17th Intl Congress on High Speed Photography and Photonics, 1987
Novel opto-electronic techniques for dynamic high pressure studies are presented: a) A thin layer... more Novel opto-electronic techniques for dynamic high pressure studies are presented: a) A thin layer of explosive powder is spread over the surface of shocked material and detonates with the shock arrival. Light is emitted and can be recorded optically with a streak camera or electrically through an optical fiber and a photomultiplier. The optical fiber can be in contact with the explosive powder or can collect the light from a distance without interfering with the recorded phenomena. b) A quartz fiberoptic placed in direct contact with a shocked surface self generates a light impulse. Coupled to a high speed solid state amplifier it can be used as an extremely simple "optical pin" and possibly as a pressure transducer.
המאמר עוסק בתהליך היווצרותה והתפתחותה של הגדת פסח בכפר גלעדי, החל מההגדות הראשונות בשנות השלושים ... more המאמר עוסק בתהליך היווצרותה והתפתחותה של הגדת פסח בכפר גלעדי, החל מההגדות הראשונות בשנות השלושים ועד סוף המאה העשרים, בו היא התייצבה בצורתה הנוכחית. בשל היותו קטן, מרוחק ומבודד, התפתחה בו תרבות מקומית, מקורית וייחודית, שההגדה היא חלק מביטויה, ובשל כך הוא נבחר כנשוא מחקר זה. תוכנה ועיצובה השפיעו על צביון חג הפסח בקיבוצים נוספים לאחר שהיא הוכרה כהגדה בין קיבוצית ב 1959. במחקר נבדקו שתי שאלות מרכזיות: 1. אילו מוטיבים דתיים-מסורתיים נשתמרו בהגדה, על רקע נטישת הדת של מייסדי הקיבוץ וממשיכיהם. מה בין הגדה זו לבין ההגדה המסורתית דתית של כלל ישראל? בהשוואה בין הגדת כפר גלעדי להגדה הדתית-המסורתית, נבדק המשותף והשונה: מה הושאר, מה הושמט, מה נחתך, מה נוסף, מתי ומדוע. 2. כיצד השפיעו אירועים הסטוריים על תוכנה ועיצובה של ההגדה. אילו שינויים חלו באותה הגדה לאורך המאה העשרים בכמה נקודות זמן שנבחרו כמדגם מייצג: 1939, 1946, 1950, 1959, 2004. נבדקו מקורותיו של כל פסוק ופסקה- מאין נשאבו, מי כתב אותם, מתי ובאילו נסיבות. תוצאות המחקר מצביעות על כך שתוכנה ואופייה של ההגדה הושפעו מאירועים היסטוריים, כמו, המאורעות, השואה, העפלה, מלחמות ישראל ותקומת ישראל. התבנית הבסיסית של ההגדה נלקחה מההגדה המסורתית- דתית המשיכה להתקיים כל העת. גם מסגרת קריאת ההגדה נשמרה, אולם תוכנו וצביונו של הטקס השתנו. הודגשו מוטיבים חקלאיים, טבע, ערכים לאומיים מיליטנטיים ומוטיבים של זיכרון, גבורה, מנהיגות וגאולה. התכנים שנוספו, נשאבו מהספרות ומהשירה העברית החדשה, ואלו נמהלו בחלקים המסורתיים שמקורם בהלכה, באגדה, במקרא, בדברי חז"ל ובזיכרון מבית אבא. ייחודו ותרומתו של מחקר זה בכך שהוא משקף את הלכי הרוח בקיבוץ בתקופות השונות – המרד בדת, הסוציאליזם, הציונות והזיכרון הקולקטיבי. נחקרו בו כל הפרמטרים האפשריים: הטקסט (התוכן), הצורה, העיצוב הגרפי, האיורים, הטיפוגרפיה, הסמלים, כתב היד (הקליגרפיה), המוסיקה והביצוע (הטקס). הראיונות עם כותבי ההגדה, מאייריה ועורכיה שופכים אור חדש על אופן כתיבת ההגדה, הרעיונות, הויכוחים, הדילמות, המחשבות שהנחו אותם.
