The Secret of the Movement's Strength - Zivia Lubetkin

                The second question is from where did the pioneer movement derive its strength? The Zionist pioneering youth movements took on the responsibility of all Jewish public life, a bit too late perhaps, during the most difficult days. I believe that one does not have to probe too far to find the answer. It would be wrong, painfully wrong, to assume that the resistance displayed by the youth during the stormy days of destruction was the response of a few individuals, of Yitschak, or Zivia, or Mordechai, or Frumka. We have lived and still live with the conviction that our fate would have been very different had we not been members of the Movement, if we had not absorbed the values that it gave us from childhood.

                This is the real secret of the movement’s strength. The Movement always knew how to demand everything from its members. The Movement’s goal had always been to educate a new kind of man, capable of enduring the most adverse conditions and difficult times while standing up for the emancipation of our people, of the Jew, of mankind. It was our movement education which gave us the strength to endure.

                I don’t know if I succeeded in describing how much we tried to live up to those values. I did mention how we were almost obsessed at times with preserving the unblemished personal morality of each of our members as individuals, and of the movement as a whole….

               What gave us this moral strength? We were able to endure the life in the ghetto because we knew that we were a collective, a movement. Each of us knew that he wasn’t alone. Every other Jew faced his fate alone, one man before the overpowering, invincible enemy. From the very first moment until the bitter end, we stood together as a collective, as a movement. The feeling that there was a movement, a community of people who cared about each other, who shared ideas and values in common, made it possible for each of us to do what we did. The greatest tragedy was that the Jews did not know what to do. From the very first days of demoralisation in the ghetto until the final days of destruction and death, they did not know what to do. We knew. Our movement values showed us our goals and how to achieve them. This was the source of the strength to live. It is the very same source which keeps the survivors alive even today.

Elements of Kvutza

Respect is not fear or awe; it denotes the ability to see a person as he/she is, to be aware of the unique individuality. Respect means the concern that the other person should grow and unfold as they are. Respect, thus, implies the absense of exploitation. I want the loved person to grow and unfold for their own sake, and not for the purpose of serving me. If I love the other person, I feel one with him or her, but with them as they are, not as I need them to be as an object for my use. It is clear that respect is only possible if I have achieved independence, without having to exploit anyone else. Respect exists only on the basis of freedom, for love is the child of freedom, never that of domination.

The most fundamental kind of love, which underlies all types of love, is brotherly love. By this I mean the sense of responsibility, care, respect, knowledge of any other human being, the wish to further his life. This is the kind of love the Bible speaks about when it says: Love your neighbour as yourself. Brotherly love is love for all human beings; it is characterized by its very lack of exlusiveness. If I have developed the capacity for love, then I cannot help loving my brothers. In brotherly love there is the experience of union with the whole of mankind, of human solidarity. Brotherly love is based on the experience that we're all one.

The differences in talents, intelligence, knowledge are negligible in comparison with the identity of the human core common to all men. In order to experience this identity it is necessary to penetrate from the periphery to the core. If I perceive in another person mainly the surface, I perceive mainly differences, that which separates us. If I penetrate to the core, I perceive our identity, the fact of out brotherhood.

Intentionality: The first thing we have to learn is that love is an art, just as living is an art; if we want to learn how to love we must proceed in the same way we have to proceed if we want to learn any other art. Maybe here lies the answer to the question of why people in our culture try so rarely to learn this art, in spite of their obvious failures: in spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power - almost all our energy is used for learning of how to achieve these aims, and almost none to learn the art of loving.

For loving relationships energy must be directed towards the creation and perpetuation of love. In other words, love must be intentional. Each member of a kvutza must actively develop and explore their relationships with each other as well as their understanding of themselves. These things cannot happen on their own, they need intentionality.

Love isn't primarily about relating to one specific person, but ''is an attitude, an orientation of character, which determines the relatedness of the person to the world as a whole, not toward one 'object of love.' '' It follows that authentic love isn't remotely connected to the familiar, superficial, and much-misunderstood notion of romantic love, or ''falling in love.'' Rather, it's a demanding and disciplined ''art'' that includes elements of care, effort, respect, courage, responsibility and knowledge. Love, like any other ''art,'' involves mastering both theory and practice.

