Hagshama - Habonim Dror

‫חוברת סיכום‬
2010 ‫לועידה העולמית השביעית‬
Choveret Sikkum – Veida Olamit 2010
:‫ שנים לקיבוץ הראשון‬100 ‫הועידה העולמית השביעית של הבונים דרור בסימן‬
‫ ובחלוציות‬,‫ בעלייה‬,‫ממשיכים לשאת את דגל ההגשמה בציונות‬
La septima veida mundia l de Habonim Dror: c ump liendo 100 a nos
desde la creacio n del pri mer kibutz – contiuam os flameando la
ba ndera de la hags hama en el Sionis mo, la Alia y la Ja lutzi ut
The 7 th Habo nim Dror W orld Veida: ma rking 100 years si nce the
first ki bbutz – continui ng to wave the ha gshama fla g for Zionism,
Aliya, and Chalutziut
August 2010
Dear Habonim Dror madrichim/bogrim,
It is with great pride that we present the following choveret sikkum from the 7th World Habonim
Dror Veida. The veida comprised a 3-day educational seminar, followed by one day of official
decision-making proceedings. We chose to structure the veida in this way because we believe that
the primary manner by which we can truly exist as a single worldwide movement is through the
common understandings reached through learning and discussing together during peulot and
siyurim in Israel. Afterwards, the official ideology documents are used as a tool to formulate and
strengthen these understandings and commonalities for the movement members who were not able
to take part in the seminar.
The theme of the seminar was “Marking 100 years since the first kibbutz – continuing to wave the
hagshama flag for Zionism, Aliyah, and Chalutziut.” Therefore, our peulot and siyurim focused on
developing a shared understanding of chalutziut and Zionism, and what it means to strive for
hagshama on both a personal and movement level.
All aspects of the veida seminar this year were a tremendous success. We had mazkirut participation
from almost every Habonim Dror country: Argentina, Brazil, Uruguay, Mexico, North America, United
Kingdom, Germany, Holland, New Zealand, Australia, and South Africa. We also had shnatties
participating from Argentina, Brazil, Uruguay, Mexico, New Zealand, Australia, and South Africa. The
seminar was led by a combination of shnat madrichim, central shlichim (from Mexico, Argentina,
North America, Australia, and South Africa), and Habonim Dror Olami mazkirut members. The overall
feeling among everyone at the seminar was that we have more commonalities than differences, and
that although participants spoke various native languages, were various ages, and come from
various cultural backgrounds, we share a common chalutzic vision for Israel and the Jewish people,
and want to strive to achieve this vision together as Habonim Dror.
This choveret is intended to be a resource to help bring the content of the veida seminar to
everyone in the movement around the world today. It contains the official ideology accepted by this
veida, including all proposals and voting results. It also contains materials from the seminar,
including the primary texts we read, and some discussion questions to help direct discussions about
these texts. Please be in touch regarding the peulot and discussions you are having regarding the
veida in your country!
Hope to see you in Israel again soon!
Aleh V’Hagshem,
Silvio Joskovich – Mazkir Clali, Habonim Dror Olami
Sarah Michaels Levy – English-speaking Coordinator, Habonim Dror Olami
Miri Safirsztein – Spanish- speaking Coordinator, Habonim Dror Olami
Agosto 2010
Queridos madrijim y bogrim de Habonim Dror:
Estamos orgullosos de presentarles la joveret sikum de la septima veida olamit de Habonim Dror. La
veida incluyo un seminario educativo de tres dias y un dia de proceso formal de toma de decisiones.
Decidimos realizar la veida de esta forma dado que creemos que el camino principal por el cual
nosotros podemos de verdad existir como una tnua mundial es a travez de conclusiones conjuntas a
las cuales llegamos por medio de conversaciones y aprendizajes de todos juntos en peulot y paseos
educativos en Israel. Los documentos formales de la ideologia que salieron de la veida son utilizados
como herramientas para la integracion, comprencion y profundizacion de dichas ideas conjuntas
para todos los javerim de la tnua que no pudieron estar presentes en la veida misma.
El tema del seminario fue "cumpliendo 100 anos desde la creacion del primer kibutz: contiuamos
flameando la bandera de la realizacion en el Sionismo, la Alia y la Jalutziut". Por eso, las peulot y los
paseos se concentraron en el desarrollo de ideas en comun sobre jalutziut y sionismo, como
asimismo sobre cual es el significado de la hagshama personal y tnuatit y como aspiramos a llegar a
ella.
El seminario y todos sus tematicas este ano fueron sin duda un exito rotundo. Hubo participacion de
casi todas las mazkiruiot de los paises: Argentina, Brasil, Uruguay, Mexico, Norte America, Inglaterra,
Alemania, Holanda, Nueva Zelanda, Australia, Sudafrica. Ademas, participaron javerim de shnat
hajshara de Argentina, Brasil, Uruguay, Nueva Zelanda, Australia, Sudafrica. El Tzevet del seminar fue
la integracion de los madrijim de shnat, shlijim centrales (de los siguientes paises: Mexico, Argentina,
Norte America, Australia, Sudafrica) y javerim de la mazkirut mundial de Habonim Dror. La sensacion
general de todos los participantes de la veida fue que a pesar de las diferencias se sobresaltaron las
similitudes y el campo en comun de todos. A pesar de la diferencia de idiomas, de edades y de
culturas tenemos un mismo racional (jazon) jalutziano, para Israel y para todo el pueblo judio y
aspiramos a realizarlo conjuntamente en la tnua Habonim Dror.
Esta joveret fue creada como una herramienta que posibilite llevar el contenido del seminario a
todos los javerim de la tnua en todos los paises del mundo. La joveret contiene la ideologia formal
que fue aceptada y decidida en la veida, incluyendo tambien todas las propuestas y los resultados de
las votaciones. Tambien incluye materiales del seminario, textos principales que se leyeron en las
peulot y preguntas para el diun relacionadas a los textos y al tema de la peula. Por favor cuentenos
sobre las peulot y las discuciones que pasan en sus paises relacionadas a los temas de la veida!
Esperamos verlos pronto en Israel!
Ale ve Agshem!
Silvio Joskovich – Mazkir Klali, Habonim Dror Olami
Sarah Michaels Levy – Coordinadora del depto anglosajon, Habonim Dror Olami
Miri Safirsztein – Coordinadora del depto Latino, Habonim Dror Olami
‫אוגוסט ‪2010‬‬
‫מדריכי ובוגרי הבונים דרור היקרים‪,‬‬
‫אנו גאים להציג את חוברת הסיכום של הועידה העולמית ה‪ 7-‬של הבונים דרור‪ .‬הועידה כללה סמינר חינוכי בן‬
‫‪ 3‬ימים‪ ,‬ולאחריו יום אחד רשמי של תהליך קבלת החלטות‪ .‬בחרנו לנהל את הועידה במבנה הזה משום שאנו‬
‫מאמינים כי הדרך העיקרית בה אנו יכולים באמת להתקיים כתנועה עולמית אחת היא דרך הבנות משותפות‬
‫אשר אנו מגיעים אליהם תוך כדי למידה ודיון משותף שנערכים במהלך פעולות וסיורים בישראל‪ .‬לאחר מכן‪,‬‬
‫מסמכי האידיאולוגיה הרשמיים משמשים ככלי לגיבוש וחיזוק ההבנות המשותפות של חברי התנועה‪ ,‬אשר לא‬
‫היו מסוגלים לקחת חלק בסמינר‪.‬‬
‫נושא הסמינר היה "למיון ‪ 100‬שנים מאז הקיבוץ הראשון‪ -‬ממשיך להניף את הדגל להגשמה של ציונות‪,‬‬
‫העלייה ועל חלוציות‪ ".‬לכן‪ ,‬הפעולות והסיורים שלנו התמקדו בפיתוח הבנה משותפת של חלוציות ועל הציונות‪,‬‬
‫ועל מה זה פירושו לשאוף להגשמה בפן האישי ובפן התנועתי‪.‬‬
‫כל ההיבטים של סמינר הועידה השנה היו הצלחה כבירה‪ .‬היתה השתתפות של כמעט כל מזכירויות‬
‫המדינות‪ :‬ארגנטינה‪ ,‬ברזיל‪ ,‬אורוגוואי‪ ,‬מקסיקו‪ ,‬צפון אמריקה‪ ,‬בריטניה‪ ,‬גרמניה‪ ,‬הולנד‪ ,‬ניו‪-‬זילנד‪ ,‬אוסטרליה‪,‬‬
‫דרום אפריקה‪ .‬בנוסף‪ ,‬השתתפו שנתים מארגנטינה‪ ,‬ברזיל‪ ,‬אורוגוואי‪ ,‬ניו‪-‬זילנד‪ ,‬אוסטרליה‪ ,‬דרום אפריקה‪.‬‬
‫ראשות הסמינר היה בשילוב של מדריכי שנת‪ ,‬השליחים המרכזיים )ממקסיקו‪ ,‬ארגנטינה‪ ,‬צפון אמריקה‪,‬‬
‫אוסטרליה‪ ,‬דרום אפריקה(‪ ,‬וחברי מזכירות הבונים דרור העולמית‪ .‬ההרגשה הכללית בקרב כל משתתפי‬
‫הסמינר היתה כי למרות שההבדלים בין המשתתפים עולים על המשותפים‪ ,‬ואך כי המשתתפים דוברים שפות‬
‫ילידיות שונות‪ ,‬היו בגילאים שונים‪ ,‬וכן מגיעים מרקעים תרבותיים שונים‪ ,‬אנו חולקים חזון חלוצי משותף‬
‫לישראל ולעם היהודי ושואפים להשיג את החזון הזה יחד בתנועת הבונים דרור‪.‬‬
‫חוברת זו נועדה להיות משאב המסייע להביא את תוכן הסמינר לכל חברי התנועה ברחבי העולם היום‪.‬‬
‫החוברת מכילה את האידיאולוגיה הרשמית שהתקבלה על ידי הועידה‪ ,‬היא כוללת את כל ההצעות ותוצאות‬
‫ההצבעה‪ .‬היא מכילה גם חומרים מהסמינר‪ ,‬טקסטים עיקריים שנקראו וכמה שאלות לדיון בהקשר לטקסטים‪.‬‬
‫בבקשה תהיו איתנו בקשר בנוגע לפעולות והדיונים שתקיימו בנושאי הועידה במדינה שלכם !‬
‫מקווים לראותך בישראל שוב בקרוב!‬
‫עלה והגשם‪,‬‬
‫סילביו חוסקביץ‪ ,‬מזכ"ל הבונים דרור‪.‬‬
‫שרה מייקלס לוי‪ ,‬ראש דסק דוברי אנגלית‪ ,‬הבונים דרור עולמי‪.‬‬
‫מירי ספירשטיין‪ ,‬ראש דסק דוברי ספרדית‪ ,‬הבונים דרור עולמי‪.‬‬
Table of Contents
Veida Seminar Content ...........................................................................................................................4
Contenido del seminario de la Veida .................................................................................................... 5
Veida Seminar Luz .................................................................................................................................. 6
Veida Seminar Texts .............................................................................................................................. 7
Common Center - Martin Buber ..........................................................................................................7
Theodore Herzl’s socialist Zionist vision ..............................................................................................8
A visão Socialista Sionista de Theodore Herzl .....................................................................................9
Excerpts from Habonim Dror Ideology Document /
Extracto de el Documento de la Ideologia de Habonim Dror Mundial .............................................10
Hagshama ..........................................................................................................................................11
Elements of a Youth Movement – Chaim Shatzkar ...........................................................................12
Elementos de um movimento juvenil – Chaim Shatzkar ..................................................................13
The Youth Takes the Lead – Zvi Lamm ..............................................................................................12
A Juventude Toma a Liderança – Zvi Lamm ......................................................................................13
Hashomer Hatzair's 2008 Ideology Document: Hagshama ...............................................................14
A definição de Hagshamá no Estatuto do Hashomer Hatzair 2008 ..................................................15
The Borochov Youth and Dror-Borochov Youth in Poland after the Holocaust – Joel Roizman .......16
Juventude Borochov e Juventude Dror-Borochov na Polônia Após o Holocausto – Joel Roizman...17
In the Days of Destruction and Revolt – Zivia Lubetkin .....................................................................18
Nos Dias de Destruição e Revolta – Zivia Lubetkin ............................................................................20
From Dror and Gordonia to Ichud Habonim in Argentina – Shlomo Bar-Gil ....................................22
De Dror e Gordonia para o Ichud Habonim na Argentina – Shlomo Bar-Gil .....................................23
Habonim Great Britain – Melvin Cohen ............................................................................................24
Habonim Grã-Bretanha – Melvin Cohen ...........................................................................................26
Arise and Build: The Story of American Habonim – David Breslau ...................................................28
Levante-se e Construa: a História do Habonim Americano – David Breslau.....................................29
You need a wheel? / Você precisa de uma roda? – Yosef Trumpeldor .............................................30
What is a Chalutz? – Yigal Wagner and Eyal Kafkafi ..........................................................................31
O que é um Chalutz? - Yigal Wagner and Eyal Kafkafi ......................................................................33
World Habonim Dror Ideology Document /
Documento de la Ideologia de Habonim Dror Mundial ......................................................................35
Principles of the Movement / Principios del Movimiento ................................................................36
Decisions of the Seventh Veida / Decisiones de la Septima Veida....................................................39
‫ עקרונות התנועה‬..................................................................................................................................61
‫ החלטות הועידה השביעית‬....................................................................................................................62
Procedures of the Veida .......................................................................................................................70
Procedimentos da Veidá.......................................................................................................................73
‫ פרוצדרות של הועידה‬.............................................................................................................................76
Proposals / Propuestas .........................................................................................................................79
Voting Results / Resultados de las Votaciones ....................................................................................93
2
3
Veida Seminar Content
The following pages contain the primary texts discussed during the veida seminar. The questions below can
help frame the texts that follow, as they contain the main subjects explored during the seminar.
Chaluziut
•
Who is a chalutz or chalutza?
o
How does a chalutz/chalutza connect him or herself to the Jewish People’s past, present, and
future?
o
How does a chalutz/chalutza relate to him or herself, and to the ability to make a change?
•
Is is always possible to choose to be a chalutz/chalutza in one’s life? What does making that choice involve?
•
What does it mean to choose to be a chalutz today?
Hagshama
•
How are we connected to the second aliya chalutzim?
•
How does learning about the history of Habonim Dror as a chalutzic hagshama movement affect my
connection to the movement?
•
How are my life choices connected to the values and ideals the movement has taught me?
Youth movement chinuch
•
How do we educate towards hagshama and chalutziut? How is promoting a strong and positive Jewish
identity part of this?
•
How can we develop partnerships between movement members, so that we can make change and be
magshimim together?
•
How am I the movement?
4
Contenido del seminario de la Veida
Las siguientes paginas contienen los principales textos que se trabajaron durante el seminario de la
septima Veida Mundial. A continuacion hay preguntas que pueden ayudar a enmarcar dichos textos, ya
que incluyen los temas principales tratados durante el seminario.
Chalutziut:
•
¿Quien es chalutz or chalutza?
o
¿Como se conecta un chalutz/chalutza con el pasado, presente y futuro del pueblo judio?
o
¿Como se conecta el chalutz/chalutza con si mismo y con la capacidad para hacer un cambio?
•
¿Siempre es posible optar por ser un chalutz / chalutza en la vida? ¿Qué decisiones implican la elección?
•
¿Que significa elegir ser un chalutz hoy en dia?
Hagshama
•
¿Cómo estamos conectados nosotros hoy a los chalutzim de la segunda aliá?
•
¿Cómo afecta mi conexion con el movimiento el hecho de aprender sobre la historia de Habonim Dror como
un movimiento de Hagshamá Chalutziana?
•
¿Cómo estan relacionadas mis elecciones en la vida con los valores y los ideales del movimiento que me han
ensenado durante mi vida?
Chinuch de la tnua
•
¿Cómo educar para la Hagshamá y chalutziut? ¿Cómo podemos fortalecer la identidad judia como parte de
esto?
•
¿Cómo podemos desarrollar la colaboración (el shituf) entre los javerim del movimiento, que se puede hacer
para realizar un cambio y ser magshimim conjuntamente?
•
¿Cómo soy el movimiento?
5
‫הועידה העולמית השביעית‬
La Septima Veida Mundial de Habonim Dror
Seventh World Habonim Dror Veida
Breakfast
Thursday 17/6
(seminar)
Friday 18/6 (seminar)
Sunday 19/6 (seminar)
Sunday 20/6 (seminar)
Monday 21/6 (veida)
Ravid
Ravid
Ravid
Ravid
Ravid, 7:00-7:30
Rotation:
Hagshama as a continuing
process / A Hagshama como
um processo contínuo
Veida: how does our
democracy work? / Como
funciona nossa democracia
Veida: 7:30-9:30 Opening,
Presentation of proposals and
clarifications
Hagshama in the youth
movement / A Hagshamá no
Movimento Juvenil
Veida to Veida: Reports
from the world movement
Veida: 9:45-13:00 Discussion
chuggim in mixed country
groups
Ravid
Ravid
Ravid, 13:00-14:00
Hagshama as a youth
movement boger / A
Hagshamá Como Boguer do
Movimento Juvenil
Time by area/country
Veida: 14:00-17:30 Discussion
and decision-making by
country
Educating towards Hagshama /
Educar para a Hagshamá
Processing and Sikkum of
seminar
Veida: 17:30-19:00 General
voting
19:00-19:30 Clean rooms
Getting to know each other in
groups / Reconhecimento
Meaning of world youth
movement: what's our shared
center? / Centro Comum do
Habonim Dror
Lunch
Lunch
Arrival around 17:30
Dinner
Lodging
Siyur: 100 years of Kibbutz: Beit
Telem Haaroch and Degania area
Ravid
Kab Shab + Dinner
Ravid
Ravid, with olim and guests
Ravid, 19:30-20:30
Countries fair
Zionism, Chalutziut, and Israel:
Habonim Dror's role in shaping a
just Israeli society (panel)
Café Dilema: Dilemas related
to movement, hagshama, and
life
Erev Hagigi: performances
and speeches
20:30-21:00: Tekes Sium
21:00: Leave
Kibbutz Ravid
Kibbutz Ravid
Kibbutz Ravid
Kibbutz Ravid
Kibbutz Ravid
6
“The authentic assurance of constancy in space consists in the fact that
men’s relations with their true Thou, the radial lines that proceed from all
the points of the I to the Center, form a circle. It is not the periphery, the
community that comes first, but the radii, the common quality of relation
with the Center. This alone guarantees the authentic existence of the
community.”
“A garantia autêntica de constância no espaço consiste no fato de que as
relações dos homens com seu verdadeiro “Tu”, as linhas radiais que vêm
de todos os pontos do “Eu” para o Centro, formam um círculo. Não é a
periferia, a comunidade que vem em primeiro lugar, mas os raios, a
qualidade comum da relação com o Centro. Isso por si só garante a
existência autêntica da comunidade.”
-- Martin Buber
7
Theodore Herzl’s socialist Zionist vision – quotes from various writings
All members of the New Society, men and women alike, are obligated to
give two years to the service of the community. The usual thing is to give
the two years between 18 and 20 ! after completing their studies...
We stand and fall by the principle that whoever has given two years service
to the New Society as prescribed by our rules, and has conducted himself
properly is eligible to membership no matter what his race or creed. I say to
you, therefore, that you must hold fast to the things that have made us
great: to liberality, tolerance, love of mankind. Only then is Zion truly Zion.
Jewry is a tremendous tenement
of misery, with branches all over
the world... These are the things
which we want to change for the
better. We believe that salvation
is to be found in wholesome
work in a beloved land. Work will
provide our people with the
bread
of
tomorrow,
and
moreover, with the honor of the
tomorrow, the freedom of the
tomorrow.
Whether we desire it or not we are now and shall remain a historic group who
recognizably belong together. Yes, we are strong enough to form a State, and,
indeed, a model state. We possess all the human and material resources necessary
for the purpose.
It is our opinion that the
Jewish question can only be
solved by the Jews
themselves… That is why we
have abandoned previous
methods. We no longer want
to wear the mask of any other
nationality.
Those who are most Zionist will be
most regretful if its actualization is
only a physical manifestation and
not a New Society.
A scheme such as mine is gravely
imperiled if it is opposed by practical
people. Now practical people are as a
rule nothing more than men sunk into
the groove of daily routine, unable to
emerge
from
a
narrow
circle
of
antiquated ideas.
The seven-hour day will be the
normal work period... The Society of
Jews and the Jewish Company will
make new and extensive experiments
in this connection which will also
benefit the other nations of the
world; and if the seven-hour day
proves to be practicable, it will be
introduced in our future State as the
legal and regular working day.
The site which is
suited for our use is of
a peculiar nature... We
believe
that
this
desolate corner of the
Orient has, like us, not
only a past but a
future. On that soil,
where so little grows
at present, there grew
ideas for all mankind.
And for that very
reason nobody can
deny that there is an
eternal
relation
between our people
and that land.
Let sovereignty be granted us over a portion of the earth's
surface large enough to satisfy our rightful requirements as
a nation. The rest we shall manage for ourselves.
You know that many have tried their hand at this task which confronts
us, animated by good intentions and with great material means at
their disposal. But you also know that these attempts came to nothing.
Why? Because they all set out from a false premise. They said: In the
beginning is money. No! In the beginning is the idea! Money will
secure hirelings, but it will not rouse a people. Only an idea will bring
this to pass. And it has brought this to pass.
We shall keep our priests within the confines of their temples in the
same way as we shall keep our professional army within the confines
of their barracks. Army and priesthood shall receive honors high as
their valuable functions deserve. But they must not interfere in the
administration of the State which confers distinction upon them, else
they will conjure up difficulties without and within.
Every man will be as free and undisturbed in his faith or his disbelief as
he is in his nationality. And if it should occur that men of other creeds
and different nationalities come to live amongst us, we should accord
them honorable protection and equality before the law.
Moses, in his day, wished to
distribute the land so as to
ensure the ends of social justice.
You will see that our methods
serve the purpose no less. The
increases in land values accrue
not to the individual owner, but
to the public.
8
A visão Socialista Sionista de Theodore Herzl – citações de vários textos
Todos os membros da Nova Sociedade, tanto homens quanto mulheres, são
obrigados a servir a comunidade por dois anos. O normal é que esses dois
anos sejam entre os 18 e 20 anos de idade – após o fim dos estudos. Nos
baseamos no princípio de que quem serviu à Nova Sociedade por dois anos,
conforme prescrito pela nossa regulamentação, e agiu de maneira apropriada
é bem-vindo, não importando sua raça ou credo. Digo a vocês, então, que
devem se apegar às coisas que nos fizeram grandiosos: o libertalismo, a
tolerância, o amor à humanidade. Apenas assim Tzion será realmente Tzion.
Independente de desejarmos ou não, nós somos agora e devemos
permanecer sendo um grupo histórico que reconhecidamente deve ficar
unido. Sim, somos fortes o suficiente para formar um Estado e, certamente,
um Estado-modelo. Nós possuímos todos os recursos humanos e materiais
necessários para isso.
A nossa opinião é a de
que a questão judaica só
pode ser resolvida pelos
próprios judeus... É por
isso que abandonamos os
métodos anteriores. Nós
não queremos mais vestir
a máscara de qualquer
outra nacionalidade.
As comunidades judaicas são
um cortiço de misérias, com
ramos por todo o mundo...
Estas são as coisas que
queremos mudar para melhor.
Nós
acreditamos
que
a
salvação pode ser encontrada
no trabalho saudável em uma
terra amada. O trabalho trará
para nosso povo o pão de
amanhã e, mais ainda, a
honra de amanhã, a liberdade
de amanhã.
Aqueles que são mais sionistas serão
os que mais lamentarão se a sua
realização for apenas uma
manifestação física e não uma Nova
Sociedade.
Um plano como o meu está em perigo se
for contra as pessoas práticas. Agora,
as pessoas práticas são, de forma geral,
não mais que homens que afundaram na
rotina diária, incapazes de sair de um
círculo estreito de idéias antiquadas.
Manteremos nossos sacerdotes
nos limites de seus templos, da
mesma forma que manteremos
nosso exército profissional dentro
dos limites de seus quartéis.
Exército e Sacerdócio devem
receber as honras que suas
funções merecem, mas não irão
interferir na administração do
Estado, que verá a distinção entre
eles, para que não evoquem
dificuldades.
O homem sente-se imperturbável
e livre em sua fé ou em sua
descrença como se sente na sua
nacionalidade. E se homens de
outros credos e nacionalidades
diferentes vierem viver entre nós,
devemos lhes dar protecção e
igualdade perante a lei.
O lugar que é adequado
para o nosso uso é de
natureza peculiar... Nós
acreditamos que este canto
desolado do Oriente tem,
assim como nós, não só um
passado, mas um futuro.
Nesse solo, onde tão pouco
cresce neste momento,
cresceram idéias para toda
a humanidade. E por essa
razão ninguém pode negar
que há uma relação eterna
entre o nosso povo e essa
terra.
Nos conceda a soberania sobre uma parcela da superfície
da terra suficiente para satisfazer as nossas necessidades
como uma nação. O resto vamos administrar sozinhos.
Vocês sabem que muitos fizeram sua tentativa nessa tarefa que nos
confronta, animados por boas intenções e com grandes meios
materiais à sua disposição. Mas você também sabe que estas
tentativas não deram em nada. Por quê? Porque todos eles
partiram de uma premissa falsa. Eles disseram: No começo é
dinheiro. Não! No começo é a idéia! O dinheiro vai trazer os
mercenários mas não vai despertar um povo. Apenas uma idéia vai
fazer isso acontecer. E fez isso acontecer.
O dia de sete horas será a jornada
normal de trabalho... A Sociedade dos
Judeus e a Companhia Judaica farão
novas e extensivas experiências neste
contexto, o que beneficiará também
as outras nações do mundo. Se a
jornada de sete horas se revelar
possível, será introduzida em nosso
futuro Estado de forma legal.
Moisés, naquele tempo, quis
distribuir a terra
para
garantir a justiça social.
Vocês verão que os nossos
métodos são exatamente para
isso. Os aumentos nos
valores de terras não serão
para o indivíduo, mas para o
público.
9
Excerpts from Habonim Dror Ideology Document:
Extracto de el Documento de la Ideologia de Habonim Dror Mundial:
Chinuch section / Seção de Chinuch
This Veida resolves that Habonim Dror is one unique movement with a common basis, and that every country
has its special differences, but we are one movement. We are not a ‘confederation of movements’, but an
International Movement.
Esta Veidá resolve que o Habonim Dror é um movimento único com uma base comum e que cada país tem as
suas diferenças em especial, mas nós somos um movimento só. Nós não somos uma "confederação de
movimentos, mas um movimento internacional.
Kibbutz section / Seção de Kibutz
The movement sees in kibbutz a renewed Jewish community which fulfils the principles of Socialist Zionism in
building a communal egalitarian society. This society does not choose to lock itself up within its own four walls,
it takes upon itself the national and social missions of the Jewish people and homeland.
O movimento vê no kibutz uma comunidade judaica renovada, que cumpre com os princípios do Sionismo
Socialista na construção de uma sociedade igualitária comunal. Esta sociedade não opta por fechar-se dentro
de suas quatro paredes, mas toma para si a missão nacional e social do povo e pátria judeus.
10
Hagshama
The element that unites the two categories of values is the elimination of the dissonance between my ideal reality and dayto-day activism, which inspires me. The complete elimination of this dissonance would be an impossible dream, so
Hagshama is not a particular point to get to however it is a constant striving and a struggle for better. Hagshama is a value
in and of itself. The desire to eliminate the dissonance and the decision to act and live according my ideals is also a value.
However though it is a value, Hagshama is not the ultimate value because what is being actualized (Hagshama) must be
constantly reassessed.
In the path to Hagshama there is another conflict – the conflict between my values and the reality in which I live, which
consist of human, social, political and physical realities. The reality on the ground does not determine my ideals, in fact the
opposite because the current reality was not constructed according to my ideals. In the best case I can change the reality to
bring it closer to the ideal to which I strive. For this reason I must constantly struggle to decrease the difference between
the reality and my ideals.
He who does not wish, or is unable, to live with this constant struggle must give up on either his values or their
actualization. Values for which no attempt is made to actualize them are only dreams. These dreams may be beautiful but
they are bankrupt. Dreaming a dream can sometimes be an excuse for one to abdicate responsibility from implementing it.
An example of this is the Jewish dream of the arrival of the Messiah for which generations of Jews said Bashana Haba’a
B’Yerushalayim Habnuya (Next year in the Built Jerusalem) but remained in exile. The generations of Jews said “At the end
of days…they will turn their swords into plowshares” while all the while people greeted one another brandishing raised
swords. The expectation of the End of Days and fear of Judgments Day are two sides of the same coin, a miracle or a
Holocaust, neither of which depends on me. Even the most beautiful dream possible does not change the world. Trading
Hagshama, with all of the complexity and imperfection involved, for the dream in all its purity, is tantamount to
pronouncing the reality dead.
A social movement that does Hagshama and does not want to atrophy and die must constantly reassess its values, study the
changing reality, and fight to implement its values in changing world.
Hagshamá
O elemento que une as duas categorias de valores é a eliminação da dissonância entre a minha realidade ideal e o ativismo
do dia-a-dia, que me inspira. A completa eliminação desta dissonância seria um sonho impossível, então a Hagshamá não é
um ponto específico no qual se chegar, mas é uma luta constante e um esforço para melhorar. A Hagshamá é um valor por
si só. O desejo de eliminar a dissonância e a decisão de agir e viver de acordo com meus ideais é também um valor. No
entanto, apesar de ser um valor, a Hagshamá não é o valor supremo, porque tudo o que está evoluindo (Hagshamá) deve
ser constantemente reavaliado.
No caminho para a Hagshamá há outro conflito – o conflito entre os meus valores e a realidade em que vivo, que consiste
de realidades humanas, sociais, políticas e físicas. A realidade como é não determina meus ideais. Na verdade, é o oposto,
pois a realidade atual não foi construída de acordo com meus ideais. Na melhor das hipóteses eu posso mudar a realidade
para aproximá-la do ideal que busco. Por esta razão, devo constantemente lutar para diminuir a diferença entre a
realidade e os meus ideais.
Quem não quer ou não pode viver nesta luta constante deve desistir de seus valores ou de sua evolução. Valores que não
tentamos realizar são somente sonhos. Esses sonhos podem ser bonitos, mas são falhos. Sonhar um sonho às vezes pode
ser uma desculpa para abdicar-se da responsabilidade de implementá-lo. Um exemplo disto é o sonho judaico da chegada
do Messias, no qual gerações de judeus disseram: “Bashaná Habaá B´Yerushalayim Habnuiá (no próximo ano na construção
de Jerusalém), mas permaneceram no exílio. Gerações de judeus disseram: "No fim dos dias... eles transformarão suas
espadas em arados", mas enquanto isso as pessoas se cumprimentavam brandindo espadas. A expectativa do Fim dos Dias
e o medo do Juízo Final são as duas faces da mesma moeda, um milagre ou um Holocausto, nenhum dos quais depende de
mim. Nem mesmo o mais belo dos sonhos pode mudar o mundo. Trocar a Hagshamá, com toda sua complexidade e
imperfeição, pelo sonho em toda sua pureza, equivale a declarar a morte da realidade.
Um movimento social que faz Hagshamá e não quer atrofiar e morrer deve reavaliar constantemente os seus valores,
estudar a realidade em mutação e lutar para implementar os seus valores nesse mundo em mudança.
11
Excerpt from Chaim Shatzkar – Elements of a Youth Movement:
"The youth movement is the complete opposite of what it appears to be based
on its outer characteristics. In order to understand it, one must release
themselves completely from naïve, childish perceptions, such as a youth haven,
vagrancy, wild joyous outbursts, etc. In actual fact, the youth movement is an
expression of deep cultural pessimism. Its organization is the fruit of despair
and revulsion from society, and of a courageous, nearly heroic idea: complete
transformation of man. Historically speaking, the youth movement should be
rated among the movements that appeared from time to time throughout
human history, which tried to change man himself."
Excerpt from "The Youth Takes the Lead"
Zvi Lamm
One [movement member] explains the attraction of youth to the group: “Youth live in two environments – the
family and the school. Youth cannot develop according to his needs in either of these frameworks. In the family
area, the limits are clearly defined. On the one hand the young person is expected to carry out mature deeds that
require experience, while on the other, when his young spirit is deeply interested in something and experiences
creative feelings, barriers of authority are set before him. Thus, there are only two routes for the youth: one, to
imitate adults, and the second, to remain passive and allow the flower of mankind to whither… A young spirit
searches for the center of its realization, looking for those who can understand his sudden decisive outbursts
towards the sun, truth and beauty. Thus, an association of young people is created. That is the deepest reason for
the establishment of the Shomer unit, the creation of the group.”
It is not easy to define what happens in the group, from the point of view of the member. One member writes:
“Once I was asked by a member of an older group, what we do in our group; what happens when the group is
working. Since, in our group, we had already ‘covered’ anthropology, and I still had no idea what it was all about, I
came to conclusion that I would not answer anyone who asked such a question, since his idea of the meaning of a
group is entirely different from mine. For me, it is not important what we ‘cover’ in the group. Our ‘life’ in the group
is the only thing that matters. We are not a group for the purpose of studies, completing material we missed at
school… It is difficult for us to say what we do in the group. I am sure that if such a person came to our group
activity, he would say that we don’t do anything, whereas, I feel rewarded.
12
Leia Chaim Shatzkar – Elementos de um movimento juvenil:
“O movimento juvenil é o completo oposto do que parece ser baseado em suas
características exteriores. A fim de compreender isso, é preciso libertar-se
completamente de percepções ingênuas, infantis, como a de um refúgio de
jovens, ociosidade, explosões irregradas de alegria, etc. Na realidade, o
movimento juvenil é uma expressão de profundo pessimismo cultural. A sua
organização é fruto de desespero e revolta da sociedade e de uma idéia
corajosa, quase heróica: a transformação total do homem. Historicamente, o
movimento juvenil deve ser classificado entre os movimentos que surgiram ao
longo do tempo na história da humanidade, que tentaram mudar o homem”.
De "A Juventude Toma a Liderança"
Zvi Lamm
Um (membro do movimento) explica a atração de jovens pelo grupo: “A juventude vive em dois ambientes – a
família e a escola. A juventude não pode se desenvolver de acordo com suas necessidades em qualquer uma destas
estruturas. Na área da família, os limites são claramente definidos. Por um lado, o jovem tem responsabilidades de
maturidade que exigem experiência, enquanto no outro, quando seu espírito jovem está profundamente
interessado em algo e tem sentimentos criativos, as barreiras de autoridade são colocadas em sua frente. Assim, só
há dois caminhos para os jovens: um, imitar os adultos, e dois, permanecer passivo e permitir que a flor da
humanidade morra... Um espírito jovem procura o centro de sua realização, procurando aqueles que podem
compreender suas súbitas explosões decisivas na direção do sol, da verdade e da beleza. Assim, uma associação de
jovens é criada. Essa é a razão mais profunda para a criação da unidade Shomer, a criação do grupo”.