Kfar Giladi - An Unknown Gate to the Illegal Immigration
The Illegal Immigration From the norther... more Kfar Giladi - An Unknown Gate to the Illegal Immigration The Illegal Immigration From the northern border to the Land of Israel in 1919-1946
By Drora Hayek Mentor: Prof. Yossi Ben-Artzi, University of Haifa The book deals with the ground illegal immigration, the “Ha'apala” crossing the northern border in the years 1919-1946, and in the part of Kibbutz Kfar Giladi in getting the immigrants through and in their initial absorption. The first part depicts the background of the formation of this immigration in the beginning of the 1920s, its character and dimensions. This immigration was influenced by the political and geo-political changes which the region had underwent. Beginning with the Balfour Declaration in 1917, the military government following the conquest of the country by the British in 1918-19, the Jaffa Riots (Hebrew: Me'oraot Tarpa) and the fall of Tel-Hai in 1921 and the first White Paper which limited the number of immigrants to the country. The illegal immigration increased with the decrease of the number of immigration certificates and the increase of the restrictions, prohibitions and obstacles. The activity of Kfar Giladi- “HaShomer” members in the realm of immigration commenced in the beginning of the 1920s, their first action being the travel of three “HaShomer” members to Beirut in order to retrieve a group of illegal immigrants who were deported from the country to Lebanon. The complex fabric of relationship between the Kibbutz and the Yishuv (the Jewish population of the country) leadership- the Zionist Organization, the Jewish Agency and the Haganah- made the Kibbutz people feel ‘deserted in the battlefield’ in the national tasks they took upon themselves. This brought over their independent operation in all areas, including assisting the Ha'apala. They followed their ideals and their conscience and not instructions from high above. In passing the immigrants through the Kibbutz, their hosting, feeding and treatment the kibbutz itself took quite a few risks. This activity caused frequent searches, surveillance and reports by the British “Palestine Police Force” (the CID). Events around this subject were shrouded in secrecy. Exposed hereafter are hiding methods, tricks and means employed by Kibbutz members to hide the immigrants and transport them to the country centre without being caught by the British. Another point of view displayed below is that of the British Government and its attitude to the Kfar Giladi events. The great importance attributed by the British to Kfar Giladi events is revealed by the documents of the British police, the British Government reports, documents of the Anglo-American inquiry committee and Arab press clippings presented herein. 'Top secret' documents that had been sealed until the 1990s are exposed. Arab attempts to interfere with illegal immigration and thwart it are also uncovered here. Meanwhile, across the border in Syria and Lebanon, new winds of Zionist activity were beginning to blow among youth movements and schools. In Damascus, and later on in other cities- Halab (Aleppo), Kamishli and Beirut- the “HeHalutz” (Hebrew: The Pioneer) Zionist Movement had begun to crystallize. The movement taught the love for Israel, and nurtured the desire to immigrate to Israel and establish agricultural settlements. The fatal meeting between Yehuda Kopeliovch (Almog) and the leaders of the “HeHalutz” movement brought about the immigration of the first group of illegal immigrants from Damascus to Kfar Giladi. Below is presented an unknown chapter about the early relationship between the “HeHalutz” movement in Damascus and “HaKibbutz HaMe’uhad” (Hebrew: the united Kibbutz, an organization of the Kibbutzim) which lasted until 1946, when this wave of illegal immigration came to an end, with most of the Syrian Jews having been brought over to Israel before the calamity. In the 1940s, after the establishment of the Palmach, a large number of official and unofficial organs on both sides of the border co-operated: the Mossad LaAliyah Bet (Institution for Immigration B [‘illegal’]), the Haganah, the Palmach, members of the Kibbutzim, local activists in Syria, Lebanon and Iraq and drivers serving in the British Army. The immigrants themselves were instrumental in the organization and execution of this immigration. Alongside with the historical narrative and the chain of events the book brings also personal stories and testimonies of immigrants who arrived in the country in the years 1941-1946. The personal experiences of those who were taken out of their homes, walked kilometers by foot and crossed the northern border are described. They portray the trauma, their motivation, thoughts, feelings and difficulties, how they were treated, and how they view today that transformation of their lives. A special chapter is dedicated to the immigration of Iraqi Jews who went through arduous and dangerous routes until they reached Kfar Giladi. Especially known is the affair of the 'blockade' imposed by the British on Kfar Giladi in 6.10.1945 because of the hiding of a group of illegal immigrants from Iraq and the Kibbutz’s refusal to extradite them. Despite being a local event the 'blockade' had a profound influence and has had national importance. This, and the weapons searches events on 06/18/46, left their mark on the character of the struggle against the British, from that date on. The last part of the book is dedicated to the story of taking 1400 children from their homes in Syria and bringing them to Israel in a special operation, which took place in 1945. The process of their absorption in settlements of the ‘working settlement’ is also described in great detail shedding light on the historic importance of this wave of illegal immigration. The historical importance of the ground immigration through the northern border is not measured by the amount of immigrants which was relatively small (8,000 immigrants), but by the manifestation of the spirit of inter-settlement solidarity, the fraternity, mutual aid, identification of the entire Yishuv with the locals, and the consequences they had on the events and clashes with the British which followed later.
