Tel Aviv is the cultural heart of Israel. Through it, we feel the pulse of the nation. The latest trends and fashions spring out of this city nestled on the shores of the Mediterranean Sea. While Tel Aviv is one of the newest cities in the region, it grew out of one of the oldest harbors in the world—Jaffa.
Modern Tel Aviv was founded in 1909 on the outskirts of Jaffa (Yafo in Hebrew) by the new immigrants who were streaming into Israel from Europe. The hope and aspiration of these pioneers was to develop a secular and modern state where Jewish people could determine lifestyles and expressions. On the shores of the Mediterranean, they were free from both the pressure of the religious Jewish community and the dictates of Gentile governments and authorities.
A distinctive, secular (non-religious) atmosphere permeates Tel Aviv, and yet the city is uniquely Jewish and Israeli. In contrast, Jerusalem stands as Israel’s religious center with deep Jewish, Christian, and Muslim traditions developed over the centuries. Jerusalem is where David, Solomon, Herod, and even Jesus left their unmistakable imprint.
Today, Chosen People Ministries has a vibrant ministry in Tel Aviv, especially among young adults. We have built on the work of generations of faithful believers who preached the good news to Tel Aviv. In this article, we outline the history of evangelism in Tel Aviv—and what ministry there looks like today.
Good News for Tel Aviv—Before the Modern State of Israel
Gush Dan—A Biblical Perspective
Unlike Jerusalem, Jaffa never had a religious or spiritual distinctive. Perhaps, like many famous port cities, the worldly nature of sailors and travelers molded the culture. Seafaring Philistines dominated and influenced ancient Jaffa. They ruled the region from the twelfth century BCE and vanished from the region by the sixth century BCE.
The area was so hostile to Israelite life the tribe of Dan, who inherited the coastal region, fled the area. Their inheritance was in the central plains and coast of Israel. It ran from the south by Ashkelon and north past Jaffa, including the lower hill country from Zorah to Eshtaol. In Judges 18, we find the tribe of Dan leaving the coastal region to find another inheritance in northern Israel because they were unable to take possession of their allotted portion.
Gush Dan is the region including and surrounding what is now Tel Aviv. It does not appear again in the Bible until the Book of Acts. In chapter 9, the apostle Peter went to Jaffa to heal a “disciple” named Tabitha (Acts 9:36–41). Beforehand, Peter healed a man, Aeneas, in the city of Lydia (current Lod). “It became known all over Joppa, and many believed in the Lord” (Acts 9:42).
Jaffa would be a neglected port for centuries to come. Herod the Great led the building of the port of Caesarea. It remained the main harbor until about the third century CE, when the northern port of Acco would be developed as a fishing center and port. Finally, the British expanded Haifa when it came under their control in the early 1900s. Today, Haifa is Israel’s main port of entry.
The Orchards of Jaffa Expand
However, in the late 1800s, Jewish exiles began to return to Israel. Their port of entry was Jaffa. With the influx of hundreds of Jewish people, Jaffa started to flourish and expand into the surrounding orchards. This growth led to the founding of cities Neve Tzedek and Ahuzat Bayit (incorporated into Tel Aviv in 1909).
With Jaffa’s population consisting primarily of Arab Muslims and Jewish people, the city had a minimal Christian presence and was certainly not the focus of any evangelistic outreaches or missionary efforts. German Lutherans built the Immanuel Church in 1904 to accommodate Germans coming to help build and expand what was then the Ottoman Empire.
There was not a single missionary among these Germans interested in evangelizing the Jewish and Muslim residents. They merely wanted to provide a religious community of other German and European ex-patriots living and working in Palestine.
Modern Missions around Tel Aviv Begins
Evangelism in the region did not revive until the 1870s when a group of Americans from Maine moved to Jaffa. Their intent was to establish a community with a spiritual concern for Jaffa. The ministry focused primarily on the end times and the return of Jesus. This community faced many hardships, and their impact was short-lived.
Before Israel declared independence in 1948, some missionaries and evangelists endeavored to proclaim the gospel throughout the land, including the Jaffa area. During this period, a handful of faithful witnesses for Jesus ministered here. Notable among them were Abram Pojak, Solomon Ostrovsky, Moshe Ben Meir, and Haim Joseph Haimoff.
In Haifa, Safed, and Jerusalem there are more documented efforts of well-intentioned missionaries and social concern for the Jewish and Arab people who lived in the land. However, there was no concerted effort to reach out to the Jaffa region. This lack partially came from a desire not to upset the local Jewish and Muslim communities, which were under Ottoman rule.