Não é fácil definir o que acontece no grupo, do ponto de vista do membro. Um membro escreve: "Uma vez um
membro de um grupo mais velho me perguntou o que fazemos no nosso grupo, o que acontece quando o grupo está
trabalhando. Uma vez que, no nosso grupo, já tínhamos “visto” antropologia e eu ainda não tinha idéia do que se
tratava, cheguei a conclusão que eu não iria responder a qualquer um que fizesse tal pergunta, já que a sua ideia do
significado de um grupo é totalmente diferente da minha. Para mim, não é importante o que nós 'vemos' no grupo.
Nossa “vida” no grupo é a única coisa que importa. Nós não somos um grupo com a finalidade de estudos,
completando a matéria que perdemos na escola... É difícil para nós dizer o que fazemos no grupo. Tenho certeza que
se essa pessoa viesse para a nossa atividade em grupo, ela diria que nós não fazemos nada, mas eu me sinto
recompensado.
13
Excerpt from Hashomer Hatzair's Ideology Document, approved in World Veida 2008
Hagshama
Hashomer Hatzair sees many ways of self-realisation. We believe that it is Hagshama that gives meaning to our
ideology and brings us to the realization of our pillars and dibrot and stresses the importance of putting it into
practice.
Hagshama is a concept which often blurs the distinction between tools and goals. We accept that we have much
work to do in defining our conceptual definition of this term and that this process must continue.
This document is a list of examples of Hagshama. It is not complete, however, its purpose is to give guidelines, to be
a source of inspiration and to provide tools:
Aliya that affects positive change in all of Israeli society (individually or kvutzati)
Aliya to work in the Shomeric community and strengthening the Tnua Olamit directly or indirectly
Be a Zionist activist in the Diaspora through organisations
Be a Zionist activist in the Diaspora by supporting social initiatives
Productive life in a Jewish community that is open to everyone
Preserving and passing on the Jewish culture and tradition by education, practice and continuous learning
Building supplementary Shomeric Jewish schools
To carry out Shomeric services, to write liturgy and run secular Shiurim
To be a chalutz of Judaism development of which creates cultural and intellectual centres inside all
communities
To follow a Jewish lifecycle in a distinctly Shomeric lifestyle
Intentionally exploring alternative ways of life and living together
Leading a life of political activism for freedom and others
Variety of social justice projects within the movement and with others.
Re-ordering of society and its ideals beginning with critical education and activism on the grass roots level
Promote human intimacy that helps to create an environment for hagshama ishit.
Collectivist structures of socially conscious individuals like kvutzot, Communa, Urban Kibbutz, Kibbutz and the
re-interpretation of classical kibbutz structure
Educate and activate to live according to our ideology
Create and live in alternative communities, Kibbutz, Communa, etc.
Common economic system (shituf kalkali).
Activism within the Diaspora Communities: affecting society (community and worldwide).
Kehilat Bogrim: Create a worldwide network.
Building/leading/working on alternative, Jewish communities; providing alternatives, creating own religious
practices.
Working for/ strengthening the youth movement.
Synthesis between Tikun Adam and Tikun Olam
Striving for personal growth and improvement
Asking ourselves hard questions and looking for the answers.
Seeking new experiences
Realization of Hagshama through activity and closeness within a Kvutza
14
A definição de Hagshamá no Estatuto do Hashomer Hatzair, aprovado na Veidá Mundial de 2008
Hagshamá
O Hashomer Hatzair vê muitas formas de auto-realização. Nós acreditamos que é a Hagshamá que dá sentido à
nossa ideologia e nos traz até a realização dos nossos pilares e dibrot e salienta a importância de colocá-la em
prática.
Hagshamá é um conceito que muitas vezes borra a distinção entre instrumentos e objetivos. Nós aceitamos que
temos muito trabalho a fazer no delineamento da nossa definição conceitual desse termo e que esse processo deve
continuar.
Este documento é uma lista de exemplos de Hagshamá. Ele não está completo. Porém, sua finalidade é a de dar
orientações, ser uma fonte de inspiração e fornecer ferramentas:
Aliá que traz uma mudança positiva em todos os setores da sociedade israelense (individualmente ou kvutzati)
Aliya para trabalhar na comunidade Shomer e fortalecer a Tnua Olamit direta ou indiretamente
Ser um ativista sionista na diáspora, através de organizações
Ser um ativista sionista na diáspora, apoiando iniciativas sociais
Vida produtiva em uma comunidade judaica que é aberta a todos
Preservação e transmissão da cultura e tradição judaicas pela educação, prática e aprendizagem contínua
Construir escolas judaicas Shomer complementares
Realizar serviços Shomer, escrever a liturgia e executar Shiurim seculares
Ser um chalutz do desenvolvimento do judaísmo que cria centros culturais e intelectuais dentro de todas as
comunidades
Seguir um ciclo de vida judaico de maneira distintamente Shomer
Deliberadamente explorar formas alternativas de vida e de convivência
Levar uma vida de ativismo político pela liberdade e outros
Variedade de projetos de justiça social dentro do movimento e com outros.
Reorganização da sociedade e seus ideais começando com a educação crítica e o ativismo como base
Promover a intimidade humana que ajuda a criar um ambiente para a hagshamá ishit.
Estruturas coletivistas de indivíduos socialmente conscientes como kvutzot, comuna, kibutz urbano, kibutz e a
reinterpretação da estrutura clássica do kibutz
Educar e viver de acordo com a nossa ideologia
Criar e viver em comunidades alternativas, Kibutz, Comuna, etc.
Sistema econômico comum (shituf kalkali).
Ativismo nas Comunidades da Diáspora: ter efeito na sociedade (na comunidade e no mundo inteiro).
Kehilat Bogrim: Criar uma rede mundial.
Construção/liderança/trabalhar em comunidades judaicas alternativas, oferecendo alternativas, criando
próprias práticas religiosas.
Trabalhar para/fortalecer o movimento juvenil.
Síntese entre Tikun Adam e Tikun Olam
Esforçar-se para o crescimento e a melhoria pessoais
Fazer a si mesmos perguntas difíceis e procurar as respostas.
Buscar novas experiências
Realização da Hagshamá através da atividade e proximidade dentro de uma Kvutza
15
Excerpt from The Borochov Youth and Dror-Borochov Youth in Poland after the Holocaust,
by Joel Roizman, 1999
In January 1938, the “Leftist Poalei Zion” movement held its tenth veida olamit in Tel Aviv [this
movement later joined Hashomer Hatzair/Mapam]. This veida decided to join the Zionist movement,
and also decided to join the Zionist Congress and strengthen ties with the Israeli Labor movement, in
particular the more left-leaning movements within it.
There were two areas where changes were not made: its active involvement in the life of the Jewish
nation in the galut, and its relationship to the Yiddish language. Leftist Poalei Zion continued to
maintain that the socialist Zionist movement was required to stay with the masses from the Jewish
nation, in all the distant places they were in the world, and opposed the isolationist approach that
prevailed among other Zionist movements. Its assertion was that there is no contradiction between
active adherence to Zionism and Eretz Yisrael and loyalty to their Diaspora nation. It believed that
isolationism causes galut Jews to be easy prey to the ideals and activities of the anti-Zionists.
Regarding the Yiddish language, before the Shoah the majority of the Jews in the world, and
particularly the poor masses in Europe and America, spoke Yiddish. It was the language used in their
day-to-day; in most cases their only language. The great authors, poets, and thinkers wrote in this
language. Dozens of daily newspapers and hundreds of weeklies and periodicals were published in
Yiddish. Important theaters, research institutions, schools for children and adults, all conducted
themselves in Yiddish. The Leftist Poalei Zion movement, which represented the nation’s masses
before the Shoah, believed that Yiddish also had a place in Eretz Yisrael, which absorbed Yiddishspeaking olim primarily from countries in Eastern Europe.
The “Jugend” movement [the youth movement affiliated with the adult Leftist Poalei Zion
movement] in Poland fully embraced the decisions of the world veida. It changed its policies and
placed an emphasis on practical actions for Eretz Yisrael: it organized groups of chalutzim [pioneers]
to train themselves for life in Eretz Yisrael, and joined in on all the constructive activities of the
Zionist movement and the Eretz Yisrael Labor movement. After the veida, the Jugend movement
became a chalutzic movement in every way. But the process was never completed. It was cut off
following the Nazi invasion of Poland on September 1, 1939.
16
Trecho de Juventude Borochov e Juventude Dror-Borochov na Polônia Após o Holocausto,
por Joel Roizman, 1999
Em janeiro de 1938, o movimento "esquerdista Poalei Zion" realizou a sua décima veidá olamit em
Tel Aviv [mais tarde este movimento se juntou ao Hashomer Hatzair/Mapam]. Esta veidá decidiu
aderir ao movimento sionista, e também decidiu juntar-se ao Congresso Sionista e reforçar os laços
com o movimento trabalhista de Israel, em particular os movimentos mais de esquerda.
Houve duas áreas onde mudanças não foram feitas: sua participação ativa na vida da nação judaica
no galut e sua relação com o idioma iídiche. O esquerdista Poalei Zion continuou a acreditar que o
movimento socialista sionista foi obrigado a permanecer com as massas do povo judeu, em todos os
lugares distantes que estavam ao redor mundo, e se opôs à abordagem isolacionista que prevaleceu
entre outros movimentos sionistas. Sua alegação era de que não há contradição entre a adesão ativa
ao sionismo e Eretz Yisrael e a lealdade ao seu país na diáspora. Ele acreditava que o isolacionismo
faz com que judeus galut sejam presas fáceis para os ideais e as atividades do anti-sionistas. Quanto
ao iídiche, antes do Shoá, a maioria dos judeus no mundo e, em particular as massas pobres da
Europa e da América, falavam iídiche. Foi a língua usada no seu dia-a-dia, na maioria dos casos a sua
única língua. Os grandes autores, poetas e pensadores escreveram neste idioma. Dezenas de jornais
diários e semanários e centenas de periódicos eram publicados em iídiche. Importantes teatros,
instituições de pesquisa, escolas para crianças e adultos, todos eram em iídiche. O movimento de
esquerda Poalei Zion, que representou massas da nação antes do Shoá, acreditava que o iídiche
também tinha um lugar em Eretz Israel, que absorveu olim de idioma principalmente de países da
Europa Oriental.
O movimento "Jugend" [o movimento juvenil afiliado ao movimento adulto de esquerda Poalei Zion]
na Polónia adotou por completo as decisões da veidá mundial. Ele mudou sua política e colocou a
ênfase em ações práticas para Eretz Israel: organizou grupos de chalutzim [pioneiros] para treinar-se
para a vida em Eretz Israel, e participou de todas as atividades construtivas do movimento sionista e
movimento trabalhista de Eretz Israel. Após a veidá, o movimento Jugend tornou-se um movimento
chalutziano em todos os sentidos. Mas o processo nunca foi concluído. Foi cortado na sequência da
invasão nazista da Polônia em 1 de setembro de 1939.
17
Excerpt from In the Days of Destruction and Revolt, by Zivia Lubetkin
(active in the Dror movement, and a leader in the Warsaw Ghetto uprising):
Several days before the German invasion of Poland on September 1, 1939, Zivia and a group of other
members of He’Chalutz pioneer youth movement had just returned from the twenty-first Zionist Congress in
Geneva. Pre-war tension was at its height.
Intensive discussions were immediately begun regarding the procedures to be taken by He’Chalutz during
the state of emergency. It was decided that the shlichim from Eretz Israel should be sent home immediately.
An alternate Central Committee composed entirely of women was elected in case the men were drafted [by
the Polish army]. Zivia was a member of this committee.
On September 7, a government order required all the men to move towards the east. Zivia and Edek
Golowner were made responsible for closing down the Movement’s rest house at Jozefow outside Warsaw,
evacuating the members and the young people who had fled from Germany from the training farm [chavot
hachshara] of Grochow, and sending them to the eastern provinces of Poland. On finding that the people at
Grochow had already vacated the premises, Zivia and Edek traveled alone and on foot to Kowel in eastern
Poland, where they arranged to absorb the members of the Central Committee and the training farms who
were making their way eastward through bombarded Poland. After the Red Army invasion of eastern Poland
on September 17, Zivia and others were sent to the Rumanian border to open up an escape route to Eretz
Israel. It was Zivia’s task to travel from town to town throughout eastern Poland and direct the Movement
members southwards to the Rumanian border or northwards to Vilna. After four months of operating in
Soviet territory, and while still maintaining contact with the Movement in the German-occupied zone, the
Dror leadership in the Soviet-occupied zone held an underground meeting in Lvov. They reviewed the
operations of the preceding months and agreed on their future course. In reply to an urgent request from
Frumka Plotnitzka for Zivia’s help in the German zone, the Central Committee of the Movement decided to
send Zivia there. The occasion of this underground meeting also marked Zivia’s departure.
Zivia begins her story with this underground meeting:
On December 31, 1939 a group of us who were active members in the Zionist pioneer-youth movement,
Freiheit-He'Chalutz Hatzair, met in Oskar Hendler’s apartment on Dunin Borkowski Street in Lvov. This was
the first convention of the Movement, which had been established by underground methods in the
territories that had been annexed by the Soviet Union. We represented the provinces of Eastern Poland
which had been under Soviet control since September 17, 1939…
We camouflaged the meeting as a New Year’s Eve party. We ate, drank and made merry…and between
drinks discussed the Movement and its future course. We wanted to review our activities of the past few
months and attempt to determine the future under the new conditions brought about by the occupation.
The Movement members reported that in the Soviet Zone there was a growing temptation among Jewish
youth to join the Komsomo, the Young Communists. On the other hand, the members of the youth
movement expressed a strong desire to close ranks and unite. Strong core groups were being set up in the
local branches and our members, particularly the younger ones, were revealing an extraordinary dedication
and loyalty to the Movement.
18
Profoundly fateful questions hovered in the air: What would the Movement be like under conditions of the
occupation? Couldn’t anti-revolutionary ideas affect us – after all we were in an underground movement in
revolutionary Russia. Even more important: What would be the fate of the Movement under all the
restrictive laws and persecutions likely to be imposed in the future? Could we hold on and even develop
under such conditions? These questions and others occupied us in our first conference. We were torn with
doubt... Despite everything, we were encouraged and determined to renew and intensify our activities. Even
though our fate and future were clouded in mystery, one thing was certain: it was impossible for us not to
establish the pioneer-youth underground. Two basic lines of activity were decided upon: to search for ways
to reach Eretz Israel, and to renew the Movement which would keep the Zionist flame burning…
The following evening I left my friends. Our parting was difficult. The short time that we had worked
together in the underground had deepened our already firmly established friendship. During that particular
period we raced about like madmen in the face of constant and mortal danger in an attempt to contact lost
and remote members of the Movement. We spent days and nights together on railroads, traveling from city
to city in order to find the name and address of a comrade who had been saved…
It was decided that I should return to the German zone. Disturbing thoughts continued to plague me. Would
I be able to live under the Nazi régime? We had heard stories about how the Jews were being maltreated,
beaten, and murdered, constantly humiliated and degraded… Would I be able to bear it? Depression and
doubt gnawed away at me that evening.
My friends accompanied me to the railroad station.
While I was still preoccupied with these grim thoughts, the train thundered to the platform and people
pushed their way into the cars. A warm handshake, tears in my eyes, and I too was inside. The train lurched
forward and carried me farther and further away from my friends.
19
Trecho de Nos Dias de Destruição e Revolta, por Zivia Lubetkin
(ativa no movimento Dror e líder no levante do Gueto de Varsóvia):
Vários dias antes da invasão alemã da Polônia em 1 de setembro de 1939, Zivia e um grupo de outros
membros do movimento juvenil pioneiro He'Chalutz tinha acabado de voltar do vigésimo primeiro
Congresso Sionista, em Genebra. A tensão pré-guerra estava no seu auge.
Discussões intensas imediatamente iniciaram sobre os procedimentos a serem adotados pelo He'Chalutz
durante o estado de emergência. Foi decidido que os shlichim de Eretz Israel deviam ser enviados de volta
imediatamente. UmComitê Central alternativo composto inteiramente de mulheres foi eleito, caso os
homens fossem recrutados [pelo exército polonês]. Zivia era um membro desta comissão.
Em 7 de setembro, uma ordem do governo exigiu que todos os homens fossem ao leste. Zivia e Edek
Golowner foram eleitas responsáveis por fechar a casa de descanso do Movimento em Jozefow, subúrbio de
Varsóvia, evacuando os membros e os jovens que haviam fugido da Alemanha dos centros de treinamento
[Chavot hachshara] de Grochow, e os enviando às províncias orientais de Polônia. Ao descobrir que as
pessoas em Grochow já haviam desocupado o local, Zivia e Edek viajaram sozinhas e a pé até Kowel no leste
da Polônia, onde receberam os membros do Comitê Central e dos centros de treinamento que estavam indo
ao leste em meio a bombardeios na Polônia. Após a invasão do Exército Vermelho no leste da Polônia em 17
de setembro, Zivia e outros foram enviados para a fronteira romena para abrir uma rota de fuga para Eretz
Israel. Foi de Zivia a tarefa de viajar de cidade em cidade em todo o leste da Polônia e orientar os membros
do Movimento a ir ao sul até a fronteira romena ou ao norte, para Vilna. Após quatro meses de
funcionamento em território soviético, e mantendo contato com o movimento na zona ocupada pelos
alemães, a liderança do Dror na zona de ocupação soviética realizou uma reunião clandestina em Lvov. Eles
revisaram as operações do mês anterior e decidiram seu curso futuro. Em resposta a um pedido urgente de
ajuda na zona alemã feito por Frumka Plotnitzka, o Comitê Central do Movimento decidiu enviar Zivia para
lá. A ocasião desta reunião clandestina também marcou a partida Zivia.
Zivia começa sua história com esta reunião clandestina:
Em 31 de dezembro de 1939, um grupo de membros ativos do movimento juvenil pioneiro sionista, FreiheitHe'Chalutz Hatzair, reuniu-se no apartamento de Oskar Hendler na Dunin Borkowski Street em Lvov. Esta foi
a primeira convenção do Movimento, que tinha sido estabelecido por métodos clandestinos nos territórios
anexados pela União Soviética. Nós representávamos as províncias do leste da Polônia, que tinha estado sob
controle soviético desde 17 setembro de 1939...
Camuflamos a reunião como uma festa de Réveillon. Comemos, bebemos e nos divertimos... e entre uma
bebida e outra discutimos o movimento e sua evolução futura. Queríamos revisar nossas atividades nos
últimos meses e tentar determinar o futuro sob as novas condições provocadas pela ocupação. Os membros
do movimento informaram que na Zona Soviética, houve uma tentação crescente entre os jovens judeus a
aderir ao Komsomo, os Jovens Comunistas. Por outro lado, os membros do movimento juvenil expressaram
um forte desejo de se ordenar e unir. Fortes núcleos estavam sendo criados nas sucursais locais e nossos
membros, especialmente os mais jovens, foram revelando uma extraordinária dedicação e lealdade para
com o Movimento.
20
Perguntas profundamente fatídicas pairavam no ar: Como seria o Movimento em condições de ocupação?
Não era possível que idéias anti-revolucionária nos afetassem – afinal, estávamos em um movimento
clandestino na Rússia revolucionária. Ainda mais importante: Qual seria o destino do movimento sob todas
as leis restritivas e perseguições que provavelmente seriam impostas no futuro? Poderíamos aguentar e até
mesmo evoluir sob tais condições? Estas e outras questões ocuparam-nos na nossa primeira conferência.
Estávamos afogados em dúvida... Apesar de tudo, nós fomos encorajados e determinados a renovar e
intensificar as nossas atividades. Apesar de nosso destino e futuro estarem envoltos em mistério, uma coisa
era certa: era impossível para nós, não estabelecer a juventude pioneira clandestina. Duas linhas básicas da
atividade foram decididas: a busca de caminhos para chegar a Eretz Israel, e renovar o movimento que iria
manter acesa a chama sionista...
Na noite seguinte deixei meus amigos. Nossa separação foi difícil. O curto período de tempo que tínhamos
trabalhado juntos no subsolo havia aprofundado a nossa amizade já firmemente estabelecida. Durante esse
período em particular, corremos como loucos em face do perigo constante e mortal na tentativa de
encontrar membros perdidos e remotos do Movimento. Passamos dias e noites juntos em ferrovias,
viajando de cidade em cidade, a fim de encontrar o nome e endereço de um camarada que tinha sido salvo...
Foi decidido que eu deveria voltar para a zona alemã. Pensamentos perturbadores continuaram a me
perseguir. Eu seria capaz de viver sob o regime nazista? Tínhamos ouvido histórias sobre como os judeus
estavam sendo maltratados, espancados e assassinados, constantemente humilhados e degradados... Eu
seria capaz de suportar? Depressão e dúvidas gritavam para mim naquela noite.
Meus amigos me acompanharam até a estação ferroviária.
Enquanto eu ainda estava preocupada com estes pensamentos desagradáveis, o trem trovejou na
plataforma e as pessoas se empurraram para dentro dos vagões. Um aperto de mão caloroso, com lágrimas
nos meus olhos, e eu também estava lá dentro. O trem começou a partir, para cada vez mais longe dos
meus amigos.
21
Excerpt from Youth: Vision and Reality: From Dror and Gordonia to Ichud Habonim in Argentina,
1934-1973, by Shlomo Bar-Gil, 2007
The majority of the chalutzic youth movement members in Latin America were the children and
grandchildren of immigrants that arrived in Latin America in the first decades of the 20th century. They were
joined (primarily in Uruguay and Chile) by young people, themselves immigrants, who for various reasons
arrived from Germany to the Latin American continent by the end of 1939. These were often people who
rebelled against their parents and fled, without documentation, to new countries, without knowing the
language, without savings or support; under these circumstances, the chalutzic youth movement became
their home. There was also a small group from Europe that were part of the chalutzic youth movements
there and managed to get out before the war; they brought leadership and experience with them.
Socioeconomically, the majority of the movement chanichim did not have traditional Jewish education; they
were the children of the workers’ class, children of the petit-bourgeoisie, children of factory owners, traders,
and family businesses. The majority strove to obtain proper education, including a University education;
however their membership in movement shifted this direction. The movement was the focus of their lives,
particularly among those that took tafkidim upon themselves, and first and foremost was dealing with
hadracha.
The ideal was to get to Eretz Yisrael, and later, to the State of Israel, to settle there and “create a new
person, a new nation, instead of a galuti nation that lives off commerce.” In addition:
“The important thing for us was to be a Jewish farmer, or to somehow work with our hands, and
since this was the goal, academic study was prohibited. If someone would say: first I’ll finish my
medical studies and then I’ll make aliyah, he would be removed from the movement. And those
that stayed felt that we were doing the most correct thing in the world… From the moment that
the State of Israel was established, it was upon every Jewish youth to be responsible for the
socialist nation, and we felt good about this identity and identification. It was no surprise that we
wanted to convince others that it would be good for them to identify with this as well.”
(Bassanezi Pinsky, Passaros da liverdade, Sao Paulo, 2000)
This quote expresses well both the worldview and the self-image not just of the person who wrote it, a
chanich in the Dror youth movement in Brazil, but almost all those who were educated in the chalutzic youth
movements in Latin America between 1946-1973. The chanich saw before him the ideal of a chalutz from
Eretz Yisrael as a lighthouse for Jewish redemption as a model for the world. He felt himself to be special,
responsible, and full of promise in terms of his own power and his future in general. The chanich did not
have any doubt about the importance of his role in regards to Judaism, Zionism, and even all of humanity.
22
Trecho de Juventude: Visão e Realidade: De Dror e Gordonia para o Ichud Habonim na Argentina,
1934-1973, por Shlomo Bar-Gil, 2007
A maioria dos membros do movimento juvenil chalutziano na América Latina foi dos filhos e netos de
imigrantes que chegaram na América Latina nas primeiras décadas do século 20. Jovens (principalmente no
Uruguai e Chile) se juntaram a eles. Estes jovens eram eles próprios imigrantes, que por diversas razões
chegaram da Alemanha para o continente latino-americano no final de 1939. Eram muitas vezes pessoas
que se rebelaram contra seus país e fugiram, sem documentação, a novos países, sem conhecer a língua,
sem recursos ou apoio; nestas circunstâncias, o movimento juvenil chalutziano tornou-se a sua casa. Houve
também um pequeno grupo da Europa que fazia parte dos movimentos juvenis chalutzianos lá e conseguiu
sair antes da guerra, eles trouxeram a liderança e experiência consigo.
Socioeconômicamente, a maioria dos chanichim do movimento não teve educação judaica tradicional; eram
os filhos da classe dos trabalhadores, as crianças da pequena burguesia, filhos de donos de fábricas,
comerciantes e empresas familiares. A maioria se esforçou para obter uma educação adequada, incluindo a
educação universitária. No entanto, a sua filiação ao movimento mudou sua direção. O movimento foi o foco
de suas vidas, especialmente entre aqueles que tomaram tafkidim para si e estavam lidando com hadrachá
acima de tudo.
O ideal era chegar à Eretz Israel e, posteriormente, ao Estado de Israel, para láse estabelecer e "criar uma
nova pessoa, uma nova nação, em vez de uma nação galuti que vive do comércio." Além disso:
"O importante para nós era ser um agricultor do judeu, ou de alguma forma trabalhar com as
nossas mãos e esse era o objetivo, o estudo acadêmico foi proibido. Se alguém dissesse:
primeiro eu vou terminar meus estudos da madicina e então eu vou fazer aliá, ele seria expulso
do movimento. E aqueles que ficaram sentiram que estávamos fazendo a coisa mais correta do
mundo... A partir do momento em que o Estado de Israel foi criado, estava sobre toda a
juventude judaica a responsabilidade pela nação socialista, e nós nos sentimos bem com essa
identidade e identificação. Não foi nenhuma surpresa que nós queríamos convencer os outros
de que seria bom para eles se identificar com isso também”. (Bassanezi Pinsky, Pássaros da
Liberdade, São Paulo, 2000)
Esta citação expressa bem tanto a visão do mundo como a auto-imagem não só da pessoa que a escreveu,
um chanich no movimento juvenil Dror no Brasil, mas de quase todos aqueles que foram educados nos
movimentos juvenis chalutzianos na América Latina entre 1946 e 1973. O Chanich via diante de si o ideal de
um chalutz de Eretz Israel como um farol para a redenção judaica como um modelo para o mundo. Ele
sentia-se especial, responsável e promissor, em termos de seu poder e seu futuro em geral. O chanich não
tinha qualquer dúvida sobre a importância do seu papel no que diz respeito ao judaísmo, o sionismo, e até
mesmo toda a humanidade.
23
Excerpt from Habonim Great Britain 1929-1955, edited by Melvin Cohen, 1999
The creation of World Habonim in 1951 again brought to a head the issue of political independence which
had confronted the Movement in the early 1940s with the merger of Mishmar Habonim and the British
Movement. This time, however, new issues arose, primarily the effect of the split in Kibbutz Meuchad and
the future accountability of a World Mazkirut. In the period 1946-1949 when many British chaverim arrived
in Palestine, a large number were absorbed in kibbutzim where Habonim members from the USA, Canada,
South Africa, India, Australia, and New Zealand were to be found. A ‘contacts office’ (Lishkat Hakesher) was
established by a chaver from South African Habonim, Arye Sieve, to coordinate and disseminate information
and arrange the selection and dispatch of shlichim. However, as the operation grew and the movements
expanded and came into closer contact with each other, the suggestion was made to formalise these
activities under the banner of World Habonim. In Britain this immediately rang alarm bells over the problem
of political independence...
In December 1950 at Kibbutz Gesher Haziv the Moetza (Council) of the Lishka was called to discuss the
proposal to set up a World Movement. Ossy Edelstein, Joe Lucatz, and Gershie Epstein (coordinator of
Lishkat Hakesher), all living in Israel, represented the British Mazkirut. The Moetza agreed on a platform
which acknowledged the British Movement’s concerns by including the statement – “the Movement should
be independent, educationally and politically.”
This, however, was not sufficient, particularly because it was proposed that an Israeli youth movement Tnua
Meuchedet, also be included in the World Movement. Tnua Meuchedet, although officially independent,
was nevertheless associated with Mapai, the Israel Labour Party. Furthermore, they believed in labour
settlement but not exclusively kibbutz.
In Britain the debate was opened in early 1951 and continued unabated until a special Veida was called in
the summer. An editorial in the Newsletter agreed that if Habonim in England could be guaranteed its
autonomy and the acceptability of local initiatives the proposal would be admissible, but felt nevertheless
that a World Movement based in Israel would radically reduce their independence. To counter this argument
it was said that through the Mazkirut of the World Movement, Habonim would speak as the single largest
chalutzic movement in the Diaspora, which would prove invaluable in any approaches to the Jewish Agency
and the Government.
Another argument against was that if the British Movement was unable for whatever reasons to keep
sending delegates to the World Mazkirut, some degree of autonomy would inevitably be lost.
Geoff Goldman, in a powerful letter, appealed on the basis of what today might be termed “youth
empowerment.” He said “The danger of becoming part of a large World Habonim Movement could mean
that the independent youth element would be trivialised”:
“... Youth movements cannot, without great danger, allow themselves to become part of an adult
body, this is so even if that body consists mainly of ex-members of the movement... The reasons
chaverim are uncomfortable about the suggestion of a large World Movement is the understanding
that the fundamental need of a youth movement is not only to be organisationally independent,
but to feel that it is truly independent in all aspects of its activities.”
24
A sense of expectation was created by the announcement that Gershie Epstein would be coming to England
to attend the forthcoming Veida to discuss this issue. He argued that the Lishka had already come to
resemble, in its function at least, that of the Mazkirut of a World Movement. Turning to the more positive
reasons, he argued that the world chalutz movement was divided and ineffective, something which a World
Movement could remedy. It would also greatly empower officials, such as himself, to negotiate with the
Jewish Agency and government bodies. Finally, by including Tnua Meuchedet, it would guarantee ‘garinim’
(settlement groups) for movement kibbutzim in dire need of reinforcement. In terms of the political
affiliation of other movements, such as American Habonim to Poalei Zion, he maintained that such links
were only informal and of little real substance.
The Veida took place on June 22-24th, 1951 at Kibbutz Hachshara, Hurst Grange [England], and was attended
by over 200 people. There were, in fact, no dramatic surprises. The leadership of the Movement, namely the
Mazkirut, supported the foundation of the World Movement, and the Mazkir, Boris Bernstein, moved the
resolution on the Sunday morning. Its key passage read:
“That this Veida supports the creation of a World Habonim Movement, whose membership shall be
composed of existing Habonim movements in Australia, New Zealand, South Africa, USA and
Canada, Holland, India, Great Britain and Ireland, together with the Israel youth movement Tnua
Meuchedet, and whose platform and organisation shall follow the lines laid down at the Veida.”
Following the Veida, the World Movement held its founding conference in September 1951 in Israel. It was
attended by over 2,000 people and was addressed by Habonim leaders and Foreign Minister Moshe Sharett,
who had been associated with Tnua Meuchedet for some time. After further discussion the platform was
accepted and the resolution of particular concern to British Habonim read as follows:
“Habonim affirms that it is organisationally and educationally independent and is directed only by
its elected bodies.”
25
Trecho de Habonim Grã-Bretanha 1929-1955, editado por Melvin Cohen, 1999.
A criação do Habonim Mundial em 1951 trouxe novamente à tona a questão da independência política que
tinha enfrentado o movimento no início dos anos 1940 com a fusão do Mishmar Habonim e o Movimento
Britânico. Desta vez, porém, novos problemas surgiram, principalmente o efeito da divisão do Kibutz
Meuchad e a futura responsabilidade de uma Mazkirut Mundial. No período 1946 a 1949, quando muitos
Chaverim britânicos chegaram na Palestina, um grande número foi absorvido nos kibutzim onde haviam
membros do Habonim dos EUA, Canadá, África do Sul, Índia, Austrália e Nova Zelândia. Um “escritório de
contatos” (Lishkat Hakesher) foi criado por um chaver do Habonim Sul-Africano, Arye Sieve, para coordenar
e divulgar informações e organizar a selecção e envio de shlichim. No entanto, conforme a operação crescia
e os movimentos expandiam e se aproximavam, foi sugerido que se formalizassem essas atividades sob a
bandeira do Habonim Mundial. Na Grã-Bretanha, isso imediatamente soou os alarmes do problema da
independência política...
Em dezembro de 1950, no Kibutz Gesher Haziv, o Moetzá (Conselho) do Lishka foi chamado para discutir a
proposta de criação de um movimento mundial. Ossy Edelstein, Joe Lucatz e Gershie Epstein (coordenador
do Lishkat Hakesher), todos morando em Israel, representaram a Mazkirut britânica. O Moetzá concordou
em uma plataforma que reconheceu as preocupações do movimento britânico, incluindo a declaração "O
movimento deve ser educacional e políticamente independente."
Isso, no entanto, não foi suficiente, principalmente porque foi proposto que um movimento juvenil
israelense Tnuá Meuchedet, também fosse incluído no movimento mundial. O Tnuá Meuchedet, embora
oficialmente independente, foi associado com o Mapai, o Partido Trabalhista de Israel. Além disso, eles
acreditavam na colonização trabalhista, mas não exclusivamente em kibutz.
Na Grã-Bretanha o debate foi aberto no início de 1951 e continuou até uma Veidá especial ser convocada no
verão. Um editorial na Newsletter diziia que, se o Habonim na Inglaterra pudesse ter sua autonomia e a
aceitação das iniciativas locais, a proposta seria admissível, mas sentia-se, contudo, que um movimento
mundial baseado em Israel reduziria radicalmente a sua independência. Para contrariar este argumento, foi
dito que através da Mazkirut do Movimento Mundial, o Habonim representaria o maior movimento
chalutziano na diáspora, o que não teria valor algum em quaisquer abordagens à Agência Judaica e ao
governo.
Outro argumento contra é que se o movimento britânico não pudesse por qualquer motivo manter o envio
de delegados para a Mazkirut Mundial, um certo grau de autonomia seria inevitavelmente perdido.
Geoff Goldman, em uma forte carta, interpôs com base no que hoje poderíamos chamar de
"empoderamento da juventude”. Ele disse: "O perigo de se tornar parte de um grande movimento Habonim
Mundial poderia significar que o elemento de juventude independente seria banalizado":
“... Movimentos juvenis não podem, sem grande perigo, permitir tornar-se parte de uma entidade
adulta. Isso é verdade mesmo que essa entidade seja constituída principalmente por ex-integrantes
do movimento... As razões com as quais os chaverim não estao confortáveis sobre a sugestão de
um grande Movimento Mundial são o entendimento de que a necessidade fundamental de um
movimento juvenil não é só a de ter uma estrutura independente, mas de sentir que é
verdadeiramente independente em todos os aspectos das suas atividades".