17th Intl Congress on High Speed Photography and Photonics, 1987
Novel opto-electronic techniques for dynamic high pressure studies are presented: a) A thin layer... more Novel opto-electronic techniques for dynamic high pressure studies are presented: a) A thin layer of explosive powder is spread over the surface of shocked material and detonates with the shock arrival. Light is emitted and can be recorded optically with a streak camera or electrically through an optical fiber and a photomultiplier. The optical fiber can be in contact with the explosive powder or can collect the light from a distance without interfering with the recorded phenomena. b) A quartz fiberoptic placed in direct contact with a shocked surface self generates a light impulse. Coupled to a high speed solid state amplifier it can be used as an extremely simple "optical pin" and possibly as a pressure transducer.
המאמר עוסק בתהליך היווצרותה והתפתחותה של הגדת פסח בכפר גלעדי, החל מההגדות הראשונות בשנות השלושים ... more המאמר עוסק בתהליך היווצרותה והתפתחותה של הגדת פסח בכפר גלעדי, החל מההגדות הראשונות בשנות השלושים ועד סוף המאה העשרים, בו היא התייצבה בצורתה הנוכחית. בשל היותו קטן, מרוחק ומבודד, התפתחה בו תרבות מקומית, מקורית וייחודית, שההגדה היא חלק מביטויה, ובשל כך הוא נבחר כנשוא מחקר זה. תוכנה ועיצובה השפיעו על צביון חג הפסח בקיבוצים נוספים לאחר שהיא הוכרה כהגדה בין קיבוצית ב 1959. במחקר נבדקו שתי שאלות מרכזיות: 1. אילו מוטיבים דתיים-מסורתיים נשתמרו בהגדה, על רקע נטישת הדת של מייסדי הקיבוץ וממשיכיהם. מה בין הגדה זו לבין ההגדה המסורתית דתית של כלל ישראל? בהשוואה בין הגדת כפר גלעדי להגדה הדתית-המסורתית, נבדק המשותף והשונה: מה הושאר, מה הושמט, מה נחתך, מה נוסף, מתי ומדוע. 2. כיצד השפיעו אירועים הסטוריים על תוכנה ועיצובה של ההגדה. אילו שינויים חלו באותה הגדה לאורך המאה העשרים בכמה נקודות זמן שנבחרו כמדגם מייצג: 1939, 1946, 1950, 1959, 2004. נבדקו מקורותיו של כל פסוק ופסקה- מאין נשאבו, מי כתב אותם, מתי ובאילו נסיבות. תוצאות המחקר מצביעות על כך שתוכנה ואופייה של ההגדה הושפעו מאירועים היסטוריים, כמו, המאורעות, השואה, העפלה, מלחמות ישראל ותקומת ישראל. התבנית הבסיסית של ההגדה נלקחה מההגדה המסורתית- דתית המשיכה להתקיים כל העת. גם מסגרת קריאת ההגדה נשמרה, אולם תוכנו וצביונו של הטקס השתנו. הודגשו מוטיבים חקלאיים, טבע, ערכים לאומיים מיליטנטיים ומוטיבים של זיכרון, גבורה, מנהיגות וגאולה. התכנים שנוספו, נשאבו מהספרות ומהשירה העברית החדשה, ואלו נמהלו בחלקים המסורתיים שמקורם בהלכה, באגדה, במקרא, בדברי חז"ל ובזיכרון מבית אבא. ייחודו ותרומתו של מחקר זה בכך שהוא משקף את הלכי הרוח בקיבוץ בתקופות השונות – המרד בדת, הסוציאליזם, הציונות והזיכרון הקולקטיבי. נחקרו בו כל הפרמטרים האפשריים: הטקסט (התוכן), הצורה, העיצוב הגרפי, האיורים, הטיפוגרפיה, הסמלים, כתב היד (הקליגרפיה), המוסיקה והביצוע (הטקס). הראיונות עם כותבי ההגדה, מאייריה ועורכיה שופכים אור חדש על אופן כתיבת ההגדה, הרעיונות, הויכוחים, הדילמות, המחשבות שהנחו אותם.