Good News for Tel Aviv in Modern Israel
A New State—A New Day
After the declaration of the State of Israel on May 14, 1948, the situation changed dramatically. First, the foreign mission agencies and church missions in Israel evacuated all their personnel for protection. This “Operation Mercy” was intended to protect these church workers and missionaries from the expected onslaught of hostile Arabs forces. While Israel’s War of Independence was harsh and caused many casualties, the Arab forces did not prevail or overrun the new State of Israel. However, it resulted in a depletion of the number of Messianic Jewish people and evangelical Christians. The Messianic community had to be rebuilt from almost nothing. The situation is best described by Gershon Nerel in a positive light:
But after Operation Mercy, one observes a new tendency developing, growing numbers of Messianic Jews endeavored to establish themselves as autonomous entities. They formed their own agendas in the field of organization and management as well as in the area of shaping their distinctive biblical exegesis and interpretations.
The 1950–70s saw little evangelism and missionary outreach in the Tel Aviv area. This concern among the Christian community at Immanuel Church and Beit Immanuel, a guest house, was to help in the absorption of immigrants and meet their needs. Life in Israel was very basic in those early years.
Ministry in Tel Aviv Bears Fruit
Only in the 1970–80s did a vibrant and unique Messianic community in the Tel Aviv area begin to develop. As young Israelis began to find faith in Jesus (Yeshua) and as Israelis returned home from travels abroad with a new faith, there was suddenly new life springing up in Tel Aviv.
By the mid 1980s, this movement of young Israeli men and women coming to believe in Yeshua reached a critical mass and had all the makings of a revival. It was friends telling friends about Yeshua and many coming to believe. At Beit Immanuel in those years, some seasoned and committed missionaries dedicated themselves to disciple these new believers. The guesthouse had places for people to stay while in transition, study the Scriptures, and develop new Messianic forms of worship.
One of the new believers was a young man, Yakov Damkani, who transformed his zeal for Yeshua into a dynamic evangelistic effort. His and others’ efforts turned Beit Immanuel into a center for discipleship and evangelism. It continued into the 1990s. The end result was several new congregations and ministries, including Dugit Coffee Shop and Kehilat Ma’ayan. From this group of new Messianic Israeli believers emerged a new generation of leaders, teachers, and artists.
One of our staff families immigrated to Israel in 1994. They were deeply involved in evangelistic outreaches and efforts to fuel this movement of the Spirit. During those years, people regularly went out on the streets of Tel Aviv to hand out creatively written gospel tracts, perform dramatic skits, and play music. The venues were street corners, the beach boardwalk, parks, and festivals—all part of the vibrant Tel Aviv culture.
Twenty-First Century Ministry in Tel Aviv
In Tel Aviv, nothing remains the same for long. By mid-2005, the scene had changed. A lot of outreach and response was happening on social media. The carefree openness of the 80s and 90s had changed—and is still changing. Most of the efforts of the local congregations and ministries these days focus on providing for the social needs of the community. We offer special services to the homeless, the lonely, and the needy in Tel Aviv. There are art galleries featuring local artists, cafés with live music open to the public, and lectures intended to foster community cooperation.
The Tel Aviv-Jaffa area is ever-growing, changing, and needing expressions of love and compassion. What is going on today will be different in the next year or two because one fact we know about this region is it is always changing. Still, the needs of the diverse population are always present. As we consider the Tel Aviv area, we recall the words of Yeshua and His concern for the people of Israel in His day: “Come to me, all who are weary and heavy-laden, and I will give you rest” (Matthew 11:28).
Published on May 11, 2023.
Header photo by Faruk Kaymak on Unsplash.
 Gershon Nerel, “Operation Mercy on the Eve of the Establishment of the State of Israel,” Mishkan 59 (2009): 28.
 Nerel, “Operation Mercy,” 29. See also Richard Harvey, Mapping Messianic Jewish Theology (London: Paternoster, 2009).
