the role of the religious establishment in the family

Who registers a marriage, and under what authority

Personal status: jurisdiction by communityTable with 4 columns and 6 rows, Data: Community · Court with jurisdiction · Instrument · Note; Jewish citizens · Rabbinical courts · Rabbinical Courts Jurisdiction Law, 1953 · Exclusive jurisdiction over marriage and divorce; Muslim citizens · Sharia courts · Carried over from the Mandate framework · Long-standing jurisdiction over personal status; Druze citizens · Druze religious courts · Druze Religious Courts Law, 1962 · Established by statute for the community; Christian citizens · Church courts · Recognition of the denomination · Jurisdiction varies by denomination; Marriage abroad · None in Israel · Registration practice since a 1963 ruling · The registrar records; it does not rule on validity; Reputed spouses · Ordinary civil courts · Legislation and case law over decades · Many practical rights without a ceremony, highlighted cell: The registrar records; it does not rule on validityCOMMUNITYCOURT WITHJURISDICTIONINSTRUMENTNOTEJEWISH CITIZENSRabbinical courtsRabbinical CourtsJurisdiction Law, 1953Exclusive jurisdiction overmarriage and divorceMUSLIM CITIZENSSharia courtsCarried over from theMandate frameworkLong-standing jurisdictionover personal statusDRUZE CITIZENSDruze religious courtsDruze Religious Courts Law,1962Established by statute forthe communityCHRISTIAN CITIZENSChurch courtsRecognition of thedenominationJurisdiction varies bydenominationMARRIAGE ABROADNone in IsraelRegistration practice sincea 1963 rulingThe registrar records; itdoes not rule on validityREPUTED SPOUSESOrdinary civil courtsLegislation and case lawover decadesMany practical rightswithout a ceremony
Fig. 1The institutional map of personal status in Israel: which body has jurisdiction over marriage and divorce for which community, and the statute that gives it. Dated institutional facts only - the argument about whether the arrangement should change is in the prose, where both positions are set out. Labels in English because the figure engine has no right-to-left handling; the Hebrew names of the courts are in the prose.

Key points

This bullet has a precise institutional answer, and the institutional answer is what a candidate should learn, because it is documented, dateable and neutral. Israel has no civil marriage. Matters of מעמד אישי, ma'amad ishi, personal status - principally marriage and divorce - are handled by the religious courts of the recognised communities. For Jewish citizens, the Rabbinical Courts Jurisdiction (Marriage and Divorce) Law of 1953 places marriage and divorce under the exclusive jurisdiction of the rabbinical courts, בתי הדין הרבניים, batei ha-din ha-rabaniyim, applying Jewish religious law. The Chief Rabbinate, הרבנות הראשית, was given its present statutory form by the Chief Rabbinate of Israel Law of 1980. Muslim citizens come under the Sharia courts, Druze citizens under the Druze religious courts established by legislation in 1962, and members of recognised Christian denominations under their own ecclesiastical courts.
Two consequences follow that a candidate should be able to state. First, a couple who cannot or do not wish to marry within a recognised religious framework - because they belong to different communities, because one partner is not recognised as belonging to any of them, or because they do not want a religious ceremony - commonly marry abroad, and the Population and Immigration Authority registers the marriage on the presentation of the foreign certificate, a practice resting on a Supreme Court ruling of 1963 that the registration official records what is presented rather than adjudicating validity. Second, Israeli law recognises ידועים בציבור, yedu'im be-tzibur, reputed spouses, a status built up through legislation and court decisions that carries many of the practical rights of marriage without a ceremony.
The arrangement is one of the most argued-over features of Israeli public life, and a candidate should present it as an argument rather than settle it. Those who defend it argue that a single religious framework for Jewish marriage preserves a shared basis for personal status across a population drawn from many countries, and that the recognised courts give each community authority over its own affairs. Those who oppose it argue that it denies freedom of conscience, that it disadvantages people whose status the rabbinical courts do not recognise, and that the absence of a civil option makes the state's recognition of a marriage depend on a religious body. Both positions are held widely, and both are held by Israelis. Proposals for civil marriage or civil union have been introduced repeatedly and the question remains open.
One specific difficulty is worth naming because it recurs in Hebrew sources and a candidate will meet the word: עגונה, aguna, a woman who cannot remarry because her husband will not grant a religious divorce, and the related סרבנות גט, sarvanut get, refusal of a divorce writ. The Rabbinical Courts Law of 1995 gave the rabbinical courts sanctions to apply against a refusing spouse, and organisations campaign on the issue. This is a documented legal problem with named remedies and a live public argument about their sufficiency; write it that way, and do not narrate an individual case.
Worked example

Writing about a contested arrangement so that both sides would recognise the description

Write a short Hebrew paragraph on the absence of civil marriage in Israel that a supporter and an opponent of the arrangement would both accept as accurate.