Kfar Giladi - An Unknown Gate to the Illegal Immigration
The Illegal Immigration From the norther... more Kfar Giladi - An Unknown Gate to the Illegal Immigration The Illegal Immigration From the northern border to the Land of Israel in 1919-1946
By Drora Hayek Mentor: Prof. Yossi Ben-Artzi, University of Haifa The book deals with the ground illegal immigration, the “Ha'apala” crossing the northern border in the years 1919-1946, and in the part of Kibbutz Kfar Giladi in getting the immigrants through and in their initial absorption. The first part depicts the background of the formation of this immigration in the beginning of the 1920s, its character and dimensions. This immigration was influenced by the political and geo-political changes which the region had underwent. Beginning with the Balfour Declaration in 1917, the military government following the conquest of the country by the British in 1918-19, the Jaffa Riots (Hebrew: Me'oraot Tarpa) and the fall of Tel-Hai in 1921 and the first White Paper which limited the number of immigrants to the country. The illegal immigration increased with the decrease of the number of immigration certificates and the increase of the restrictions, prohibitions and obstacles. The activity of Kfar Giladi- “HaShomer” members in the realm of immigration commenced in the beginning of the 1920s, their first action being the travel of three “HaShomer” members to Beirut in order to retrieve a group of illegal immigrants who were deported from the country to Lebanon. The complex fabric of relationship between the Kibbutz and the Yishuv (the Jewish population of the country) leadership- the Zionist Organization, the Jewish Agency and the Haganah- made the Kibbutz people feel ‘deserted in the battlefield’ in the national tasks they took upon themselves. This brought over their independent operation in all areas, including assisting the Ha'apala. They followed their ideals and their conscience and not instructions from high above. In passing the immigrants through the Kibbutz, their hosting, feeding and treatment the kibbutz itself took quite a few risks. This activity caused frequent searches, surveillance and reports by the British “Palestine Police Force” (the CID). Events around this subject were shrouded in secrecy. Exposed hereafter are hiding methods, tricks and means employed by Kibbutz members to hide the immigrants and transport them to the country centre without being caught by the British. Another point of view displayed below is that of the British Government and its attitude to the Kfar Giladi events. The great importance attributed by the British to Kfar Giladi events is revealed by the documents of the British police, the British Government reports, documents of the Anglo-American inquiry committee and Arab press clippings presented herein. 'Top secret' documents that had been sealed until the 1990s are exposed. Arab attempts to interfere with illegal immigration and thwart it are also uncovered here. Meanwhile, across the border in Syria and Lebanon, new winds of Zionist activity were beginning to blow among youth movements and schools. In Damascus, and later on in other cities- Halab (Aleppo), Kamishli and Beirut- the “HeHalutz” (Hebrew: The Pioneer) Zionist Movement had begun to crystallize. The movement taught the love for Israel, and nurtured the desire to immigrate to Israel and establish agricultural settlements. The fatal meeting between Yehuda Kopeliovch (Almog) and the leaders of the “HeHalutz” movement brought about the immigration of the first group of illegal immigrants from Damascus to Kfar Giladi. Below is presented an unknown chapter about the early relationship between the “HeHalutz” movement in Damascus and “HaKibbutz HaMe’uhad” (Hebrew: the united Kibbutz, an organization of the Kibbutzim) which lasted until 1946, when this wave of illegal immigration came to