Tel Aviv ni moyo wa kitamaduni wa Israeli. Kupitia hilo, tunahisi msukumo wa taifa. Mwelekeo wa hivi karibuni na mitindo ya mavazi hutoka katika jiji hili lililo kando ya Bahari ya Mediterania. Wakati Tel Aviv ni moja ya miji mpya katika mkoa huo, ilikua kutoka moja ya bandari za kale zaidi ulimwenguni - Jaffa. Tel Aviv ya kisasa ilianzishwa mwaka 1909 katika kitongoji cha Jaffa (Yafo kwa Kiebrania) na wahamiaji wapya ambao walikuwa wakimiminika Israeli kutoka Ulaya. Tumaini na tamaa ya waanzilishi hao ilikuwa kuendeleza serikali ya kilimwengu na ya kisasa ambapo Wayahudi wangeweza kuamua mtindo wa maisha na kujieleza. Kwenye pwani ya Mediterania, walikuwa huru kutokana na mkazo wa jumuiya ya kidini ya Kiyahudi na amri za serikali na mamlaka za Mataifa. Tel Aviv ina mazingira ya kipekee ya kidini (yasiyo ya kidini), na bado jiji hilo ni la Kiyahudi na la Israeli. Kinyume chake, Yerusalemu ni kitovu cha kidini cha Israeli chenye mapokeo ya Kiyahudi, Kikristo, na Kiislamu yaliyoendelea kwa karne nyingi. Yerusalemu ni mahali ambapo Daudi, Sulemani, Herode, na hata Yesu waliacha alama zao zisizo na kifani. Leo, Huduma za Watu Waliochaguliwa zina huduma yenye nguvu huko Tel Aviv, hasa miongoni mwa vijana. "Tumejenga juu ya kazi ya vizazi vya waumini waaminifu waliohubiri habari njema huko Tel Aviv.""" Katika makala hii, tunaelezea historia ya uinjilisti huko Tel Aviv na jinsi huduma ilivyo leo. Habari njema kwa Tel Aviv <unk>Kabla ya Jimbo la kisasa la Israeli Gush Dan <unk>Mtazamo wa Kibiblia Tofauti na Yerusalemu, Jaffa haikuwa na tofauti ya kidini au ya kiroho. Labda, kama ilivyo na majiji mengi maarufu ya bandari, utamaduni huo ulibuniwa na baharia na wasafiri wa ulimwengu. Wafilisti waliokuwa wasafiri baharini walitawala na kuathiri Jaffa ya kale. Waliitawala eneo hilo kuanzia karne ya kumi na mbili KK na kutoweka kutoka katika eneo hilo kufikia karne ya sita KK. Eneo hilo lilikuwa na uhasama mkubwa kwa maisha ya Waisraeli, kwa hiyo kabila la Dani, ambalo lilirithi eneo la pwani, lilikimbia eneo hilo. Urithi wao ulikuwa katika nyanda za katikati na pwani ya Israeli. Ilikaribia Ashkeloni upande wa kusini na Yafo upande wa kaskazini, kutia ndani eneo la chini la milima kuanzia Zora hadi Eshtaoli. Katika Waamuzi 18 tunasoma kwamba kabila la Dani liliondoka katika eneo la pwani ili kutafuta urithi mwingine kaskazini mwa Israeli kwa sababu hawakuweza kupata sehemu yao. Gush Dan ni eneo linalotia ndani na kuzunguka eneo ambalo sasa ni Tel Aviv. Haionekani tena katika Biblia hadi Kitabu cha Matendo. Katika Matendo 9:4-6, Mtume Petro alienda Yafo kumponya mwanafunzi mmoja aliyeitwa Tabitha. Kabla ya hapo, Petro alikuwa amemponya mwanamume mmoja, Aeneas, katika jiji la Lidia (lilo sasa Lod). "Hilo likajulikana kotekote katika Yopa, na wengi wakaamini katika Bwana.""" Jaffa ingekuwa bandari iliyopuuzwa kwa karne nyingi zilizofuata. Herode Mkuu aliongoza ujenzi wa bandari ya Kaisaria. Mji huo ulikuwa bandari kuu hadi karne ya tatu KK, wakati bandari ya Acre ya kaskazini ilipofanywa kuwa kituo cha uvuvi na bandari. Waingereza walianza kupanua mji wa Haifa mwaka wa 1900. Leo, Haifa ndiyo bandari kuu ya kuingia Israeli. Mimea ya Jaffa ilijengwa katika karne ya 19 na Wayahudi waliohamishwa walianza kurudi Israeli. Bandari yao ya kuingia ilikuwa Jaffa. Kwa kuhamia kwa mamia ya Wayahudi, Jaffa ilianza kusitawi na kupanuka katika mashamba ya matunda yaliyozunguka. Mji huo