  1. 01Separate the fact from the evaluation before writing

    The facts: there is no civil marriage; the 1953 law gives the rabbinical courts exclusive jurisdiction for Jewish citizens; other recognised communities have their own courts; marriages contracted abroad are registered. The evaluations: whether this is right. Everything in the first list can be stated flatly; nothing in the second can be stated at all without an attribution.

  2. 02Open with the fact, in the passive or the impersonal

    בישראל אין נישואין אזרחיים, ועניינים של מעמד אישי נתונים לסמכותם של בתי הדין הדתיים של העדות המוכרות. Note נתונים, given over, a passive participle, and לסמכותם, to their jurisdiction, a noun with a possessive suffix - both raise the register to match the subject and both are AO3 evidence.

  3. 03Attribute the first position, at its strongest

    התומכים בהסדר טוענים כי מסגרת אחת שומרת על בסיס משותף לענייני מעמד אישי בציבור שהגיע ממדינות רבות. Note טוענים כי, argue that - the attribution verb is doing the work, and כי is the formal complementiser that suits the register.

  4. 04Attribute the second position, equally strongly

    המתנגדים טוענים כי היעדר אפשרות אזרחית פוגע בחופש המצפון וכי הוא מקשה במיוחד על מי שהמערכת הדתית אינה מכירה במעמדו. Equal length, equal force. If one position is given three clauses and the other one, the paragraph has taken a side without saying so, and an examiner will see it.

  5. 05Close without adjudicating

    הצעות לשינוי החוק הוגשו פעמים רבות ולא התקבלו, והשאלה נותרה פתוחה. That is a factual sentence about the state of the argument, not a verdict on it. It is also, in an AO4 grid, exactly what evaluation of a contested issue looks like: knowing that it is contested and being able to say why.

Result: A five-sentence Hebrew paragraph in which every fact is dated or institutional, every characterisation is attributed with a verb of claiming, the two positions are given equal weight and length, and the closing sentence reports the state of the argument rather than settling it.

Exam focus

  • This bullet rewards institutional precision: name the court, the community and the statute rather than generalising about religion and the state.
  • Present the argument as an argument, with both positions given at their strongest - a one-sided answer loses the evaluation marks in the AO4 grid.
  • Legal vocabulary here is high-register and productive: מעמד אישי, בית דין, סמכות, חוק, הכרה - learn it as a set.

Typical mistakes

  • Writing that Israel is a theocracy or that it is a secular state - neither describes the arrangement, which is a specific division of jurisdiction.
  • Assuming the rabbinical courts govern personal status for all Israelis; each recognised community has its own courts.
  • Resolving the civil-marriage argument in your own voice instead of presenting the competing positions.
  • Narrating a particular family's court case; the marks are for the institution and the argument, not for an anecdote.

Active revision

כתבו שתי פסקאות בעברית על נישואין וגירושין בישראל: באחת הציגו את הטיעונים של מי שתומכים בהסדר הקיים, ובשנייה את הטיעונים של מי שמתנגדים לו. בכל פסקה ייחסו כל עמדה למי שמחזיק בה, ואל תכתבו אף משפט שמכריע בין השתיים

Active recall

Recall the key points — then reveal.

Sources: AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification (AQA)

§ 03

גווני המשפחה: the diversity of the modern family#

●●○StandardLPAQA 7672 - 3.1.1 The Israeli family: the diversity of the modern family