an end, with most of the Syrian Jews having been brought over to Israel before the calamity. In the 1940s, after the establishment of the Palmach, a large number of official and unofficial organs on both sides of the border co-operated: the Mossad LaAliyah Bet (Institution for Immigration B [‘illegal’]), the Haganah, the Palmach, members of the Kibbutzim, local activists in Syria, Lebanon and Iraq and drivers serving in the British Army. The immigrants themselves were instrumental in the organization and execution of this immigration. Alongside with the historical narrative and the chain of events the book brings also personal stories and testimonies of immigrants who arrived in the country in the years 1941-1946. The personal experiences of those who were taken out of their homes, walked kilometers by foot and crossed the northern border are described. They portray the trauma, their motivation, thoughts, feelings and difficulties, how they were treated, and how they view today that transformation of their lives. A special chapter is dedicated to the immigration of Iraqi Jews who went through arduous and dangerous routes until they reached Kfar Giladi. Especially known is the affair of the 'blockade' imposed by the British on Kfar Giladi in 6.10.1945 because of the hiding of a group of illegal immigrants from Iraq and the Kibbutz’s refusal to extradite them. Despite being a local event the 'blockade' had a profound influence and has had national importance. This, and the weapons searches events on 06/18/46, left their mark on the character of the struggle against the British, from that date on. The last part of the book is dedicated to the story of taking 1400 children from their homes in Syria and bringing them to Israel in a special operation, which took place in 1945. The process of their absorption in settlements of the ‘working settlement’ is also described in great detail shedding light on the historic importance of this wave of illegal immigration. The historical importance of the ground immigration through the northern border is not measured by the amount of immigrants which was relatively small (8,000 immigrants), but by the manifestation of the spirit of inter-settlement solidarity, the fraternity, mutual aid, identification of the entire Yishuv with the locals, and the consequences they had on the events and clashes with the British which followed later.
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Papers by Drora Hayek
1. אילו מוטיבים דתיים-מסורתיים נשתמרו בהגדה, על רקע נטישת הדת של מייסדי הקיבוץ וממשיכיהם. מה בין הגדה זו לבין ההגדה המסורתית דתית של כלל ישראל? בהשוואה בין הגדת כפר גלעדי להגדה הדתית-המסורתית, נבדק המשותף והשונה: מה הושאר, מה הושמט, מה נחתך, מה נוסף, מתי ומדוע.
2. כיצד השפיעו אירועים הסטוריים על תוכנה ועיצובה של ההגדה. אילו שינויים חלו באותה הגדה לאורך המאה העשרים בכמה נקודות זמן שנבחרו כמדגם מייצג: 1939, 1946, 1950, 1959, 2004. נבדקו מקורותיו של כל פסוק ופסקה- מאין נשאבו, מי כתב אותם, מתי ובאילו נסיבות.
תוצאות המחקר מצביעות על כך שתוכנה ואופייה של ההגדה הושפעו מאירועים היסטוריים, כמו, המאורעות, השואה, העפלה, מלחמות ישראל ותקומת ישראל. התבנית הבסיסית של ההגדה נלקחה מההגדה המסורתית- דתית המשיכה להתקיים כל העת. גם מסגרת קריאת ההגדה נשמרה, אולם תוכנו וצביונו של הטקס השתנו. הודגשו מוטיבים חקלאיים, טבע, ערכים לאומיים מיליטנטיים ומוטיבים של זיכרון, גבורה, מנהיגות וגאולה. התכנים שנוספו, נשאבו מהספרות ומהשירה העברית החדשה, ואלו נמהלו בחלקים המסורתיים שמקורם בהלכה, באגדה, במקרא, בדברי חז"ל ובזיכרון מבית אבא.
ייחודו ותרומתו של מחקר זה בכך שהוא משקף את הלכי הרוח בקיבוץ בתקופות השונות – המרד בדת, הסוציאליזם, הציונות והזיכרון הקולקטיבי. נחקרו בו כל הפרמטרים האפשריים: הטקסט (התוכן), הצורה, העיצוב הגרפי, האיורים, הטיפוגרפיה, הסמלים, כתב היד (הקליגרפיה), המוסיקה והביצוע (הטקס). הראיונות עם כותבי ההגדה, מאייריה ועורכיה שופכים אור חדש על אופן כתיבת ההגדה, הרעיונות, הויכוחים, הדילמות, המחשבות שהנחו אותם.