ulijengwa na kuunganishwa na mji wa Neve Tzedek na mji wa Ahuzzah Bayit, ambao ulijumuishwa katika mji wa Tel Aviv mwaka wa 1909. Kwa kuwa idadi ya watu wa Jaffa ilikuwa hasa Waislamu wa Kiarabu na Wayahudi, jiji hilo lilikuwa na Wakristo wachache sana na kwa hakika halikuwa kitovu cha kazi yoyote ya kueneza injili au ya mishonari. Kanisa la Immanuel lilijengwa mwaka 1904 na Wa-Lutheri wa Ujerumani ili kuwakaribisha Wajerumani waliokuja kusaidia kujenga na kupanua milki ya Ottoman. Hakukuwa na mmishonari mmoja kati ya Wajerumani hao aliyependezwa na kuwahubiria Wayahudi na Waislamu waliokuwa wakikaa huko. Walitaka tu kuandaa jumuiya ya kidini ya Wajerumani na Wazungu wengine waliokuwa wakihamia nchi yao wakiishi na kufanya kazi huko Palestina. Ujumbe wa kisasa karibu na Tel Aviv huanza Uinjilisti katika mkoa huo haukufufuliwa hadi miaka ya 1870 wakati kikundi cha Wamarekani kutoka Maine walihamia Jaffa. Kusudi lao lilikuwa kuanzisha jumuiya yenye hangaiko la kiroho kwa ajili ya Jaffa. Huduma hiyo ilikazia hasa nyakati za mwisho na kurudi kwa Yesu. Jamii hiyo ilikabili magumu mengi, na matokeo yake hayakuwa ya muda mrefu. Kabla ya Israeli kutangaza uhuru wake mwaka 1948, wamishonari na waeneza-injili walijitahidi kutangaza Injili kotekote nchini, kutia ndani katika eneo la Yaffa. Katika kipindi hicho, mashahidi wachache waaminifu wa Yesu walifanya kazi hapa. Watu mashuhuri miongoni mwao walikuwa Abram Pojak, Solomon Ostrovsky, Moshe Ben Meir, na Haim Joseph Haimoff. Katika Haifa, Safed, na Yerusalemu kuna maandishi zaidi ya jitihada za wamishonari wenye nia njema na wasiwasi wa kijamii kwa Wayahudi na Waarabu waliokaa katika nchi hiyo. Hata hivyo, hakukuwa na jitihada za pamoja za kuwasiliana na eneo la Jaffa. Ukosefu huo ulitokana na tamaa ya kutowasumbua Wayahudi na Waislamu wa eneo hilo, waliokuwa chini ya utawala wa Uturuki. Habari njema kwa Tel Aviv katika Israeli ya kisasa: Jimbo jipya - Siku mpya Baada ya kutangazwa kwa Jimbo la Israeli mnamo Mei 14, 1948, hali ilibadilika sana. Kwanza, mashirika ya mishonari ya kigeni na mishonari ya kanisa katika Israeli yalihama wafanyakazi wao wote kwa ajili ya ulinzi. "Uendeshaji wa Huruma" huo ulikusudiwa kuwalinda wafanyakazi hao wa kanisa na wamishonari dhidi ya mashambulizi yaliyotarajiwa ya majeshi ya Waarabu wenye uhasama. Ingawa Vita vya Uhuru vya Israeli vilikuwa vikali na kusababisha majeruhi wengi, majeshi ya Kiarabu hayakushinda au kuvamia Jimbo jipya la Israeli. Hata hivyo, hilo lilitokeza kupungua kwa idadi ya Wayahudi wa Kimesiya na Wakristo wa kiinjilisti. Jamii ya Kimesiya ililazimika kujengwa upya kutoka karibu na kitu chochote. "Gershon Nerel aliandika hivi: ""Baada ya operesheni ya Mercy, mtu anaona mwelekeo mpya unaoendelea, idadi inayoongezeka ya Wayahudi wa Kimesiya wakijitahidi kujianzisha kama vyombo vya kujitegemea." Walijenga ajenda zao wenyewe katika uwanja wa shirika na usimamizi na pia katika eneo la kuunda tafsiri zao za kipekee za Biblia na tafsiri. Katika miaka ya 1950 na 1970, kulikuwa na uinjilisti mdogo na umishonari katika eneo la Tel Aviv. Kwa sababu ya wasiwasi wa jamii ya Kikristo katika Kanisa la Immanuel na Beit Immanuel, nyumba ya wageni, ilikuwa kusaidia katika kunyonya wahamiaji na kukidhi mahitaji yao. Maisha ya Waisraeli yalikuwa ya msingi sana katika miaka hiyo ya mapema. Huduma ya kuhubiri huko Tel Aviv ilizaa matunda.Ni katika miaka ya 1970 na 1980 tu ambapo jumuiya ya