Key points

The third bullet asks about the range of household forms now found in Israel, and the vocabulary is the first thing to fix. משפחה חד הורית, mishpacha chad horit, a single-parent family; משפחה מורחבת, mishpacha murchevet, an extended family; ידועים בציבור, reputed spouses; זוגות חד מיניים, zugot chad miniyim, same-sex couples; משפחה מאומצת, and אימוץ, imuts, adoption; פונדקאות, pundaka'ut, surrogacy; הפריה חוץ גופית, hafraya chuts gufit, in vitro fertilisation, a three-word phrase worth learning whole. Note the adjective agreement in every one of these: חד הורית agrees feminine singular with משפחה, and חד מיניים agrees masculine plural with זוגות.
Some documented facts a candidate can use. The Central Bureau of Statistics publishes an annual statistical abstract covering household composition, and by its measures Israel's total fertility rate has for many years been the highest among the member states of the OECD - a comparative fact, and one you should attribute rather than quantify. The Council for the Child, המועצה לשלום הילד, publishes an annual yearbook of data on children in Israel. Assisted reproduction is comparatively accessible and is funded to an unusual extent through the public health system; the legal framework for surrogacy has changed over the last decade, following court decisions, to widen who may use it. Each of those is a statement of institutional fact and can be written flatly.
The evaluative questions attached to this bullet are genuinely open and should be presented as open. Whether the range of recognised family forms has widened quickly or slowly, whether legal recognition has kept pace with social practice, and whether the arrangement described in the previous section constrains it, are all argued about publicly in Israel, and the argument runs along lines that are not only religious - there are religious Israelis who support wider recognition and secular Israelis who oppose it. A candidate writing about this should name the positions and their holders and avoid the false shorthand in which one community holds one view.
For the language, this sub-theme is a good place to practise two structures the AO3 grid rewards. The first is the impersonal plural for reporting a social trend without inventing a subject: יותר ויותר זוגות בוחרים ש, more and more couples choose to. The second is the comparative, which 3.3.5 lists: גדול יותר, יותר גדול, and the superlative הגדול ביותר or הכי גדול. Both let you make a directional claim - more than before, fewer than in another group - without committing to a number you cannot source, which is exactly the register this whole theme needs.
Worked example

Making a comparison without a statistic

You want to say that single-parent households have become more common. You have no figure and no dictionary. Write it three ways and choose.

  1. 01The version that invents a number

    עשרים אחוז מן המשפחות בישראל הן חד הוריות. Do not write this. You cannot source it in the exam room, a marker may know it is wrong, and even if it happened to be right it is unattributed. An invented figure is the single most damaging thing a candidate can put on this paper, because it converts a knowledge answer into a false one.

  2. 02The version that is merely vague

    יש הרבה משפחות חד הוריות בישראל. This is safe and worthless: הרבה, a lot, is not a claim. It uses no comparative structure, so it earns nothing on AO3 either. Vagueness is the wrong solution to the problem of not knowing a number.

  3. 03The version that compares over time

    מספר המשפחות החד הוריות בישראל גדול היום מכפי שהיה לפני שלושים שנה. Now there is a real directional claim, built on a comparative - גדול ... מכפי ש, larger than it was - which is a structure from 3.3.5 and is exactly the manipulation the AO3 grid describes. And it is true without any number attached.

  4. 04Add the source, and you have the AO4 mark too

    לפי נתוני הלשכה המרכזית לסטטיסטיקה, מספר המשפחות החד הוריות בישראל גדול היום מכפי שהיה לפני שלושים שנה. The attribution costs six words and converts an assertion into evidence. Note the construct chain נתוני הלשכה with its article on the second element.

  5. 05Add the limit, and you have the evaluation mark

    אך העלייה אינה אחידה בכל הקהילות. But the rise is not uniform across all communities. Five words, and the sentence now shows that you know the aggregate hides variation - which is what the top AO4 band means by evaluating rather than reporting.

Result: לפי נתוני הלשכה המרכזית לסטטיסטיקה, מספר המשפחות החד הוריות בישראל גדול היום מכפי שהיה לפני שלושים שנה, אך העלייה אינה אחידה בכל הקהילות - a directional, sourced, qualified claim with no number in it at all.

Exam focus

  • Adjective agreement inside these compound family terms is a repeated AO3 opportunity and a repeated error: check gender and number on every one.
  • Comparative and superlative constructions let you make a directional claim honestly without inventing a figure.
  • Where a change is recent and still argued about, saying so is evaluation and earns AO4 marks; asserting a resolution loses them.

Typical mistakes

  • Treating attitudes as if they mapped neatly onto religious labels, which no source supports.
  • Inventing percentages for household types instead of naming the Central Bureau of Statistics as the publisher.
  • Getting חד הורית or חד מיניים to agree with the wrong noun.
  • Describing legal change as complete when it is continuing, or as absent when it has occurred.