Consensus
Consensus is a process for group decision-making. The goal of consensus is for the group to work collaboratively to achieve better solutions, and to promote the growth of community and trust among the group members. All the participants are encouraged to give ideas and input. The input and ideas of all participants are gathered and synthesized to arrive at a final decision acceptable to all. Consensus requires members to listen and understand all sides of the issue.

Many of the decisions we face demand that we find ways to listen to opposing points of view, and find ways to accommodate deeply held and differing values. Conventional decision making mechanisms tend to exclude rather than include diverse interests and do not cope well with the complexity that many social issues present. In spite of this, Consensus Decision Making is currently the least used form of conflict resolution, taking a back seat to majority voting, Robert's rules, adversarial processes, and power structures. In spite of this, decision making by consensus can also be the most powerful and durable form of agreement.

Decision making is as much about conflict as it is about agreement. Consensus works better in an atmosphere in which conflict is encouraged, supported, explored and resolved cooperatively with respect and creativity. Conflict is desirable. It is not something to be avoided, dismissed, diminished or denied.
While consensus decision making may not be appropriate in all circumstances, it can be invaluable in reconciling competing interests, forging cooperative partnerships and exploring creative solutions to complex issues. Consensus processes do not avoid conflict or require abdication of leadership - but call upon leaders to forge partnerships that work toward developing solutions. A consensus process provides an opportunity for participants to work together as equals to realize acceptable actions or outcomes without imposing the views or authority of one group over another.


Economics
What does this cooperation look like? The concept of mutual aid dictates the sharing of resources and services to better one another not to benefit the individual over another in terms of greater monetary value and prestige in society.

Mutual aid is arguably as ancient as human culture; an intrinsic part of the small, communal societies, universal to humanity’s ancient past. From the dawn of humanity, until far beyond the invention of agriculture, humans were foragers, exchanging labor and resources for the benefit of group and individual alike.

We have been given the message that it is human nature to compete with one another but that is because our society is based on competition. This does not mean however that society cannot be based on a different set of principles and values, ones that stress cooperation over competition.

Our very concept of human nature, what we believe human beings are even capable of is affected by our economic system. If we create a structure that promotes cooperation over competition our very concept of human nature changes.

KUPA: A communal fund which acts as a tool that kvutzot use to build relationships, shared responsibility, and communal ownership.

A Vacuum does not Exist

               A vacuum does not exist. Wherever we go, whatever we do, the reality around us affects us: our surroundings shape our beliefs, our relationships, our behavior, and every intimate thought we have. There is no vacuum. If we do not think about how we want the world to look, others will do it for us. If we do not take active steps to shape the world in the way we believe is right, someone else will do it instead. As a group we have the power to create a different reality, with different behavioral norms. Our power as human beings stems from our ability to think, to plan, and to decide how we want to be as human beings and how we want our society to look. Our tools are our house, our routine, our culture. By making conscious decisions about our surroundings and our day-to-day activities, we are choosing the specific elements that we want to affect and change us. We must not give in to codes that we think are harmful. The Socialist Zionist movement proved that it is possible to create real change, and as Socialist Zionists we understand that we must be active in shaping reality to reflect our ideals.

The Chalutz Movement - Berl Katznelson

The pioneering is not just an idea on paper, but actually a way of life and a personal vision. Our belief is that this vision is the true emissary of history and the watchdog of the nation. Our hope is that this vision will be the foundation of the future. Our understanding is that this vision will not come to pass unless its bearers feel a deep sense for the life of the people. Despite this need, the vision never ceases to be a personal vision in all of its intensity and its essence. In this lies the value, the content, and the magnitude of the chalutz movement. Because of this, each individual is so important in this movement, which does not understand in its origin or in its purpose any other way other than complete self control. And this perhaps is the difference between this movement and others in our time, it strives to create the national future based on the creation of each individual life. For this reason, there are not real leaders and followers, but people who live and work, and whose life and work need to create a collective consensus. Perhaps this movement is the only practical one in our time in which the leadership and the program are not the center, however the lives and the work of people. The member himself is the goal. His life, experience, failures, victories, weaknesses, and bravery are themselves the core of the movement.