Kimesiya yenye nguvu na ya kipekee ilianza kuanzishwa katika eneo la Tel Aviv. Wakati Waisraeli vijana walipoanza kupata imani katika Yesu (Yeshua) na Waisraeli waliporudi nyumbani kutoka safari za nje na imani mpya, ghafla kulikuwa na maisha mapya katika Tel Aviv. Kufikia katikati ya miaka ya 1980, harakati hii ya vijana wa Israeli wanaume na wanawake waliokuja kuamini katika Yeshua ilifikia wingi muhimu na ilikuwa na mambo yote ya uamsho. Ni marafiki wanaozungumza na marafiki kuhusu Yesu na wengi wanaokuja kuamini. Katika Beit Immanuel katika miaka hiyo, baadhi ya wamishonari wenye uzoefu na wenye kujitolea walijitolea kuwa wanafunzi wa waamini hao wapya. Nyumba hiyo ya wageni ilikuwa na mahali pa kukaa kwa ajili ya watu waliokuwa katika kipindi cha badiliko, kujifunza Maandiko, na kuendeleza aina mpya za ibada ya Kimesiya. Mmoja wa waumini hao wapya alikuwa kijana, Yakov Damkani, ambaye aligeuza bidii yake kwa Yeshua kuwa jitihada ya kiinjilisti yenye nguvu. Jitihada zake na za wengine ziligeuza Beit Immanuel kuwa kituo cha ufuasi na uenezaji wa injili. Iliendelea hadi miaka ya 1990. Matokeo ya mwisho yalikuwa makutaniko na huduma kadhaa mpya, kutia ndani Duka la Kahawa la Dugit na Kehilat Maayan. Kutoka kwa kikundi hiki cha waamini wapya wa Kimesiya wa Israeli kilitokea kizazi kipya cha viongozi, walimu, na wasanii. Familia moja ya wafanyakazi wetu ilihamia Israeli mwaka wa 1994. Walikuwa na ushiriki mkubwa katika ufikiaji wa injili na juhudi za kuchochea harakati hii ya Roho. Katika miaka hiyo, watu walitoka mara kwa mara kwenye barabara za Tel Aviv ili kugawanya trakti za injili zilizoandikwa kwa ustadi, kufanya maonyesho ya kuigiza, na kucheza muziki. Maonyesho hayo yalifanywa kwenye pembe za barabara, kwenye ufuo wa pwani, katika mbuga, na kwenye sherehe - sehemu zote za utamaduni wenye msukumo wa Tel Aviv. Huduma ya Karne ya ishirini na moja huko Tel Aviv Katika Tel Aviv, hakuna kitu kinachobaki sawa kwa muda mrefu. Kuanzia katikati ya mwaka wa 2005, hali ilikuwa imebadilika. Mawasiliano mengi na majibu yalikuwa yakitokea kwenye mitandao ya kijamii. Uwazi usio na wasiwasi wa miaka ya 80 na 90 ulikuwa umebadilika <unk> na bado unabadilika. Jitihada nyingi za makutaniko na huduma za mahali hapo siku hizi zinakazia kutosheleza mahitaji ya kijamii ya jumuiya. Tunatoa huduma za pekee kwa watu wasio na makao, walio peke yao, na walio na uhitaji huko Tel Aviv. Kuna maonyesho ya sanaa yenye wasanii wa mahali hapo, mikahawa yenye muziki wa moja kwa moja ulio wazi kwa umma, na hotuba zilizokusudiwa kukuza ushirikiano wa jumuiya. Eneo la Tel Aviv-Jaffa linakua daima, linabadilika, na linahitaji maonyesho ya upendo na huruma. """Kuna kitu kimeendelea leo kitakuwa tofauti katika mwaka ujao au mbili kwa sababu ukweli mmoja tunajua kuhusu eneo hili ni kwamba daima linabadilika." Hata hivyo, mahitaji ya watu mbalimbali yanapatikana sikuzote. "Kama tunavyofikiria eneo la Tel Aviv, tunakumbuka maneno ya Yeshua na wasiwasi wake kwa watu wa Israeli katika siku zake: ""Njooni kwangu, nyote mnaoteseka na kubeba mizigo mizito, nami nitawapa pumziko"" (Mathayo 11:28)." Ilichapishwa tarehe 11 Mei, 2023. Picha ya kichwa na Faruk Kaymak kwenye Unsplash. "Gershon Nerel, ""Operesheni ya Huruma katika jioni ya kuanzishwa kwa Jimbo la Israeli,"" Mishkan 59 (2009): 28." "Nerel, ""Operesheni ya Huruma""" Richard Harvey, Mapping Messianic Jewish Theology (London: Paternoster, 2009)