Active revision

בחרו שלוש צורות משפחה שונות וכתבו על כל אחת שלושה משפטים בעברית: משפט אחד שמתאר, משפט שני שמשווה בעזרת צורת השוואה, ומשפט שלישי שמייחס עמדה כלשהי למי שמחזיק בה. הימנעו לחלוטין ממספרים

Active recall

Recall the key points — then reveal.

Sources: AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification (AQA)

§ 04

האינטרנט והרשתות: daily life online, and the benefits and the dangers#

●●○StandardLPAQA 7672 - 3.1.1 The evolution of the digital world in Israel: the internet in daily lifeLPAQA 7672 - 3.1.1 The evolution of the digital world in Israel: social media, benefits and dangers

Where a handset actually reaches

The connected day, and its limitGraph, The handset → Messaging, The handset → News in Hebrew, The handset → State services, The handset → Banking, payment, The handset → Social networks, Messaging → Daily life, News in Hebrew → Daily life, State services → Daily life, Banking, payment → Daily life, Social networks → Daily life, Unequal access → Daily lifeThe handsetMessagingNews in HebrewState servicesBanking, paymentSocial networksDaily lifeUnequal access
Fig. 2The functions an ordinary connected life in Israel runs through, and the thing that cuts across all of them. The emphasised node is the point of the diagram: everything upstream of it is available only to those who are connected, and access is not uniform. Labels in English for the rendering reason given in this topic; the Hebrew for each node is in the prose.

Key points

Two of this sub-theme's three bullets are covered here, and the vocabulary is largely international and therefore cheap to acquire: אינטרנט, internet; רשת, reshet, network, which also gives רשתות חברתיות, reshatot chevratiyot, social networks; אתר, atar, a website; אפליקציה, aplikatsya, an app; טלפון חכם, telefon chacham, a smartphone - a noun plus an agreeing adjective; מסך, masach, a screen, giving זמן מסך, zman masach, screen time; משתמש, mishtamesh, a user, which is the hitpa'el participle of ש-מ-ש; להוריד and להעלות, lehorid and leha'alot, to download and to upload, both hif'il infinitives; פרטיות, pratiyut, privacy; סיסמה, sisma, a password.
For the institutional facts: the country-code domain il is administered by the Israel Internet Association, איגוד האינטרנט הישראלי, a non-profit which also operates the Israeli internet exchange. Government services are delivered through a national portal, and the state's digital-services programme is run under the name ישראל דיגיטלית, Yisrael Digitalit, Digital Israel. Privacy is governed by the Protection of Privacy Law of 1981, which predates the internet and has been amended since. These are the sort of concrete anchors that turn a vague answer about technology into one an AO4 grid can reward.
The benefits-and-dangers bullet invites the two-column answer, and the way to lift it above the obvious is to make each side specific to Israel rather than generic. On the benefit side: Hebrew is a small language with a large online presence, so a Hebrew speaker has an unusually complete digital environment; digital government services reduce the cost of dealing with the state; and for a population with family in many countries, cheap messaging matters more than it would elsewhere. On the danger side: בריונות רשת, bryonut reshet, cyberbullying, and the publication of intimate images, which the Prevention of Sexual Harassment Law was amended in 2014 to cover; הסתה, hasata, incitement, which is a live public argument in Israel about what platforms should remove; and the ordinary questions about attention, sleep and childhood that every country is arguing about.
The digital divide is the part of this bullet candidates most often miss, and it is where the best marks are. Access is not uniform. Restrictions on internet use are observed in parts of the Haredi community on religious grounds, with filtered devices available for those who want them; Arabic-speaking communities and communities in the geographical periphery have historically had less infrastructure and fewer services in their own language; and older people are less connected everywhere. Each of those is documented and each is the subject of policy argument. Naming the divide, and naming who reports it, is the difference between an essay about phones and an essay about Israeli society.
Worked example

A comprehension answer that uses the lifting rule correctly

A Paper 1 stimulus text on digital government contains: מאז שהושק הפורטל הממשלתי החדש ניתן להגיש בקשות רבות באופן מקוון, אך ארגוני זכויות טוענים שהמעבר פוגע דווקא במי שאין לו גישה למחשב. The question, with no AO3 marks attached, is: מה טוענים ארגוני הזכויות.

  1. 01Identify exactly what is asked

    The question asks what the rights organisations claim, and nothing else. It does not ask what the portal does, when it was launched, or what the writer thinks. The answer is therefore the content of the שטוענים clause and only that.