Books by Drora Hayek
The Illegal Immigration From the northern border to the Land of Israel in 1919-1946
By Drora Hayek
Mentor: Prof. Yossi Ben-Artzi, University of Haifa
The book deals with the ground illegal immigration, the “Ha'apala” crossing the northern border in the years 1919-1946, and in the part of Kibbutz Kfar Giladi in getting the immigrants through and in their initial absorption.
The first part depicts the background of the formation of this immigration in the beginning of the 1920s, its character and dimensions. This immigration was influenced by the political and geo-political changes which the region had underwent. Beginning with the Balfour Declaration in 1917, the military government following the conquest of the country by the British in 1918-19, the Jaffa Riots (Hebrew: Me'oraot Tarpa) and the fall of Tel-Hai in 1921 and the first White Paper which limited the number of immigrants to the country. The illegal immigration increased with the decrease of the number of immigration certificates and the increase of the restrictions, prohibitions and obstacles. The activity of Kfar Giladi- “HaShomer” members in the realm of immigration commenced in the beginning of the 1920s, their first action being the travel of three “HaShomer” members to Beirut in order to retrieve a group of illegal immigrants who were deported from the country to Lebanon.
The complex fabric of relationship between the Kibbutz and the Yishuv (the Jewish population of the country) leadership- the Zionist Organization, the Jewish Agency and the Haganah- made the Kibbutz people feel ‘deserted in the battlefield’ in the national tasks they took upon themselves. This brought over their independent operation in all areas, including assisting the Ha'apala. They followed their ideals and their conscience and not instructions from high above.
In passing the immigrants through the Kibbutz, their hosting, feeding and treatment the kibbutz itself took quite a few risks. This activity caused frequent searches, surveillance and reports by the British “Palestine Police Force” (the CID). Events around this subject were shrouded in secrecy. Exposed hereafter are hiding methods, tricks and means employed by Kibbutz members to hide the immigrants and transport them to the country centre without being caught by the British. Another point of view displayed below is that of the British Government and its attitude to the Kfar Giladi events. The great importance attributed by the British to Kfar Giladi events is revealed by the documents of the British police, the British Government reports, documents of the Anglo-American inquiry committee and Arab press clippings presented herein. 'Top secret' documents that had been sealed until the 1990s are exposed. Arab attempts to interfere with illegal immigration and thwart it are also uncovered here.
Meanwhile, across the border in Syria and Lebanon, new winds of Zionist activity were beginning to blow among youth movements and schools. In Damascus, and later on in other cities- Halab (Aleppo), Kamishli and Beirut- the “HeHalutz” (Hebrew: The Pioneer) Zionist Movement had begun to crystallize. The movement taught the love for Israel, and nurtured the desire to immigrate to Israel and establish agricultural settlements. The fatal meeting between Yehuda Kopeliovch (Almog) and the leaders of the “HeHalutz” movement brought about the immigration of the first group of illegal immigrants from Damascus to Kfar Giladi. Below is presented an unknown chapter about the early relationship between the “HeHalutz” movement in Damascus and “HaKibbutz HaMe’uhad” (Hebrew: the united Kibbutz, an organization of the Kibbutzim) which lasted until 1946, when this wave of illegal immigration came to an end, with most of the Syrian Jews having been brought over to Israel before the calamity.
In the 1940s, after the establishment of the Palmach, a large number of official and unofficial organs on both sides of the border co-operated: the Mossad LaAliyah Bet (Institution for Immigration B [‘illegal’]), the Haganah, the Palmach, members of the Kibbutzim, local activists in Syria, Lebanon and Iraq and drivers serving in the British Army. The immigrants themselves were instrumental in the organization and execution of this immigration. Alongside with the historical narrative and the chain of events the book brings also personal stories and testimonies of immigrants who arrived in the country in the years 1941-1946. The personal experiences of those who were taken out of their homes, walked kilometers by foot and crossed the northern border are described. They portray the trauma, their motivation, thoughts, feelings and difficulties, how they were treated, and how they view today that transformation of their lives.