26
A sensação de expectativa foi criada pelo anúncio de que Gershie Epstein estaria vindo para a Inglaterra para
assistir a próxima Veidá para discutir esta questão. Ele argumentou que a Lishká já tinha chegado a
assemelhar-se, na sua função pelo menos, à Mazkirut de um movimento mundial. Passando às razões mais
positivas, ele argumentou que o movimento mundial chalutziano estava dividido e era ineficaz, algo que um
movimento mundial poderia remediar. Isso também empoderaria oficiais, como ele próprio, para negociar
com a Agência Judaica e órgãos governamentais. Finalmente, incluir a Tnuá Meuchedet seria garantir os
“garinim” (grupos de colonização) para os kibutzim de movimentos na extrema necessidade de reforço. Em
termos de filiação política de outros movimentos, como o Habonim Poalei Zion Americano , ele afirmou que
essas ligações eram apenas informais e de pouco conteúdo real.
A Veidá ocorreu nos dias 22 a 24 de junho de 1951, no Kibutz Hachshará, em Hurst Grange [Inglaterra], e foi
assistida por mais de 200 pessoas. Ocorreu, na verdade, sem surpresas dramáticas. A liderança do
movimento, ou seja, a Mazkirut, apoiou a fundação do Movimento Mundial e o mazkir, Boris Bernstein,
mudou a resolução na manhã de domingo. Sua passagem-chave era:
"Que esta Veidá apoia a criação de um Movimento Habonim Mundial, cuja filiação deve ser
composta de movimentos Habonim existentes na Austrália, Nova Zelândia, África do Sul, EUA. e
Canadá, Holanda, Índia, Grã-Bretanha e Irlanda, juntamente com o movimento juvenil Tnua
Meuchedet em Israel, e cuja plataforma e organização deve seguir as linhas estabelecidas na
Veidá".
Após a Veidá, o Movimento Mundial realizou a sua conferência de fundação em setembro de 1951, em
Israel. Estiveram presentes mais de 2.000 pessoas e foi dirigida por líderes do Habonim e o Ministro das
Relações Exteriores Moshe Sharett, que tinha sido associado à Tnua Meuchedet por algum tempo. Depois de
uma discussão mais aprofundada a plataforma foi aceita e a resolução de particular interesse para o
Habonim Britânico foi a seguinte:
“O Habonim afirma que é organizacional e educacionalmente independente e é dirigido apenas
pelos seus órgãos eleitos”.
27
Excerpt from Arise and Build: The Story of American Habonim, edited by David Breslau, 1961:
The period of 1953-1955 involved further consolidation. The movement reaffirmed its basic approach to Jewish life and
adjusted itself to changes in Zionism and the American Jewish community which had occurred as a result of the creation of
the State of Israel. The movement made many strides in recovering its former strength and vitality. A large group of
graduates of the Workshop and other leadership courses began to lead groups of younger chaverim, which resulted in the
growth of the movement, an increase in all activities, and a larger aliya in succeeding years. There was a more optimistic
spirit in the movement and general recognition that Habonim had weathered a serious organizational and spiritual crisis,
and that it now had the possibility of moving on to new responsibilities. By 1955, there were significant advances in the
development of leadership and in the organization of new cities for Habonim; twenty-four machanot were functioning,
and the membership was slightly over two thousand…
During this period, the movement reinterpreted its ideological approach in terms of mitzvot which were expected of each
chaver. These mitzvot, formulated at the Detroit convention in 1953 and amended at the Philadelphia convention in 1955,
were an indication of both the movement's adjustment to the realities and demands of the new era of Jewish life and its
renewed spirit of determination to fulfill its role therein:
Affirming the validity of the Zionist approach, the [convention], in the light of its beliefs and in the strength of its
deliberations, directs its chaverim to mobilize themselves for the service of their people by the personal fulfillment of
these Zionist duties —mitzvot:
1. Each chaver of Habonim must undertake to provide himself with a Jewish education—a fundamental necessity
for the proper appreciation and understanding of contemporary Jewish problems.
2. Each chaver must study Hebrew—the major medium of Jewish cultural rebirth and a living bond which ties
Jews the world over with their history, with other Jews, and with the Jewish renascence in Israel.
3. Each chaver must attempt to achieve the association of his own family with the Labor Zionist movement. In
addition, he must press for the evolution of his own home into a truly Jewish one—where Jewish books and art
objects are to be found, where Jewish subjects are discussed, and where Jewish traditions and holidays are
observed.
4. Each chaver must endeavor to convince his friends of the importance of his beliefs, attracting them to
participation in the movement.
5. Each chaver must contribute and raise money for such funds of his people as the Jewish National Fund, the
Histadrut, and the United Jewish Appeal, and for his own movement.
6. Each chaver must consider it a personal goal to feel at home in the State of Israel through personally visiting
there and becoming part of its atmosphere and problems, whether he plans to live there permanently or not.
a. In Habonim terms this means planning seriously to participate in the Youth Workshop in Israel.
b. Upon his return from the Workshop, each chaver must consider the service he can render the
movement, assuming responsibility for its future.
c. Upon his return from the Workshop, each chaver must consider his Jewish education just started and
therefore must pursue every possibility toward its continuation.
d. Each chaver must evaluate his movement experience in terms of what his personal contribution to the
future of the Jewish people can be. The maximum contribution a chaver can make is his personal aliya to
Israel and his joining with those forces in Israel which are recreating Jewish life. As a member of
hityashvut haovedet, he has achieved his movement's highest ideal—hagshama atzmit.
e. Although aliya in garinim for the hityashvut haovedet is the means by which a chaver makes the
greatest impact on Jewish life, the chaver who goes up alone as a professional can serve his people by
identifying himself with the Histadrut.
f. The contribution of the chaver who shares the movement's ideals but does not go to Israel must be in
terms of service to his people through work in the Jewish community and support of its institutions.
Facing the crisis in the Zionist movement and in Jewish life today, Habonim believes that inherent in that crisis is
the failure of Jews who believe in Zionist theory to fulfill, in their own lives, these fundamental precepts. Only
through a clear understanding of this fact will we be responding to the challenge of history.
28
Trecho de Levante-se e Construa: a História do Habonim Americano, editado por David Breslau, 1961:
O período de 1953 a 1955 envolveu maior consolidação. O movimento reafirmou a sua abordagem básica à vida judaica e
se ajustou às mudanças no sionismo e na comunidade judaica americana que ocorreram como resultado da criação do
Estado de Israel. O movimento avançou muito na recuperação de sua antiga força e vitalidade. Um grande grupo de
formandos do Shnat e outros cursos de liderança começou a liderar grupos de chaverim mais jovens, o que resultou no
crescimento do movimento, um aumento em todas as atividades e uma maior aliá nos anos seguintes. Havia um espírito
mais otimista no movimento e reconhecimento geral de que o Habonim tinha resistido a uma grave crise organizacional e
espiritual, e que agora tinham a possibilidade de avançar para novas responsabilidades. Em 1955, houve avanços
significativos no desenvolvimento da liderança e na organização de novas cidades para o Habonim; 24 Machanot estavam
funcionando, e os número de membros foi de mais de dois mil...
Durante este período, o movimento reinterpretou sua abordagem ideológica em termos de mitzvot que eram esperadas
de cada chaver. Estas mitzvot, formuladas na convenção de Detroit em 1953 e alteradas na convenção da Filadélfia em
1955, foi uma indicação tanto do ajuste do movimento às realidades como às exigências da nova era da vida judaica e seu
renovado espírito de determinação para cumprir o seu papel nela:
Afirmando a validade da abordagem sionista, [a convenção], à luz de suas crenças e na força de suas deliberações,
direciona seus chaverim a mobilizarem-se para o serviço de seu povo pela realização pessoal dos seus deveres sionistas –
mitzvot:
1. Cada chaver do Habonim se compromete a tomar-se de uma educação judaico – uma necessidade fundamental
para a devida apreciação e compreensão dos problemas contemporâneos judaicos.
2. Cada chaver deve estudar o hebraico – o meio principal de renascimento cultural judaico e um vínculo que une
os judeus que vivem em todo o mundo com sua história, com outros judeus e com o renascimento judaico em
Israel.
3. Cada chaver deve tentar alcançar a associação da sua própria família com o movimento trabalhista sionista.
Além disso, ele deve esforçar-se para que seu lar seja verdadeiramente judaico – onde haja livros e objetos de
arte judaicos, onde são discutidos assuntos judaicos e onde as tradições e feriados judaicos são respeitados.
4. Cada chaver deve esforçar-se para convencer seus amigos da importância de suas crenças, atraindo-os para a
participação no movimento.
5. Cada chaver deve contribuir e arrecadar dinheiro para fundos de seu povo como o Fundo Nacional Judaico, o
Histadrut e o United Jewish Appeal, e para seu próprio movimento.
6. Cada chaver devem considerar como uma meta pessoal sentir-se em casa no Estado de Israel, fazendo viagens
para lá e se tornando parte de sua atmosfera e problemas, tenha ele a intenção de viver lá permanentemente ou
não.
a. Em termos Habonim isso significa planejar seriamente participar do Seminário Juvenil em Israel (Shnat).
b. Após seu retorno do shnat, cada chaver deve considerar o serviço que pode retornar ao movimento,
assumindo a responsabilidade por seu futuro.
c. Após seu retorno do shnat, cada chaver deve considerar que a sua educação judaica apenas começou e,
portanto, deve buscar todas as possibilidades para a sua continuação.
d. Cada chaver deve avaliar a sua experiência de movimento em termos do que a sua contribuição pessoal
para o futuro do povo judeu pode ser. A contribuição máxima que um chaver pode fazer é a sua aliá
pessoal a Israel e sua união com as forças de Israel que estão recriando a vida judaica. Como um membro
do hityashvut haovedet, ele atingiu o maior ideal de seu movimento – a hagshamá atzmit.
e. Embora a aliá em garinim para o hityashvut haovedet seja o meio pelo qual um chaver tem o maior
impacto na vida judaica, o chaver que “sobe” sozinho como um profissional pode servir a seu povo
identificando-se com a Histadrut.
f. A contribuição do chaver que compartilha os ideais do movimento mas não vai a Israel deve ser em
termos de serviço ao seu povo através do trabalho na comunidade judaica e o apoio a suas instituições.
Diante da crise no movimento sionista e na vida judaica hoje, o Habonim acredita que inerente nessa crise está o
fracasso dos judeus que acreditam na teoria sionista de cumprir, em suas próprias vidas, esses preceitos
fundamentais. Só através de uma compreensão clara desse fato é que estaremos respondendo ao desafio da história.
29
You need a wheel?
Yosef Trumpeldor
"What is a chalutz? Is he a worker only? No! The definition includes much more. The pioneers
should be workers but that is not all. We shall need people who will be “everything” – everything
that Eretz Yisrael needs. A worker has his labor interests, a soldier his “esprit de corps”, a doctor
and an engineer, their special inclinations. A generation of iron-men; iron from which you can forge
everything the national machinery needs. You need a wheel? Here I am. A nail, a screw, a block? –
here take me. You need a man to till the soil? – I’m ready. A soldier? I am here. Policeman, doctor,
lawyer, artist, teacher, water carrier? Here I am. I have no form. I have no psychology. I have no
personal feeling, no name. I am a servant of Zion. Ready to do everything, not bound to do
anything. I have only one aim – creation."
Você precisa de uma roda?
Yosef Trumpeldor
“O que é um Chalutz?” Ele é apenas um trabalhador? Não! A definição inclui muito mais. Os
pioneiros devem ser trabalhadores, mas isso não é tudo. Precisamos de pessoas que vão ser “tudo”
– tudo o que Eretz Israel precisa. Um trabalhador tem seus interesses de trabalho, um soldado seu
"esprit de corps", um médico e um engenheiro, suas inclinações especiais. Uma geração de
homens-de-ferro, ferro a partir do qual você pode criar tudo o que o mecanismo nacional precisa.
Você precisa de uma roda? Aqui estou. Um prego, um parafuso, um tijolo? - aqui, me leve. Você
precisa de um homem para lavrar o solo? – eu estou pronto. Um soldado? Eu estou aqui. Policial,
médico, advogado, artista, professor, entregador de água? Aqui estou. Não tenho nenhuma forma.
Não tenho nenhuma psicologia. Não tenho nenhum sentimento pessoal, nem nome. Eu sou um
servo de Tzion. Prontos para fazer tudo, não obrigado a fazer nada. Tenho um único objetivo – a
criação”.
30
What is a Chalutz?
By Yigal Wagner and Eyal Kafkafi
Jabotinsky wanted to believe, or strived that others should believe, that he and Trumpeldor shared the same
worldview. He wanted to believe this even more when Trumpeldor became legendary after his death. But
this was not only sneaky trickery. Jabotinsky believed that only one Zionism existed, one flag around which
the Jewish nation could unite. He viewed all of the different social conceptions of Zionism as secondary
differences, which diverge from its essence. In order to convince others of this view, Jabotinsky said that he
adopted Trumpeldor’s concept of the chalutz. We have no other sources, and therefore no other way to
know, what the real content of the conversation was that Jabotinsky described in his memoir. However, the
important thing for us is the fact that Jabotinsky understood from Trumpeldor that a chalutz is an abstract
figure, an ideal, whose main quality is his abstractness or his lack of specific character. “Trumpeldor’s”
chalutz, according to Jabotinsky, is “faceless.” And he does everything, everything that is asked of him. Only
one thing is missing from this “ideal” description: Who is the asker? Who is the one that instructs the chalutz
that is standing at attention to strip down his current form and take on a new form? Who instructs the
chalutz to dig tunnels and shoot? Become a lawyer or a drawer of water?
This question contains within it the answer – that there is an unbridgeable contradiction existing between
their two views of Zionism:
Jabotinsky distinguished between the will of the individual, the leader who knows the direction, and the
faceless masses that are the magshimim, who even in their highest form, i.e., as a chalutz, do not embody
the subject of the Zionist consciousness, but rather its object alone. According to Jabotinsky, the pure
chalutz has no feelings, is an ascetic, a robot driven by the anonymous and abstract national “need.” His
understanding of Zionism is not different from Trumpeldor in terms of how it is perceived externally. Both
Trumpeldor and Jabotinsky strived to bring the Jewish masses to Eretz Yisrael. However, the essence of their
views cannot be properly understood externally, on the basis of their large-scale visions, but rather
internally, at their roots.
As Trumpeldor indicates in his letter below, even before he made aliyah as a chalutz to work the land, he
viewed the idea of changing the fate of the Jewish People and the idea of changing the society as being
intertwined:
“Your letter brought me great pleasure; I immediately felt close to you. I too, my dear
Grisha, set high goals for myself. I want to populate my community settlements not just as a
solution to the Jewish problem. I started developing the idea of these community
settlements long ago, when I was still far from Zionist thought. I was depressed and
dispirited by the capitalist regime, and I could not find comfort as others did in a type of war,
where both sides are deeply contaminated by it… I learned that it is hard for a person to
fight and struggle as long as he is surrounded by a putrid swamp, and every cell in his body
continues to absorb the poison that fills his environment. I did not want to hear tomorrow
my enemies of yesterday saying “You are with us! You have already forgotten the babble of
the ravenous naïve people!”… I decided to create within this giant swamp a beautiful solid
land, an oasis within the desert. It would be hard to create, but I knew that I would find loyal
comrades, and I was not afraid to work and suffer.”
31
His idea of changing human and national society were anchored in one Archimedean point: the connection
between people who share an idea, who can create, with the power of their friendship and partnership, the
“beautiful solid land” in the heart of the “giant swamp.” A small group of people that prepares itself through
learning the theoretical basis, and also works on itself without “distractions” – this is the Archimedean point
that Trumpeldor strives for: the chalutz must clearly understand what it is upon him to do. Only he can
clarify this by himself, for himself. Because a passive understanding is not enough. “Because in order to do,
one must also feel.”
Trumpeldor did not mean the feelings of the masses, which can be led from above using flags or directives.
For this reason he was not impressed by passiveness and obedience or discipline, qualities which impressed
Jabotinsky when leading his “Schneiders” (‘tailors’ – the nickname given to the Jewish Legion soldiers [of the
British Army in World War I, since this was a Jewish-dominated profession -trans.]).
When Trumpeldor was part of the Zion Mule Corps [the initial unit of the Jewish Legion -trans], he shortened
all punishments that he had to give out, since he did not want punishments to be used as an educational tool
to shape the consciousness of his soldiers. He viewed degrading punishments as whips that expelled all
idealism from the hearts of his volunteers. He wanted to educate his Jewish soldiers to be chalutzim
according to his view – the idea of the chalutzim of Degania and Kinneret, his friends – meaning being
prepared to struggle for the idealism that they shaped for themselves as individuals and as a group.
Trumpeldor was a socialist from the start, and viewed the hagshama of national and social idealism as a
single action. The friends he sought – he sought them in order to build with them a new life and shape this
life, i.e., shape themselves, within the circle of this friendship. It is impossible to describe a contradiction
more extreme between this chevruta, which shapes itself, and the faceless chalutz-monk that Jabotinsky
attributed to Trumpeldor. Trumpeldor did not strive to abstain from life, but rather to abstain from
capitalism. He strived to do so not by passively abstaining from life’s pleasures, but actively, by negating
capitalism through action, through building a society that provides for itself, meaning for its members, a life
full of enjoyment and culture and work in the most modern conditions.
Trumpeldor viewed hagshama of Zionism as coming from within. In everything that he did, he acted to unify
a Jewish force, a chevruta of people that includes in its entirety all of the small details, from which all of life
is comprised. Hence, as he sketched his ideal community settlements, he thought a lot about the details of
life, from the library through to the bath house.
32
“O que é um Chalutz?”
Por Yigal Wagner e Eyal Kafkafi
Jabotinsky queria acreditar, ou lutava para que os outros acreditassem, que ele e Trumpeldor
compartilhavam da mesma visão de mundo. Ele queria acreditar ainda mais quando Trumpeldor se tornou
lendário após sua morte. Mas isso não era uma malandragem. Jabotinsky acreditava que existia apenas um
sionismo, uma bandeira em torno da qual o povo judeu poderia se unir. Ele via todas as diferentes
concepções sociais do sionismo como diferenças secundárias, que divergem da sua essência. A fim de
convencer os outros dessa visão, Jabotinsky disse que adotou o conceito de chalutz de Trumpeldor. Nós não
temos outras fontes e, portanto, nenhuma outra forma de saber qual o verdadeiro conteúdo da conversa
que Jabotinsky descreveu em sua autobiografia. No entanto, o importante para nós é o fato de que
Jabotinsky entendia a partir Trumpeldor que um chalutz é uma figura abstrata, um ideal, cuja principal
qualidade é a abstração ou a sua falta de especificidade. O chalutz de Trumpeldor, de acordo com
Jabotinsky, é “sem rosto”. E ele faz tudo, tudo o que lhe é pedido. Apenas uma coisa está faltando dessa
descrição “ideal”: Quem pede? Quem é aquele que instrui o chalutz que está em posição de sentido para se
despir de sua forma atual e assumir uma nova forma? Quem instrui o chalutz para escavar túneis e atirar?
Tornar-se um advogado ou extrair água?
Esta pergunta contém em si a resposta – que há uma contradição intransponível existente entre as duas
visões do sionismo:
Jabotinsky fazia uma distinção entre a vontade do indivíduo, o líder que sabe a direção e as massas sem
rosto que são os magshimim, que mesmo em sua forma mais elevada, ou seja, como um chalutz, não
incorporam o sujeito da consciência sionista, mas sim apenas seu objeto. Segundo Jabotinsky, o chalutz
puro não tem sentimentos, é um asceta, um robô impulsionado pela “necessidade” nacional anônima e
abstrata. Sua compreensão do sionismo não é diferente da de Trumpeldor em termos de como ela é
percebida externamente. Tanto Trumpeldor como Jabotinsky lutaram para trazer as massas judaicas para
Eretz Israel. No entanto, a essência dos seus pontos de vista não pode ser entendida externamente, com
base em suas visões de larga escala, mas sim internamente, em suas raízes.
Como Trumpeldor indica em sua carta abaixo, antes mesmo de fazer aliá como chalutz para trabalhar na
terra, ele viu as idéias de mudar o destino do povo judeu e mudar a sociedade como sendo interligadas:
"Sua carta me trouxe um grande prazer; eu imediatamente me senti próximo de você. Eu
também, meu caro Grisha, defino metas elevadas para mim. Eu quero popular meus
assentamentos comunitários não só como uma solução para o problema judaico. Eu
comecei a desenvolver a idéia desses assentamentos comunitários há muito tempo, quando
ainda estava longe do pensamento sionista. Eu estava deprimido e desanimado pelo regime
capitalista e não conseguia encontrar o conforto que os outros encontraram em um tipo de
guerra, onde ambos os lados estão profundamente contaminado por ela... eu aprendi que é
difícil para uma pessoa lutar e batalhar enquanto ela está cercada por um pântano pútrido e
todas as células do seu corpo continuam a absorver o veneno que enche o seu ambiente. Eu
não queria ouvir amanhã os meus inimigos de ontem dizendo: “Você está com a gente! Você
já esqueceu o murmúrio do ingênuo povo faminto!... Eu decidi criar dentro desse pântano
gigante uma bela terra sólida, um oásis no deserto. Seria difícil criar isso, mas eu sabia que
iria encontrar companheiros fiéis e eu não tinha medo de trabalhar e sofrer”.
33
Sua idéia de homem em mutação e sociedade nacional estava ancorada em um ponto de Arquimedes: a
conexão entre pessoas que compartilham uma idéia, que podem criar, com o poder da sua amizade e
parceria, a "bela terra sólida" no centro do "pântano gigante”. Um pequeno grupo de pessoas que se
prepara através da aprendizagem da base teórica, e também trabalha em si mesma, sem “distrações” – este
é o ponto de Arquimedes que Trumpeldor busca: o chalutz deve compreender claramente o que deve fazer.
Só ele pode esclarecer isso por si mesmo, para si mesmo. Porque uma compreensão passiva não é
suficiente. "Porque para fazer, é preciso também sentir".
Trumpeldor não quis dizer falar dos sentimentos das massas, que pode ser liderado por cima com bandeiras
ou directivas. Por esta razão ele não ficava impressionado com a passividade e obediência ou disciplina,
qualidades que impressionavam Jabotinsky, quando liderava seus "Schneiders" ("alfaiates" – o apelido dado
aos soldados da Legião Judaica [do exército britânico na Primeira Guerra Mundial, uma vez que esta era uma
profissão dominada por judeus]).
Quando Trumpeldor fez parte do Zion Mule Corps [a unidade inicial da Legião Judaica], ele diminiuiu todas as
punições que tinha que dar, pois não queria que as punições fossem usadas como uma ferramenta
educacional para moldar a consciência do seus soldados. Ele via punições degradantes como chicotes que
expulsavam todo o idealismo dos corações de seus voluntários. Ele queria educar seus soldados judeus para
serem chalutzim segundo a sua visão – a idéia dos chalutzim de Degania e Kineret, seus amigos – de estar
preparado para lutar pelo idealismo que formaram para si próprios como indivíduos e como um grupo.
Trumpeldor era um socialista desde o início, e viu a hagshamá do idealismo nacional e social como uma ação
única. Os amigos que procurou, procurou para construir com eles uma nova vida e dar forma a esta vida, ou
seja, dar forma a si mesmos dentro do círculo dessa amizade. É impossível descrever uma contradição mais
radical entre esta chevruta, que se molda, e o chalutz sem rosto que Jabotinsky atribuíu a Trumpeldor.
Trumpeldor não lutou para abster-se da vida, mas sim abster-se do capitalismo. Ele se esforçou para isso
não através da abstenção passiva dos prazeres da vida, mas ativamente, negando o capitalismo através da
ação, através da construção de uma sociedade que presta a si própria, que tem um significado para os seus
membros, uma vida cheia de prazer e cultura e trabalho nas condições mais modernas .
Trumpeldor viu a hagshamá do sionismo como vinda de dentro. Em tudo o que fez, ele agiu para unificar
uma força judaica, uma chevruta de pessoas, que inclui na sua totalidade todos os pequenos detalhes, a
partir dos quais toda a vida é composta. Assim, conforme esboçou seus assentamentos comunitários ideais,
ele pensou muito sobre os detalhes da vida, desde a biblioteca até a casa de banho.
34
World Habonim Dror Ideology Document
This document is the official current world Habonim Dror ideology, as approved by the 7th World Veida of June 2010
All items in bold are changes made to the previously existing ideology document, as part of the 7th World Veida.
Documento de la Ideologia de Habonim Dror Mundial
Este es el documento oficial de Habonim Dror mundial sobre la ideologia del movimiento que fue aprovada por la
septima veida mundial en unio del 2010.
Todos los items que estan escritos en letra mas negra sobresaltada son cambios que fueron realizados al documento anterior de la ideologia de
la tnua y son parte de los materiales de la septima veida.
35
Principles of the Movement
1.
The chalutzic youth movement, Habonim Dror believes in the
socialist Zionist vision based in these fundamental principles:
Habonim Dror, movimiento juvenil de vanguardia, cree en el ideal
judío sionista basado en los siguientes principios:
Improving a democratic state affording the same rights and
obligations to all its citizens. Fostering a just, democratic and
equal society belonging to all of its citizens.
1. Perfeccionando un estado democratico que permita la igualdad
de derechos y obligaciones a cada uno de sus
ciudadanos.Formación y creación de una sociedad democrática e
igualitaria que pertenezca a todos los ciudadanos.
Vayikra (XXIV, 22) You shall have one manner of law, as well for
the stranger as for the homeborn, for I am the Lord your God.
2.
The Jewish people has an historic link with the Land of Israel. The
State of Israel is the spiritual centre of the Jewish people. Only
here can the Jewish people carry out a collective life of creativity,
responsibility and sovereignty.
Bereishit (XII, 1-2) Now the Lord said unto Abraham: ‘Get thee out
of thy country, and from thy kindred and from they father’s house,
unto the land I will show thee. And I will make of thee, and make
thy name great, and be thou a blessing.’
3.
Principios del Movimiento
The State of Israel is a multi-cultural society and because of this
must allow the full cultural, religious and institutional expression
of all its different citizens.
Bamidbar (XI, 29) And Moses said unto him: ‘Art thou jealous for
my sake? Would that all the Lord’s people were prophets, that the
Lord would put his spirit on them!’
(Levitico 24:22) Un mismo estatuto tendréis para el extranjero,
como para el natural; porque yo soy Jehová vuestro Dios
2. El pueblo judío tiene una afinidad histórica con la tierra del estado
de Israel. El estado de Israel es el centro espiritual del pueblo
judío. Solo aquí el pueblo judío puede vivir una vida en común, con
creatividad, responsabilidad y soberanía.
(Génesis 12:1-2)Pero Jehová había dicho a Abram: Vete de tu tierra
y de tu parentela, y de la casa de tu padre, a la tierra que te
mostraré. Y haré de ti una nación grande, y te bendeciré, y
engrandeceré tu nombre, y serás bendición
3. El estado de Israel es una sociedad pluralista, por ello debe
permitir la libre expresión cultural, religiosa y legal a todos sus
distintos ciudadanos.
(Números 11:29) Y Moisés le respondió: ¿Tienes tú celos por mí?
Ojalá todo el pueblo de Jehová fuese profeta, y que Jehová pusiera
su espíritu sobre ellos.
36
4.
Fostering an Israeli society which promotes equality of opportunity
and equality in society for all of its citizens.
Vayikra (XIX, 13-14) Thou shalt not oppress thy neighbour, nor rob
him; the wages of a hired servant shall not abide with thee all night
until the morning. Thou shalt not curse the deaf, nor put a stumbling
block before the blind.
5.
Peace, cooperation and good neighbourly relations with the peoples
of the region in line with our humanist conception of Judaism.
Bereishit (XIII, 8-9) And Abraham said unto Lot: ‘Let there be no strife,
I pray thee, between me and thee, and between my herdsmen and
they herdsmen; for we are brethren. Is not the whole land before
thee? Separate thyself, I pray thee, from me; if thou wilt take the left
hand, then I will go to the right; or if thou take the right hand, then I
will go to the left.’
6.
Nurturing a new conception of Judaism suitable for the needs of our
times, with cooperation and mutual respect between all the strands
of Judaism.
Devarim (XXX, 12-14) It is not in heaven, that you should say: ‘Who
shall go up for us to heaven, and bring it to us, and make us to hear it
that we may do it?’ Neither is it beyond the sea that you should say:
‘Who shall go over the sea for us, and bring it unto us, and make us
to hear it, that we may do it?’ But the word is very near to you, in
your mouth, and in your heart, that you may do it.
4. Formar una sociedad israelí cuyo objetivo es crear la igualdad de
oportunidades y la igualdad sus ciudadanos.
(Levítico19:13-14) No oprimirás a tu prójimo, ni le robarás. No
retendrás el salario del jornalero en tu casa hasta la mañana. No
maldecirás al sordo, y delante del ciego no pondrás tropiezo, sino
que tendrás temor de tu Dios. Yo Jehová.
5. Paz, cooperación y buenas relaciones con habitantes del oriente
medio en coherencia con nuestra vision humanista del judaismo..
(Génesis13:8-9) Entonces Abram dijo a Lot: No haya ahora
altercado entre nosotros dos, entre mis pastores y los tuyos,
porque somos hermanos.
¿No está toda la tierra delante de ti? Yo te ruego que te apartes de
mí. Si fueres a la mano izquierda, yo iré a la derecha; y si tú a la
derecha, yo iré a la izquierda
6. Desarrollo de una nueva concepción de judaismo, compatible a las
necesidades de nuestro tiempo, en acción común y respeto mútuo
con las distintas corrientes del judaismo.
(Deuteronomio 30:12-13) No está en el cielo, para que digas:
¿Quién subirá por nosotros al cielo, y nos lo traerá y nos lo hará oír
para que lo cumplamos? Ni está al otro lado del mar, para que
digas: ¿Quién pasará por nosotros el mar, para que nos lo traiga y
nos lo haga oír, a fin de que lo cumplamos?
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7.
Promote the construction of a society around the core values
of individual growth, equality of human value, environmental
protection and development of a sovereign country that
protects its natural resources.Development of a prospering
welfare state based on the development of what is ours, and
conservation of the environment.
Bereishit (II, 15) And the Lord took the man, and put him into
the garden of Eden to dress it and to keep it.
8.
Habonim Dror promotes Jewish identity through informal
Jewish Zionist education based on the humanitarian
principles upheld by Jewish culture. Habonim Dror will fight
against assimilation in all communities in the diaspora,
through informal Jewish Zionist education.
The principles of Habonim Dror commit its members to see
themselves as pioneers in the realization and creation of a
democratic and equal society in the State of Israel. These principles
express not just a viewpoint, but a way of life. Members of the
movement will strive to found and strengthen new social
frameworks for solidarity, such as kibbutzim, communes, and other
cooperative frameworks, as a means to realizing these principles.
7. Cultivar una sociedad basada en el desarrollo personal, la igualdad
de los hombres, el cuidado del medio ambiente, y el desarrollo de
un pais soberano y protector de sus recursos naturales.Cultivar una
sociedad basada en el desarrollo personal, el cuidado del medio
hambiente, y el desarrollo de un pais pluralista y próspero.
(Génesis 2:15) Tomó, pues, Jehová Dios al hombre, y lo puso en el
huerto de Edén, para que lo labrara y lo guardase.
8. Habonim Dror promovera la identidad juida-sionista a traves de la
practica educacional no formal basada en los principios
humanitarios provenientes de la cultura judia. Habonim Dror
luchará contra la asimilación en todas las comunidades, con ayuda
de la educación no formal a el judaismo y el sionismo.
Los valores del movimiento Habonim Dror comprometen a todos sus
miembros a verse a si mismos como sionistas, y al reconocimiento y
creación de una sociedad democrática e igualitaria en el Estado de Israel.
Estos valores no solo son un punto de vista, sino que representan una
forma de vida. Los miembros del movimiento lucharán para crear y
fortalecer nuevos caminos culturales que expresan solidaridad como:
kibutzim, comunas y otros marcos cooperativos creados como medios
para la realización de estos valores.
38
Decisions of the Seventh Veida
This document includes the new decisions of the seventh Veida inserted into the pre-existing text of previous Veida resolutions which are still
relevant.
Decisiones de la Septima Veida
Este documento incluye las nuevas decisiones de la Septima Asamblea, ingresadas dentro de las tomadas en las asambleas anteriores que
todavía son relevantes.
Peace with the Peoples of the Region
La paz con los habitantes de la zona
1.
Since the last Veida, the security situation in the region has
worsened. This hard situation damages the morale of the
people, as well as the national economy and the personal
security of each citizen.
1. Desde la última asamblea, la situación de seguridad en la zona solo
empeoró. Una situación dificil, influye en el estado de ánimo de la
gente, en la economía del estado y en la sensación de seguridad
personal de cada uno de los ciudadanos.
2.
The peace talks, in which we had put much of our hope, have
been completely suspended. Consequently, the number of
terror attacks and responsive attacks has risen considerably,
and there is a lack of mutual confidence between both sides.
3.
As Jews we know that it is impossible to oppress another
peoples’ desire for independence and honor. There is no
military solution to the conflict, the solution can be only
political, and must be based on compromises by both sides,
including territorial compromises.
2. Las conversaciones de paz, en las que invertimos muchas esperanzas,
fueron detenidas de momento. Como consecuencia de ello el número
de acciones terroristas y acciones de respuesta a este terrorismo
crecieron significativamente. Esta situación provoca la pérdida del
sentido de seguridad por las dos partes.
3. Como judíos, sabemos que es imposible oprimir un pueblo que aspira a
su respeto e independencia. No existe una solución militar a este
conflicto. La solución puede darse solo en el terreno de la política y
debe basarse en el renunciamiento de las dos partes, incluso
renunciamientos territoriales.
39
4.
The peace process with Arab countries and with the Palestinian
people will be based on these compromises, including the
drawing up of borders which can be defended by the State of
Israel.
5.
Two states must be established, one on either side, having
clear borders, a state for the Jewish people and a state for the
Palestinian people.
6.
The 5th Veida wants to stress that one of the goals of Zionism
is to have a state with a Jewish majority.
7.
As a country freed from the occupied territories, we will be
able to live a Jewish and democratic life in accordance with the
principles of Zionism.
8.
The Veida calls for the renewal of the peace process, going
back to the negotiating table, which will enable the peoples of
the region together to find a stable and viable solution for all.
9.
The Veida condemns terrorism, which hurts innocent people
and destroys peace.
10. The Veida condemns the terrible phenomena which stem from
the strengthening of religious fundamentalism, in all religions,
endangering peace in the region and in the world.
11. The Veida condemns the violation of human rights in the
region.
4. El proceso de paz con los países árabes y con el pueblo palestino,
debe estar basado en renunciamientos, como la vuelta a los límites
en los que Israel puede defenderse por sus propios medios.
