Hasorea

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Hasorea
View of the community house southwest with row houses to the Carmel hill
View of the community house southwest with row houses to the Carmel hill
Basic data
hebrew : הַזּוֹרֵעַ
arabic : هزورع
State : IsraelIsrael Israel
District : North
Founded : 1936
Coordinates : 32 ° 39 '  N , 35 ° 7'  E Coordinates: 32 ° 38 '41 "  N , 35 ° 7' 15"  E
Height : 64  m
 
Residents : 876 (as of: 2018)
 
Community code : 0250
Time zone : UTC + 2
Postal code : 36581
 
Community type: Kibbutz
Hasorea (Israel)
Hasorea
Hasorea

Hasorea ( Hebrew הזורע, Eng. "The Sower") is a kibbutz in the Megiddo regional association of the northern district of Israel . The kibbutz is located on the western edge of the Jezre'el plain and is about 22 km from the port city of Haifa . Just north was built from the 1950s years Yokneam as Israeli development town .

history

On the website of Kibbutz Hasorea, reference is still made to its special history and its anchoring in the German-Jewish youth organization of the workers (Bund Jewish Youth) . The preparations for the establishment began shortly after the seizure of power by a fine collection of land acquisition in Palestine and the preparations for the kibbutz life in a Hachshara . The money raised raised 50,000 pounds sterling , which later helped the Jewish National Fund to finance the land purchase.

From the beginning to the end of the Second World War

The first workers arrived in Palestine as early as 1933 and began training in agriculture in the existing kibbutzim Giv'at Chaim and Mischmar Ha'emek . In 1934 they founded a community settlement company in Hadera , which the newly arrived workers gradually joined. In 1936 the group consisted of about 70 people.

The Jewish National Fund had acquired 3,236 dunams of land near Jokne'am south of the Carmel Mountains , on which 35 workers settled in December 1935 (the rest of the group had opted for other kibbutzim) and founded Hasorea there in April 1936. According to Schaul Genossar, the choice of this name made no reference to agricultural work, but had a symbolic character. The sower , as Hasorea is called in German, was supposed to make it clear “that we were the vanguard of German Jewry who had to leave Germany and move to Palestine. We are the first to sow in order to later harvest the seeds that will enable the Jews who come from Germany to take root here. "

At that time, the founders were far from able to dispose of the entire area acquired by the National Fund, as the Arab population was slow to leave the area. Some sources speak of only 70 dunams at the beginning, the first settlers speak of a piece of land 200 meters long and 60 meters wide (12,000 m² = 12 dunams); Laqueur mentions 1,400 dunams that would have been available as usable area, although it is not clear which year he refers to. On the homepage of Kibbutz Hasorea it is stated in this context that the kibbutz members had to wait for years until the entire land was available and that a final solution was only found after the war of independence with the flight or resettlement of the inhabitants of two Arab settlements. This unavailability of the land also had a positive side effect that continues to have an impact today: Hasorea is now in the immediate vicinity of a dense green forest. This, along with the entire forest area along the ridges of the Carmel Mountains, was planted by members of Hasorea and other kibbutzim who worked for the Jewish National Fund while they were still prevented from working the land assigned to them.

The first settlers “were equipped with their own truck and tractor for deep plowing and first moved into a former han (an inn for caravans).” They began growing grain and raising sheep, and the first building they built was a carpentry shop. Some of the kibbutz members had to look for work in the port of Haifa, while a number of women worked in wealthier households. Walter Laqueur, who came to Hasorea in 1939, wrote about this difficult early period:

“They lived for a year in an old, rundown Arab building, a caravanserai, then they pitched tents and log houses, sowed wheat on a small piece of land and bought a flock of sheep. Most of the new shepherds had graduated from German universities, and the kibbutz was losing the business. While sheep have been part of the traditional image of an agricultural settlement, their role in modern agriculture has been problematic. The kibbutz was somewhat more successful in acquiring a herd of cattle, but agriculture remained a problem because they did not have enough land and what they had was divided into thirty tiny parcels between fields belonging to the surrounding Arab villages. Keeping Arab cows out of kibbutz fields has become a major and time consuming problem. They made all the mistakes of the early kibbutzim, trying to make everything themselves, to bake their own bread, to make their own shoes. That was touching, but not very productive. "

- Walter Laqueur : Walter Laqueur: Born in Germany , p. 200

The arrival of further workers from Germany overstrained Hasorea, which was designed for around 80 people, which is why in February 1937 younger members moved from here together with a youth group from the Ben Shemen children's and youth village to Gan Jawne further south , where citrus fruits were grown. The emotional connection to the community of workers , however, prompted some of these resettlers to return to Hasorea soon.

The difficult initial situation did not change significantly over the next few years, as Laqueur remembered when he first arrived in Hasorea in the spring of 1939. Diseases such as malaria and typhoid have long been a problem, but mental problems have gradually emerged.