A special chapter is dedicated to the immigration of Iraqi Jews who went through arduous and dangerous routes until they reached Kfar Giladi. Especially known is the affair of the 'blockade' imposed by the British on Kfar Giladi in 6.10.1945 because of the hiding of a group of illegal immigrants from Iraq and the Kibbutz’s refusal to extradite them. Despite being a local event the 'blockade' had a profound influence and has had national importance. This, and the weapons searches events on 06/18/46, left their mark on the character of the struggle against the British, from that date on.
The last part of the book is dedicated to the story of taking 1400 children from their homes in Syria and bringing them to Israel in a special operation, which took place in 1945. The process of their absorption in settlements of the ‘working settlement’ is also described in great detail shedding light on the historic importance of this wave of illegal immigration.
The historical importance of the ground immigration through the northern border is not measured by the amount of immigrants which was relatively small (8,000 immigrants), but by the manifestation of the spirit of inter-settlement solidarity, the fraternity, mutual aid, identification of the entire Yishuv with the locals, and the consequences they had on the events and clashes with the British which followed later.
1. אילו מוטיבים דתיים-מסורתיים נשתמרו בהגדה, על רקע נטישת הדת של מייסדי הקיבוץ וממשיכיהם. מה בין הגדה זו לבין ההגדה המסורתית דתית של כלל ישראל? בהשוואה בין הגדת כפר גלעדי להגדה הדתית-המסורתית, נבדק המשותף והשונה: מה הושאר, מה הושמט, מה נחתך, מה נוסף, מתי ומדוע.
2. כיצד השפיעו אירועים הסטוריים על תוכנה ועיצובה של ההגדה. אילו שינויים חלו באותה הגדה לאורך המאה העשרים בכמה נקודות זמן שנבחרו כמדגם מייצג: 1939, 1946, 1950, 1959, 2004. נבדקו מקורותיו של כל פסוק ופסקה- מאין נשאבו, מי כתב אותם, מתי ובאילו נסיבות.
תוצאות המחקר מצביעות על כך שתוכנה ואופייה של ההגדה הושפעו מאירועים היסטוריים, כמו, המאורעות, השואה, העפלה, מלחמות ישראל ותקומת ישראל. התבנית הבסיסית של ההגדה נלקחה מההגדה המסורתית- דתית המשיכה להתקיים כל העת. גם מסגרת קריאת ההגדה נשמרה, אולם תוכנו וצביונו של הטקס השתנו. הודגשו מוטיבים חקלאיים, טבע, ערכים לאומיים מיליטנטיים ומוטיבים של זיכרון, גבורה, מנהיגות וגאולה. התכנים שנוספו, נשאבו מהספרות ומהשירה העברית החדשה, ואלו נמהלו בחלקים המסורתיים שמקורם בהלכה, באגדה, במקרא, בדברי חז"ל ובזיכרון מבית אבא.
ייחודו ותרומתו של מחקר זה בכך שהוא משקף את הלכי הרוח בקיבוץ בתקופות השונות – המרד בדת, הסוציאליזם, הציונות והזיכרון הקולקטיבי. נחקרו בו כל הפרמטרים האפשריים: הטקסט (התוכן), הצורה, העיצוב הגרפי, האיורים, הטיפוגרפיה, הסמלים, כתב היד (הקליגרפיה), המוסיקה והביצוע (הטקס). הראיונות עם כותבי ההגדה, מאייריה ועורכיה שופכים אור חדש על אופן כתיבת ההגדה, הרעיונות, הויכוחים, הדילמות, המחשבות שהנחו אותם.
The Illegal Immigration From the northern border to the Land of Israel in 1919-1946
By Drora Hayek
Mentor: Prof. Yossi Ben-Artzi, University of Haifa
The book deals with the ground illegal immigration, the “Ha'apala” crossing the northern border in the years 1919-1946, and in the part of Kibbutz Kfar Giladi in getting the immigrants through and in their initial absorption.
The first part depicts the background of the formation of this immigration in the beginning of the 1920s, its character and dimensions. This immigration was influenced by the political and geo-political changes which the region had underwent. Beginning with the Balfour Declaration in 1917, the military government following the conquest of the country by the British in 1918-19, the Jaffa Riots (Hebrew: Me'oraot Tarpa) and the fall of Tel-Hai in 1921 and the first White Paper which limited the number of immigrants to the country. The illegal immigration increased with the decrease of the number of immigration certificates and the increase of the restrictions, prohibitions and obstacles. The activity of Kfar Giladi- “HaShomer” members in the realm of immigration commenced in the beginning of the 1920s, their first action being the travel of three “HaShomer” members to Beirut in order to retrieve a group of illegal immigrants who were deported from the country to Lebanon.