5. Dos estados deben coexistir, uno al lado del otro, y cada uno con
límites claros. Un estado para el pueblo judío y un estado para el
pueblo palestino.
6. La Quinta Asamblea quiere subrayar, que una de las metas sionistas
es la creación de un estado con mayoría judía.
7. Cuando el estado se libere de los territorios conquistados, podrá
vivirse en una forma de vida judía democrática, según el ideal
sionista.
8. La asamblea hace un llamamiento para la renovación del proceso de
paz, la vuelta a la mesa de negociaciones, que permita a los
habitantes de la zona encontrar una solución posible y estable para
todos.
9. La asamblea repudia el terror, que ataca inocentes y destruye la paz.
10. La asamblea repudia el terrible fenómeno que crece en sectores
religiosos extremistas, y hace peligrar la paz en medio oriente y en
todo el mundo.
11. La asamblea repudia la violación de los derechos humanos en la
zona.
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Judaism
Judaísmo
Habonim Dror understands Judaism as a culture.
Habonim Dror cree en el judaismo como cultura.
From the perspective of the Marxist philosophy of culture, we
understand that religion is an integral part of culture, but does not
represent it in its entirety.
Desde una concepcion marxista de la cultura entendemos que la
religion es parte integra pero no hace a la totalidad de la misma.
Throughout history, the Jewish culture has developed a set of moral
and ethical principles rooted in the values of justice and equality
which drive a deeper sense of humanitarianism in society.
Habonim Dror puts into practice its conception of Judaism through
an education system inspired by sources of the Jewish culture —
both religious and secular — as well as by bibliographic materials in
line with the principles of the movement.
La cultura judia desarrollo a traves de su historia una moral y una
etica basada en los valores de justicia e igualdad que llevan al
desarrollo de sociedades mas humanitarias.
Habonim Dror lleva a la practica su idea de judaismo a traves de
una educación basada en fuentes provenientes de la cultura judía
tanto de indole religiosas como laicas, como asi tambien bibliografia
que se encuentra en coherencia con los principios del movimiento.
The movement's activities are essentially based on Zionist Jewish
education, understanding that the need for territorial sovereignty is
a key factor to sustain and develop the Jewish culture.
El movimiento ubica a la educación judía sionista como base de sus
actividades entendiendo a la necesidad de una soberania territorial
como eje principal de la continuidad y el crecimiento de la cultura
judia.
Based on this concept of Judaism, Habonim Dror believes that it is
necessary to separate religious and civil laws from the laws of the
state.
A partir de este concepto de judaismo Habonim Dror entiende la
necesidad de separacion de las leyes religiosas y civiles del ambito
estatal.
In our opinion, the Kibbutz Movement is an expression of cultural
Judaism which offers an opportunity to redefine and adapt our
customs and traditions. Therefore, we see the need to establish
bonds between Habonim Dror and the Kibbutz movement, in an
effort to strengthen cultural Judaism within Habonim Dror. In order
to fulfill this aspiration, Habonim Dror must be made part of the
activities of the Kibbutz movement, which pursues spiritual and
En lo referido al movimiento kibutziano, entendemos que este es
una expresión de judaísmo cultural que permite redefinir y adaptar
nuestras costumbres y tradiciones. Por ello debemos crear un
vínculo entre Habonim Dror y el movimiento kibutziano, para
fortalecer el judaísmo cultural dentro de Habonim Dror. Para ello
Habonim Dror debe formar parte de las actividades dentro del
movimiento kibutziano, cuyo objetivo es enriquecer espiritual y
41
cultural enrichment of Judaism in the bosom of Habonim Dror by
profiting from the previous achievements of the kibutzim. This
shared action is embodied in educational proposals which are
targeted at the members of the movement.
We may thus conclude that the Jewish education within Habonim
Dror comprises cultural initiatives, Jewish history and tradition,
philosophy, values and moral principles that govern the Jewish
people living in Israel as well as the Diaspora, and also guide us
towards a future with more justice.
Habonim Dror believes that a Jew is a person of Jewish descent or
any person who declares himself or herself to be a Jew and who
identifies with the history, ethical values, culture, civilization,
community, and fate of the Jewish people
culturalmente el judaismo dentro de Habonim Dror, por lo ya hecho
en los kibutzim en este aspecto. Esta acción mancomunada se expresa
en la creación de actividades eduecadoras para con el movimiento.
En conclusion, la educación judía dentro de Habonim Dror contiene:
acciones culturales, historia y tradición del pueblo judío, filosofía –
valores y códigos morales, que rigen al pueblo judío en Israel y la
diáspora por igual y son guias en nuestro desarrollo hacia un futuro
mas justo.
O Habonim Dror acredita que judeu é uma pessoa de ascendência
judaica ou qualquer outra pessoa que declara a si mesma judia e que
se identifica com a história, valores éticos, cultura, civilização,
comunidade, e o destino do povo judeu.
Antisemitismo
Anti-Semitism
More than 100 years have passed since the first World Zionist
Congress, and more than 50 years have passed since Israel became
an independent State. Nevertheless, most of the Jewish people are
still spread around the Diaspora.
Almost 60 years have passed since the horrors of the Holocaust, and
since the world began to understand the potential extent of blind
hatred towards the Jewish people. Today we witness renewed antiSemitic phenomena, as if nothing has happened, as if the legacy as
been forgotten.
Mas de cien años pasaron desde el primer congreso sionista mundial, y
mas de50 años pasaron desde que Israel se convirtió en un estado
independiente. A pesar de esto la mayoría del pueblo judío todavía está
disperso en la diáspora.
Casi 60 años pasaron desde las barbaridades del Holocausto, y desde que
el mundo comenzó a entender el peligro potencial cargado en el odio
ciego contra el pueblo judío. Hoy somos testigos de la renovación del
antisemitismo, como algo que no cambió, como si la historia hubiera
olvidado.
42
The youth movement Habonim Dror leads the fight against the new antiSemitism (so called anti-Zionism) and sees our duty to educate and
organize public political activities against this phenomenon, to lead the
struggle for the honor of our people, for the honor of humanity and for
the future of the Jewish community worldwide.
El movimiento juvenil Habonim Dror lidera la lucha contra el
antisemitismo que crece (llamado anti sionismo) y asume el papel de
educador y organizador de acciones públicas y políticas en contra de este
fenómeno, por el respeto a nuestro pueblo y por respeto a la humanidad
y a favor del futuro de las comunidades del mundo.
The Veida calls the Jewish people and particularly the Jewish youth to
participate in the struggle against anti-Semitism in all its forms,
everywhere.
La asamblea llama al pueblo judío y en particular a la juventud judía a
participar en esta lucha en contra del antisemitismo en cualquiera de sus
formas y en cualquier lugar.
The Struggle on 2 Fronts: Assimilation and Religious
Fanaticism
La lucha en 2 frentes: la asimilación y el
fundamentalismo religioso fanático
Habonim Dror is an integral component of the Jewish community. As
such, the movement struggles on two different fronts simultaneously,
that of assimilation and that of religious fanaticism.
Habonim Dror como componente integral de la comunidad judía, el
movimiento lucha en dos frentes diferentes al mismo tiempo, el de la
asimilación y el del fanatismo religioso.
Assimilation represents a danger to the community, which means a
decrease in the number of Jewish people and a loss of spiritual content.
La asimilación representa un peligro para la comunidad, lo que significa
un descenso en el número de judíos y la pérdida de contenidos y valores.
Religious fanaticism is a form of fundamentalism, which is taking hold of
many Jewish communities in the Diaspora. It makes Judaism look like an
obscure dark entity, producing a repulsiveness that drives away a great
deal of our educated and civilized young people.
El celo religioso es una forma de fundamentalismo, que controla a
numerosas comunidades judias en la diáspora. Esta realidad crea la
imagen de un judaismo de tipo abstracto y oculto, que provoca rechazo
de una parte importante de la juventus cultos e inteligentes.
1. Habonim Dror believes that Judaism contains the morals and values
of a just and humane society, which all chaverim should aspire to
live by. Habonim Dror therefore believes in the Jewish education of
its members based upon Jewish Literature, the Tanakh, and the
other Jewish sources, religious or secular, as a guide towards
Hagshama Atzmit.
1. Habonim Dror cree que el judaismo contiene los valores morales de
una sociedad humana y justa, y todos sus miembros deben aspirar a
vivir en ella. Por esto, Habonim Dror cree en una educación judía
para sus miembros, basada en bibiliografía judía, La Biblia y otras
fuentes judías, religiosas y laicas, como guias para una realización
personal.
43
2. The movement places Jewish Zionist education as the basis of its
activities for all age levels, to increase emotional identification
with the Jewish people and its heritage amongst the younger
shichavot, and to deepen the personal relationship with Israel
amongst the older shichavot.
2. El movimiento ubica a la educación judía sionista como base de sus
actividades para todas las capas de edades, para con ello conseguir
acrecentar la identificación sentimental con el pueblo judío y sus
costumbres, en las capas mas jóvenes, y para profundizar la relación
personal con el Estado de Israel dentro de la capa de los mayores.
3. The Kibbutz Movement serves as an expression of cultural
Judaism. Therefore, we should establish links between Habonim
Dror and the Kibbutz Movement to strengthen the cultural
Judaism of Habonim Dror. The movement should join in with
activities in the kibbutz movement whose aim is to enrich our
spiritual and cultural Jewish experience on kibbutz and in the
movement. This cooperation will find expression through the
creation of educational activities for the movement.
3. El movimiento kibutziano es una expresión de judaísmo cultural. Por
ello debemos crear un vínculo entre Habonim Dror y el movimiento
kibutziano, para fortalecer el judaísmo cultural dentro de Habonim
Dror. Para ello Habonim Dror debe formar parte de las actividades
dentro del movimiento kibutziano, cuyo objetivo es enriquecer
espiritual y culturalmente el judaismo dentro de Habonim Dror, por
lo ya hecho en los kibutzim en este aspecto. Esta acción
mancomunada se expresa en la creación de actividades educadoras
para con el movimiento.
4. Out of anxiety for the entire Jewish people and its unity in Israel
and the Diaspora, this Veida supports a constitution to separate
religion and state, while giving equal rights to all streams of
Judaism.
5. This Veida calls on the spiritual leadership of all the streams to
discuss ways of creating understanding and tolerance between
all parts of the people.
6. Every World Veida must deal with the issue of the essence of
Judaism in the movement.
7. This Veida states that the danger of assimilation exists for Jews
in the Diaspora.
4. Llevada por una profunda preocupación por todo el pueblo judío, y
su unión en Israel y en la diáspora, la asamblea apoya la ley que
separa la religión del estado, mientras se brinda igualdad de
derechos a todas las distintas corrientes judías.
5. La asamblea hace un llamamiento a todos los líderes espirituales, de
todas las corrientes, a debatir sobre la creación de caminos de
entendimiento y tolerancia en todos los tipos de población.
6. Es obligación de cada asamblea mundial ocuparse de la
incrementación del judaismo dentro del movimiento.
7. La presente asamblea declara que el peligro de asimilación existe en
la población judía de la diáspora.
44
8. This Veida calls on all bogrim to learn and teach the Hebrew
language as a tool for communication between the different
Diaspora communities, and as a positive factor for a successful
and fast absorption in the State of Israel.
9. Habonim Dror’s Jewish education incorporates: Cultural
practices; Jewish history; Philosophy – morals and values; Jewish
people – both in Israel and Diaspora.
10. The Veida resolves that Habonim Dror chanichim and bogrim
must be Jewish under the Law of Return as it currently stands
(i.e. have at least one Jewish grandparent, allowing for Reform
Jewish conversions).
8. La asamablea llama a todos los miembros del movimiento a estudiar
por si mismos y a enseñar el idioma hebreo, como herramienta para
una comunicación única entre todas las distintas comunidades de la
diáspora, y como componente positivo y exitoso adoptado dentro
del estado de Israel.
9. La educación judía dentro de Habonim Dror contiene: acciones
culturales, historia y tradición del pueblo judío, filosofía – valores y
códigos morales, el pueblo judío en Israel y la diáspora por igual.
10. La asamblea declara que los educandos y miembros del movimiento
juvenil Habonim Dror deben ser judíos según lo describe la ley del
retorno, como está en vigencia hoy en día (es decir, que tenga por lo
menos un abuelo judío, lo que permite la conversión al judaismo).
Zionism & Hagshama Atzmit
Zionism
Habonim Dror supports the Zionist ideal that the Jewish people
should be an independent nation within the modern state system,
and seeks to achieve through this organizational structure, a degree
of cultural and political independence to allow different streams of
Judaism to freely express their beliefs.
Likewise, after achieving independence, the Zionist ideal advocated
by the movement is sustained through the defense of a democratic
system which affords all its citizens equal rights and obligations
established by law, as well as the compliance with responsibilities
undertaken by the state before international bodies.
Sionismo y realización personal
Sionismo
Habonim Dror apoya la idea sionista en busqueda de la concrecion del
pueblo judio como nacion independiente dentro del sistema de estados
modernos. Buscando a traves de esta forma organizacional una
independencia cultural y politica que permita a las diferentes corrientes
del judaismo poder expresar sus creencias de forma libre.
Asi mismo la idea sionista del movimiento continua una vez lograda
esta independencia, a traves de la defensa de un sistema democratico
que permita la igualdad de derechos y obligaciones de sus ciudadanos
ante la ley, como asi tambien el cumplimiento de las responsabilidades
contraidas por el estado antes los organismos internacionales.
45
In line with the socialist ideals, which are deeply related to the
Zionist conception, Habonim Dror will fight, within the civil society
sphere, to protect both inhabitants and citizens on matters of law.
En concordancia con la idea socialista, ligada integramente a la cuestion
sionista, Habonim Dror luchara desde el marco de la sociedad civil por el
resguardo tanto de habitantes como de ciudadanos ante la las leyes.
The movement encourages and invites its members to have a lifechanging experience in the State of Israel, as part of the education
process in the bagrut, based on the concept that active aliya is the
highest level of fulfillment for its members.
El movimiento promoverá e incentivara a sus integrantes a realizar
experiencias significativas en el Estado de Israel, como parte del proceso
educativo dentro de la bagrut, partiendo de la idea de que la alia activa
es el punto máximo de realización de los integrantes del movimiento.
Hagshama
Realización
In line with its Jewish-Zionist and socialist ideology; Habonim Dror
understands that hagshama is an ongoing process in the life of the
boger, therefore it should not be broken down in the two different
terms used to date: “hagshama tnuatit” and “hagshama atzmit.”
En concordancia con su ideología judeo – sionista, socialista; Habonim
Dror entiende que el proceso de realización en la vida del boguer se da de
forma constante y esta no debe ser separada en los términos utilizados
hasta el día de hoy de “hagshama tnuati” y “hagshama atzmit”.
The movement holds that such process takes place throughout the
life of each member of Habonim Dror by putting into practice the
values and ethics derived from the ideological foundation.
El movimiento sostiene que este proceso se da a lo largo de la vida de
cada individuo integrante de Habonim Dror a través de la puesta en
práctica de los valores y la ética que se desprenden de la ideología.
It also considers “active Aliya” —understood as the development of
life according to socialist and Jewish values within the State of
Israel— as the most significant accomplishment of the boger in the
tnua, and the ideal of the kvutza as the core of the boger's
development throughout their lives.
Considerando a la “Alia activa”, entendiendo a esta como el desarrollo de
una vida acorde a los valores socialistas y judios dentro del Estado de
Israel, como máxima realización del boguer de la tnua, y a la idea de
kvutzianismo como forma eje del crecimiento del boguer a lo largo de su
vida.
1. Hagshama Tnuatit is to strive to achieve a just, equal and
democratic society in Israel.
1. La realización del movimiento es aspirar a una sociedad justa,
igualitaria y democrática en Israel.
46
2. Hagshama Tnuatit is to strive to achieve a just, equal and
democratic society within a socialist framework in Israel.
2. La realización del movimiento es aspirar a una sociedad justa,
igualitaria y democrática dentro de un marco socialista en Israel.
3. The mazkirut of World Habonim Dror have a responsibility to
support new olim and to create a framework for their
absorption, thus promoting Hagshama Atzmit.
3. La secretaría mundial de Habonim Dror, se compromete a apoyar a
nuevos inmigrantes, crear un marco adecuado para su
acomodamiento, avance y realización personal.
4. From the age of 14 or 15, each country has to find a program
to start the process of gibush for each shichva, working
towards garin aliyah and Hagshama Atzmit Tnuatit.
4. A partir de los 14 o 15 años, cada país debera encontrar el plan
adecuado para la iniciación del proceso de formación de Garinei Aliá y
realización individual.
Aliyah
Aliá
1. From the recognition that the real meaning of Zionism is Aliya,
Habonim Dror calls on the Zionist Histradrut and its
institutions to place Aliya at the top of its agenda and actions.
We call on the Authority for Jewish-Zionist education to
support the youth movements which are educating towards
Aliya.
1. Partiendo de la verdadera concepción de que sionismo es aliá,
Habonim Dror convoca a la Histadrut Hatzionit y sus instituciones, a
ubicar la aliá en primer lugar dentro de su orden de preferencias y
actuaciones. Así también, hacemos un llamamiento a quienes ocupan
cargos dentro de marcos educativos sionistas a apoyar a los
movimientos juveniles que educan a la aliá.
2. The Veida supports cooperation between all the youth
movements in the framework of “Hagshama” in order to bring
the idea of Aliya to all sections of the Jewish people, through
raising it via political and ideological bodies.
2. La asamblea apoya la cooperación entre los movimientos juveniles que
proponen una realización, para llevar la idea de aliá a todos los
componentes del pueblo judío, subrayando nuestro camino ideológico
y cuerpo político.
3. The Veida of Habonim Dror invites other movements to join
our communes and to found together garinim.
3. La asamblea de Habonim Dror invita a otros movimientos a unirse a
nuestras comunas, y juntos levantar Garinim.
4. This Veida proposes that the World Mazkirut, together with
other youth movements and bogrim in Israel, founds a joint
committee to help with the absorption of bogrim of the
movement in kibbutzim or anywhere else in Israel.
4. Esta asamblea propone que la Secretaría Mundial, junto con distintos
movimientos y miembros que viven en Israel, levanten una comunidad
unida, que ayude al acomodamiento de miembros en kibutzim o
cualquier lugar en el estado de Israel.
47
5. This Veida calls on bogrim of the movement to enlist to the Israeli
army for the sake of the security of the state, mixing of the
nations, and a melting pot for one Israeli society.
5. Esta asamblea convoca a sus miembros a enrrolarse en las filas del
Ejército de Israel, en pro de la seguridad del estado, crisol de
diásporas y punto de fusión para la sociedad israelí unida.
6. This Veida invites groups of bogrim to form Garinei Nachal in the
IDF.
6. Esta asamblea invita a grupos de sus miembros a formar Garinei Najal
en el Ejército de Israel.
7. The Veida calls on new olim to settle in the Negev so as to develop
the region.
7. La asamblea convoca a los nuevos inmigrantes a establecerse en el
Neguev y desarrolar esta zona.
Kibbutz
Kibutz
Habonim Dror is an active partner in the settlement of kibbutzim, and
our bogrim are members in more than 50 kibbutzim. The movement
sees in kibbutz a renewed Jewish community which fulfils the principles
of Socialist Zionism in building a communal egalitarian society. This
society does not choose to lock itself up within its own four walls, it
takes upon itself the national and social missions of the Jewish people
and homeland. The movement sees in the kibbutz movement a
cooperative pluralistic movement which brings together different
approaches of fulfilling ideological realization. However, given the path
of the Kibbutz Movement and its continued progression towards
privatization and away from the values on which the Kibbutz
Movement was founded, we must look towards the new evolution of
kibbutzim, Kvutsot and Urban Kibbutzim, as the relevant tool of
Habonim Dror to create communities that aim to affect Israeli society.
The Kibbutz Movement and the role of kibbutzim in our history and
Israel’s remains extremely relevant and should continue to have a
role in the education of the Movement.
O Habonim Dror é um parceiro ativo no estabelecimento dos kibutzim, e
nossos bogrim são membros de mais de 50 kibutzim. O movimento vê no
kibutz uma comunidade judaica renovada, que cumpre com os princípios
do Sionismo Socialista na construção de uma sociedade igualitária
comunal. Esta sociedade não opta por fechar-se dentro de suas quatro
paredes, mas toma para si a missão nacional e social do povo e pátria
judeus. O movimento vê no movimento kibutziano um movimento
cooperativo pluralista que traz abordagens diferentes para o cumprimento
da realização ideológica. No entanto, dado o caminho do Movimento
Kibutziano e sua progressão contínue no sentido da privatização e para
longe dos valores sobre os quais o Movimento Kibutziano foi fundado,
devemos olhar para a nova evolução dos kibutzim, Kvutsot e Kibutzim
Urbanos como um instrumento relevante do Habonim Dror para criar
comunidades que visam ter efeito sobre a sociedade israelense. O
Movimento Kibutziano e o papel dos kibutzim em nossa história e na
história de Israel continuam a ser extremamente relevantes e devem
continuar a ter um papel na educação do Movimento.
48
1. This Veida calls upon the World Mazkirut and mazkiruyot around
the world to update their educational programmes to fit the
reality of kibbutz today as well as the role of kvutsot and urban
kibbutzim in Israeli society, and to emphasise education of the
basic values - equality, cooperation, work and freedom - in order
to prepare bogrim to realise these values and to equip them with
the ability to deal with the challenge of renewing and preserving
the kibbutz.
1. Esta Veidá convida a Mazkirut Mundial e as mazkiruyot ao redor do
mundo a atualizarem seus programas educacionais para atender a
realidade do kibbutz hoje, bem como o papel das kvutsot e kibutzim
urbanos na sociedade israelense, e a enfatizar a educação dos
valores fundamentais - a igualdade, a cooperação, o trabalho e a
liberdade - a fim de preparar bogrim para a realização destes valores
e equipá-los com a capacidade de lidar com o desafio de renovar e
preservar o kibutz.
2. This Veida calls upon the members and bogrim of Habonim Dror
to make aliyah to and to participate in the building of
communot/kvutsot and urban kibbutzim, and/or educational
social kibbutzim, together in joint activities with our sister
movements in Israel, like Hanoar Haoved Vehalomed and
Machanot Haolim.
2. Esta Veidá convida os integrantes e bogrim do Habonim Dror a fazer
aliá para e participar na construção de comunot/kvutsot e kibutzim
urbanos, e/ou kibutzim sociais educacionais, em atividades conjuntas
com nossos movimentos irmãos em Israel, como Hanoar Haoved
Vehalomed e Machanot Haolim.
3. The Veida is aware of the changes in the kibbutzim and is against
the introduction of differential wages.
4. The Veida calls on the Kibbutz Movement to strengthen its
ideological education of young people on kibbutz.
5. This Veida recognizes the importance of kibbutzim in the
history of Israel and Habonim Dror and welcomes calls on its
Bogrim to continue to make Aliya to kibbutzim shitufi'm.
3. A veidá está ciente das mudanças nos kibutzim e é contra a
introdução de salários diferenciais.
4. A veidá convida o Movimento Kibutziano a reforçar sua educação
ideológica nos jovens no kibutz.
5. Esta Veidá reconhece a importancia dos kibbutzim na historia de
Israel e de Habonim Dror e convida a os bogrim a continuar fazendo
alia a os kibbutzim shitufi'm.
49
Socialism & Social Justice
Socialismo y Justicia Social
1. This Veida moves that the highest fulfillment of Hagshama is
aliyah to a socialist lifestyle, be it agricultural or urban kibbutz.
An integral part of this socialist Hagshama is being socially and
politically active in Israel.
1. Esta asamblea declara que la realización suprema es la aliá a una
forma de vida socialista, ya sea agraria o ciudadana. Parte integral
de esta realización, es la integración de estas comunidades en los
procesos sociales y políticos de Israel.
2. Habonim Dror holds the following principles to be central to
the Hagshama of our social activism / socialism: Social justice;
social community responsibility; humanitarianism; equality;
both collective and personal activism; liberty; and
environmentalism.
2. Habonim Dror cree que los siguientes valores son los principales
para la realización cultural socialista: justicia social, responsabilidad
comunitaria cultural, humanitarismo, igualdad, activismo personal
y colectivo, libertad y preservación del medio hambiente.
3. This Veida moves that in order to fulfill our socialist platform,
social activism should be an integral part of our bogrim and
chanichim lifestyle, in and out of a movement context. This is
important whether we are in Israel or in the Diaspora.
Israeli Society
4. This Veida calls for the creation of an egalitarian Israeli society.
5. This Veida calls on its bogrim in the city and the kibbutz to be
involved in the struggle of creating a more just Israeli society.
The contribution of bogrim to Eretz Yisrael is not just in the
personal sphere, but also as a collective political body in Israeli
society.
3. Esta asamblea declara que para la realización de nuestros objetivos
socialistas, la intervención social debe ser parte integral de la vida
de nuestros educandos y educadores. Dentro y fuera del
movimiento. Esto es importante en Israel y en la diáspora.
La sociedad Israelí
4. Esta asamblea convoca a la creación de una sociedad israelí basada
en la igualdad de derechos.
5. Esta asamblea llama a sus miembros, de los kibutzim o ciudades, a
involucrarse en la lucha para la creación de una sociedad más
igualitaria en Israel. El aporte de nuestros miembros al estado de
Israel no se refleja solo en campos personales sino también en la
creación de un cuerpo político social común dentro de la sociedad
israelí.
50
6. This Veida calls on the education committee of the Kibbutz
Movement and to the Ministry of Education to develop study
programs on the following subjects: ecology, sexual equality,
Arab-Jewish co-existence, democracy and human rights,
pluralism and tolerance in Judaism, and education about
Diaspora Jewish communities so that Israelis know and
understand them.
6. Esta asamblea llama a la comisión de educación del movimiento
kibutziano, y al ministerio de educación a desarrollar un programa
educativo que se ocupe de los siguientes temas: ecología, igualdad
entre sexos, convivencia entre árabes y judios, democracia e igualdad
de derechos, pluralismo, y apertura en el judaismo, y una educación
de lo realizado en las comunidades judias de la diáspora, para que el
israelí sepa y entienda a estas comunidades.
7. This Veida proposes that the World Mazkirut incorporates into
the long term programmes in Israel, ways of helping the
absorption of new immigrants from countries suffering
hardships, for example by teaching English to olim from Ethiopia
and the former Soviet Union.
7. Esta asamblea propone que la secretaría mundial incluya en los
programas a largo plazo en Israel, caminos para allanar la
acomodación de nuevos inmigrantes que tienen dificultades en Israel.
Por ejemplo por medio del estudio de ingles a inmigrantes de Etiopía
y Rusia.
8. This Veida condemns attempts to negate freedom of speech and
of the press.
8. Esta asamblea repudia los intentos de atentar contra el derecho de
expresión de los medios de comunicación.
9. This Veida calls on its bogrim to join with the war against road
accidents, and to provide an example of careful and safe driving.
9. Esta asamblea llama a sus miembros a unirse a la lucha contra
accidentes y dar ejemplo de precaución y manejo previsor.
10. This Veida calls on its bogrim to join with the war against
violence in the family and to bring to the attention of the
relevant bodies any cases that come to their attention.
10. Esta asamblea llama a sus miembros a unirse a la lucha contra la
agresión familiar, y dar aviso a las instituciones relevantes en caso de
tener conocimiento relacionado con este tema.
11. With awareness of the past of the Jewish people, and
understanding of the subject “Do not do unto others what you
would not have others do unto yourself”, the Veida calls on the
government of Israel to attend to the situation of foreign
workers, to prevent illegal residency and to see to their welfare
and social rights.
11. Teniendo en cuenta la historia del pueblo judío, y entendiendo el “no
hagas a tu prójimo lo que odias que te hagan a tí”, esta asamblea
llama al estado de Israel a considerar el problema de los trabajadores
extranjeros, evitar la estadía ilegal y velar por los derechos de los
trabajadores extranjeros.
12. This Veida calls on the government of Israel to create economic
and social plans to wipe out poverty in Israel.
12. Esta asamblea llama al gobierno de Israel a crear un plan económico y
social, cuyo objetivo sea borrar la pobreza de Israel y de la faz de la
tierra.
51
13. This Veida calls on the government of Israel to legislate for
free higher education.
Environment
13. Esta asamblea llama al gobierno de Israel a la implementación de la ley
de estudio superior gratuito.
Preservación del medio hambiente
14. This Veida moves that as a socially aware movement we
should both educate towards and be active in the
preservation and improvement of our natural environment.
14. Esta asamblea declara que en el marco de la conciencia social debemos
educar a participar de la preservación y el mejoramiento del medio
hambiente.
15. Out of concern for the ecological balance of the world in
future generations, this Veida condemns the destruction of
the rainforests and the killing of animals.
15. Dememos así mismo cuidar del equilibrio ecológico mundial, para las
generaciones futuras. Esta asamblea repudia la destrucción de bosques y
animales.
16. This Veida condemns the factories which are polluting the
world’s water and damaging the quality of the environment.
16. Esta asamblea repudia a quienes contaminan las aguas del mundo
afectando el medio hambiente.
17. This Veida calls on the Kibbutz Movement to recognise the
importance of preserving ecological balance in all their
industrial, agricultural and settlement development projects.
17. Esta asamblea convoca al movimiento kibutziano a reconocer la
importancia de la preservación del medio hambiente, el cuidado del
equilibrio ecológico en todo lo relacionado a la producción e industria
agropecuaria, y proyectos de vivienda y asentamientos.
18. This Veida calls on the establishment of a “Green Day” once a
year, during which the environment will be discussed, and
donations will be collected for the project of the Habonim
Dror Forest of the JNF, at Sha’ar Hagai Junction (potentially on
Tu Bishvat).
19. This Veida calls for its members to plant trees in the Negev.
18. Esta asamblea propone la implementación del ”Día Verde” una vez por
año. Durante su transcurso se debatirán asuntos relativos al medio
hambiente, y se recaudarán aportes financieros para solventar el
proyecto de Habonim Dror: la plantación de un bosque con ayuda del
Keren Kayemet LeIsrael, en el cruce Shaar Hagay.
19. Esta asamblea llama a sus miembros a plantar árboles en el Neguev.
52
Chinuch: The Tnua and the Chanich
Educación: el movimiento y el educando
This Veida recognized with satisfaction that there is improved
communication between the World Mazkirut and the branches
around the globe. This improvement was achieved by the many visits
by world mazkirut members to veidot and meetings in every
continent, by Mazkirim and Rakazei Chinuch coming together once a
year from around the world to Israel, and mutual activities between
the countries.
Esta asamblea declara con satisfacción la importante mejora de relación
entre la secretaría mundial y las distintas ramas al rededor del mundo.
Esto ocurre gracias a las innumerables visitas realizadas por muchos
miembros de la secretaría mundial a las distintas asambleas y reuniones
en todos los continentes; la concentración anual de los secretarios y
encargados de educación de todas partes del mundo en Israel; y por
medio de las actividades en común realizadas entre los paises.
1. This Veida resolves that Habonim Dror is one unique movement
with a common basis, and that every country has its special
differences, but we are one movement. We are not a
‘confederation of movements’, but an International Movement.
1. Esta asamblea remarca que Habonim Dror es un movimiento único
y especial, con una base en común. Teniendo en cuenta las
características particulares de cada país, aún así sigue siendo un
movimiento único. No somos una “confederación de
movimientos”, sino un movimiento internacional.
Shnat Hachshara
2. There should be more interaction between groups from the
various countries of origin during Shnat Hachshara tochniot.
There should be a similar content to the Shnat Hachshara, earlier
planning, and more financial support.
3. This Veida resolves that every country should affiliate with a
Meshek Yad (an ideal destination kibbutz for potential olim) and
should send Shnat Hachshara participants only to that kibbutz, in
order to create a connection between the Shnat Hachshara
participants and their Meshek Yad.
Año de preparación (shnat achshará)
2. Debe existir más comunicación entre los grupos de distintos paises
o zonas diferentes, durante el año de preparación. Deberá crearse
un contenido similar para este año de preparación, procesos de
programación preliminares y mayor apoyo económico.
3. Esta asamblea decide que cada pais deberá tener un kibutz de
destino, es decir, un kibutz para la alia de los miembros del
movimiento, donde serán enviados para su año de preparación.
Esto servirá para crear una relación entre los participantes de este
programa y su kibutz de destino.
53
In addition to the classic Meshkei Yad, it is clear to us
that in the new reality and the situation of the kibbutz
movement, it is worthwhile for Shnat Hachshara
participants to meet with new types of communal
settlement, like the ‘Magal Hakvutzot’ urban kibbutzim,
educational and social communot of Hanoar Haoved
Vehalomed, Machanot Haolim, etc. This kind of
Hagshama might create interest, identification and
enthusiasm within potential olim.
4. It is desirable that each group shall spend at least a
month doing community work/tikkun olam.
5. It is desirable that the different groups should meet up as
often as possible. The Mazkirim are called upon to
budget for these meetings.
6. A seminar to help shnatties run the movement in their
country of origin.
7. Mifgashim with Israeli youth is a desired part of every
shnat hachshara tochnit.
Rosh Chinuch
8. This Veida requests from the world mazkirut to fund a
world rosh chinuch in order to send us chinuch for the
world movement. The tafkid includes:
•
To check & confirm programs for each sniff / ken;
•
To co-ordinate the educational activities and to
motivate the roshei chinuch;
Además del clásico kibutz de destino, (nos es clara la situación
actual del movimiento kibutzuiano), es conveniente que los
participantes de este año de preparación busquen nuevas y
distintas maneras de asentamientos comunales, como “Maagal
Hakvutzot”, kibutzim de ciudades, comunas educadoras y
culturales de Hanoar Haoved Vealomed, Majanot Haolim etc. El
tipo de realización, probablemente cree un estímulo y un
sentido en el marco de los nuevos integrantes.
4. Nuestra aspiración es que cada grupo se ocupe por lo menos un
mes de trabajos comunitarios.
5. Nuestra aspiración es que los distintos grupos se reunan más
asiduamente dentro de lo posible.
6. Se deberá implementar un seminario que ayude a los
participantes del año de preparación a dirigir el movimiento en
su región, y en el país del que proviene.
7. Encuentros con jóvenes israelies, es una gran aspiración en
todos los programas del año de preparación.
Director de Educación (Rosh Jinuj)
8. Esta asamblea propone la implementación de un director de
educación mundial para el envío de programas de educación, y
cuyos objetivos incluyan:
•
Revisar y dar curso a programas educadores para todas las
sucursales del movimiento.
•
Coordinar y acompa‫ס‬ar actividades educativas, apoyar
einsentivar al director de educacion en cada lugar.
54
•
To organize seminars according to regions;
•
Organizar seminarios de acuerdo a las zonas de residencia.
•
To create a general program for bogrim on Shnat
Hachshara;
•
Crear un programa general para los participantes del ano de
preparacion
•
To help each ken solve their specific problems; and
•
Ayudar a cada sucursal (ken) a resolver sus problemas especificos.
•
To write programs for bogrim.