  2. 02Find the smallest span

    שהמעבר פוגע דווקא במי שאין לו גישה למחשב - that the transition harms precisely those who have no access to a computer. That span begins where the claim begins and ends where the sentence ends. Nothing before it belongs in the answer.

  3. 03Adjust only what grammar forces

    The span begins with the complementiser ש, which was attached to טוענים in the original. Dropping it gives המעבר פוגע דווקא במי שאין לו גישה למחשב, which is a free-standing clause. That is the whole adjustment: one letter. This is permitted lifting, because the comprehension question carries no AO3 marks and the span matches the phrasing of the question.

  4. 04See the answer that would lose the mark

    Copying from מאז onwards includes the launch of the portal and what can now be done online - material the question did not ask for. The specification says the content mark is withheld where a response includes irrelevant material, so this longer answer, which contains the right information, can score zero. The instinct to give more is the enemy here.

  5. 05Note where the rule reverses

    If the same content had to appear in the summary question, none of this lifted language would earn an AO3 mark. There you would write: ארגוני זכויות מזהירים כי המערכת החדשה מקשה על מי שאינו מחובר, using different words and a different verb. One text, two modes.

Result: המעבר פוגע דווקא במי שאין לו גישה למחשב - a nine-word permitted lift adjusted by one letter, with the longer and more generous answer identified as the one that loses the mark.

Exam focus

  • Loanwords make this the cheapest vocabulary in the specification - which means the marks come from the argument, not the words.
  • Make the benefits and dangers specific to Israel: a generic paragraph about social media could have been written about anywhere and earns little AO4 credit.
  • The digital divide is the strongest available argument in this bullet and the one candidates most often omit.

Typical mistakes

  • Writing a generic essay about social media with no Israeli content in it at all.
  • Listing benefits and dangers without evaluating which matter more and for whom.
  • Assuming universal access, and therefore missing the divide entirely.
  • Mis-forming the participle משתמש, which is hitpa'el and therefore carries the מ prefix and the ת of its pattern.

Active revision

כתבו שתי פסקאות בעברית על הרשתות החברתיות בישראל: באחת שלוש תועלות ובשנייה שלוש סכנות, וכל אחת מהן חייבת להיות ייחודית לישראל ולא כללית. סיימו במשפט אחד שמסביר איזה מן הצדדים לדעתכם כבד יותר ומדוע, וסמנו במפורש שזו דעתכם

Active recall

Recall the key points — then reveal.

Sources: AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification (AQA)

§ 05

הדיגיטליזציה של החברה: what changes when a whole society moves online#

●●●AdvancedLPAQA 7672 - 3.1.1 The evolution of the digital world in Israel: the digitalisation of Israeli societyLPAQA 7672 - 4.4.1 Reading and responding

Key points

The third bullet is broader than the other two and is the one that most rewards an argument. Digitalisation here means the movement of institutions rather than individuals: banking, health services, the courts, schooling, employment and government moving their default channel online. Useful vocabulary: מקוון, mekuvan, online, an adjective that agrees; שירות מקוון, sherut mekuvan, an online service; ממשל זמין, memshal zamin, available government, the phrase used for e-government; טופס, tofes, a form; מרחוק, merachok, remotely, giving עבודה מרחוק, avoda merachok, remote work, and למידה מרחוק, lemida merachok, remote learning; מאגר מידע, ma'agar meida, a database, a construct chain; אבטחת מידע, avtachat meida, information security, another one.
Israel's technology sector is a legitimate part of this bullet and a dangerous one, because it is where invented statistics appear most often. What can be said flatly: the sector is a significant part of the Israeli economy, the country is often described in international coverage as a centre of technology start-ups, and the Central Bureau of Statistics and the Bank of Israel publish the measures on which such descriptions rest. What should not be written is a share of GDP, a number of companies or a proportion of exports that you cannot source. Naming the publisher and describing the direction is both more honest and better rewarded than a number that may be years out of date.
The interesting analytical move in this bullet is to notice that digitalisation redistributes rather than simply improves. When a service moves online it becomes cheaper and faster for those who are connected and confident, and harder for those who are not - and the second group is not random. It is disproportionately older people, people in the periphery, people whose first language is not Hebrew, and people in communities where internet use is restricted. That is an argument with a shape: a general benefit with an unevenly distributed cost. It is also the shape that AO4 grids reward, because it evaluates rather than describes.
This topic's exam-technique focus is the Paper 1 reading summary, and this sub-theme is a natural fit for it, because texts about digitalisation tend to be structured as a list of developments with a qualification at the end - which is exactly the shape a 95-word summary has to reproduce. The routine is: extract the content points in note form and count them; decide the order and the connectives before writing any Hebrew; write for accuracy; stop at a sentence boundary between 90 and 100 words. Content and language are marked independently, so a missed point does not cost you the language mark and a clumsy sentence does not cost you the content mark - but you have to attend to each separately to earn both.
Worked example