The complex fabric of relationship between the Kibbutz and the Yishuv (the Jewish population of the country) leadership- the Zionist Organization, the Jewish Agency and the Haganah- made the Kibbutz people feel ‘deserted in the battlefield’ in the national tasks they took upon themselves. This brought over their independent operation in all areas, including assisting the Ha'apala. They followed their ideals and their conscience and not instructions from high above.
In passing the immigrants through the Kibbutz, their hosting, feeding and treatment the kibbutz itself took quite a few risks. This activity caused frequent searches, surveillance and reports by the British “Palestine Police Force” (the CID). Events around this subject were shrouded in secrecy. Exposed hereafter are hiding methods, tricks and means employed by Kibbutz members to hide the immigrants and transport them to the country centre without being caught by the British. Another point of view displayed below is that of the British Government and its attitude to the Kfar Giladi events. The great importance attributed by the British to Kfar Giladi events is revealed by the documents of the British police, the British Government reports, documents of the Anglo-American inquiry committee and Arab press clippings presented herein. 'Top secret' documents that had been sealed until the 1990s are exposed. Arab attempts to interfere with illegal immigration and thwart it are also uncovered here.
Meanwhile, across the border in Syria and Lebanon, new winds of Zionist activity were beginning to blow among youth movements and schools. In Damascus, and later on in other cities- Halab (Aleppo), Kamishli and Beirut- the “HeHalutz” (Hebrew: The Pioneer) Zionist Movement had begun to crystallize. The movement taught the love for Israel, and nurtured the desire to immigrate to Israel and establish agricultural settlements. The fatal meeting between Yehuda Kopeliovch (Almog) and the leaders of the “HeHalutz” movement brought about the immigration of the first group of illegal immigrants from Damascus to Kfar Giladi. Below is presented an unknown chapter about the early relationship between the “HeHalutz” movement in Damascus and “HaKibbutz HaMe’uhad” (Hebrew: the united Kibbutz, an organization of the Kibbutzim) which lasted until 1946, when this wave of illegal immigration came to an end, with most of the Syrian Jews having been brought over to Israel before the calamity.
In the 1940s, after the establishment of the Palmach, a large number of official and unofficial organs on both sides of the border co-operated: the Mossad LaAliyah Bet (Institution for Immigration B [‘illegal’]), the Haganah, the Palmach, members of the Kibbutzim, local activists in Syria, Lebanon and Iraq and drivers serving in the British Army. The immigrants themselves were instrumental in the organization and execution of this immigration. Alongside with the historical narrative and the chain of events the book brings also personal stories and testimonies of immigrants who arrived in the country in the years 1941-1946. The personal experiences of those who were taken out of their homes, walked kilometers by foot and crossed the northern border are described. They portray the trauma, their motivation, thoughts, feelings and difficulties, how they were treated, and how they view today that transformation of their lives.
A special chapter is dedicated to the immigration of Iraqi Jews who went through arduous and dangerous routes until they reached Kfar Giladi. Especially known is the affair of the 'blockade' imposed by the British on Kfar Giladi in 6.10.1945 because of the hiding of a group of illegal immigrants from Iraq and the Kibbutz’s refusal to extradite them. Despite being a local event the 'blockade' had a profound influence and has had national importance. This, and the weapons searches events on 06/18/46, left their mark on the character of the struggle against the British, from that date on.
The last part of the book is dedicated to the story of taking 1400 children from their homes in Syria and bringing them to Israel in a special operation, which took place in 1945. The process of their absorption in settlements of the ‘working settlement’ is also described in great detail shedding light on the historic importance of this wave of illegal immigration.
The historical importance of the ground immigration through the northern border is not measured by the amount of immigrants which was relatively small (8,000 immigrants), but by the manifestation of the spirit of inter-settlement solidarity, the fraternity, mutual aid, identification of the entire Yishuv with the locals, and the consequences they had on the events and clashes with the British which followed later.