•
Y crear un programa para nuestros miembros mayores (bogrim)
Shlichim
9. This Veida demands the continuation of the activities of
shlichim in every country because they bring the direct
connection between Israel and the respective country.
Connections between Movements
10. This Veida demands an international movement kupah in
order to help movement countries in financial crisis. When we
use the word kupah we mean “from each according to their
abilities, to each according to their needs.”
11. This Veida resolves that every Habonim Drof snif throughout
the world be partnered with another Habonim Dror ‘sister
snif’ in another country. The aim of this would be to increase
communication, to give the snifim a greater sense of
perspective on the world movement, and to strengthen the
international status of World Habonim Dror.
Shlijim
9. Esta asamblea exige la continuación de las actividades de los shlijim en
todos los paises, ya que los shlijim traen con ellos el contacto directo
entre Israel y los paises en los que trabajan.
Relación dentro del movimiento
10. Esta asamblea exige la creación de una “caja de efectivo mundial”,
para brindar ayuda económica a aquellos paises en crisis en los que
trabaja Habonim Dror. Cuando utilizamos el término “caja de efectivo
mundial”, nos referimos a “cada uno aporta en la medida de sus
posibilidades, y toma de acuerdo a sus necesidades”.
11. Esta asamblea establece que cada sucursal de Habonim Dror en
cualquier parte del mundo, tendrá una sucursal hermana de un país
diferente. El objetivo de esta relación es profundizar la comunicación,
dar a las sucursales una perspectiva más amplia del espectro mundial
del movimiento, y fortalecer el estatus del movimiento mundial
Habonim Dror.
55
12. This Veida moves that World Habonim Dror, and Habonim Dror
in each country, will co-operate and communicate with various
other organisations / movements around the world which
believe in the same principles in response to specific issues:
social, political, environmental, etc.
12. Esta asamblea establece que Habonim Dror mundial, y Habonim
Dror en cada país, participen y se relacionen con organizaciones y
movimientos al rededor del mundo que sostengan valores
semejantes en relación a temas específicos como: temas sociales,
políticos, hambientales etc.
13. The Veida urges the tnua in Israel to raise funds in order to
finance educational projects and activities for the Habonim
Dror kenim all over the world.
13. La Veida llama a la tnua en Israel a conseguir fondos para
financiar proyectos y actividades educativas para los keinim de
Habonim Dror en el mundo.
14. Internet site of World Habonim Dror to contain links to every
other country, as well as a ‘Peula bank’.
14. La página de internet de Habonim Dror incluirá correlaciones
(Links) para todos los paises en donde actua el movimiento, y
además un “banco de actividades”.
15. One day a year in every snif/ken in the world will be devoted to
learning about the world movement.
16. This Veida calls upon the World Mazkirut together with the
national movements to create a database of potential activists
based on bogrim who have made Aliya and who could
potentially be sent as shlichim to the movements around the
world. To this end every national mazkirut is asked to update
the World Mazkirut on the Aliya of bogrim.
17. The World Mazkirut and the National Mazkiruiot will be
responsible for the upkeep of the Habonim Dror Forest at
Sha’ar Hagai. Every group to arrive in Israel will work in and
visit the forest. To this aim, the chanichim must be prepared
before they leave for Israel, and the importance of the project
must be stressed to them.
15. Un día al año se destinará al estudio concerniente al movimiento
mundial.
16. Esta asmblea convoca al movimiento mundial y a otros
movimientos nacionales, a crear una base de datos de posibles
actividades, basada en la experiencia de los miembros que ya
hicieron aliá, que representan un un potencial de futuros shlijim
para el movimiento. Pedimos a la presente secretaría y a las
secretarías nacionales, actualizar las listas de miembros que ya
hicieron aliá en la secretaría mundial.
17. La secretaría mundial y la secretaría nacional serán las encargadas
del cuidado del bosque Habonim Dror en el cruce Shaar Hagay.
Cada grupo que llegue a Israel, visitará y trabajará en él. Para esto
deberá prepararse a los miembros antes de su llegada para que la
importancia de este proyecto les sea clara.
56
The following is a condensed version of the Habonim Dror Olami ideology document, created by all of the mazkirut
representatives to the veida, to be used as an educational tool:
O que esta apresentado abaixo e uma versao condensada do Documento da Ideologia do Habonim Dror Olami, criado
por todos os representantes da mazkirut para a veida, para ser utilizado como uma ferramenta educacional:
Habonim Dror is a Socialist-Zionist Jewish Youth Movement which, as
an integral part of the Israeli Kibbutz Movement, undertakes the
mission of taking responsibility before the Jewish people, the Israeli
society and the whole world. The founding principle of this movement
is that young people educate their peers and that, in working together,
they create an organized framework for ideological and educational
purposes.
Habonim Dror is a unique and particular movement which has laid a
common ground (Judaism, socialism and Zionism) in the 18 countries
where it is present nowadays: Brazil, Argentina, Uruguay, Mexico,
United States, Canada, England, Scotland, Israel, Australia, New
Zealand, Holland, Hungary, Germany, France, Belgium, Turkey and
South Africa. The movement incorporates the characteristics which are
specific to each of these countries but it is still homogenous. We are
not a “confederation of movements,” but International Movement.
Our Tnua serves as guidance for the Jewish youth on the basis of
humanist values inspired by the ideological founding principles
included in this takanon. These values – such as equality, tikkun olam,
democracy, social justice, collectivism - are not mere perspectives: they
stand as an entire way of life based on the principles of chalutziut.
Habonim Dror é um Movimento Juvenil Judaico Sionista-Socialista, que
é parte integrante do Movimento Kibutziano Israelense e existe para
assumir a responsabilidade para com o povo judeu, a sociedade
israelense e o mundo. Este funciona baseado no conceito de que
jovens educam jovens, criando juntos um marco organizado com fins
ideológicos e educativos.
O Habonim Dror é um movimento único e especial, que possui uma
base em comum (Judaísmo, Socialismo e Sionismo) nos 18 países em
que está presente hoje – Brasil, Argentina, Uruguai, México, Estados
Unidos, Canadá, Inglaterra, Escocia, Israel, Alemanha, Austrália, Nova
Zelândia, Holanda, Hungria, França, Bélgica, Turquia e África do Sul. E
tendo em conta as características particulares de cada país, ainda assim
segue sendo um movimento unificado. Não somos uma “confederação
de movimentos”, senão um Movimento Internacional.
Nossa Tnuá orienta a juventude judaica apoiando-se nos valores
humanistas de nossos pilares ideológicos detalhados neste takanon.
Estes valores – como igualdade, tikkun olam, democracia, justiça social,
coletivismo - não são apenas pontos de vista, senão que representam
uma forma de vida chalutziana.
57
The ideology below is split under different heading for clarity, but these
headings are not separate ideologies, what is written below is one
ideology with each part integral to the next. Each and every chaver/a
embodies the spirit of Habonim Dror based on their experience and
values gained in the movement. What is written below is an attempt to
represent the spirit in words.
A ideologia abaixo está divida sob diferentes tópicos para ficar mais
claro, o que está escrito abaixo é uma ideologia com cada parte
integrada à seguinte. Todo e qualquer chaver/a internaliza o espírito do
Habonim Dror baseado em suas experiências e valores ganhos no
movimento. O que está escrito embaixo é uma tentativa de
representar esse espírito em palavras.
Judaism
Judaísmo
Habonim Dror stands up for Cultural Judaism, a holistic approach which
conceives Judaism as a culture comprising religion and nationality as
intertwined entities. Further to Habonim Dror's conception of Judaism,
we devised a Jewish education process based on cultural activities
which profit from secular and religious sources and literature.
Habonim Dror acredita no Judaísmo Cultural - uma abordagem holística
para o judaísmo como uma cultura em que a religião e a nacionalidade
estão entrelaçadas e são partes integrantes. Refletindo a concepção
Habonim Dror do judaísmo, nos envolvemos em um processo de
educação judaica através de práticas culturais e da utilização de fontes
e textos seculares e religiosas.
In Habonim Dror's view, Judaism comprises Jewish wisdom, history and
tradition, as well an array of moral values of the Jewish people. Our
Movement acknowledges its duties to the Jewish community in Israel
and the communities in each Ken where it is present, and is in constant
pursuance of its two goals: strengthening the principles of Judaism and
ensuring the continuity of the Jewish tradition.
O judaísmo para o Habonim Dror é ao mesmo tempo o saber, a
historia, a tradição judaica e um conjunto de valores morais do povo
judeu. E o Movimento reconhece o seu dever para com a comunidade
judaica de Israel e de cada Ken em que se encontra, destinando-se a
todo o momento para reforçar a consciência da continuidade judaica.
Zionism
Sionismo
We are Zionists because we believe that, as a people, we have the right
to a nation of our own, and that Israel is the homeland to the Jewish
people. Our Movement seeks to develop a society based on equality
and democracy within a socialist framework in Israel. Therefore, we see
alia chalutzit —the activist branch of alia — as the highest expression of
the Zionist idea.
Somos Sionistas porque acreditamos que, como povo, temos o direito
de ter uma nação e que Israel é o lar nacional do povo judeu. A
realização do Movimento é aspirar uma sociedade igualitária e
democrática em um marco sociealista Israel. Então vemos a aliá
chalutziana – que é a aliá ativista - como o ponto mais alto da
expressão do Sionismo.
58
Habonim Dror is involved in Jewish-Zionist education, both in Israel and
in the Diaspora, and is committed to develop Jewish Identity and to
create the understanding that Israel is the centre of the Jewish World. It
also seeks to encourage the various expressions of Israeli culture, thus
contributing to develop, in our chaverim, a deep care and responsibility
to the country, while strengthening all the above goals.
O Habonim Dror participa na educação judaico-sionista, tanto em
Israel, quanto na diáspora, com o objetivo de desenvolver a
identidade judaica e criar um entendimento que Israel é o centro do
mundo judaico. Além de promover a expressão da cultura israelense
para ajudar a desenvolver nos Chaverim um amor profundo para o
país e reforçar os objetivos acima referidos.
We also believe in the universal right to a homeland and this conviction
translates into our actively support of the right of the Palestinian people
to a state of their own.
Também acreditamos que o direito de ter um lar nacional é universal
e por isso apoiamos ativamente o direito dos Palestinos a terem
também um estado próprio.
Socialism
Socialismo
We advocate the principles of socialism because we believe that there is
another way to reach our human aspirations for freedom, justice and
equality. As an educational movement we believe in a humanistic
education that forms people who are respectful, critical, love others,
who understand the value of human worth and feel responsible for the
society in which they live.
Somos socialistas porque acreditamos em uma via alternativa para
satisfazer nossas aspirações humanas de liberdade, justiça e
igualdade. Sendo um movimento educativo humanista acreditamos
em uma educação que forma pessoas dignas, respeitosas, críticas, que
amam o próximo e que se sentem responsáveis pela sociedade na
qual vivem.
Habonim Dror believes in the Labour Zionist ideals that shaped the
kibutzim, whether rural or urban, which are based on socialist principles;
and so educates their chaverim to live in communities where those
kvutzati values are upheld.
Habonim Dror acredita nos ideais Sionista que moldam o Kibbutz, seja
ele agrícola ou urbano, como uma sociedade e um sistema baseado
nos ideais do socialismo, e educa seus Chaverim para viver em
comunidades que mantêm esses valores kvutzatis.
We also believe that the values listed below are at the core of the
socialist cultural fulfillment: social justice, democracy, communal
responsibility, humanism, equality, individual and group activism,
freedom and environmental protection.
Também acreditamos que os seguintes valores são os principais de
realização cultural socialista: justiça social, responsabilidade
comunitária, humanismo, igualdade, ativismo pessoal e coletivo,
liberdade, democracia e preservação do meio ambiente.
59
We educate our Chaverim to be active in order to seek political and
social transformation of society in which they live. As for the
realization of our socialist objectives, social intervention must be an
integral part of life for our chanichim and madrichim, inside and
outside the movement, both in Israel and the Galut.
Educamos os nossos chaverim a serem ativos de forma política e social
em busca da transformação da sociedade em que vivemos. Já que para a
realização de nossos objetivos socialistas, a intervenção social deve ser
parte integral da vida de nossos educandos e educadores, dentro e fora
do movimento, tanto em Israel quanto na Diáspora.
Hagshama
Hagshamá
Habonim Dror sees Hagshama Atzmit as the personal fulfillment
process which leads individuals to achieve all the goals of the
Movement and through which the chaver materializes the vision
underpinning the ideas of the Habonim Dror Movement.
O Habonim Dror acredita que Hagshamá Atzmit é o processo de
realização pessoal de todos os objetivos do Movimento. Em que o chaver
faz com que a visão descrita na ideologia Habonim Dror seja uma
realidade.
Habonim Dror encourages each chaver to face life inspired by the
ideals upheld by the movement. Hagshama is not a final goal, but an
ongoing process. Therefore, those who lead their lives consciously,
in pursuit of their values and the values of the movement, and work
to change the world according to their beliefs are participating in
the Hagshama process.
O Habonim Dror incentiva cada chaver a adotar uma abordagem de vida
inspirado pela ideologia do movimento. A Hagshamá não é uma meta
final, mas um processo contínuo. Então aqueles que estão vivendo suas
vidas de forma deliberada, de acordo com seus valores e os valores do
movimento e estão trabalhando para remodelar o mundo de acordo com
seus valores estão participando do processo de Hagshamá.
Finally, the Movement believes that Alia Chalutzit i.e., in Israel,
leading an active life to improve society, working to keep a
significant Jewish identity, be social engaged living within a socialist
framework based on the values described in this document, is the
purest expression of Hagshama.
Por fim, a Tnua acredita que a Aliá Chalutziana - isto é, em Israel, levar
uma vida socialmente ativa para a melhoria da sociedade, trabalhar para
a manutenção de uma identidade judaica significativa e ser socialmente
engajado, vivendo em um marco socialista de acordo com os valores
expressos no presente documento – é considerada pelo Movimento
como a mais alta expressão da Hagshamá.
60
‫עקרונות התנועה‬
‫תנועת הנוער החלוצית‪ ,‬הבונים דרור‪ ,‬מאמינה בחזון היהודי ציוני המבוסס על העקרונות הבאים‪:‬‬
‫‪.1‬‬
‫שיפור מדינה דמוקרטית מעניק את אותן זכויות וחובות לכל אזרחיה‪ .‬עיצוב ובניית חברה‬
‫דמוקרטית‪ ,‬ושוויונית השייכת לכל האזרחים‪.‬‬
‫)ויקרא כד‪:‬כב( ִמ ְ ׁש ּ ַפט ֶא ָחד יִ ְה ֶיה לָכֶ ם‪ַּ ,‬כ ֵּגר ָּכ ֶאזְ ָרח יִ ְהיֶה‪ִּ :‬כי אֲ נִ י יְ הוָ ה‪ ,‬אֱ ל ֵֹהיכֶ ם‬
‫‪.2‬‬
‫לעם היהודי‪ ,‬יש זיקה היסטורית לאדמת ארץ ישראל‪ .‬מדינת ישראל היא המרכז הרוחני של העם‬
‫היהודי‪ .‬רק כאן יכול העם היהודי לחיות חיי שיתוף ביצירה‪ ,‬באחריות‪ ,‬ובריבונות‪.‬‬
‫‪.3‬‬
‫מדינת ישראל היא בעלת חברה רב תרבותית‪ ,‬ועל כן עליה לאפשר ביטויי תרבותי ‪ ,‬דתי וחוקתי מלא לכל‬
‫אזרחיה השונים‪.‬‬
‫ֹאמר יְ הוָ ה ֶאל‪ַ -‬א ְב ָרם‪ ,‬ל ְֶך‪-‬לְ ָך ֵמ ַא ְר ְצ ָך ו ִּמ ּמ ֹול ְַד ְּת ָך ו ִּמ ֵּבית ָא ִב ָ‬
‫יך‪ֶ ,‬אל‪ָ -‬ה ָא ֶרץ‪ ,‬אֲ ֶׁשר ַא ְר ֶא ּ ָך‪.‬‬
‫)בראשית יב‪:‬א‪-‬ב( וַ ּי ֶ‬
‫ָ‬
‫ָ‬
‫דול‪ ,‬וַ אֲ ָב ֶר ְכך‪ ,‬וַ אֲ גַ ְדּ לָה ְ ׁש ֶמך; וֶ ְהיֵה‪ּ ְ ,‬ב ָרכָ ה‪.‬‬
‫גוי ָ ּג ֹ‬
‫ְו ֶא ֶע ְׂש ָך‪ ,‬לְ ֹ‬
‫ּחו‪,‬‬
‫יאים‪ִּ --‬כי‪-‬יִ ּ ֵתן יְ הוָ ה ֶאת‪-‬רו ֹ‬
‫לו מ ֶֹׁשה‪ַ ,‬ה ְמ ַק ּנֵא ַא ּ ָתה לִ י; ו ִּמי יִ ּ ֵתן ָּכל‪ַ -‬עם יְ הוָ ה‪ ,‬נְ ִב ִ‬
‫ֹאמר ֹ‬
‫)במדבר יא‪:‬כט( וַ ּי ֶ‬
‫ֵיהם‪.‬‬
‫עֲ ל ֶ‬
‫‪.4‬‬
‫לאמץ חברה ישראלית ששמה לה כמטרה יצירת שוויון הזדמנויות‪ ,‬ושוויון בחברה לכל אזרחיה‪.‬‬
‫‪.5‬‬
‫שלום‪ ,‬שיתוף פעולה ויחסי שכנות טובים עם תושבי המזרח התיכון והאזור‪ ,‬בקנה אחד עם התפיסה‬
‫ההומניסטית של היהדות שלנו‪.‬‬
‫‪.6‬‬
‫טיפוח תפיסה חדשה של יהדות‪ ,‬המתאימה לצרכים בימינו‪ ,‬עם שיתוף פעולה וכבוד הדדי בין כל זרמי‬
‫היהדות‪.‬‬
‫)ויקרא יט‪:‬יג‪-‬יד( לֹא‪ַ -‬תעֲ ׁשֹק ֶאת‪ֵ -‬רעֲ ָך‪ְ ,‬ולֹא ִתגְ זֹל; לֹא‪ָ -‬תלִ ין ְּפ ֻע ּלַת ָ ׂש ִכיר‪ִ ,‬א ְּת ָך‪ַ --‬עד‪ּ -‬ב ֶֹקר‪ .‬לֹא‪ְ -‬ת ַק ּלֵל ֵח ֵר ׁש‪--‬‬
‫את ּ ֵמאֱ ל ֶֹה ָ‬
‫יך‪ ,‬אֲ נִ י יְ הוָ ה‪.‬‬
‫ְולִ ְפנֵי ִע ֵ ּור‪ ,‬לֹא ִת ּ ֵתן ִמ ְכ ׁשֹל; ְוי ֵָר ָ‬
‫ֶך‪ ,‬וּבֵ ין ר ַֹעי‪ ,‬וּבֵ ין ר ֶֹע ָ‬
‫יבה ֵּבינִ י וּבֵ ינ ָ‬
‫יך‪ִּ :‬כי‪-‬אֲ נָ ִ ׁשים ַא ִחים‪,‬‬
‫לוט‪ַ ,‬אל‪-‬נָ א ְת ִהי ְמ ִר ָ‬
‫ֹאמר ַא ְב ָרם ֶאל‪ֹ -‬‬
‫)בראשית יג‪:‬ח‪-‬ט( וַ ּי ֶ‬
‫ָ‬
‫ימנָ ה‪ְ ,‬ו ִאם‪ַ -‬ה ּי ִָמין ְו ַא ְׂש ְמ ִאילָה‪.‬‬
‫אֲ נָ ְחנ ּו‪ .‬הֲ לֹא כָ ל‪ָ -‬ה ָא ֶרץ לְ פָ נֶיך‪ִ ,‬ה ּ ָפ ֶרד נָ א ֵמ ָעלָי‪ִ :‬אם‪ַ -‬ה ּ ְ ׂשמֹאל ְו ֵא ִ‬
‫)דברים ל‪ :‬יב‪-‬יד( לֹא בַ ּׁ ָש ַמיִ ם‪ִ ,‬הוא‪ :‬לֵאמֹר‪ִ ,‬מי יַעֲ לֶה‪ּ -‬לָנ ּו ַה ּׁ ָש ַמיְ ָמה ְויִ ָּק ֶח ָה ּלָנ ּו‪ְ ,‬וי ְ ַׁש ִמ ֵענ ּו א ָֹת ּה‪ְ ,‬ונַ עֲ ֶׂש ָּנה‪ְ .‬ולֹא‪ֵ -‬מ ֵעבֶ ר‬
‫רוב ֵאל ָ‬
‫ֶיך ַהדָּ ָבר‪ְ ,‬מאֹד‪:‬‬
‫ַל ּיָם‪ִ ,‬הוא‪ :‬לֵאמֹר‪ִ ,‬מי יַעֲ ָבר‪-‬לָנ ּו ֶאל‪ֵ -‬עבֶ ר ַה ּיָם ְויִ ָּק ֶח ָה ּלָנ ּו‪ְ ,‬וי ְ ַׁש ִמ ֵענ ּו א ָֹת ּה‪ְ ,‬ונַ עֲ ֶׂש ָּנה‪ִּ .‬כי‪ָ -‬ק ֹ‬
‫ְ ּב ִפ ָ‬
‫ֹתו‪.‬‬
‫יך ו ִּבלְ ָב ְב ָך‪ ,‬לַעֲ ׂש ֹ‬
‫‪.7‬‬
‫קידום הקמת חברה סביב ערכי ליבה של צמיחה אישית‪ ,‬שוויון ערך האדם‪ ,‬הגנה על הסביבה‬
‫ופיתוח של מדינה ריבונית המגנה על משאביה הטבעיים טיפוח חברה המבוססת על פיתוח עצמי‪,‬‬
‫ושמירת איכות הסביבה‪ .‬פיתוח של מדינת רווחה משגשגת‪.‬‬
‫)בראשית ב‪:‬טו( וַ ִ ּי ַּקח יְ הוָ ה אֱ ל ִֹהים‪ֶ ,‬את‪ָ -‬ה ָא ָדם; וַ ּי ִ ַּנ ֵחה ּו ְבגַ ן‪ֵ -‬ע ֶדן‪ ,‬לְ ָע ְב ָד ּה וּלְ ָׁש ְמ ָר ּה‪.‬‬
‫‪.8‬‬
‫הבונים דרור מקדמת את הזהות היהודית באמצעות חינוך פורמלי ציוני על בסיס עקרונות‬
‫הומניטאריים אשר נתמכים על ידי התרבות היהודית הבונים דרור ילחמו כנגד התבוללות בכל‬
‫הקהילות אשר בתפוצות‪ ,‬בעזרת חינוך בלתי פורמאלי ליהדות וציונות‪.‬‬
‫ערכי הבונים דרור מחייבים את החברים בתנועה לראות את עצמם כציונים‪ ,‬הן בהכרה וביצירה של חברה‬
‫דמוקרטית ושוויונית במדינת ישראל‪ .‬ערכים אלו מביעים לא רק נקודת מבט‪ ,‬כי אם מייצגים דרך חיים‪ .‬חברי‬
‫התנועה יאבקו בכדי ליצור ולחזק דרכים חדשות של מסגרות חברתיות חדשות המביעות סולידריות‪ ,‬כגון‪:‬‬
‫קיבוצים‪ ,‬קומונות ועוד מסגרות שיתופיות‪ ,‬הנבנות כאמצעים ליישום ערכים אלו ‪.‬‬
‫‪61‬‬
‫החלטות הועידה השביעית‬
‫מסמך זה כולל את ההחלטות החדשות של הועידה השביעית ביוני ‪ ,2010‬המוכנסות אל תוך ההחלטות הקיימות‬
‫הכתובות בועידות הקודמות שעדיין רלוונטיות‪.‬‬
‫שלום עם תושבי האזור‬
‫‪.1‬‬
‫מאז הועידה האחרונה‪ ,‬המצב הביטחוני באזור רק הוחמר‪ .‬המצב הקשה פוגע במצב הרוח של האנשים‪.‬‬
‫כמו כן המצב פוגע בכלכלה הלאומית‪ ,‬ובתחושת הביטחון האישי של כל אזרח ואזרח‪.‬‬
‫‪.2‬‬
‫שיחות השלום‪ ,‬בהן השקענו תקוות רבות‪ ,‬הופסקו לאלתר‪ .‬כתוצאה מכך מספר פעולות הטרור ופעולות‬
‫התגמול עלה באופן משמעותי‪ .‬מצב זה גרם להעדר תחושת הביטחון בקרב שני הצדדים‪.‬‬
‫‪.3‬‬
‫כיהודים‪ ,‬אנו יודעים שבלתי אפשרי לדכא עם אחר השואף לעצמאות ולכבוד‪ .‬אין פתרון צבאי לקונפליקט‪.‬‬
‫הפתרון יכול להיות רק במישור הפוליטי ועליו להיות מבוסס על פשרות מצד שני הצדדים‪ ,‬כולל פשרות‬
‫טריטוריאליות‪.‬‬
‫‪.4‬‬
‫תהליך השלום עם מדינות ערביות ועם העם הפלשתינאי‪ ,‬יהיה מבוסס על פשרות‪ ,‬כולל חזרה לגבולות‬
‫שישראל יכולה להגן על עצמה באמצעותם‪.‬‬
‫‪.5‬‬
‫שתי מדינות חייבות להתקיים‪ ,‬אחת בכל צד‪ ,‬כשלכל מדינה גבולות ברורים‪ .‬מדינה לעם היהודי ומדינה לעם‬
‫הפלשתינאי‪.‬‬
‫‪.6‬‬
‫הועידה החמישית רוצה להדגיש שאחת ממטרות הציונות היא לקיים מדינה בעלת רוב יהודי‪.‬‬
‫‪.7‬‬
‫כאשר המדינה‪ ,‬תשתחרר מהשטחים הכבושים‪ ,‬נוכל לחיות באורח חיים יהודי דמוקרטי‪ ,‬על פי הרעיון הציוני‪.‬‬
‫‪.8‬‬
‫הועידה קוראת לחידוש תהליך השלום‪ ,‬ולחזרה לשולחן הדיונים‪ ,‬שיאפשר לאנשי האזור למצוא פתרון אפשרי‬
‫ויציב לכולם‪.‬‬
‫‪.9‬‬
‫הועידה מגנה את הטרור‪ ,‬הפוגע באנשים חפים מפשע‪ ,‬והורס את השלום‪.‬‬
‫‪ .10‬הועידה מגנה את התופעה האיומה הצומחת בקרב קיצונים דתיים‪ ,‬ומסכנת את השלום במזרח התיכון ובעולם‬
‫כולו‪.‬‬
‫‪ .11‬הועידה מגנה את הפרת זכויות האדם באזור‪.‬‬
‫יהדות‬
‫הבונים דרור רואה את התרבות היהודית כתרבות‪.‬‬
‫מנקודת מבט של הפילוסופיה המרקסיסטית של התרבות‪ ,‬אנו מבינים כי הדת היא חלק בלתי נפרד מהתרבות‪,.‬‬
‫אבל לא מייצג אותו במלואו‪.‬‬
‫לאורך ההיסטוריה‪ ,‬התרבות היהודית פיתחה מערכת של עקרונות מוסריים ואתיים אשר מושרשים על ערכים של‬
‫צדק ושוויון‪ ,‬אשר כונן תחושה עמוקה יותר של אנושיות בחברה‪.‬‬
‫הבונים דרור מיישמת את תפיסת היהדות דרך מערכת החינוך בהשראת המקורות של התרבות היהודי‪ ,‬דתיים‬
‫וחילוניים‪ .‬כמו גם על ידי חומרים ביבליוגרפים העומדים בקנה אחד עם עקרונות התנועה‪.‬‬
‫פעילותה של התנועה מבוססת בעיקר על חינוך יהודי ציוני‪ ,‬הבנה כי הצורך בריבונות טריטוריאלית היא גורם‬
‫מפתח על מנת לתמוך ולפתח את התרבות היהודית‪.‬‬
‫על סמך תפיסה זו של היהדות‪ ,‬הבונים דרור צריך להפריד בין חוקי הדת האזרחית לבין חוקי המדינה‪.‬‬
‫‪62‬‬
‫לדעתנו‪ ,‬התנועה הקיבוצית היא ביטוי של יהדות תרבותית אשר מציעה הזדמנות להגדיר מחדש ולהתאים את‬
‫המנהגים והמסורות שלנו‪ .‬לכן‪ ,‬אנו רואים צורך לקיים קשרים בין הבונים דרור והתנועה הקיבוצית‪ ,‬במטרה לחזק‬
‫את היהדות בתוך תרבות "הבונים דרור"‪ .‬על מנת להגשים שאיפה זו‪ ,‬הבונים דרור חייב להיעשות במסגרת‬