A 95-word reading summary built to two grids

A stimulus text describes the movement of Israeli public services online and ends with a qualification about who is left behind. Build the summary.

  1. 01Extract and count content points before touching Hebrew

    Five: (1) many state services moved to a single online portal; (2) applications that once required attendance can be made from home; (3) processing times fell; (4) organisations report that older applicants and applicants outside the centre struggle; (5) the ministry says telephone and counter services continue. Five points, five sentences, about nineteen words each. That arithmetic is the whole plan.

  2. 02Choose the order and the connectives now

    Points 1 to 3 are the development, 4 is the qualification, 5 is the response. So: development, development, development, מנגד or אולם for the turn, and ובתגובה for the response. Three connectives chosen in ten seconds, and now no sentence will stall while you hunt for a linking word.

  3. 03Rebuild the vocabulary so nothing is lifted

    If the text says הושק, write החל לפעול. If it says זמן טיפול, write משך הטיפול. If it says מתקשים, write נתקלים בקושי. No three consecutive words should survive from the source. Where you can, change the structure rather than the word: turn a noun phrase into a clause, or an active into a passive.

  4. 04Write, checking accuracy continuously

    Agreement on every noun phrase; the article on the second noun of every construct chain - שירותי המדינה, אתר הממשלה; et before every definite direct object; participles for the general present and past forms for the completed developments. One deliberate complex structure per two sentences: a relative clause with ש, or an infinitive after ניתן ל, which is the impersonal it is possible to.

  5. 05Stop cleanly

    Count in blocks of about twenty. After the fifth point you should be near 95. If you are at 91 and the sentence is finished, stop. Do not add a concluding sentence: a summary does not need one, and a sixth sentence pushes the fifth content point past the cut-off in a long answer.

Result: A five-sentence summary of about 95 words in which the content plan and the connectives were fixed before any Hebrew was written, no three-word span survives from the source, and the qualification - the content point an examiner most wants to see - sits in sentence four rather than after the cut-off.

Exam focus

  • This is the bullet where invented statistics are most tempting and most damaging - name the Bank of Israel or the Central Bureau of Statistics instead.
  • The reading summary stops being marked at the first natural break between 90 and 100 words, so plan for about 95 and finish a sentence there.
  • An argument with a shape - a general benefit unevenly distributed - is worth more than a longer list of developments.

Typical mistakes

  • Quoting a share of GDP or a number of start-ups from memory, which is unverifiable and often wrong.
  • Treating digitalisation as an unqualified good, which the sources themselves do not do.
  • Writing a summary longer than 100 words and losing the final content points behind the cut-off.
  • Confusing מקוון, online, with מכוון, intentional - two different roots that look similar unpointed.

Active revision

מצאו כתבה עברית בת כארבע מאות מילים על מעבר של שירות ציבורי כלשהו לאינטרנט, וכתבו עליה סיכום בן תשעים וחמש מילים במילים שלכם. אחר כך סמנו בסיכום שלכם היכן נמצאת נקודת התוכן החשובה ביותר, ובדקו אם היא נמצאת לפני המילה התשעים

Active recall

Recall the key points — then reveal.

Sources: AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification (AQA)

Contents

Section -- / 05

    • 01המשפחה המסורתית: the traditional family unit○
    • 02הממסד הדתי במשפחה: the religious establishment and personal status●
    • 03גווני המשפחה: the diversity of the modern family◐
    • 04האינטרנט והרשתות: daily life online, and the benefits and the dangers◐
    • 05הדיגיטליזציה של החברה: what changes when a whole society moves online●

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From notes into training

המשפחה והעולם הדיגיטלי: theme 3.1.1, past and current trends

Reinforce this topic with matching tasks from the question bank.

~30
min
4
Competencies
Practise

References & sources

Sources

AQA

  • AQA A-level Modern Hebrew (Listening, Reading, Writing) 7672 specification

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