Regeneration of the Nation - Martin Buber

The Heart of the Matter

The internal overturning of the community, which settled The Land of Israel, can be called a regeneration or renewal of life.

This term raises in our hearts two different pictures. The first picture is a psychological one and the other biological. A person who experienced religious influence in a process of renewal of the soul, which changes his path in life, is said to have undergone regeneration. The idea I want to express here, following the religious writings of Judaism and Christianity, is that one who had been on the wrong path in life is allowed a clean slate after undergoing a total internal revolution. He feels that he is born again. This process all takes place within the limits of the soul of a person. This process does not need to remain within the limits of the soul, it can influence all external aspects of their life, but the basis of the regeneration is spiritual.

As opposed to this first picture [the biological one] the second picture is rooted in changes to organic forms. This regeneration takes place when organic cells disintegrate and are replaced by new healthy tissue. In the place of dead organs new ones come to life and take over their roles. The underpinning process takes place here in the material world and not in the consciousness as in the first picture. There (in the first picture) we refer to a spiritual act and here it is nature, which recreates the body. A living thing faces its annihilation, and regeneration takes place, in which what was lost develops anew. In this case regeneration is a process that works against degeneration. If we use the term regeneration to describe an important chapter in the life of a nation or a part of it, the first of the two pictures takes precedence in our minds. What this means is that in the soul of the nation or part of it, something essential changes.The national consciousness that declined as a result of historical processes rose again. The nation believes in itself again, and is not hopeless about its future; it believes in itself again as a force which can make things happen. The nation dares to start in a new path. This self-confidence strengthens the people and excites them toward acts of emancipation and victory, and prepares them to create structures that reinforce society and culture...

According to these assumptions we could expect a regeneration of the entire people, not only on the level of consciousness and will, but also on an objective level rooted in the creation of new tissues and organs, which mean structures. We bare witness to a rare event in the history of man. The aforementioned describes the overturning that is taking place in the hard core of the community which has settled in The Land of Israel.

The Principal of Choice

Of course those who went on brief tours of the country or encountered the people of Israel through buying memorabilia from them in shops in Tel Aviv will doubt this point. They will say that the people in Israel with whom they did business did not appear at all renewed (or regenerated). Maybe they didn't see properly. I intentionally emphasized that I am speaking of the hard core. Only one who infiltrated deeply and had direct contact with the hard core will be able to attest to this complete regeneration. What is the nature of the hard core? Where can it be found? What is its connection to the rest of society? How was it formed? What can be expected of it?

Therefore, generally they must be olim, especially the earliest, the founders, not a horde of poor exiles and fortunate seekers who are self-interested, but healthy, good, honest people, lovers of labor who live in peace according to good social norms. Because from those we can hope that while they are asking the question of what will we eat in Eretz Yisrael, they will silently and patiently do any work. Despite all of the difficulties, they will continue on their chosen path until they find a fair answer to their question with meaningful labor, which will make them into an example for the entire nation...


The Internal Layered Structure

Obviously the hard core in the regenerative sense in any organization, including an organization based on common opinions, cannot be based on profession or any other such thing. Of course one can be a Zionist and even a Socialist Zionist without undergoing an internal revolution of the soul and worldview, without changing one's way of life or perception of life to that which exemplifies true participation in the act of renewal. Enthusiasm is very important but the regeneration is not a matter of enthusiasm, however much it takes place in ones actions. Undoubtedly, the hard core is more likely to be found in villages, both in those organized more individualistically and those organized more collectively. In the difficult conditions of the collective life in the villages, a surplus of spirit is formed between partners at work. This surplus of spirit causes community members to relate to each other more and be there for one another on matters more important that structures or principals. I am not saying that this collective spirit exists in the villages; in fact it does not exist in any of them, however it is present in either a majority or minority of the members of each village and more importantly: this spirit exists in every place and in every person whom I describe as hard core. I identify with the spirit in which they live, and which radiates from them. In every village the hard core is surrounded by a different layer or more correctly a series of layers: A layer of those who are held up by the spirit only in part of their souls, those who are held up only on an intellectual level and not on a fundamental level, and an apathetic layer. They are influenced by the hard core on different levels, which are unintentional (on the part of the hard core), but in the example of the way they live their lives. This group, which I call the hard core, is an education one. The hard core grows as it educates by example. It directly influences the layer which is only partially committed, the younger generation, and the youth aliya which is joining many of the villages. It indirectly influences through the various youth movements the youth from the city who strive for the village, which is important in quality and growing in numbers...