‫הפעילות של התנועה הקיבוצית‪ ,‬אשר רודפת עושר רוחני ותרבותי של יהדות בחיק הבונים דרור בתמיכה של‬
‫ההישגים הקודמים של הקיבוצים‪ .‬פעולה משותפת זו תגלם הצעות חינוכיות אשר תתמקדנה על חברי התנועה‪.‬‬
‫אנו יכולים אפוא להסיק כי החינוך היהודי בתוך הבונים דרור כוללת יוזמות חברתיות‪ ,‬היסטוריה יהודית‪ ,‬מסורת‪,‬‬
‫פילוסופיה‪ ,‬ערכים ועקרונות מוסריים הקובעים את העם היהודי החי בישראל כמו בתפוצות‪ ,‬וגם להדריך אותנו‬
‫לקראת עתיד צודק יותר‪.‬‬
‫הבונים דרור מאמינה כי יהודי הוא אדם שמוצאו יהודי‪ ,‬או כל אדם המצהיר על עצמו או עצמה כיהודי ומי שמזדהה‬
‫עם ההיסטוריה‪ ,‬הערכים האתיים‪ ,‬התרבות‪ ,‬הקהילה וגורלו של העם היהודי‪.‬‬
‫אנטישמיות‬
‫יותר ממאה שנים חלפו מאז הקונגרס הציוני העולמי הראשון‪ ,‬ו‪ 50‬שנה חלפו מאז ישראל הפכה למדינה עצמאית‪ .‬ואף‬
‫על פי כן רוב העם היהודי עדיין מפוזר ברחבי הגלות‪.‬‬
‫כמעט ‪ 60‬שנה חלפו מאז זוועות השואה‪ ,‬ומאז שהעולם החל להבין את הפוטנציאל הטמון בשנאה העיוורת כלפי העם‬
‫היהודי‪ .‬כיום אנו עדים להתחדשות האנטישמיות ‪ ,‬כאילו דבר לא נשתנה כאילו ההיסטוריה נשכחה‪.‬‬
‫תנועת הנוער הבונים דרור מובילה את המאבק כנגד האנטישמיות הצומחת )הנקראת אנטי ציונות( ורואה כתפקידנו‬
‫לחנך ולארגן פעולות ציבוריות ופוליטיות כנגד תופעה זו‪ .‬ובנוסף תפקידנו להוביל את המאבק למען כבוד עמנו‪ ,‬ולמען‬
‫כבוד האנושות ולמען עתידה של הקהילה היהודית העולמית‪ .‬הועידה קוראת לעם היהודי ובפרט לנוער היהודי‬
‫להשתתף במאבק נגד האנטישמיות בכל הצורות ובכל מקום‪.‬‬
‫המ אבק ב ‪ 2‬חזיתות ‪ :‬התבוללות וקיצוניות דתית פנטית‬
‫הבונים דרור היא מרכיב אינטגרלי מהקהילה היהודית‪ .‬וככזאת‪ ,‬התנועה נאבקת בשתי חזיתות שונות בו זמנית‪,‬‬
‫החזית של ההתבוללות וחזית הפנטיות הדתית‪ .‬התבוללות מייצגת סכנה לקהילה‪ ,‬דבר שפירושו ירידה במספרם של‬
‫היהודים ואובדן תוכן רעיוני‪.‬‬
‫קנאות דתית היא צורה של פונדמנטליזם‪ ,‬המשתלט על קהילות יהודיות רבות בתפוצות‪ .‬עובדה זו יוצרת רושם‬
‫שהיהדות היא מעין ישות אבסטרקטית אפלה‪ ,‬המייצרת דחייה המדחיקה חלק נכבד ומהותי של אנשים צעירים‬
‫תרבותיים ומחונכים‪.‬‬
‫‪.1‬‬
‫הבונים דרור מאמינה שיהדות מכילה ערכים מוסריים של חברה הומנית צודקת‪ ,‬וכל החברים צריכים לשאוף‬
‫לחיות בה‪ ,‬בחברה זו‪ .‬על כן הבונים דרור מאמינים בחינוך יהודי לחברי התנועה‪ ,‬המבוסס על ספרות יהודית‪,‬‬
‫תנ"ך ומקורות יהודיים נוספים‪ ,‬דתיים וחילוניים‪ ,‬כמדריכים לקראת הגשמה עצמית‪.‬‬
‫‪.2‬‬
‫התנועה ממקמת את החינוך היהודי הציוני בבסיס פעילותה עבור כל שכבות הגיל‪ ,‬על מנת להגביר הזדהות‬
‫רגשית עם העם היהודי ועם מסורתו בקרב השכבות הצעירות‪ ,‬ועל מנת להעמיק את הקשר האישי עם מדינת‬
‫ישראל בקרב השכבות הבוגרות‪.‬‬
‫‪ .3‬התנועה הקיבוצית משמשת כבטויי של יהדות תרבותית‪ .‬על כן עלינו ליצור קשר בין הבונים דרור לבין‬
‫התנועה הקיבוצית‪ ,‬בכדי לחזק את היהדות התרבותית בקרב הבונים דרור‪ .‬על התנועה ליטול חלק בפעולות‬
‫בקרב התנועה הקיבוצית‪ ,‬שמטרתן להעשיר את הרוחניות והתרבות היהודית בקרב הבונים דרור‪ ,‬מתוך‬
‫התבוננות על הנעשה בקיבוצים במובן זה‪ .‬שיתוף פעולה זה יתבטא ביצירת פעילויות חינוכיות עבור התנועה‬
‫‪.‬‬
‫‪.4‬‬
‫‪63‬‬
‫מתוך דאגה עמוקה לכל העם היהודי‪ ,‬ולאחדותו בישראל ובגולה‪ ,‬הועידה תומכת בחוקה המפרידה את הדת‬
‫מן המדינה‪ ,‬תוך כדי נתינת שוויון זכויות לכל זרמי היהדות השונים‪.‬‬
‫‪.5‬‬
‫ועידה זו קוראת לכל המנהיגים הרוחניים‪ ,‬של כל הזרמים‪ ,‬לדון בדבר יצירת דרכים הבנה וסובלנות בקרב כל‬
‫סוגי האוכלוסייה‪.‬‬
‫‪.6‬‬
‫על כל ועידה עולמית מוטלת החובה להתעסק בנושא של מחסור ביהדות בתוך התנועה‪.‬‬
‫‪.7‬‬
‫הועידה הנוכחית מצהירה שסכנת ההתבוללות קיימת בקרב האוכלוסייה היהודית בתפוצות‬
‫‪ .8‬הועידה קוראת לכל בוגרי התנועה ללמוד בעצמם וללמד את השפה העברית‪ ,‬ככלי לתקשורת ייחודית בין כל‬
‫הקהילות השונות בתפוצות ‪ ,‬וכגורם חיובי ומוצלח שנקלט במדינת ישראל‪.‬‬
‫‪ .9‬החינוך היהודי של הבונים דרור מאגד בתוכו ‪ :‬עשייה תרבותית; היסטוריה ומורשת של העם היהודי;‬
‫פילוסופיה ‪ -‬ערכים וקודים מוסריים; העם היהודי בישראל ובתפוצות כאחד‪.‬‬
‫‪ .10‬הועידה קובעת שהחניכים ובוגרים של תנועת הנוער הבונים דרור חייבים להיות יהודים בהגדרת חוק השבות‬
‫כפי שהוא תקף היום ) כלומר‪ ,‬שיהיה לכל הפחות סב אחד יהודי‪ ,‬דבר המאפשר גיור יהודי(‪.‬‬
‫ציונות והגשמה עצמית‬
‫ציונות‬
‫הבונים דרור תומך באידיאל הציוני‪ ,‬כי העם היהודי צריך להיות מדינה עצמאית בתוך מערכת המדינה המודרנית‪,‬‬
‫ושואפת להשיג זאת באמצעות המבנה הארגוני‪ ,‬מידה מסוימת של עצמאות תרבותית ופוליטית על מנת לאפשר‬
‫זרמים שונים ביהדות כדי לבטא בחופשיות את אמונתם‪.‬‬
‫כמו כן‪ ,‬לאחר השגת העצמאות‪ ,‬המשיכה התנועה לדגול באידיאל הציוני דרך ההגנה של מערכת דמוקרטית‬
‫המעניקה לכל אזרחיה שוויון זכויות וחובות שנקבעו בחוק‪ ,‬כמו כן התאמה עם אחריות אליה התחייבה המדינה‬
‫בפני גורמים בינלאומיים‪.‬‬
‫התנועה עומדת בקנה אחד עם אידיאלים סוציאליסטיים‪ ,‬אשר קשורים קשר עמוק לתפיסה הציונית‪ ,‬הבונים דרור‬
‫תילחם במרחב של החברה האזרחית כדי להגן על תושבים ואזרחים בענייני החוק‪.‬‬
‫התנועה מעודדת ומזמינה את חבריה לקחת חלק בחוויה שתשנה את החיים במדינת ישראל‪ ,‬כחלק מתהליך‬
‫החינוך לבגרות המבוסס על התפיסה כי העלייה הפעילה זו הרמה הגבוהה ביותר של ההגשמה עבור חבריה‪.‬‬
‫הגשמה‬
‫התנועה עומדת בקנה אחד עם האידיאולוגיה היהודית והציונות הסוציאליסטית‪ .‬הבונים דרור מבינה כי ההגשמה‬
‫הוא תהליך מתמשך בחיים של בוגר התנועה ולכן אין זה צריך להיות מופרד לשני מונחים כפי שנעשה עד היום‪:‬‬
‫"הגשמה תנועתי" ו"הגשמה עצמית"‪.‬‬
‫התנועה גורסת כי תהליך כזה מתרחש לאורך חייו של כל אחד מבני הבונים דרור על ידי הצבת הלכה למעשה את‬
‫הערכים והמוסר הנובעת מהבסיס האידיאולוגי‪.‬‬
‫בנוסף‪" ,‬עלייה פעילה" נחשבת לתהליך התפתחותי בחיים על פי הערכים הסוציאליסטיים יהודיים בתוך מדינת‬
‫ישראל ‪ ,‬כמו ההישג המשמעותי ביותר של בוגר בתנועה והאידיאל הקבוצתי של בוגר לאורך מסלול התפתחות‬
‫חייהם‪.‬‬
‫‪.1‬‬
‫הגשמה תנועתית היא לשאוף למען חברה צודקת‪ ,‬שוויונית ודמוקרטית בישראל‪.‬‬
‫‪ .2‬הגשמה תנועתית היא לשאוף ליצור חברה צודקת‪ ,‬שוויונית ודמוקרטית בתוך מסגרת סוציאליסטית בישראל‪.‬‬
‫‪.3‬‬
‫המזכירות העולמית של הבונים דרור‪ ,‬נושאת באחריות לתמוך בעולים חדשים‪ ,‬וליצור מסגרות עבור קליטתם‪,‬‬
‫המקדמות הגשמה עצמית‪.‬‬
‫‪.4‬‬
‫מגיל ‪ 14‬או ‪ ,15‬כל מדינה צריכה למצוא תכנית בכדי להתחיל את התהליך הגיבוש לכל שכבה‪ ,‬תהליך‬
‫לקראת גיבוש גרעין עליה והגשמה עצמית תנועתית‪.‬‬
‫‪64‬‬
‫עליה‬
‫‪.1‬‬
‫מתוך ההכרה שהמשמעות האמיתית של ציונות היא עליה‪ ,‬הבונים דרור קורא להסתדרות הציונית‬
‫ולמוסדותיה‪ ,‬למקם את העלייה בראש סדר העדיפויות והמעשים‪ .‬אנו קוראים לבעלי הסמכויות העוסקים‬
‫במלאכת החינוך היהודי הציוני לתמוך בתנועות הנוער המחנכות לקראת עליה‪. .‬‬
‫‪.2‬‬
‫ועידה זו תומכת בשיתוף פעולה בין כל תנועות הנוער הקוראות להגשמה‪ ,‬בכדי להביא את רעיון העלייה לכל‬
‫חלקיו של העם היהודי‪ ,‬תוך כדי הדגשת דרכינו האידיאולוגית וגופינו הפוליטיים‪.‬‬
‫‪.3‬‬
‫ועידת הבונים דרור מזמינה תנועות אחרות להצטרף אל הקומונות שלנו‪ ,‬ולהקים יחדיו גרעינים‪.‬‬
‫‪.4‬‬
‫ועידה זו מציעה שהמזכירות העולמית‪ ,‬בשיתוף עם תנועות שונות ועם בוגרים החיים בארץ‪ ,‬יקימו קהילה‬
‫מאוחדת שתסייע לקליטתם של בוגרי התנועה בקיבוצים או בכל מקום אחר ברחבי מדינת ישראל‪.‬‬
‫‪.5‬‬
‫ועידה זו קוראת לבוגרי התנועה להתגייס לצה"ל‪ ,‬למען בטחון המדינה‪ ,‬מיזוג גלויות‪ ,‬ויצירת כור היתוך‬
‫לחברה ישראלית מאוחדת‪.‬‬
‫‪.6‬‬
‫ועידה זו מזמינה קבוצות של בוגרים להקים גרעיני נח"ל בצה"ל‪.‬‬
‫‪ .7‬הועידה קוראת לעולים חדשים להתיישב בנגב‪ ,‬ולפתח את האזור‪.‬‬
‫קיבוץ‬
‫הבונים דרור מהווים שותף פעיל בהתיישבות בקיבוצים‪ ,‬ובוגרינו הם חברים בלמעלה מ‪ 50 -‬קיבוצים‪ .‬התנועה רואה‬
‫בקיבוץ קהילה יהודית מתחדשת‪ ,‬אשר מגשימה את ערכי הסוציאליזם הציוני באמצעות בניית חברה שוות זכויות‪.‬‬
‫חברה זו לא בוחרת לאטום את עצמה סביב ‪ 4‬קירות‪ ,‬אלא נושאת על כתפיה את המשימה הלאומית והחברתית של‬
‫העם היהודי ושל מדינת ישראל‪ .‬התנועה רואה בתנועה הקיבוצית‪ ,‬גוף שיתופי פלורליסטי‪ ,‬המאחד ומביא לידי ביטויי‬
‫דעות וגישות שונות להגשמת אידיאולוגיות‪ .‬עם זאת‪ ,‬בהתחשב בנתיב התנועה הקיבוצית כלפי ההפרטה מן‬
‫הערכים שעליהם נוסדה התנועה הקיבוצית‪ ,‬אנו חייבים להסתכל לעבר האבולוציה החדשה של הקיבוצים‪ ,‬קבוצות‬
‫וקיבוץ עירוני ככלי רלוונטי של הבונים דרור כדי ליצור קהילות שמטרתן להשפיע על החברה הישראלית‪ .‬התנועה‬
‫הקיבוצית ותפקיד הקיבוצים בהיסטוריה שלנו נשארה ונשארו רלוונטיים מאוד להמשיך את תפקיד החינוך של‬
‫התנועה‪.‬‬
‫‪ .1‬ועידה זו קוראת למזכירות העולמית ולמזכירויות ברחבי העולם‪ ,‬לחדש ולעדכן את תכניות החינוך שלהן על‬
‫מנת שיתאימו למציאות של הקיבוץ כיום‪ ,‬וכן תפקידם של הקבוצות וקיבוצים עירוניים בחברה ישראלית‪.‬‬
‫ולהדגיש חינוך לערכים בסיסיים‪ :‬שוויון‪ ,‬שיתוף‪ ,‬עבודה וחופש‪ .‬בכדי להכין בוגרים להכיר בערכים אלו ולצייד‬
‫אותם ביכולת להתמודד עם האתגר של חידוש ושימור הקיבוצים‪.‬‬
‫‪.2‬‬
‫ועידה זו קוראת לחברי ובוגרי הבונים דרור לעלות ולהשתתף בבניית קומונות‪/‬קבוצות וקיבוצים עירוניים‪,‬‬
‫ו‪/‬או קיבוצים חינוכיים חברתיים‪ ,‬ביחד עם תנועות האחות שלנו בישראל‪ ,‬הנוער העובד והלומד והמחנות‬
‫העולים‪.‬‬
‫‪.3‬‬
‫ועידה זו ערה לשינויים המתעוררים בקיבוצים‪ ,‬ומתנגדת לצורת החלוקה של שכר דיפרנציאלי‪.‬‬
‫‪ .4‬הועידה קוראת לתנועה הקיבוצית‪ ,‬לחזק את החינוך לערכים ואידיאולוגיה‪ ,‬של הדור הצעיר בקיבוץ‪.‬‬
‫‪.5‬‬
‫‪65‬‬
‫ועידה זו מכירה בחשיבות הקיבוצים בהיסטוריה של מדינת ישראל קוראת לבוגרים ומברכת את‬
‫הבוגרים בהמשך להמשיך ולעשות עליה לקיבוצים שיתופיים‪.‬‬
‫סוציאליזם וצדק חברתי‬
‫‪.1‬‬
‫ועידה זו מציינת כי ההגשמה העילאית ביותר היא עליה לצורת חיים סוציאליסטית‪ ,‬שתהא חקלאית או‬
‫אורבנית‪ .‬חלק אינטגרלי בהגשמה זו‪ ,‬הוא היות הקהילה מעורבת בתהליכים חברתיים ופוליטיים בישראל‪.‬‬
‫‪.2‬‬
‫הבונים דרור מאמינה כי הערכים הבאים הם הערכים המרכזיים בהגשמה חברתית סוציאליסטית‪ :‬צדק‬
‫חברתי‪ ,‬אחריות קהילתית חברתית‪ ,‬הומניטריות‪ ,‬שוויון‪ ,‬אקטיביזם אישי וקולקטיבי‪ ,‬חופש‪ ,‬ודאגה לסביבה‪.‬‬
‫‪.3‬‬
‫ועידה זו מציינת כי על מנת להגשים את המצע הסוציאליסטי שלנו‪ ,‬מעורבות חברתית צריכה להיות חלק‬
‫אינטגרלי מחייהם של חניכנו ובוגרינו‪ .‬בתוך ומחוץ לחיי התנועה‪ .‬דבר זה חשוב הן בישראל והן בתפוצות ‪.‬‬
‫החברה הישראלית‬
‫‪.4‬‬
‫ועידה זו קוראת ליצירתה של חברה ישראלית הדוגלת בשוויון זכויות‪.‬‬
‫‪.5‬‬
‫ועידה זו קוראת לבוגרים‪ ,‬באשר הם בקיבוץ או בעיר‪ ,‬לגלות מעורבות במאבק ליצירת חברה שוויונית יותר‬
‫בישראל‪ .‬התרומה של הבוגרים לארץ ישראל איננה מתבטאת רק בתחומים אישיים כי אם גם ביצירת גוף‬
‫פוליטי חברתי משותף בקרב החברה הישראלית‪.‬‬
‫‪.6‬‬
‫ועידה זו קוראת לועדת החינוך בתנועה הקיבוצית‪ ,‬ולמשרד החינוך לפתח תוכנית חינוך שתעסוק בנושאים‬
‫הבאים‪ :‬אקולוגיה‪ ,‬שוויון בין המינים‪ ,‬חיי שכנות בין ערבים ויהודים‪ ,‬דמוקרטיה ושוויון זכויות‪ ,‬פלורליזם‪,‬‬
‫וסובלנות ביהדות‪ ,‬וחינוך על הנעשה בגולה בקרב קהילות יהודיות‪ ,‬בכדי שישראלים ידעו ויבינו קהילות אלו‪.‬‬
‫‪.7‬‬
‫ועידה זו מציעה כי המזכירות העולמית תכלול בתוך התכניות ארוכות הטווח בישראל‪ ,‬דרכים לסיוע בקליטתם‬
‫של עולים חדשים הסובלים מקשיים בישראל‪ .‬למשל על ידי לימוד אנגלית לעולים מאתיופיה ומברה"מ‬
‫לשעבר‪.‬‬
‫‪.8‬‬
‫ועידה זו מגנה את הניסיונות לפגוע בזכות הביטוי של העיתונות והתקשורת‪.‬‬
‫‪.9‬‬
‫ועידה זו קוראת לבוגרים להצטרף למלחמה כנגד תאונות‪ ,‬ולהוות דוגמה לזהירות ולנהיגה בטוחה‪.‬‬
‫‪ .10‬ועידה זו קוראת לבוגרים להצטרף למלחמה כנגד האלימות במשפחה‪ ,‬ולהביא למודעות הגופים הרלוונטים כל‬
‫מקרה שנודע להם בנושא זה‪.‬‬
‫‪ .11‬עם המודעות להיסטוריה של העם היהודי‪ ,‬והבנת הנושא של "אל תעשה לחברך מה ששנוא עליך"‪ ,‬הועידה‬
‫קוראת לממשלת ישראל להתייחס לבעיית העובדים הזרים‪ ,‬למנוע דיור בלתי חוקי‪ ,‬ולדאוג לרווחתם‬
‫ולזכויותיהם של העובדים הזרים‪.‬‬
‫‪ .12‬ועידה זו קוראת לממשלת ישראל ליצור תכניות כלכליות וחברתיות ‪ ,‬שמטרתן למחוק את העוני בישראל מעל‬
‫פני האדמה ‪.‬‬
‫‪ .13‬ועידה זו קוראת לממשלת ישראל לחוקק חוק המקנה לימודים גבוהים בחינם‪.‬‬
‫איכות הסביבה‬
‫‪ .14‬ועידה זו מציינת שבמסגרת מודעות חברתית עלינו לחנך ולהיות פעילים בשמירת הסביבה ובשיפור הסביבה‬
‫הטבעית שלנו‪.‬‬
‫‪ .15‬מחוץ להקשר‪ ,‬יש לשמור על המאזן האקולוגי בעולם‪ ,‬למען הדורות הבאים‪ ,‬ועידה זו מגנה את ההרס של‬
‫יערות הגשם ולהרג בעלי חיים‪.‬‬
‫‪ .16‬ועידה זו מגנה את המפעלים שמזהמים את מימי העולם ואשר פוגעים באיכות הסביבה‪.‬‬
‫‪ .17‬ועידה זו קוראת לתנועה הקיבוצית להכיר בחשיבות שבשמירה על איכות הסביבה‪ ,‬ובשמירה על איזון כל‬
‫אקולוגי בכל הקשור לייצור ולתעשייה לחקלאות‪ ,‬ולפרוייקטים של מגורים והתיישבות‪.‬‬
‫‪66‬‬
‫‪ .18‬ועידה זו קוראת לייסוד "יום ירוק" פעם בשנה‪ ,‬ואשר במהלכו ידונו בנושאי הסביבה‪ ,‬ואשר במהלכו יאספו‬
‫תרומות למען הפרוייקט של הבונים דרור נטיעת יער בעזרת הקרן קיימת לישראל‪ ,‬בצומת שער הגיא‬
‫)בשאיפה בט"ו בשבט(‪.‬‬
‫‪ .19‬ועידה זו קוראת לחברים לנטוע עצים בנגב‪.‬‬
‫חינוך‪ :‬התנועה והחניך‬
‫ועידה זו מכריזה בסיפוק‪ ,‬כי חל שיפור משמעותי בקשר שבין המזכירות העולמית לבין הענפים השונים סביב לגלובוס‪.‬‬
‫שיפור זה חל תודות לביקורים הרבים של חברי המזכירות העולמית בועידות ובאסיפות בכל היבשות‪ .‬ועל ידי התכנסות‬
‫שנתית של מזכירים‪ ,‬רכזי חינוך מכל רחבי העולם‪ ,‬בישראל‪ .‬ובאמצעות פעילויות משותפות בין המדינות‪.‬‬
‫‪.1‬‬
‫ועידה זו מציינת כי הבונים דרור היא תנועה נדירה ומיוחדת‪ ,‬עם בסיס משותף‪ ,‬כשבכל מדינה קיים הבדל‬
‫וייחוד‪ ,‬אך עם זאת אנו תנועה אחת‪ .‬אנו לא "קונפדרציות של תנועות"‪ ,‬כי אם תנועה בין לאומית‪.‬‬
‫שנת הכשרה‬
‫‪.2‬‬
‫צריך להיות קשר רב יותר בין קבוצות ממדינות שונות‪ ,‬או מאזורים שונים‪ ,‬בזמן תוכנית שנת ההכשרה‪ .‬צריך‬
‫להיות תוכן דומה לשנת ההכשרה‪ ,‬ושלבי התכנון המוקדמים‪ ,‬וצריכה להיות תמיכה כלכלית גדולה יותר‪.‬‬
‫‪.3‬‬
‫ועידה זו מחליטה כי בכל מדינה צריך להיות משק יעד‪ ,‬כלומר קיבוץ יעד לעליית בוגרים‪ ,‬ויש לשלוח את‬
‫משתתפי ההכשרה לקיבוץ יעד זה בלבד‪ .‬זאת בכדי ליצור קשר בין משתתפי שנת ההכשרה לבין משק היעד‬
‫שלהם‪.‬‬
‫‪.4‬‬
‫ובנוסף‪ ,‬למשק היעד הקלאסי‪ ,‬ברור לנו שבמצבה הנוכחי של התנועה הקיבוצית‪ ,‬כדאי שמשתתפי שנת‬
‫ההכשרה יחשפו לצורות השונות והחדשות של התיישבות שיתופית קהילתית‪ ,‬כמו "מעגל הקבוצות"‪ ,‬קיבוצים‬
‫עירוניים‪ ,‬קומונות חינוכיות וחברתיות של הנוער העובד והלומד‪ ,‬מחנות העולים וכו'‪ .‬סוג זה של הגשמה‪ ,‬יתכן‬
‫ויצור עניין‪ ,‬הזדהות‪ ,‬והתלהבות בקרב עולים חדשים‪.‬‬
‫‪.5‬‬
‫השאיפה היא שכל קבוצה תבלה לפחות חודש בביצוע עבודות קהילתיות‪ /‬תיקון עולם‪.‬‬
‫‪.6‬‬
‫השאיפה היא שהקבוצות השונות יפגשו לעיתים קרובות ככל שניתן‪ .‬המזכירות נקראת לתקצב פגישות‬
‫הכרחיות אלה‪.‬‬
‫‪.7‬‬
‫צריך ליצור סמינר שיסייע למשתתפי שנת ההכשרה להוביל את התנועה באזוריהם ובמדינה ממנה באו‪.‬‬
‫‪.8‬‬
‫מפגשים עם נוער ישראלי‪ ,‬הוא שאיפה גדולה בכל תוכנית שנת הכשרה‪.‬‬
‫ראש חינוך‬
‫‪.9‬‬
‫‪67‬‬
‫ועידה זו מבקשת מהמזכירות העולמית להקים תפקיד של ראש חינוך עולמי בכדי לשלוח לנו חינוך אל‬
‫התנועה העולמית‪ .‬תפקיד זה כולל‪:‬‬
‫•‬
‫לבדוק ולאשר תכניות עבור כל סניף וקן בתנועה;‬
‫•‬
‫לתאם ולהוביל את הפעולות החינוכיות‪ ,‬לעודד ולדחוף את ראשי החינוך;‬
‫•‬
‫לארגן סמינרים בהתאם לאזורי מגורים;‬
‫•‬
‫ליצור תכנית כללית עבור בוגרים בשנת הכשרה;‬
‫•‬
‫לסייע לכל קן לפתור את בעיותיו הספציפיות;‬
‫•‬
‫ולכתוב תכניות עבור הבוגרים‪.‬‬
‫שליחים‬
‫‪ .10‬ועידה זו דורשת את המשכיות הפעילות של השליחים בכל המדינות‪ ,‬משום שהשליחים מביאים עימם את‬
‫הקשר הישיר בין ישראל לבין המדינה בה השליחים נמצאים ‪.‬‬
‫קשר בין תנועתי‬
‫‪ .11‬ועידה זו דורשת קופה עולמית בין לאומית‪ ,‬בכדי לעזור לארצות בהן הבונים דרור נמצאים במשבר וזקוקים‬
‫לסיוע כלכלי‪ .‬כאשר אנו משתמשים במונח קופה‪ ,‬אנו מתכוונים לכך "שכל אדם ייתן במידת יכולתו‪ ,‬וייקח‬
‫כמידת צרכיו"‪.‬‬
‫‪ .12‬ועידה זו קובעת שלכל סניף של הבונים דרור‪ ,‬ברחבי העולם יהיה סניף יהיה סניף אחר כבן זוגו‪ ,‬סניף‪-‬אח‬
‫בארץ אחרת‪ .‬המטרה מאחורי זיווג זה היא העמקת הקשר‪ ,‬לתת לסניפים פרספקטיבה רחבה יותר‬
‫בהתבוננות על התנועה העולמית‪ .‬ולחזק את הסטטוס העולמי של התנועה העולמית הבונים דרור‪.‬‬
‫‪ .13‬הועידה קוראת לתנועה בישראל להירתם למען מטרת גויס כספים שיועדו למימון פרויקטים חינוכיים‬
‫ופעילויות קני הבונים דרור ברחבי העולם‬
‫‪ .14‬ועידה זו קובעת שתנועת הבונים דרור העולמית‪ ,‬והבונים דרור בכל הארצות‪ ,‬ישתפו פעולה ויתקשרו עם‬
‫ארגונים נוספים ותנועות ברחבי העולם‪ ,‬אשר מאמינים בערכים דומים בהקשר לנושאים ספציפיים כמו‪:‬‬
‫נושאים חברתיים‪ ,‬פוליטיים‪ ,‬סביבתיים ועוד‪...‬‬
‫‪ .15‬אתר האינטרנט של הבונים דרור יכיל לינקים לכל המדינות בהן פועלת התנועה‪ ,‬ובנוסף יכיל "בנק פעולות"‪.‬‬
‫‪ .16‬יום אחד בשנה יוקדש בכל קן ‪ /‬סניף ללימוד אודות התנועה העולמית‪.‬‬
‫‪ .17‬ועידה זו קוראת למזכירות העולמית ביחד עם התנועות הלאומיות‪ ,‬ליצור בסיס נתונים של פעילויות אפשריות‪,‬‬
‫המבוססות על ניסיונם של בוגרים שעשו עליה‪ ,‬ושמהווים פוטנציאל לשמש כשליחים לקני התנועה ברחבי‬
‫העולם‪ .‬אנו מבקשים מהמזכירות הנוכחית ומכל המזכירויות הלאומיות לעדכן את המזכירות העולמית אודות‬
‫עליה של בוגרים לישראל‪.‬‬
‫‪ .18‬המזכירות העולמית והמזכירות הארצית יהיו אחראיות לשמר את יער הבונים דרור בשער הגיא‪ .‬כל קבוצה‬
‫שתגיע לארץ‪ ,‬תבקר ותעבוד ביער‪ .‬למטרה זו‪ ,‬יש להכין את החניכים מבעוד מועד‪ ,‬טרם הגעתם לישראל‪,‬‬
‫וחשיבות הפרוייקט חייבת להיות נהירה להם‪.‬‬
‫להלן תמצית הגרסה של מסמך האידיאולוגיה של הבונים דרור העולמי‪ ,‬שנוצר על ידי כל‬
‫נציגי מזכירויות הועידה כדי לשמש ככלי חינוכי‪:‬‬
‫הבונים דרור היא תנועת נוער יהודית ציונית סוציאליסטית ‪ ,‬אשר מתפקדת כחלק בלתי נפרד מהתנועה הקיבוצית‬
‫הישראלית‪ .‬אשר התחייבה לקחת על עצמה את משימת לקיחת האחריות בפני העם היהודי‪ ,‬החברה הישראלית‬
‫והעולם כולו‪ .‬העיקרון המכונן של התנועה הזו דוגל בחינוך של אנשים צעירים על ידי אנשים צעירים ועמיתיהם לעבוד‬
‫יחד‪ .‬הם יוצרים מסגרת מאורגנת למטרות אידיאולוגיות וחינוכיות‪.‬‬
‫הבונים דרור היא תנועה ייחודית במיוחד אשר יצרה מכנה משוף)יהדות‪ ,‬סוציאליזם לציונות( של ‪ 18‬מדינות שבהם הוא‬
‫קיים היום‪ :‬ברזיל‪ ,‬ארגנטינה‪ ,‬אורוגוואי‪ ,‬מכסיקו‪ ,‬ארה"ב‪ ,‬קנדה‪ ,‬אנגליה‪ ,‬סקוטלנד‪ ,‬ישראל‪ ,‬אוסטרליה‪ ,‬ניו זילנד‪ ,‬הולנד‪,‬‬
‫הונגריה‪ ,‬גרמניה‪ ,‬צרפת‪ ,‬בלגיה‪ ,‬טורקיה ודרום אפריקה‪ .‬התנועה משלבת מאפיינים ספציפיים לכל המדינות הללו‪ ,‬אך‬
‫זה עדיין הומוגני‪ .‬אנחנו לא "קונפדרציה של התנועות" אבל תנועה בינלאומית‪.‬‬
‫התנועה שלנו משמשת להדרכה עבור בני הנוער היהודי על בסיס של ערכים הומניסטיים בהשראת עקרונות היסוד‬
‫האידיאולוגיים כולל תקנון זה‪ .‬ערכים אלה כגון‪ ,‬שוויון‪ ,‬תיקון עולם‪ ,‬דמוקרטיה‪ ,‬צדק חברתי‪ ,‬קולקטביזם‪ -‬הם לא‬
‫פרספקטיבות גרידא‪ :‬הם עומדים כדרך חיים‪ ,‬מבוססים על עקרונות החלוציות‪.‬‬
‫‪68‬‬
‫האידיאולוגיה המתוארת למטה מפוצלת תחת כותרת של בהירות‪ ,‬אבל כותרות אלה אינן אידיאולוגיות שונות – כל פרק‬
‫אינטגרלי לבא אחריו‪ .‬כל חבר‪/‬ה מגלם את רוח הבונים דרור על סמך הניסיון שלהם ואת הערכים שרכשו בתנועה ‪.‬‬
‫הכתוב למטה הוא ניסיון לייצג את רוח במילים‪.‬‬
‫יהדות‬
‫הבונים דרור מושרשת על יהדות תרבותית‪ ,‬גישה הוליסטית הרואה ביהדות כתרבות הכוללת המשלבת בתוכה דת‬
‫ולאום‪ .‬בהמשך לתפיסה של הבונים דרור את היהדות‪ ,‬התנועה המציאה תהליך חינוכי יהודי המבוסס על פעילות‬
‫תרבותית המתבססת על מקורות דתיים‪ ,‬חילוניים וספרות‪.‬‬
‫בקו המחשבה של הבונים דרור‪ ,‬היהדות כוללת את חוכמת ההיסטוריה היהודית‪ ,‬מסורת‪ ,‬כמו גם מערך של ערכי‬
‫מוסר של העם היהודי‪ .‬התנועה מכירה בתפקיד הקהילה היהודית בקנים בהם הקהילה נוכחת‪ ,‬התנועה מכירה‬
‫בחובותיה כלפי הקהילה היהודית וקשריה בכל קן בו היא נוכחת‪ ,‬וביצוע שתי מטרות קבועות‪ :‬לחזק את עקרונות‬
‫היהדות ואת הבטחת ההמשכיות של המסורת היהודית‪.‬‬
‫ציונות‬
‫אנו ציונים מכיוון שאנו מאמינים‪ ,‬כעם‪ ,‬כי יש לנו את הזכות למדינה משלנו‪ ,‬וכי ישראל היא מולדתו של העם היהודי‪.‬‬
‫התנועה שלנו מנסה לפתח חברה המבוססת על שוויון ודמוקרטיה במסגרת הסוציאליסטית בישראל‪ .‬ולכן‪ ,‬אנו רואים‬
‫בעליה החלוצית ‪ ,‬כביטוי הגבוה ביותר של הרעיון הציוני‪.‬‬
‫הבונים דרור מעורבת בחינוך היהודי ציוני‪ ,‬הן בישראל והן בתפוצות והיא מחויבת לפתח זהות יהודית כדי לייצור את‬
‫ההבנה כי ישראל היא מרכז העולם היהודי‪ .‬היא גם מבקשת לעודד את הביטויים השונים של התרבות הישראלי‪,.‬‬
‫ובכך לתרום לפיתוח‪ ,‬בין חברי התנועה דאגה עמוקה ואחריות למדינה‪ ,‬תוך חיזוק כל המטרות לעיל‪ .‬כמו כן‪ ,‬אנו‬
‫מאמינים בזכות האוניברסאלית למולדת ואמונה אשר מתורגמים לפעילות תומכת בזכותו של העם הפלסטיני למדינה‬
‫משלו‪.‬‬
‫סוציאליזם‬
‫אנו תומכים בעקרונות הסוציאליזם משום שאנו מאמינים כי יש עוד דרך להגיע לשאיפות האדם לחירות‪ ,‬צדק ושוויון‪.‬‬
‫כתנועה חינוכית אנו מאמינים בחינוך הומניסטי המחנך אנשים לכבוד‪ ,‬ביקורת‪ ,‬אהבת הזולת‪ ,‬אשר מבינים את ערך‬
‫של שווי האדם ומגלים אחריות כלפי החברה בה הם חיים‪.‬‬
‫הבונים דרור מאמין כי האידיאלים של העבודה הציונית הם שעיצבו את הקיבוצים‪ ,‬אם כפרי או עירוני‪ ,‬אדר מבוססים‬
‫על עקרונות הסוציאליזם‪ ,‬ואשר מחנכים את חברי הקבוצה לחיים בקבוצה שבה ערכי הקבוצה מיושמים‪.‬‬
‫כמו כן‪ ,‬אני מאמינים כי הערכים המפורטים להלן הם הלב להגשמת תרבות סוציאליסטית‪ :‬צדק חברתי‪ ,‬דמוקרטיה‪,‬‬
‫אחריות קהילתית‪ ,‬הומניזם‪ ,‬שוויון‪ ,‬חופש פעילות לפרט ולקבוצה‪ ,‬חופש והגנת הסביבה‪.‬‬
‫אנו מחנכים את החברים להיות פעילים על מנת להגיע לשינוי פוליטי וחברתי של החברה בה הם חיים‪ .‬באשר למימוש‬
‫המטרות הסוציאליסטיות שלנו‪ ,‬התערבות חברתית חייבת להיות חלק בלתי נפרד מן החיים עבור החניכים והמדריכים‬
‫שלנו‪ ,‬בתוך ומחוץ לתנועה‪ ,‬הן בישראל והן בגלות‪.‬‬
‫הגשמה‬
‫הבונים דרור רואה בהגשמה העצמית כתהליך הגשמה אישית אשר מוביל אנשים להשגת המטרות של התנועה‬
‫שדרכה מתגשם החזון בבסיס הרעיונות של תנועת הבונים דרור‪ .‬הבונים דרור מעודדת כל חבר להתמודד עם החיים‬
‫בהשראת האידיאלים הנשמרים על ידי התנועה‪ .‬הגשמה אינה המטרה הסופית‪ ,‬אלא תהליך מתמשך‪ .‬ולכן‪ ,‬מי שחי את‬
‫חייו באופן מודע‪ ,‬ובמרדף אחר הערכים שלו וערכי התנועה ואשר חיים את חייהם בתוך תהליך ההגשמה כדי שיוכלו‬
‫לשנות את העולם לפי אמונתם‪.‬‬
‫לבסוף‪ ,‬התנועה סבורה כי עלייה חלוצית בישראל מובילה לחיים פעילים שישפרו את החברה‪ ,‬לעבוד על מנת לשמור‬
‫על זהות יהודית משמעותית‪ ,‬להיות מעורבים במסגרת חיים חברתית סוציאליסטית המבוססת על ערכים במסמך זה‪,‬‬
‫היא הביטוי הטהור ביותר של ההגשמה‪.‬‬
‫‪69‬‬
Procedures of the Veida
This document contains a detailed description of the procedures, participation, and
rights for the Habonim Dror World Veida
1. General Assembly of the Veida
a. Includes every participant in the veida who has the right to vote, as well as shlichim and mazkirut
olamit.
b. Makes decisions on all proposals in a democratic manner, in accordance with the procedures described
in this document.
c. Is responsible for the atmosphere of the veida, including: helping others understand what is
happening, translating when necessary, acting in accordance with the guidelines set out by the Steering
Committee, and conducting themselves in a manner that promotes democracy and equality of human
worth (shivyon erech haadam) at all times.
2. Participation and the Right to Vote
a. Every national movement has 1 vote.
i Countries with no representatives physically present at the veida will not be allowed to cast a vote
ii Each country must decide before the veida how they will make a decision regarding the casting of
their vote (simple majority, two-thirds, etc.)
iii Each country must choose one person who will hold up their country's voting card for each
proposal during the voting (final) section of the veida.
b. Every national movement may send up to four movement members as representatives with the right
to vote; these representatives should be mazkirut members, or, when this is not feasible, leadership
figures with a future in leading the movement. Representatives' votes are counted as part of their
country's 1 vote.
c. Members present in Israel who are currently participants of Shnat Hachshara will participate in the
veida with the right to vote. Shnatties' votes are counted as part of their country's 1 vote.
d. Members of the Habonim Dror Olami mazkirut, as well as shlichim, will participate in the veida as
facilitators and mediators, and will share opinions, but will not have the right to vote.