The relationship between the hard core, the layers under its influence, and the layers which refuse its influence, is the measuring stick for the state of the regeneration of Am Yisrael in its land.

And If Not Now, When? - Martin Buber

        I frequently hear some among us saying: "We too want the  spirit of Judaism to be fulfilled; we too want the Torah to issue  forth from Zion, and we know that to realize this purpose the  Torah must not be mere words, but actual life; we want God's  word on Zion to become a reality. But this cannot happen until  the world again has a Zion, and so first of all we want to  build up Zion, and to build it with every possible means." It may, however, be characteristic of Zion that it cannot be built  with "every possible means," but only bemishpat (Is. 1:27),  only "with justice." It may be that God will refuse to receive his sanctuary from the hands of the devil. Suppose a man  decided to steal and rob for six years, and in the seventh, to  build a temple with the fortune thus amassed; suppose he succeeded would he really be rearing temple walls? Would he not  rather be setting up a den of robbers (Jer. 7:11), or a robber's  palace, on whose portals he dares to engrave the name of God?  It is true that God does not build his own house. He wants us  to build it with our human hands and our human strength,  for "house" in this connection can mean only that at long last  we may begin to live God's word on earth! But after we have  laid the foundations of this house by his means, bemishpat, do you really imagine that God is not strong enough to let it be finished by those same means? If you do imagine that, stop  talking about Judaism, Jewish spirit, and Jewish teachings! For  Judaism is the teaching that there is really only One Power  which, while at times it may permit the sham powers of the  world to accomplish something in opposition to it, never permits such accomplishment to stand. But whatever is done in  the service of that power, and done in such a way that not only the goal but the means to that goal are in accord with the  spirit of justice, will survive, even though it may have to struggle for a time, and may seem in great peril, and weak compared to the effective sham powers.  

I should like to bring a concept of the utmost importance  home even to those who cannot or will not understand the language of religion, and therefore believe that I am discussing theology. I am speaking of the reality of history. In historical reality, we do not set ourselves a righteous goal, choose whatever way to it an auspicious hour offers, and, following that  way, reach the set goal. If the goal to be reached is like the  goal which was set, then the nature of the way must be like  the goal. A wrong way, that is, a way in contradiction to the  goal, must lead to a wrong goal. What is accomplished through  lies can assume the mask of truth; what is accomplished  through violence, can go in the guise of justice, and for a  while the hoax may be successful. But soon people will realize that lies are lies at bottom, that in the final analysis, violence  is violence, and both lies and violence will suffer the destiny history has in store for all that is false. I sometimes hear it said that a generation must sacrifice itself, "take the sin upon itself," so that coming generations may be free to live righteously. But it is self-delusion and folly to think that one can lead a dissolute life and raise one's children to be good and happy; they will usually turn out to be hypocrites or tormented.

The Kvutza as an Answer to the Inner Struggle of the Human Being - Yitzhak Tebenkin

There is an enormous force in people - the force of customs - that is an education of thousands of years. We are accustomed to the path of separation. The idea of unification destroys the order that we are used to living in. We are accustomed to living in the light of competition. This is how society accustomed us to live. But the demand now is to live in fraternity and with unified forces. The idea for which we unify, and which makes us the chalutzim of today's society, is the idea of the commune, of collaboration. The faith in human beings, in their strength, their creation, their war, negates the idea of competition and the goal of being totally able to not depend on others.