3. Steering Committee of the Veida (Tzevet Higui)
a. Composition – the Steering Committee of the veida will be composed of the Mazkir Olami, the Englishspeaking Desk, the Spanish-speaking Desk, and two central shlichim.
b. Functions of the steering committee
i Before the veida, responsible for selecting 10 proposals which will be discussed at length during
the veida, and for ensuring that all proposals are written clearly, with a clear implementation plan.
ii During the veida, acts as the highest body of appeal, responsible for the correct process of the
veida, giving answers to all unexpected questions, recording the results of the votes.
iii After the end of the veida, responsible for the editing and publication of the decisions of the
veida, no more than 2 months after the end of the veida.
70
4. Proposals to the Veida
a. Any Habonim Dror country may present a proposal for the world veida; a country's proposals must be
sent by their current mazkirut in order to be considered by the veida.
b. Proposals must be submitted to the Steering Committee up to one month prior to the start of the veida
seminar
c. Proposals must be written clearly, such that it is clear what a be'ad/neged vote implies, and with a
clear implementation plan for who is responsible for implementation if passed.
d. Amendments
i Amendments to proposals can be suggested to its proposers during the break between Discussion
Chuggim and Decision-making by Country. It is the proposer’s decision whether to include the
suggested amendment(s) in their proposal, including how to phrase the amendment.
ii If the proposer decides not to accept the suggestion(s), the proposal remains as it was originally
written, and is voted upon as such.
iii If the proposer decides to change the proposal, they need to inform the Steering Committee, who
will update each country before the start of the Decision-making by Country section of the veida.
Countries therefore vote on the proposal in its final format.
iv In general, voting members of the veida are asked to vote based on the intention and spirit of the
proposal as it is written, and not place emphasis on exact proposal phrasing; as such, voting
members are asked to keep amendments to a minimum.
5. Procedures of the Veida
In addition to tekasim and updates by the world mazkirut, the veida has five parts: Presentation of
Proposals, Discussion Chuggim, Break (allowing time for amendments), Decision-making by Country, and
Voting.
a. Presentation of Proposals
This is the official start of the veida proceedings, and begins with the General Assembly together in one
large hall
i Veida begins with an introductory statement by a member of the Steering Committee
ii All participants are given a booklet with the current ideology document as it stands from the
previous veida, translated side-by-side in English and Spanish, as well as all proposals to the
current veida, translated side-by-side in English and Spanish, and this procedures document.
iii Up to 10 proposals (selected in advance by the Steering Committee) are presented to the General
Assembly in the following manner:
• Representatives from the proposing country read their proposal aloud in English or Spanish
(General Assembly follows along in proposal booklet), and may add an explanation of why
they are suggesting this proposal and why it is important for the movement (with
simultaneous translation). This section may take no longer than 5 minutes, and the Steering
Committee is responsible for maintaining this time limit.
• Clarification questions ONLY are asked to the proposers, and answers are given by
proposers (with simultaneous translation). This section may take no longer than 5 minutes,
and the Steering Committee is responsible for maintaining this time limit, and ensuring that
all questions are for clarification only.
71
b. Discussion Chuggim
This is the first debate and discussion section of the veida proceedings, taking place in mixed groups by
country and language.
i Facilitation of discussion chuggim: Mazkirim representatives to the veida will be split amongst all
discussion chuggim, and will facilitate these groups. Facilitators are responsible for facilitating the
discussion, making sure every person in the group has ability to share their thoughts and opinions,
and keeping to the time limit.
ii Discussion Groups: Groups will be by mixed countries, languages, and ages, and will comprise
roughly 15 people. Group members are asked to be patient with one another, and to give each
other the space to allow for translations and understanding. If possible, there should be at least
one Hebrew-speaking group.
iii Time Limit: 3.5 hours are designated to this section of the veida. Each group must discuss at least
5 proposals (assigned to them by the Steering Committee), allowing roughly 25 minutes per
proposal ; if time allows, additional proposals can be discussed in these groups (the order for
discussing these is assigned in advance by the Steering Committee)
c. Break
During this break, each voting member has the right to approach any proposer and suggest an
amendment to their proposal, according to the procedure outlined in section 4d above.
d. Decision-making by Country
This is the second debate and discussion section of the veida, taking place in groups separate by
country.
i Facilitation:
• Each country must decide before the veida who will facilitate this discussion
• The facilitator(s) are responsible for facilitating the discussion, making sure every person in
the group has ability to share their thoughts and opinions, and keeping to the time limit.
ii Time Limit: 3.5 hours are designated to this section of the veida. During this time, countries must
discuss the 10 proposals presented to the General Assembly of the veida at the start, as well as all
additional proposals. By the end of this section, each country must have a clear decision for every
proposal: be'ad (in favor), neged (opposed), nimna (abstain)
e. Voting
This is the final part of the official veida proceedings, prior to the tekes sium, and takes place with the
General Assembly together in one large hall
i Voting procedure
• Every single proposal is referred to (by number), by a member of the Steering Committee
(starting with the 10 read in the first part of the veida). Afterwards, the following steps take
place:
• A member of the Steering Committee calls out be'ad, neged, nimna, one at a time.
• Countries respond promptly by holding up a card with their vote for this proposal at the
appropriate time (be'ad, neged, or nimna).
• When all votes are counted, a member of the Steering Committee announces the result of
the vote
• A member of the Steering Committee records the vote result in a table that is projected on
the wall
• Next proposal is voted upon
ii Passing a proposal: A proposal requires more than 50% to pass; abstentions do not count towards
the vote
iii Time limit: 1.5 hours are designated for this section of the veida.
72
Procedimentos da Veidá
Este documento contém uma descrição detalhada dos procedimentos, participação e
direitos para a Veidá Mundial do Habonim Dror
1. A Assembleia Geral da Veidá
a. Inclui todos os participantes da Veidá que têm o direito de voto, bem como os shlichim e a mazkirut
olamit.
b. Toma decisões sobre todas as propostas de forma democrática, em conformidade com os
procedimentos descritos neste documento.
c. É responsável pela atmosfera da Veidá, incluindo: ajudar os outros a entender o que está acontecendo,
traduzir quando necessário, agir em conformidade com as orientações definidas pelo Comitê de
Direção e se comportar de uma maneira que promova a democracia e a igualdade da dignidade
humana (shivyon erech haadam) sempre.
2. A Participação e o Direito de Voto
a. Cada movimento nacional tem um voto.
i Países sem representantes fisicamente presentes na Veidá não poderão votar
ii Cada país deve decidir antes da Veidá como irá tomar a decisão sobre seu voto (maioria simples,
dois terços, etc.)
iii Cada país deve escolher uma pessoa que irá levantar o cartão de voto de seu país para cada
proposta durante a parte (final) de votação da Veidá.
b. Cada movimento nacional pode enviar até quatro integrantes do movimento como representantes
com direito a voto; esses representantes deverão ser membros da mazkirut ou, quando tal não for
possível, pessoas com senso de liderança, com um futuro na liderança do movimento. Votos de
representantes são contados como parte do voto de seu país
c. Integrantes presentes em Israel que são atualmente participantes do Shnat Hachshará participarão da
Veidá com direito a voto. Votos de membros em Shnat Hachshará são contados como parte do voto de
seu país
d. Os membros da Mazkirut Olami do Habonim Dror, bem como os shlichim, participarão da Veidá como
facilitadores e mediadores, e darão suas opiniões, mas não terão direito a voto.
3. Comitê Diretor da Veidá (Tzevet Higui)
a. Composição - o Comitê Diretor da Veidá será composto pelo Mazkir Olami, o posto de língua inglesa, o
posto de língua espanhola, e dois shlichim centrais.
b. Funções do Comitê Diretor
i Antes da Veidá, é responsável pela seleção das 10 propostas que serão amplamente debatidas
durante a Veidá, e deve garantir que todas as propostas sejam escritas de forma clara, com um
plano de implementação claro.
ii Durante a Veidá, atua como o órgão máximo de recurso, o responsável pelo processo correto da
Veidá, respondendo a todas as perguntas inesperadas, registrando os resultados dos votos.
iii Após o fim da Veidá, é responsável pela edição e publicação das decisões da Veidá, não mais de
dois meses após o término da mesma.
73
4. Propostas para a Veidá
a. Qualquer país onde há o Habonim Dror pode apresentar uma proposta para a Veidá mundial; as
propostas do país devem ser enviadas por sua mazkirut atual, a fim de serem consideradas pela Veidá.
b. As propostas devem ser apresentadas ao Comitê Diretor até um mês antes do início do seminário da
Veidá
c. As propostas devem ser redigidas de forma clara, de modo que fique evidente o que os votos de
be'ad/neged implicam, e com um plano de implementação claro sobre quem será responsável pela
execução da proposta caso esta seja aprovada.
d. Alterações
i. Alteracoes nas propostas podem ser sugeridas durante o intervalo entre discussoes,
chugim e tomadas de decosao por pais. Eh decisao do proponente incluir a alteracao
sugerida na sua proposta, inclusive como ela sera colocada.
ii. Se o proponente decidir nao aceitar a sugestao, a proposta como era orininalmente
escrita, e votada como tal.
iii. Se o proponente decidir mudar a proposta, eles precisam informar o comite " seder
haiom" que ira atualizar cada pais antes do inicio de tomadas de decisao por parte
deste pais. Os paises portanto, votarao na proposta em seu formato final.
iv. Em geral, os membros votantes da veida sao convidados a votar baseado na intencao e
espirito da proposta, como esta escrito,e nao enfatizar a forma escrita da proposta,
como tal, os membros votantes sao convidados a manter o minimo de alteracao.
5. Procedimentos da Veidá
Além de tekasim e atualizações feitos pela mazkirut mundial, a Veidá tem cinco partes: Apresentação de
Propostas, Chuguim de Debates, intervalo ( tempo para alteracoes), Tomada de Decisões por País e
Votação.
a. Apresentação de Propostas
Este é o início oficial dos procedimentos da Veidá e começa com toda a Assembleia Geral em um
grande salão
i A Veidá começa com uma introdução feita por um membro do Comitê Diretor.
ii Todos os participantes receberão uma cartilha com o documento da ideologia atual , tal como
definido na Veidá anterior, traduzido lado a lado em Inglês e Espanhol, bem como todas as
propostas para a Veidá atual, traduzidas lado a lado e em Inglês espanhol, e este documento de
procedimentos.
iii Até 10 propostas (selecionadas previamente pelo Comitê Diretor), serão apresentadas à
Assembleia Geral da seguinte maneira:
• Representantes do país proponente lerão em voz alta a sua proposta em Inglês ou Espanhol
(a Assembleia Geral acompanhará ao longo da cartilha de propostas), e poderão acrescentar
uma explicação de por que eles estão sugerindo essa proposta e por quê ela é importante
para o movimento (com tradução simultânea). Esta seção não pode levar mais de 5 minutos
e o Comitê Diretor é responsável pela manutenção deste limite de tempo.
• Perguntas de esclarecimento SOMENTE serão feitas para os proponentes e as respostas
serão dadas pelos mesmos (com tradução simultânea). Esta seção não pode levar mais de 5
minutos e o Comitê Diretor é responsável pela manutenção deste limite de tempo por
assegurar que todas as perguntas sejam apenas para esclarecimento.
74
b. Chuguim de Debates
Esta é a primeira parte de debate e discussão do processo da Veidá, ocorrendo em grupos mistos, por
país e idioma.
i Facilitação dos Chuguim de Debates: representantes Mazkirim na veida serao divididos entre todos
os Chugim e irao facilitar estes grupos. Os facilitadores são responsáveis por facilitar a discussão,
certificando-se de que todas as pessoas do grupo tenham a possibilidade de compartilhar seus
pensamentos e opiniões, mantendo o limite de tempo.
ii Grupos de Discussão: Os grupos serão de países , línguas e idades mistas e incluirão cerca de 15
pessoas. Os membros do grupo deverão ter paciência entre si e dar uns aos outros espaço para
permitir a tradução e compreensão. Se possível, deve haver pelo menos um grupo de língua
hebraica.
iii Tempo Limite: Três horas e meia são designadas para esta seção da Veidá. Cada grupo deve
discutir pelo menos cinco propostas (que lhes serão atribuídas pelo Comitê Diretor), com
aproximadamente 25 minutos por proposta; se o tempo permitir, novas propostas podem ser
discutidas nesses grupos (a ordem para discutir estas é atribuída previamente pelo Comitê Diretor)
c. Intervalo
Durante o intervalo, cada membro votante tem o direito de levar propostas e sugerir alteracoes a sua
proposta, de acordo com o procedimento previsto na secao acima.
d. Tomada de Decisões por País
Esta é a segunda parte de debate e discussão da Veidá, ocorrendo em grupos separados por país.
i Facilitação:
• Cada país deve decidir antes da Veidá quem irá facilitar o debate
• Os facilitadores são responsáveis por facilitar a discussão, certificando-se de que todas as
pessoas do grupo tenham a possibilidade de compartilhar seus pensamentos e opiniões,
mantendo o limite de tempo.
ii Tempo Limite: Três horas e meia são designadas para esta seção da Veidá. Durante este tempo, os
países deverão discutir as 10 propostas apresentadas à Assembleia Geral da Veidá no início, bem
como todas as propostas adicionais. Ao final desta seção, cada país deve ter uma decisão clara
sobre cada proposta: be'ad (a favor), neged (contra), nimna (abstenção)
e. Votação
Esta é a parte final do processo oficial da Veidá, antes do Tekes Sium, e ocorre com toda a Assembleia
Geral em um grande salão.
i Processo de Votação
• Cada uma das propostas é mencionada (pelo número), por um membro do Comitê Diretor
(começando com as 10 lidas na primeira parte da Veidá). Posteriormente, os seguintes
passos são seguidos:
• Um membro do Comitê Diretor chama be'ad, neged, nimna, um de cada vez.
• Os países respondem prontamente, segurando uma placa com o seu voto para a presente
proposta no momento adequado (be'ad, neged ou nimna).
• Quando todos os votos forem contados, um membro do Comitê Diretor anuncia o resultado
da votação.
• Um membro do Comitê Diretor registra o resultado da votação em uma tabela que é
projetada na parede.
• A próxima proposta é votada.
ii Aprovação de propostas: Cada proposta deve ter mais de 50% votos a favor para ser aprovada;
abstenções não contam para a votação
iii Tempo Limite: Uma hora e meia é designada para esta seção da Veidá.
75
‫פרוצדרות של הועידה‬
‫המסמך זה כולל תיאור מפורט של נהלים‪ ,‬השתתפות והזכויות של ועידת הבונים דרור‪.‬‬
‫‪ .1‬עצרת כוללת של הועידה‪.‬‬
‫א‪ .‬כולל כל משתתף ועידה שיש לו הזכות להצביע‪ ,‬כמו כן שליחים וחברי המזכירות העולמית‪.‬‬
‫ב‪ .‬קבלת החלטות על כל ההצעות באופן דמוקרטי‪ ,‬בהתאם לנהלים המתוארים במסמך זה‪.‬‬
‫ג‪ .‬אחראי על האווירה בועידה‪ ,‬כולל‪ :‬לעזור לאחרים להבין מה קורה‪ ,‬לתרגם בשעת הצורך‪ ,‬פועלים בהתאם‬
‫להנחיות שנקבעו על ידי צוות ההיגוי וכן לנהל עצמם באופן שמקדם דמוקרטיה ושוויון ערך האדם בכל עת‪.‬‬
‫‪ .2‬השתתפות וזכות הצבעה‪.‬‬
‫א‪ .‬לכל תנועה לאומית יש זכות הצבעה אחת‪.‬‬
‫‪.i‬‬
‫מדינה ללא נציגות פיזית בועידה לא תהיה רשאית להצביע‪.‬‬
‫‪.ii‬‬
‫כל מדינה חייבת להחליט לפני הועידה כיצד הם יקבלו החלטה לגבי הליהוק של ההצבעה שלהם‪).‬רוב‬
‫רגיל‪ ,‬שני שלישים וכו'‪(.‬‬
‫‪.iii‬‬
‫כל מדינה צריכה לבחור אדם אחד שיחזיק את כרטיס ההצבעה שלהם על כל הצעה במהלך ההצבעות‬
‫הסופיות של הועידה‪.‬‬
‫ב‪ .‬כל תנועה לאומית רשאית לשלוח עד ארבעה חברי תנועה כנציגים עם זכות הצבעה‪ .‬נציגים אלו צריכים להיות‬
‫חברי מזכירות‪ ,‬או כאשר זה אינו אפשרי‪ ,‬דמויות מנהיגות עם עתיד להוביל את התנועה‪ .‬קולות "הנבחרים"‬
‫נספרים כחלק מההצבעה של ארצם‪.‬‬
‫ג‪ .‬חברי התנועה שנמצאים בתקופת שנת הכשרה ישתתפו בועידה ויהיו בעלי זכות הצבעה‪ ,‬קולות חברי השנת‬
‫נספרות כחלק מההצבעה של ארצם‪.‬‬
‫ד‪ .‬חברי המזכירות העולמית של הבונים דרור‪ ,‬כמו גם שליחים‪ ,‬ישתתפו בועידה כמנחים ומתווכים ויוכלו לשתף‬
‫בדעותיהם‪ ,‬אך ללא זכות ההצבעה‪.‬‬
‫‪ .3‬ועדת ההיגוי )צוות היגוי(‬
‫א‪ .‬הרכב‪ -‬צוות ההיגוי יהיה מורכב מ‪ :‬מזכיר עולמי‪ ,‬דסק דוברי אנגלית‪ ,‬דסק דוברי ספרדית ושני שליחים‬
‫מרכזיים‪.‬‬
‫ב‪ .‬תפקידי צוות ההיגוי‪.‬‬
‫‪76‬‬
‫‪.i‬‬
‫לפני הועידה‪ ,‬אחראי על בחירת עשרת ההצעות אשר ידונו בהרחבה במהלך הועידה ועל מנת להבטיח‬
‫כי כל ההצעות כתובות היטב עם תוכנית ברורה ליישום‪.‬‬
‫‪.ii‬‬
‫במהלך הועידה‪ ,‬הצוות ישמש כגוף עליון לערעור‪ ,‬יהיה אחראי על תהליך נכון של הועידה‪ ,‬נתינת‬
‫תשובות לשאלות בלתי צפויות והקלטת תוצאות ההצבעות‪.‬‬
‫‪.iii‬‬
‫לאחר סיום הועידה‪ ,‬אחראי על עריכת ופרסום החלטות הועידה‪ .‬לא מאוחר מחודשיים לאחר סיום‬
‫הועידה‪.‬‬
‫‪ .4‬הצעות הועידה‪.‬‬
‫א‪ .‬כל מדינה רשאית להציע הצעות לועידה‪ .‬הצעות כל מדינה צריכות להישלח למזכירות הנוכחית של המדינה על‬
‫מנת להיחשב בועידה‪.‬‬
‫ב‪ .‬את ההצעות יש להגיש לצוות ההיגוי עד חודש לפני הועידה‪.‬‬
‫ג‪ .‬ההצעות חייבות להיות כתובות באופן ברור‪ ,‬בנוסף‪ ,‬צריך להיות ברור באם הנטייה היא בעד או נגד ההצעה‪.‬‬
‫חייבת להיות מוגשת תוכנית יישומית להצעה במידה ותתקבל‪.‬‬
‫ד‪ .‬תוספות ותיקונים‪.‬‬
‫‪.i‬‬
‫הצעות לתיקונים ניתן להגיש בהפסקות בין חוגי הדיון לבין קבלת החלטות על ידי המדינה‪ .‬זו החלטה של‬
‫המדינה אם לכלול את התיקון המוצע בהצעה שלהם‪ ,‬כולל ביטוי לאופן התיקון‪.‬‬
‫‪.ii‬‬
‫אם המציע מחליט שלא לקבל את ההצעה‪ ,‬ההצעה נשארת כפי שנכתבה במקור‪.‬‬
‫‪.iii‬‬
‫אם המציע מחליט לשנות את ההצעה‪ ,‬הם צריכים ליידע את ועדת ההיגוי‪ ,‬ולעדכן כל מדינה לפני תחילת‬
‫קבלת ההחלטות על הנוסח הסופי של ההצעה‪.‬‬
‫‪.iv‬‬
‫חברי ההצבעה מתבקשים להצביע על כוונה ורוח של ההצעה כפי שהיא כתובה ולא לשים את הדגש על‬
‫ניסוח מדויק של ההצעה‪ .‬לכן‪ ,‬החברים מתבקשים לשמור על תיקונים מינימליים‪.‬‬
‫‪ .5‬פרוצדורות של הועידה‪.‬‬
‫בנוסף על טקסים ועדכונים על ידי המזכירות העולמית‪ ,‬לועידה ישנם חמישה חלקים‪ :‬הצגת ההצעות‪ ,‬חוגי דיון‪,‬‬
‫הפסקה )מאפשר זמן להצעות ותיקונים(‪ ,‬קבלת החלטות על ידי המדינה והצבעה‪.‬‬
‫א‪ .‬מצגת של ההצעות‪:‬‬
‫זוהי ההתחלה הרשמית של תהליכי הועידה אשר מתחיל בעצרת כללית כל המדינות יחד באולם גדול‪.‬‬
‫‪77‬‬
‫‪.i‬‬
‫הועידה מתחילה עם נאום של אחד מחברי צוות ההיגוי‪.‬‬
‫‪.ii‬‬
‫כל המשתתפים מקבלים חוברת עם מסמך האידיאולוגיה הנוכחית בהשוואה לאידיאולוגיה מהועידה‬
‫הקודמת עם תרגום ספרדית לצד אנגלית‪ ,‬את כל הצעות הועידה הנוכחית ואת מסמך הנהלים הנ"ל‪.‬‬
‫‪.iii‬‬
‫עד ‪ 10‬הצעות )שנבחרו מראש על ידי צוות ההיגוי( מוצגים בפני האסיפה הכללית באופן הבא‪:‬‬
‫•‬
‫נציגי המדינה המציעה קוראת את ההצעה שלהם באנגלית או בספרדית )הועידה עוקבת אחר סדר‬
‫החוברת שחולקה ומתורגמת לספרדית ואנגלית(‪ .‬המדינה יכולה להוסיף הסבר מדוע הם מציעים את‬
‫ההצעה ומדוע זה חשוב עבור התנועה)עם תרגום סימולטני(‪ .‬סעיף זה מוגבל לזמן של ‪ 5‬דקות‪ .‬צוות‬
‫ההיגוי אחראי על שמירה בהגבלת הזמן‪ ,‬ולהבטיח כי כל השאלות הן לצורך בירור בלבד‪.‬‬
‫•‬
‫אל המציעים יוגשו שאלות הבהרה בלבד והמציעים יענו עליהם בצירוף עם תרגום סימולטני‪ .‬סעיף‬
‫זה מוגבל לזמן של ‪ 5‬דקות‪ .‬צוות ההיגוי אחראי על שמירה בהגבלת הזמן‪ ,‬ולהבטיח כי כל השאלות‬
‫הן לצורך בירור בלבד‪.‬‬
‫ב‪ .‬חוגי דיון‬
‫זהו הדיון הראשון וחתך דיון הליכי הועידה‪ ,‬אשר מתרחשים בקבוצות מעורבות של מדינה ושפה‪.‬‬
‫‪.i‬‬
‫סיוע לחוגי הדיון ‪ :‬נציגי המזכירים לועידה יפוצלו בין חוגי הדיון השונים על מנת להקל על חוגי הדיון‪.‬‬
‫המנחים אחראים להקל על הדיון‪ ,‬לוודא כי לכל אדם יש את היכולת לחלוק את מחשבותיו ואת דעותיו‬
‫ושמירה על מגבלת הזמן‪.‬‬
‫‪.ii‬‬
‫קבוצות דיון‪ :‬הקבוצות תהינה מורכבות מכל המדינות‪ ,‬שפות מעורבות‪ ,‬גילאים שונים ובנות ‪ 15‬אנשים‪.‬‬
‫חברי קבוצה מתבקשים להתאזר בסבלנות זה עם זה ולתת את הזמן כדי לאפשר תרגום והבנה‪ .‬אם‬
‫אפשרי צריך להיות לפחות דובר עברית אחד בקבוצה‪.‬‬
‫‪.iii‬‬
‫הגבלת זמן‪ :‬לשלב זה של הועידה מוקצבות ‪ 3.5‬שעות‪ .‬כל קבוצה חייבת לדון בלפחות ‪ 5‬הצעות )שהוקצו‬
‫להם על ידי צוות ההיגוי(‪ ,‬המאפשר ‪ 25‬דקות לכל הצעה‪ ,‬אם הזמן מאפשר‪ ,‬יהיה ניתן להוסיף עוד‬
‫הצעות לקבוצות הדיון‪) .‬הסדר לדיונים אלו מוקצה מראש על ידי צוות ההיגוי(‪.‬‬
‫ג‪ .‬הפסקה‬
‫במהלך הפסקה זו‪ ,‬לכל חבר בעל זכות הצבעה יש את הזכות לפנות לכל מציע ולהציע לשנות את ההצעה‬
‫שלהם‪ ,‬על פי ההליך המתואר בסעיף ‪4‬ד' לעיל‪.‬‬
‫ד‪ .‬קבלת החלטות על ידי המדינה‬
‫זהו דיון וחתך דיון שני של הועידה אשר מתקיימים בקבוצות המחולקות לפי מדינות‪.‬‬
‫‪.i‬‬
‫‪.ii‬‬
‫הנחיה‬
‫•‬
‫כל מדינה חייבת להחליט לפני תחילת הועידה מי ינחה את הדיון מטעמה‪.‬‬
‫•‬
‫המנחה או המנחים אחראים להקל על הדיון‪ ,‬לוודא שלכל אדם יש את היכולת לחלוק את‬
‫מחשבותיו ודעותיו ושמירה כל מגבלת הזמן‪.‬‬
‫הגבלת זמן‪ :‬לחלק זה של הועידה מוקצבות ‪ 3.5‬שעות‪ .‬במהלך הזמן הזה כל מדינה חייבת לדון בכל ‪10‬‬
‫ההצעות שהוצגו בפני האסיפה הכללית של הועידה בהתחלה‪ ,‬כמו את כל ההצעות הנוספות‪ .‬בסופו של‬
‫סעיף זה‪ ,‬לכל מדינה צריכה להיות בעלת עמדה ברורה‪ :‬בעד‪ ,‬נגד‪ ,‬נמנע‪.‬‬
‫ה‪ .‬ההצבעה‬
‫זהו החלק האחרון של הליכי הועידה הרשמיים‪ ,‬לקראת טקס הסיום ומתרחש בעצרת כללית הכוללת את כל‬
‫המדינות‪.‬‬
‫‪.i‬‬
‫‪78‬‬
‫הליך ההצבעה‬
‫•‬
‫כל הצעה ממוספרת ומוצגת על ידי חבר צוות ההיגוי על כל היבטיה‪ .‬לאחר מכן‪ ,‬מתקיימים השלבים‬
‫הבאים‪:‬‬
‫•‬
‫חבר צוות ההיגוי קורא בקול‪ ,‬בעד‪ ,‬נגד ונמנע‪ ,‬כל אחד בנפרד‪.‬‬
‫•‬
‫המדינות מגיבות על ידי הרמת כרטיס עם הצבעתם עבור ההצעה הזו בזמן המתאים‪) .‬בעד‪ ,‬נגד‪,‬‬
‫נמנע(‪.‬‬
‫•‬
‫כאשר כל הקולות נספרים‪ ,‬חבר צוות ההיגוי מכריז על תוצאת ההצבעה‪.‬‬
‫•‬
‫חבר צוות ההיגוי מערכן את התוצאות על הלוח המוקרן על מסך‪.‬‬
‫•‬
‫מעבר להצעה הבאה‪.‬‬
‫‪.ii‬‬
‫הצעה עוברת כאשר‪ :‬הצעה חיית יותר מ‪ %50‬על מנת לעבור‪ .‬קולות נמנעים לא נספרים‪.‬‬
‫‪.iii‬‬
‫הגבלת זמן‪ :‬לחלק זה של הועידה מוקצבים ‪ 1.5‬שעות‪.‬‬
Proposals / Propuestas/ ‫הצעות‬
Veida VII – 2010 – ‫ועידה שביעית‬
Key: Additions to the former ideology document (of the fifth veida) are indicated in bold;
Amendments are indicated in bold italics
Aclaracion: las frases agregadas en la septima veida, sobre el documento de la quinta veida estan escritos
en letra negra sobresaltada (bold) y los cambios estan escritos en letra negra sobresaltada y "Italic"
Proposal #1 (Argentina)
Principios del Movimiento
Habonim Dror, movimiento juvenil de vanguardia,
cree en el ideal judío sionista socialista basado en
los siguientes principios:
1. Formación y creación de una sociedad
democrática e igualitaria que pertenezca a
todos los ciudadanos.
Perfeccionando un estado democratico que
permita la igualdad de derechos y
obligaciones a cada uno de sus ciudadanos.
(Levitico 24:22) Un mismo estatuto tendréis
para el extranjero, como para el natural;
porque yo soy Jehová vuestro Dios
Principles of the Movement
The chalutzic youth movement, Habonim Dror
believes in the Socialist Zionist vision based in
these fundamental principles:
1. Fostering a just, democratic and equal society
belonging to all of its citizens. Improving a
democratic state affording the same rights
and obligations to all its citizens.
Vayikra (XXIV, 22) You shall have one manner
of law, as well for the stranger as for the
homeborn, for I am the Lord your God.
2.
2. El pueblo judío tiene una afinidad histórica
con la tierra del estado de Israel. El estado de
Israel es el centro espiritual/cultural del
pueblo judío. Solo aquí el pueblo judío puede
vivir una vida en común, con creatividad,
responsabilidad y soberanía.
(Génesis 12:1-2)Pero Jehová había dicho a
Abram: Vete de tu tierra y de tu parentela, y
de la casa de tu padre, a la tierra que te
mostraré. Y haré de ti una nación grande, y te
bendeciré, y engrandeceré tu nombre, y serás
bendición
3. El estado de Israel es una sociedad pluralista,
por ello debe permitir la libre expresión
cultural, religiosa y legal a sus distintos
ciudadanos.
(Números 11:29) Y Moisés le respondió:
¿Tienes tú celos por mí? Ojalá todo el pueblo
de Jehová fuese profeta, y que Jehová pusiera
su espíritu sobre ellos.
The Jewish people has an historic link with the
Land of Israel. The State of Israel is the
spiritual centre of the Jewish people. Only
here can the Jewish people carry out a
collective life of creativity, responsibility and
sovereignty.
Bereishit (XII, 1-2) Now the Lord said unto
Abraham: ‘Get thee out of thy country, and
from thy kindred and from they father’s house,
unto the land I will show thee. And I will make
of thee, and make thy name great, and be
thou a blessing.’
3.
The State of Israel is a multi-cultural society
and because of this must allow the full
cultural, religious and institutional expression
of all its different citizens.
Bamidbar (XI, 29) And Moses said unto him:
‘Art thou jealous for my sake? Would that all
the Lord’s people were prophets, that the Lord
would put his spirit on them!’
79
4. Formar una sociedad israelí que brinde
igualdad de oportunidades a todos sus
ciudadanos.
(Levítico19:13-14) No oprimirás a tu
prójimo, ni le robarás. No retendrás el
salario del jornalero en tu casa hasta la
mañana. No maldecirás al sordo, y delante
del ciego no pondrás tropiezo, sino que
tendrás temor de tu Dios. Yo Jehová.
5. Paz, cooperación y buenas relaciones con
habitantes del oriente medio en coherencia
con nuestra vision humanista del judaismo.
4.
Vayikra (XIX, 13-14) Thou shalt not oppress thy
neighbour, nor rob him; the wages of a hired
servant shall not abide with thee all night until
the morning. Thou shalt not curse the deaf,
nor put a stumbling block before the blind.
5.
(Génesis13:8-9) Entonces Abram dijo a Lot:
No haya ahora altercado entre nosotros
dos, entre mis pastores y los tuyos, porque
somos hermanos.
¿No está toda la tierra delante de ti? Yo te
ruego que te apartes de mí. Si fueres a la
mano izquierda, yo iré a la derecha; y si tú a
la derecha, yo iré a la izquierda
6. Desarrollo de una concepción de judaismo
cultural, compatible a las necesidades de
nuestro tiempo, en acción común y respeto
mútuo con las distintas corrientes del
judaismo.
(Génesis 2:15) Tomó, pues, Jehová Dios al
hombre, y lo puso en el huerto de Edén, para
que lo labrara y lo guardase.
Peace, cooperation and good neighbourly
relations with the peoples of the region, in
line with our humanist conception of
Judaism.
Bereishit (XIII, 8-9) And Abraham said unto Lot:
‘Let there be no strife, I pray thee, between me
and thee, and between my herdsmen and they
herdsmen; for we are brethren. Is not the
whole land before thee? Separate thyself, I
pray thee, from me; if thou wilt take the left
hand, then I will go to the right; or if thou take
the right hand, then I will go to the left.’
6.
Nurturing a new conception of cultural
Judaism suitable for the needs of our times,
with cooperation and mutual respect between
all the strands of Judaism
Devarim (XXX, 12-14) It is not in heaven, that
you should say: ‘Who shall go up for us to
heaven, and bring it to us, and make us to
hear it that we may do it?’ Neither is it beyond
the sea that you should say: ‘Who shall go
over the sea for us, and bring it unto us, and
make us to hear it, that we may do it?’ But the
word is very near to you, in your mouth, and in
your heart, that you may do it.
(Deuteronomio 30:12-13) No está en el
cielo, para que digas: ¿Quién subirá por
nosotros al cielo, y nos lo traerá y nos lo
hará oír para que lo cumplamos? Ni está al
otro lado del mar, para que digas: ¿Quién
pasará por nosotros el mar, para que nos lo
traiga y nos lo haga oír, a fin de que lo
cumplamos?
7. Cultivar una sociedad basada en el
desarrollo personal, el cuidado del medio
hambiente, y el desarrollo de un pais
pluralista y próspero. Cultivar una sociedad
basada en el desarrollo personal, la
igualdad de los hombres, el cuidado del
medio ambiente, y el desarrollo de un pais
soberano y protector de sus recursos
naturales.
Fostering an Israeli society which promotes
equality of opportunity and equality in society
for all of its citizens.
7.
Development of a prospering welfare state
based on the development of what is ours,
and conservation of the environment.
Promote the construction of a society around
the core values of individual growth, equality
of human value, environmental protection
and development of a sovereign country that
protects its natural resources.
Bereishit (II, 15) And the Lord took the man, and
put him into the garden of Eden to dress it and
to keep it.
80
8. Habonim Dror luchará contra la asimilación
en todas las comunidades, con ayuda de la
educación no formal a el judaismo y el
sionismo a traves de la practica educacional
no formal basada en los principios
humanitarios provenientes de la cultura judia.
Habonim Dror luchará contra la asimilación
en todas las comunidades, promovera la
identidad juida-sionista a traves de la
practica educacional no formal basada en los
principios humanitarios provenientes de la
cultura judia.