The main content of the movement, and the necessary path, is the path of the kvutza, because there won't be any freedom if society is not based on the forces of collaboration, help, and mutual responsibility. We are not optimist-utopists who believe that human beings are naturally good. We know that human beings aren't only good, we know that there also exist forces of competition and that we are not only motivated by fraternity, but also by hatred and egotism. And this idea of kvutza is of a society that doesn't compete and where the human being fights on its behalf in an inner war against his tendencies.

The main idea of Tnuat HaAvoda is that of collaboration and cooperation. The thing that was created in the world workers movement isn't only a public war, but also an inner spiritual war. And our movement in Israel calls for human beings to fight against themselves...

...We have no illusions, we know the path doesn't lead itself. It is important that we can see our path within the atmosphere around it.

Kvutza Messimatit

"An individual that's involved and active in social change processes according to his beliefs and views"

"An individual that aspires to fulfill himself in the state of Israel and is a partner in its processes of building."

-From the Goals of the NOAL movement

Messima is an attempt and effort to create a better reality not just within the kvutza, but also towards the environment and society that the kvutza is in.
The universality and exclusiveness of Shivyon Erech Ha'adam demands the believer to actualize it in his own life and in his surroundings and wider society. To this manner adds the understanding that we cannot create a nice, warm bubble for ourselves inside a self-consuming, self-destructive society and if we value and crave for life (chafetz chaim) we must act and influence Israeli society in the deepest, most meaningful way possible.
As a result, we choose to take an active and shaping stand withing Israeli society which is expressed by the personal responsibility that every chanich and madrich must bear in his community.
In messima, the madrich is exposed to Israeli society from a view point of a shaper, educator and ties himself in a relationship of partnership to society. Only from that place cam he become a chalutz.

Messima is a platform for a kvutza experience, an opportunity for mutual thinking and doing, learning the kvutza itself and the people in it.
Creating a meaningful base of encounter - that reveals the individuals, their desires, and abilities in a new light.

On Judaism - Berl Katznelson

There is an ancient Hebrew saying, which I believe is an important principle, particularly in these times: 'Anyone who repudiates idolatry is called a Jew' (Megillah, 13A)... Judaism was based on the belief in the Oneness of the Creator. And then arose the sage who proclaimed that this one thing alone was sufficient for Judaism: repudiating idolatry! I look upon this as one of the brilliant discoveries of Jewish thought and character. Jewish culture does not begin with some grand credo, but with the war against idolatry. We might well translate 'idolatry' as 'fetishism'. The starting point for Judaism is the war against fetishism; the search for truth begins with the war against idolatry.

Getting the History Right - 'Socialist-Zionism' NOT 'Socialism' and 'Zionism'

Borochov, Syrkin, Pinsker, Brenner and the other thinkers who developed our movement's ideology were all clearly writing about 'Socialist-Zionism' as the best way forwards for the Jewish People in exile, before the State of Israel existed. They were writing in direct contradiction to the 'Socialists' at the time, who saw the way forwards for the Jews as uniting with all the lower-classes internationally and joining the workers' revolution. They also wrote critically about the (non-Socialist) Territorialists and (non-Socialist) Zionists, because they were certain that the new Jewish State must be created on a basis fundamentally linked to Socialist values of equality. Before people such as Borochov and Syrkin, there were separate 'Socialist' and 'Zionist' ideologies, separate 'Socialist' and 'Zionist' movements and separate 'Socialist' and 'Zionist' youth movements. Only afterwards was there a distinct and separate 'Socialist-Zionist' movement, which attempted to unify the Jewish people behind this combined ideology of making a new egalitarian Jewish State in Israel.