8.
Habonim Dror will fight against
assimilation in all communities in the
diaspora, through informal Jewish Zionist
education. Habonim Dror fights against
assimilation in every community,
promotes Jewish identity through
informal Jewish Zionist education based
on the humanitarian principles upheld by
Jewish culture.
Proposal #2 (Argentina)
Esclarecimento: A proposta abaixo esta
realcionada com a sessao Judaismo nas paginas
8-10. de acrodo com a proposta apenas a parte
de "Anti-Semitismo" do documento ideologico
deve permanecer, e o texto a seguir substitui
todo o resto.
Judaísmo
Habonim Dror cree en el judaismo como
cultura.
Desde una concepcion marxista de la cultura
entendemos que la religion es parte integra
pero no hace a la totalidad de la misma.
Clarification: The following proposal relates to the
Judaism section on pages 8-10. According to this
proposal, only the "Anti-Semitism" section from
the Ideology document would remain, and the
section below replaces everything else.
Judaism
Habonim Dror understands Judaism as a culture.
From the perspective of the Marxist philosophy
of culture, we understand that religion is an
integral part of culture, but does not represent it
in its entirety.
La cultura judia desarrollo a traves de su
historia una moral y una etica basada en los
valores de justicia e igualdad que llevan al
desarrollo de sociedades mas humanitarias.
Throughout history, the Jewish culture has
developed a set of moral and ethical principles
rooted in the values of justice and equality which
drive a deeper sense of humanitarianism in
society.
Habonim Dror lleva a la practica su idea de
judaismo a traves de una educación basada en
fuentes provenientes de la cultura judía tanto
de indole religiosas como laicas, como asi
tambien bibliografia que se encuentra en
coherencia con los principios del movimiento.
Habonim Dror puts into practice its conception of
Judaism through an education system inspired by
sources of the Jewish culture —both religious
and secular—as well as by bibliographic
materials in line with the principles of the
movement.
El movimiento ubica a la educación judía
sionista como base de sus actividades
entendiendo a la necesidad de una soberania
territorial como eje principal de la continuidad y
el crecimiento de la cultura judia.
The movement's activities are essentially based
on Zionist Jewish education, understanding that
the need for territorial sovereignty is a key factor
to sustain and develop the Jewish culture.
81
A partir de este concepto de judaismo
Habonim Dror entiende la necesidad de
separacion de las leyes religiosas y civiles del
ambito estatal.
Based on this concept of Judaism, Habonim
Dror believes that it is necessary to separate
religious and civil laws from the laws of the
state.
En lo referido al movimiento kibutziano,
entendemos que este es una expresión de
judaísmo cultural que permite redefinir y
adaptar nuestras costumbres y tradiciones.
Por ello debemos crear un vínculo entre
Habonim Dror y el movimiento kibutziano,
para fortalecer el judaísmo cultural dentro de
Habonim Dror. Para ello Habonim Dror debe
formar parte de las actividades dentro del
movimiento kibutziano, cuyo objetivo es
enriquecer espiritual y culturalmente el
judaismo dentro de Habonim Dror, por lo ya
hecho en los kibutzim en este aspecto. Esta
acción mancomunada se expresa en la
creación de actividades eduecadoras para con
el movimiento.
In our opinion, the Kibbutz Movement is an
expression of cultural Judaism which offers an
opportunity to redefine and adapt our customs
and traditions. Therefore, we see the need to
establish bonds between Habonim Dror and
the Kibbutz movement, in an effort to
strengthen cultural Judaism within Habonim
Dror. In order to fulfill this aspiration, Habonim
Dror must be made part of the activities of the
Kibbutz movement, which pursues spiritual and
cultural enrichment of Judaism in the bosom of
Habonim Dror by profiting from the previous
achievements of the kibutzim. This shared
action is embodied in educational proposals
which are targeted at the members of the
movement.
En conclusion, la educación judía dentro de
Habonim Dror contiene: acciones culturales,
historia y tradición del pueblo judío, filosofía
– valores y códigos morales, que rigen al
pueblo judío en Israel y la diáspora por igual y
son guias en nuestro desarrollo hacia un
futuro mas justo.
We may thus conclude that the Jewish
education within Habonim Dror comprises
cultural initiatives, Jewish history and
tradition, philosophy, values and moral
principles that govern the Jewish people living
in Israel as well as the Diaspora, and also guide
us towards a future with more justice.
Habonim Dror como componente integral de
la comunidad judía, el movimiento lucha en
dos frentes diferentes al mismo tiempo, el de
la asimilación y el del fanatismo religioso.
Habonim Dror is an integral component of the
Jewish community. As such, the movement
struggles
on
two
different
fronts
simultaneously, that of assimilation and that of
religious fanaticism.
La asimilación representa un peligro para la
comunidad, lo que significa un descenso en el
número de judíos y la pérdida de contenidos y
valores.
El celo religioso es una forma de
fundamentalismo, que controla a numerosas
comunidades judias en la diáspora. Esta
realidad crea la imagen de un judaismo de tipo
abstracto y oculto, que provoca rechazo de
una parte importante de la juventus cultos e
inteligentes.
Assimilation represents a danger to the
community, which means a decrease in the
number of Jewish people and a loss of spiritual
content.
Religious
fanaticism
is
a
form
of
fundamentalism, which is taking hold of many
Jewish communities in the Diaspora. It makes
Judaism look like an obscure dark entity,
producing a repulsiveness that drives away a
great deal of our educated and civilized young
people.
82
Proposal #3 (Argentina)
Sionismo y realización personal
Zionism & Hagshama Atzmit
Sionismo
Zionism
Habonim Dror apoya la idea sionista en
busqueda de la concrecion del pueblo judio
como nacion independiente dentro del
sistema de estados modernos. Buscando a
traves de esta forma organizacional una
independencia cultural y politica que permita
a las diferentes corrientes del judaismo poder
expresar sus creencias de forma libre.
Asi mismo la idea sionista del movimiento
continua una vez lograda esta independencia,
a traves de la defensa de un sistema
democratico que permita la igualdad de
derechos y obligaciones de sus ciudadanos
ante la ley, como asi tambien el cumplimiento
de las responsabilidades contraidas por el
estado antes los organismos internacionales.
En concordancia con la idea socialista, ligada
integramente a la cuestion sionista, Habonim
Dror luchara desde el marco de la sociedad
civil por el resguardo tanto de habitantes
como de ciudadanos ante la las leyes, y desde
el lado politico mediante el apoyo a partidos
laboristas y socialdemocratas.
El movimiento promoverá e incentivara a sus
integrantes
a
realizar
experiencias
significativas en el Estado de Israel, como
parte del proceso educativo dentro de la
bagrut, partiendo de la idea de que la alia
activa es el punto máximo de realización de
los integrantes del movimiento.
Habonim Dror supports the Zionist ideal that
the Jewish people should be an independent
nation within the modern state system, and
seeks to achieve through this organizational
structure, a degree of cultural and political
independence to allow different streams of
Judaism to freely express their beliefs.
Likewise, after achieving independence, the
Zionist ideal advocated by the movement is
sustained through the defense of a
democratic system which affords all its
citizens equal rights and obligations
established by law, as well as the compliance
with responsibilities undertaken by the state
before international bodies.
In line with the socialist ideals, which are
deeply related to the Zionist conception,
Habonim Dror will fight, within the civil
society sphere, to protect both inhabitants
and citizens on matters of law and in the
political sphere, through the support granted
to the labor and social-democratic parties.
The movement encourages and invites its
members to have a life-changing experience
in the State of Israel, as part of the education
process in the bagrut, based on the concept
that active aliya is the highest level of
fulfillment for its members.
83
Proposal #4 (Argentina)
Sionismo y realización personal
Zionism & Hagshama Atzmit
Realización
Hagshama
En concordancia con su ideología judeo –
sionista, socialista; Habonim Dror entiende
que el proceso de realización en la vida del
boguer se da de forma constante y esta no
debe ser separada en los términos utilizados
hasta el día de hoy de “hagshama tnuati” y
“hagshama atzmit”.
El movimiento sostiene que este proceso se
da a lo largo de la vida de cada individuo
integrante de Habonim Dror a través de la
puesta en práctica de los valores y la ética
que se desprenden de la ideología.
Considerando a la “Alia activa”, entendiendo
a esta como el desarrollo de una vida acorde
a los valores socialistas y judios dentro del
Estado de Israel, como máxima realización del
boguer de la tnua, y a la idea de kvutzianismo
como forma eje del crecimiento del boguer a
lo largo de su vida.
In line with its Jewish-Zionist and socialist
ideology; Habonim Dror understands that
hagshama is an ongoing process in the life of
the boguer, therefore it should not be broken
down in the two different terms used to date:
“hagshama tnuati” and “hagshama atzmit.”
The movement holds that such process takes
place throughout the life of each member of
Habonim Dror by putting into practice the
values and ethics derived from the ideological
foundation.
It also considers “active Aliya” —understood
as the development of life according to
socialist and Jewish values within the State of
Israel—
as
the
most
significant
accomplishment of the boger in the tnua, and
the ideal of the kvutza as the core of the
boger's development throughout their lives.
Proposal #5 (Argentina)
Socialismo
Socialism
1. Esta asamblea declara que la realización
suprema es la aliá a una forma de vida
socialista, ya sea agraria o ciudadana. Parte
integral de esta realización, es la intervención
de estas comunidades en los procesos
sociales y políticos del Estado de Israel.
1. This Veida moves that the highest
fulfillment of Hagshama is aliyah to a
socialist lifestyle, be it agricultural or urban
kibbutz. An integral part of this socialist
Hagshama is being socially and politically
active in Israel.
2. Habonim Dror cree que los siguientes valores
son los principales para la realización cultural
socialista: justicia social, responsabilidad
comunitaria cultural, humanitarismo,
igualdad, activismo personal y colectivo,
libertad y preservación del medio ambiente.
2. Habonim Dror holds the following
principles to be central to the Hagshama of
our social activism / socialism: Social
justice; social community responsibility;
humanitarianism; equality; both collective
and personal activism; liberty; and
environmentalism.
3. Esta asamblea declara que para la realización
de nuestros objetivos socialistas, la
intervención social y politica debe ser parte
integral de la vida de nuestros educandos y
educadores. Dentro y fuera del movimiento.
Tanto en Israel como en la diáspora.
3. This Veida moves that in order to fulfill our
socialist platform, social and politcal
activism should be an integral part of our
bogrim and chanichim lifestyle, in and out
of a movement context. This is important
whether we are in Israel or in the Diaspora.
84
Proposal #6 (Australia)
Esta Veidá resolve que o ponto 10 plataforma
Judaísmo será modificado para:
O Habonim Dror acredita que judeu é uma
pessoa de ascendência judaica ou qualquer
outra pessoa que declara a si mesma judia e
que se identifica com a história, valores éticos,
cultura, civilização, comunidade, e o destino do
povo judeu.
This Veida resolves that point 10 of the
Judaism platform be amended to read:
Habonim Dror believes that a Jew is a person of
Jewish descent or any person who declares
himself or herself to be a Jew and who
identifies with the history, ethical values,
culture, civilization, community, and fate of the
Jewish people
Proposal #7 (North America)
A Evolução do Movimento Kibutziano Parte 1
O movimento kibutziano tem uma longa e ilustre
história e foi integral na criação e evolução do
Estado de Israel. Estão presentes nessa história
Movimentos Jovens Sionistas, sem os quais os
objetivos do Movimento Kibutziano não teriam
sido atingidos;
Enquanto que a ideia de Kibbutz era revolucionária,
para que uma revolução seja verdadeira, ela deve
sempre reavaliar-se e evoluir para atender às
necessidades que exigiam que a revolução
originalmente acontecesse. Conforme os kibutzim
do Movimento Kibutziano continuam a privatizar e
afastar-se dos ideais revolucionários sobre os quais
foram fundados, temos de deixar que esses ideais
nos inspirem a encontrar um novo caminho;
Considerando o desenvolvimento e o crescimento
das diversas kvutzot e kibutzim urbanos em Israel e
o crescente número deles na diáspora, devemos
manter a fidelidade aos ideais originais dos
kibutzim ao mesmo tempo que evoluímos para
satisfazer as necessidades da revolução;
Portanto, que seja decidido que o Habonim Dror se
focará em kvutsot e kibutzim urbanos como uma
ferramenta para a Hagshama, bem como um
representante de nossa visão de como as
sociedades devem ser estruturadas. Que a
declaração original sobre Kibutzim no Estatuto
Ideológico do Habonim Dror seja reescrita como:
Kibbutz
O Habonim Dror é um parceiro ativo no
estabelecimento dos kibutzim, e nossos bogrim
são membros de mais de 50 kibutzim. O
movimento vê no kibutz uma comunidade judaica
The Evolution of the Kibbutz Movement Part 1
Whereas the Kibbutz Movement has a long and
illustrious history and was integral in the
creation and evolution of the State of Israel.
Within that history is a strong presence of
Zionist Youth Movements without which the
goals of the Kibbutz Movement would not have
been accomplished;
Whereas the idea of the Kibbutz was
revolutionary, for a revolution to be true it must
always reassess itself and evolve to meet the
needs that required the revolution to originally
come about. As the kibbutzim of the Kibbutz
Movement continue to privatize and drift away
from the revolutionary ideals they were
founded on, we must let those ideals inspire us
to find a new way forward;
Whereas the development and growth of the
many kvutsot and urban kibbutzim across Israel,
and the growing number of them in the
Diaspora, stays true to the original ideals of the
kibbutzim while evolving to meet the needs of
the revolution;
Therefore let it be resolved that Habonim Dror
focus on kvutsot and urban kibbutzim as a tool
for Hagshama as well as representing our vision
for how societies should be structured. Let the
original Kibbutz statement in the Habonim Dror
Ideology document be rewritten as:
Kibbutz
Habonim Dror is an active partner in the
settlement of kibbutzim, and our bogrim are
members of more than 50 kibbutzim. The
movement sees in kibbutz a renewed Jewish
85
renovada, que cumpre com os princípios do
Sionismo Socialista na construção de uma
sociedade igualitária comunal. Esta sociedade
não opta por fechar-se dentro de suas quatro
paredes, mas toma para si a missão nacional e
social do povo e pátria judeus. O movimento vê
no movimento kibutziano um movimento
cooperativo pluralista que traz abordagens
diferentes para o cumprimento da realização
ideológica. No entanto, dado o caminho do
Movimento Kibutziano e sua progressão
contínue no sentido da privatização e para
longe dos valores sobre os quais o Movimento
Kibutziano foi fundado, devemos olhar para a
nova evolução dos kibutzim, Kvutsot e Kibutzim
Urbanos como um instrumento relevante do
Habonim Dror para criar comunidades que
visam ter efeito sobre a sociedade israelense. O
Movimento Kibutziano e o papel dos kibutzim
em nossa história e na história de Israel
continuam a ser extremamente relevantes e
devem continuar a ter um papel na educação do
Movimento.
community which fulfils the principles of
Socialist Zionism in building a communal
egalitarian society. This society does not
choose to lock itself up within its own four
walls, it takes upon itself the national and
social missions of the Jewish people and
homeland. The movement sees in the kibbutz
movement
a
cooperative
pluralistic
movement which brings together different
approaches of fulfilling ideological realization.
However, given the path of the Kibbutz
Movement and its continued progression
towards privatization and away from the
values on which the Kibbutz Movement was
founded, we must look towards the new
evolution of kibbutzim, Kvutsot and Urban
Kibbutzim, as the relevant tool of Habonim
Dror to create communities that aim to
affect Israeli society. The Kibbutz Movement
and the role of kibbutzim in our history and
Israel’s remains extremely relevant and
should continue to have a role in the
education of the Movement.
1. Esta Veidá convida a Mazkirut Mundial e as
mazkiruyot ao redor do mundo a atualizarem
seus programas educacionais para atender a
realidade do kibbutz hoje, bem como o
papel das kvutsot e kibutzim urbanos na
sociedade israelense, e a enfatizar a
educação dos valores fundamentais - a
igualdade, a cooperação, o trabalho e a
liberdade - a fim de preparar bogrim para a
realização destes valores e equipá-los com a
capacidade de lidar com o desafio de renovar
e preservar o kibutz.
2. Esta Veidá convida os integrantes e bogrim
do Habonim Dror a fazer aliá para e
participar
na
construção
de
comunot/kvutsot e kibutzim urbanos, e/ou
kibutzim sociais educacionais, em atividades
conjuntas com nossos movimentos irmãos
em Israel, como Hanoar Haoved Vehalomed
e Machanot Haolim.
1. This Veida calls upon the World Mazkirut
and mazkiruyot around the world to
update their educational programmes to
fit the reality of kibbutz today as well as
the role of kvutsot and urban kibbutzim
in Israeli society, and to emphasise
education of the basic values - equality,
cooperation, work and freedom - in order
to prepare bogrim to realise these values
and to equip them with the ability to deal
with the challenge of renewing and
preserving the kibbutz.
2. This Veida calls upon the members and
bogrim of Habonim Dror to make aliyah
to and participate in the building of
communot/kvutsot and urban kibbutzim,
and/or educational social kibbutzim,
together in joint activities with our sister
movements in Israel, like Hanoar Haoved
Vehalomed and Machanot Haolim.
86
3. A veidá está ciente das mudanças nos
kibutzim e é contra a introdução de
salários diferenciais.
4. A veidá convida o Movimento Kibutziano
a reforçar sua educação ideológica nos
jovens no kibutz.
5. Esta Veidá reconhece a importancia dos
kibbutzim na historia de Israel e de
Habonim Dror e convida a os bogrim a
continuar fazendo alia a os kibbutzim
shitufi'm.
3. The Veida is aware of the changes in the
kibbutzim and is against the introduction
of differential wages.
4. The Veida calls on the Kibbutz Movement
to strengthen its ideological education of
young people on kibbutz.
5. This Veida recognizes the importance of
kibbutzim in the history of Israel and
Habonim Dror and welcomes calls on its
Bogrim to continue to make Aliya to
kibbutzim shitufi'm.
Proposal #8 (North America)
A Evolução do Movimento Kibutziano Parte 2
O movimento kibutziano tem uma longa e ilustre
história e foi integral na criação e evolução do
Estado de Israel. Estão presentes nessa história
Movimentos Jovens Sionistas, sem os quais os
objetivos do Movimento Kibutziano não teriam sido
atingidos;
Enquanto que a ideia do Kibbutz era revolucionária,
para que uma revolução seja verdadeira, ela deve
sempre reavaliar-se e evoluir para atender às
necessidades que exigiam que a revolução
originalmente acontecesse. Conforme os kibutzim
do Movimento Kibutziano continuam a privatizar e
afastar-se dos ideais revolucionários sobre os quais
foram fundados, temos de deixar que esses ideais
nos inspirem a encontrar um novo caminho;
Considerando o desenvolvimento e o crescimento
das diversas kvutzot e kibutzim urbanos em Israel e
o crescente número deles na diáspora, devemos
manter a fidelidade aos ideais originais dos kibutzim
ao mesmo tempo que evoluímos para satisfazer as
necessidades da revolução;
Assim como A. D. Gordon implora que nos
inspiremos no que está acontecendo em Israel e
usemos isso para melhorar a diáspora, o conceito e
a estrutura de kvutsot e kibutzim urbanos pode e
deve ser utilizado para moldar a sociedade da
diáspora.
Portanto, que seja adicionada uma nova seção no
Estatuto Ideológico do Habonim Dror sob o tópico
“Sionismo e Hagshama Atzmit” intitulado
“Diáspora”, declarando o seguinte com a
esperança de ser adicionado no futuro:
The Evolution of the Kibbutz Movement Part 2
Whereas the Kibbutz Movement has a long and
illustrious history and was integral in the
creation and evolution of the State of Israel.
Within that history is a strong presence of
Zionist Youth Movements without which the
goals of the Kibbutz Movement would not have
been accomplished;
Whereas the idea of the Kibbutz was
revolutionary, for a revolution to be true it
must always reassess itself and evolve to meet
the needs that required the revolution to
originally come about. As the kibbutzim of the
Kibbutz Movement continue to privatize and
drift away from the revolutionary ideals they
were founded on, we must let those ideals
inspire us to find a new way forward;
Whereas the development and growth of the
many kvutsot and urban kibbutzim across
Israel, and the growing number of them in the
Diaspora, stays true to the original ideals of the
kibbutzim while evolving to meet the needs of
the revolution;
Whereas as A.D. Gordon implores us to take
inspiration from what is happening in Israel and
use it to better the Diaspora, the concept and
structure of kvutsot and urban kibbutzim can,
and should, be used to shape Diaspora society.
Therefore, let a new section of the Habonim
Dror Ideology document be added under
“Zionism and Hagshama Atzmit” titled
“Diaspora” and say the following with hopes of
being added to in the future:
87
Diáspora
O sionismo não está apenas focado no
Estado de Israel, mas no destino de todo o
povo judeu e, além deles, do mundo. O foco
primario e Israel e o Povo Judeu, mas seu
campo nao se limita a isto. O objetivo final
do Sionismo e transformar e reparar o
mundo. Com isso em mente e inspirando-se
na crença de A.D. Gordon no sionismo como
uma árvore com suas raízes em Israel e
sucursais na diáspora, uma rua de duas vias
de crescimento melhoramento, em Israel e na
diáspora mutuamente, nos lembramos que
nosso Sionismo deve focar-se tanto no bemestar e crescimento melhoramento do Estado
de Israel, bem como na diáspora.
1. Convidamos as makziryot ao redor do
mundo a explorar e aplicar o Sionismo
como ferramenta para a promoção do
crescimento melhoramento de suas
comunidades.
2. Convidamos os membros do Movimento
a formar e construir kvutsot e kibutzim
urbanos na diáspora, a fim de:
a. Promover a hagshama oferecendo
aos membros do Movimento a
experiência que irá prepará-los para
fazer aliá com o mesmo espírito que
as comunidades de Hachshará
b. Serem uma ferramenta para formar e
inspirar a sociedade e promover uma
vida baseada em valores de Justiça
Social e Socialismo, ate que seja
tomada a decisao de fazer alia.
Diaspora
Zionism is not only focused on the State of
Israel, but on the fate of the entire Jewish
people and, beyond them, the world.
Zionism's primary focus is Israel and the
Jewish people, but its scope is not limited to
them. Zionism's ultimate goal is to transform
and repair the world. With that in mind and
drawing inspiration from A.D. Gordon’s belief
in Zionism as a tree with its roots in Israel and
branches in the Diaspora; a two-way street of
growth betterment for both Israel and the
Diaspora and the necessity of each in the
other, we remind ourselves that our Zionism
must be focused on both the well being and
growth improvement of the State of Israel as
well as the Diaspora.
1. We call on makziryot around the world
to explore and implement how Zionism
can be used to further the growth of
improve their communities.
2. We call on members of the Movement to
form and build kvutsot and urban
kibbutzim in the Diaspora in order to:
a. Promote hagshama by providing
Movement
members
with
experiences that will prepare them
to make aliyah in the same spirit as
the Hachshara farms
b. Be a tool in which to shape and
inspire society and promote living
based on values of Social Justice and
Socialism, until a decision is made to
make aliyah.
88
Proposal #9 (Brazil / Mazkirim)
Amendments were made to this proposal by the mazkirut participants before the veida proceedings.
Los cambios de esta propuesta fueron realizadas por el grupo de Mazkiruiot antes de la veida.
O que esta apresentado abaixo e uma
versao condensada do Documento da
Ideologia do Habonim Dror Olami, criado
por todos os representantes da mazkirut
para a veida, para ser utilizado como uma
ferramenta educacional:
Habonim Dror é um Movimento Juvenil Judaico
Sionista-Socialista, que é parte integrante do
Movimento Kibutziano Israelense e existe para
assumir a responsabilidade para com o povo
judeu, a sociedade israelense e o mundo. Este
funciona baseado no conceito de que jovens
educam jovens, criando juntos um marco
organizado com fins ideológicos e educativos.
O Habonim Dror é um movimento único e
especial, que possui uma base em comum
(Judaísmo, Socialismo e Sionismo) nos 18
países em que está presente hoje – Brasil,
Argentina, Uruguai, México, Estados Unidos,
Canadá, Inglaterra, Escocia, Israel, Alemanha,
Austrália, Nova Zelândia, Holanda, Hungria,
França, Bélgica, Turquia e África do Sul. E
tendo em conta as características particulares
de cada país, ainda assim segue sendo um
movimento unificado. Não somos uma
“confederação de movimentos”, senão um
Movimento Internacional.
Nossa Tnuá orienta a juventude judaica
apoiando-se nos valores humanistas de nossos
pilares ideológicos detalhados neste takanon.
Estes valores – como igualdade, tikkun olam,
democracia, justiça social, coletivismo - não são
apenas pontos de vista, senão que
representam uma forma de vida chalutziana.
The following is a condensed version of the
Habonim Dror Olami ideology document,
created by all of the mazkirut
representatives to the veida, to be used as
an educational tool:
Habonim Dror is a Socialist-Zionist Jewish Youth
Movement which, as an integral part of the
Israeli Kibbutz Movement, undertakes the
mission of taking responsibility before the Jewish
people, the Israeli society and the whole world.
The founding principle of this movement is that
young people educate their peers and that, in
working together, they create an organized
framework for ideological and educational
purposes.
Habonim Dror is a unique and particular
movement which has laid a common ground
(Judaism, socialism and Zionism) in the 18
countries where it is present nowadays: Brazil,
Argentina, Uruguay, Mexico, United States,
Canada, England, Scotland, Israel, Australia, New
Zealand, Holland, Hungary, Germany, France,
Belgium, Turkey and South Africa. The
movement incorporates the characteristics
which are specific to each of these countries but
it is still homogenous. We are not a
“confederation of movements,” but International
Movement.
Our Tnua serves as guidance for the Jewish youth
on the basis of humanist values inspired by the
ideological founding principles included in this
takanon. These values – such as equality, tikkun
olam, democracy, social justice, collectivism - are
not mere perspectives: they stand as an entire
way of life based on the principles of chalutziut.
89
A ideologia abaixo está divida sob diferentes
tópicos para ficar mais claro, o que está
escrito abaixo é uma ideologia com cada
parte integrada à seguinte. Todo e qualquer
chaver/a internaliza o espírito do Habonim
Dror baseado em suas experiências e valores
ganhos no movimento. O que está escrito
embaixo é uma tentativa de representar
esse espírito em palavras.
The ideology below is split under different
heading for clarity, but these headings are
not separate ideologies, what is written
bellow is one ideology with each part integral
to the next. Each and every chaver\a
embodies the spirit of Habonim Dror based on
their experience and values gained in the
movement. What is written below is an
attempt to represent the spirit in words.
Judaísmo
Judaism
Habonim Dror acredita no Judaísmo Cultural
- uma abordagem holística para o judaísmo
como uma cultura em que a religião e a
nacionalidade estão entrelaçadas e são
partes integrantes. Refletindo a concepção
Habonim Dror do judaísmo, nos envolvemos
em um processo de educação judaica através
de práticas culturais e da utilização de fontes
e textos seculares e religiosas.
Habonim Dror stands up for Cultural Judaism,
a holistic approach which conceives Judaism
as a culture comprising religion and
nationality as intertwined entities. Further to
Habonim Dror's conception of Judaism, we
devised a Jewish education process based on
cultural activities which profit from secular
and religious sources and literature.
O judaísmo para o Habonim Dror é ao
mesmo tempo o saber, a historia, a tradição
judaica e um conjunto de valores morais do
povo judeu. E o Movimento reconhece o seu
dever para com a comunidade judaica de
Israel e de cada Ken em que se encontra,
destinando-se a todo o momento para
reforçar a consciência da continuidade
judaica.
In Habonim Dror's view, Judaism comprises
Jewish wisdom, history and tradition, as well
an array of moral values of the Jewish people.
Our Movement acknowledges its duties to
the Jewish community in Israel and the
communities in each Ken where it is present,
and is in constant pursuance of its two goals:
strengthening the principles of Judaism and
ensuring the continuity of the Jewish
tradition.
Sionismo:
Zionism
Somos Sionistas porque acreditamos que,
como povo, temos o direito de ter uma
nação e que Israel é o lar nacional do povo
judeu. A realização do Movimento é aspirar
uma sociedade igualitária e democrática em
um marco sociealista Israel. Então vemos a
aliá chalutziana – que é a aliá ativista - como
o ponto mais alto da expressão do Sionismo.
We are Zionists because we believe that, as a
people, we have the right to a nation of our
own, and that Israel is the homeland to the
Jewish people. Our Movement seeks to
develop a society based on equality and
democracy within a socialist framework in
Israel. Therefore, we see alia chalutzit —the
activist branch of alia — as the highest
expression of the Zionist idea.
90
O Habonim Dror participa na educação judaicosionista, tanto em Israel, quanto na diáspora,
com o objetivo de desenvolver a identidade
judaica e criar um entendimento que Israel é o
centro do mundo judaico. Além de promover a
expressão da cultura israelense para ajudar a
desenvolver nos Chaverim um amor profundo
para o país e reforçar os objetivos acima
referidos.
Habonim Dror is involved in Jewish-Zionist
education, both in Israel and in the Diaspora,
and is committed to develop Jewish Identity and
to create the understanding that Israel is the
centre of the Jewish World. It also seeks to
encourage the various expressions of Israeli
culture, thus contributing to develop, in our
chaverim, a deep care and responsibility to the
country, while strengthening all the above goals.
Também acreditamos que o direito de ter um
lar nacional é universal e por isso apoiamos
ativamente o direito dos Palestinos a terem
também um estado próprio.
We also believe in the universal right to a
homeland and this conviction translates into our
actively support of the right of the Palestinian
people to a state of their own.
Socialismo
Socialism
Somos socialistas porque acreditamos em uma
via alternativa para satisfazer nossas
aspirações humanas de liberdade, justiça e
igualdade. Sendo um movimento educativo
humanista acreditamos em uma educação
que forma pessoas dignas, respeitosas,
críticas, que amam o próximo e que se sentem
responsáveis pela sociedade na qual vivem.
We advocate the principles of socialism because
we believe that there is another way to reach
our human aspirations for freedom, justice and
equality. As an educational movement we
believe in a humanistic education that forms
people who are respectful, critical, love others,
who understand the value of human worth and
feel responsible for the society in which they
live.
Habonim Dror acredita nos ideais Sionista que
moldam o Kibbutz, seja ele agrícola ou urbano,
como uma sociedade e um sistema baseado
nos ideais do socialismo, e educa seus
Chaverim para viver em comunidades que
mantêm esses valores kvutzatis.
Também acreditamos que os seguintes valores
são os principais de realização cultural
socialista: justiça social, responsabilidade
comunitária, humanismo, igualdade, ativismo
pessoal e coletivo, liberdade, democracia e
preservação do meio ambiente.
Educamos os nossos chaverim a serem ativos
de forma política e social em busca da
transformação da sociedade em que vivemos.
Já que para a realização de nossos objetivos
socialistas, a intervenção social deve ser parte
integral da vida de nossos educandos e
educadores, dentro e fora do movimento,
tanto em Israel quanto na Diáspora.
Habonim Dror believes in the Labour Zionist
ideals that shaped the kibutzim, whether rural
or urban, which are based on socialist principles;
and so educates their chaverim to live in
communities where those kvutzati values are
upheld.
We also believe that the values listed below are
at the core of the socialist cultural fulfillment:
social
justice,
democracy,
communal
responsibility, humanism, equality, individual
and group activism, freedom and environmental
protection.
We educate our Chaverim to be active in order
to seek political and social transformation of
society in which they live. As for the realization
of our socialist objectives, social intervention
must be an integral part of life for our
chanichim and madrichim, inside and outside
the movement, both in Israel and the Galut.
91
Hagshamá
Hagshama
O Habonim Dror acredita que Hagshamá Atzmit é
o processo de realização pessoal de todos os
objetivos do Movimento. Em que o chaver faz
com que a visão descrita na ideologia Habonim
Dror seja uma realidade.
Habonim Dror sees Hagshama Atzmit as
the personal fulfillment process which
leads individuals to achieve all the goals of
the Movement and through which the
chaver materializes the vision underpinning
the ideas of the Habonim Dror Movement.
O Habonim Dror incentiva cada chaver a adotar
uma abordagem de vida inspirado pela ideologia
do movimento. A Hagshamá não é uma meta
final, mas um processo contínuo. Então aqueles
que estão vivendo suas vidas de forma
deliberada, de acordo com seus valores e os
valores do movimento e estão trabalhando para
remodelar o mundo de acordo com seus valores
estão participando do processo de Hagshamá.
Por fim, a Tnua acredita que a Aliá Chalutziana isto é, em Israel, levar uma vida socialmente
ativa para a melhoria da sociedade, trabalhar
para a manutenção de uma identidade judaica
significativa e ser socialmente engajado, vivendo
em um marco socialista de acordo com os
valores expressos no presente documento – é
considerada pelo Movimento como a mais alta
expressão da Hagshamá.
Habonim Dror encourages each chaver to
face life inspired by the ideals upheld by
the movement. Hagshama is not a final
goal, but an ongoing process. Therefore,
those who lead their lives consciously, in
pursuit of their values and the values of
the movement, and work to change the
world according to their beliefs are
participating in the Hagshama process.
Finally, the Movement believes that Alia
Chalutzit i.e., in Israel, leading an active life
to improve society, working to keep a
significant Jewish identity, be social
engaged living within a socialist framework
based on the values described in this
document, is the purest expression of
Hagshama.
Proposal #10 (Uruguay)
Para ser agregado como punto 13 en
"Relacion dentro del movimiento"
To be added as point 13 in "Connection
between Movements" (page 19)
La Veida llama a la tnua en Israel a conseguir
fondos para financiar proyectos y actividades
educativas para los keinim de Habonim Dror
en el mundo.
The Veida urges the tnua in Israel to raise
funds in order to finance educational projects
and activities for the Habonim Dror kenim all
over the world.
92
Voting Results / Resultados de las Votaciones
Proposal / Propuesta #
Proposing Country
1
Argentina
2
3
4
5
6
Argentina
Argentina
Argentina
Argentina
Australia
Be'ad
Neged
Nimna
Result
7
3
0
Passed
5
9
6
10
6
4
1
4
0
3
1
0
0
0
1
Passed
Passed
Passed
Passed
Passed
North America
The Evolution of the Kibbutz
Movement Part 1 /
A Evolução do Movimento
Kibutziano Parte 1
8
1
1
Passed
8
North America
The Evolution of the Kibbutz
Movement Part 2 /
A Evolução do Movimento
Kibutziano Parte 2
4
6
0
Failed
9
Brasil & Mazkirim
Takanon Habonim Dror
Olami
10
0
0
Passed
10
Uruguay
Proyectos jinujim /
Chinuch projects
5
3
2
Passed
7
Proposal Name/Subject
Principios del Movimiento /
Principles of the Movement
Judaísmo / Judaism
Sionismo / Zionism
Hagshama
Socialismo / Socialism
Judaism / Judaísmo
93