The people who first put these new ideological theories into practice were the pioneers (chalutzim) of the 2nd and 3rd Aliyah, before either Habonim or Dror existed. Many of them were from Hashomer Hatzair. They developed the 'intimate kvutzot' like Degania, which became the first kibbutzim, and the beginning of the kibbutz movement. Each kvutza or kibbutz was an example of a community that combined freedom and equality - no centralized government with a nationalized economy forced people to share, but instead a group of idealistic individuals used their own free choice in order yo 'give acording to their abilities and get according to their needs'. Whilst this utopian lifestyle choice succeeded for a small group of people, it relied upon maximum trust, honesty and collective responsibility, and so was not easily maintained as kibbutzim grew, and certainly would break down on the level of the whole nation. Therefore, rather than building one huge kibbutz in Israel, the first kvutzot had a vision of a network made up of many smaller kvutzot and kibbutzim. Here we start to see the wider ideological implications - that very slowly over a long period of time, through great determination, vision, hard work, and 'dugma ishit', more and more Jewish people would use their freedom in order to choose equality - i.e. join a kibbutz. As more and more kibbutzim were built, and the network got bigger, gradually an entire sub-society of socialist communities evolved in Israel. The utopian, idealistic plan of 'Socialist-Zionism' was that evolutionarily, with many thousands of kibbutzim all over the country, linked together by the network of the Kibbutz Movement, the State of Israel would develop as a new exemplary society, valuing both freedom and equality.

Both Dror and Habonim were youth movements that developed after the unification of 'Socialist-Zionism', and after the creation of the first kvutzot and kibbutzim. We were inspired by the 'Socialist-Zionist' ideology, and we put it into practice (i.e. realized it - 'Hagshama') by following the example of our leaders ('Dugma Ishit'), who made aliyah to build the first kvutzot and kibbutzim. Habonim-Dror's 'Socialist Zionism' was expressed through freely choosing to join the Kibbutz Movement, as an attempt to pioneer a new, free, egalitarian society in Israel. This is obviously a very idealist vision, which takes a very long time, perhaps even forever, to achieve. From the 1930's until the 1980's it was clear in Habonim and Dror around the world that our ultimate hagshama was 'Chalutzik Kibbutz Aliyah' - i.e. furthering the goals of 'Socialist Zionism' by building a new kibbutz or by joining a developing kibbutz, in order to get closer to that utopian vision.

The debate about the future of Habonim Dror's ideology must begin to take place in the correct historical context of this unified ideology. The mistake of separating our ideology into 3-5 'pillars' or 'platforms' has led to huge misunderstanding of our own movement identity in recent years. We are not 'socialists' and 'Zionists', and we never were. We were 'socialist Zionists', and sadly it is no longer clear what we are, partially because the debate has been taking place in the wrong context, due to a lack of knowledge about our own history.

Socialism, My Temple - Yosef Chaim Brenner

I am a socialist. To me Socialism is the holy of holies. The ideal of ideals. All other ideals have no warrant except when bound up with Socialism. What value is there in beauty and art at a time when all humanity is sinking in a swamp of ugliness and degradation? What sense is there to science and moral preaching, to deep emotion and exalted concepts at a time when there are tens of thousands of human beings who live on moldy bread, without a ray of light or hope, at a time when human dignity is being crushed by the iron heel, when a man's thoughts can be bought for money, when human tears flow like flood waters, and the slaughter of human beings is like the dying of the flies in the fall. In the light of all this what values is there to man's conquest of nature, to advancement of culture, to poetry, philosophy and the like? And what meaning can there be to all human existence, to all of man's spiritual striving and ideals? It is only my faith in Socialism, my hope in a free and bright future that gives value and meaning to human existence, social progress, and cultural development.

Socialism is my temple, my comforter in everyday experience, that creates harmony out of the chaos of the world and protects all that is dear to me and close to my heart. Only in the field of Socialism do I find a basis to my cultural activities and life, aware that through my work, together with thousands and tens of thousands of others do I bring nearer the day of redemption.

However, in addition to all this I am also a Jew, connected through thousands of fibers to my people. I am part of it, flesh of its flesh. Strong and solid are the bonds that tie my life to it. Dear to me are the Jewish masses to whom I would want to devote all my life, my work, all of my energy and talent. I would like to pour into them all the warmth of my heart, all the blaze of my soul, for the social ideals that I have. The Jewish community serves as the land upon which I can labor, the framework within which I can work. I am an integral part of this community; I grew up in its bosom; within it I live. It is within Jewish life that I want to work for my socialist ideals. I cannot fight for Socialism within the non-Jewish society, for within it I cannot find satisfaction. Only within a Jewish environment can I rise to heights of fruitful creation, only there can I reach self-fulfillment. All my inner satisfaction is derived from working for the Jewish masses and through them for a Socialist world.