“The young pioneers felt very isolated. The connection to Germany and the ideological influence of the earlier leadership of the workers became weaker and weaker, and politically - also because of the geographical proximity - the neighboring gibbutz Mishmar Ha'emek with its charismatic leader Jakob Chasan was approached. The kibbutzniks of Mischmar Ha'emek were members of the Haschomer Hazair (Hebrew: the young guard) , a youth movement from Eastern Europe, which was originally influenced by Buber and, like the workers, tended to psychoanalysis. Mischmar Ha'emek belonged politically to the left wing of the Jewish labor movement, a kind of SAP in Palestine with a pacifist orientation. The youth movement Hashomer Hazair, which is spread throughout the entire Jewish world, laid the foundation for over eighty kibbutzim of the › Kibbutz Artzi ‹ movement today . Former workers live in more than ten of these kibbutzim, mainly former members of youth groups who were saved from the Holocaust by the activities of members of the youth groups who stayed behind in Germany. "

- Jacob Michaeli : Der Kibbutz Hasorea , pp. 148–149

Hasorea also joined the Artzi movement , and Michaelis sees it as “a victory of the socialist direction over the idealism of the youth movement and the final break with Martin Buber and the cultivation of religious customs”. Laqueur, who came to Hasorea for the second time in early 1942, describes these changes as follows: “The old elite, the leaders of the youth movement, had been replaced by new men and women with a more practical mindset, more doers than thinkers and speakers.” And he names another problem: women were less active in kibbutz life and rarely found themselves in important positions. Forty years later, in the 1980s, hardly anything had changed, as Michaeli explains.

“The idea of ​​equal rights for women is far from being realized. For example, Hasorea has had thirty 'secretaries' over the years (the most important executive function in the kibbutz) but only four 'secretaries'. Hasorea also rarely had a wife in other managerial positions (treasurer, economic manager). Only now has a woman been chosen to be the first buyer. Only in the traditionally female areas such as the kitchen, clothing, education and in the committees did and still do managerial positions. "

- Jacob Michaeli : Der Kibbutz Hasorea , p. 160

Although the establishment of Hasorea coincided with the outbreak of the Arab uprising against Palestinian Jews, nothing about it can be found on the official website of the kibbutz or on Michaelmas. From the eyewitness reports, however, it is very clear that Hasera tried to prepare for attacks despite his isolated situation. The carpentry shop was made bulletproof, as life in tents or barracks had become too dangerous, and connections to other settlements were established at night with light signals. However, Hasorea does not appear to have been seriously threatened.

While Michaeli's founding phase is immediately followed by a leap into the years after the end of the Second World War, Laqueur also contains references to the early 1940s. He described the struggle between those who campaigned for increased collectivization of all areas of life in the kibbutz and those "who were convinced that the private sphere, the family, was the most important part of kibbutz life". Likewise, the topic of private ownership of everyday objects - radio, gramophone or coffee maker - was a constant cause of disputes, and of course bringing up children in the field of tension between collective and family care. In 1942 around 40 to 50 children lived in Hasorea, but after the outbreak of World War II the general assembly of the kibbutz passed a resolution “against a second child in the family, partly because of the rapidly deteriorating economic situation, but partly because there were so many Members felt that family enlargement during the war was irresponsible ”. The question of whether the kibbutz could provide refuge to the parents of members was also discussed for a long time, but was then decided positively.

“Overall, those early years weren't very lucky. Many members were not yet sure whether their former dreams of kibbutz life could even be realized in the harsh reality of Palestine; In 1943 and 1944 there was a record number of community withdrawals. After that the mood improved, and gradually the economic situation improved. In the early years the main job of the kibbutz secretary was to take out short-term loans on unfavorable terms, and often this did not work. "

- Walter Laqueur : Wanderer Against Will , p. 228

After Michaelmas, Hasorea suffered no direct losses from World War II, although many men would have served in the Jewish Brigade .

  • VIEW OF KIBBUTZ HAZOREA IN THE JEZREEL VALLEY

  • VIEW OF KIBBUTZ HAZOREA

  • FAMILY MOVING THEIR FURNITURE INTO A TENT AT KIBBUTZ HAZOREA

  • Washing day

  • KIBBUTZ MEMBER HOUSES AT KIBBUTZ HAZOREA

  • Information board on buildings from the Wilhelminian era

  • Watchtower from 1937 (point 1 on the information board)

  • Hut from the time the kibbutz was founded (set up in 1982) (point 2)

  • bunker

  • One of the first permanent houses from the early phase

Hasorea after the end of World War II

Up to the end of the war there were 35 families in Hasorea. Their number grew steadily to 60 families. The reason for this was the admission of a few living workers or of those who had previously been able to hide in Europe. The War of Independence initially slowed development down again. World war participants became officers and trainers, first in the Hagana , then in the new Israeli army . In 1948 two kibbutz members disappeared in their car on the way from Mishmar Ha'emek to Hasorea; their bodies were not found until years later. Apparently out of fear of retaliation, the Arab population fled the area, which allowed Hasorea to acquire more land later. In addition, the War of Independence led to a major demographic change in Hasorea.

“Youth groups, some of which had been brought up as refugee children in Hasorea for two to ten years, partly completed the membership of the kibbutz after their military service. Bulgarians, Syrians, Lebanese, Romanians, Hungarians, Poles, Turks, Indians, Yemenis and North Africans are represented with up to 10% in the present-day population of Hasora. An old dream of the Jewish Vokes, the reunification of the tribes, was exemplarily realized in this way. "

- Jacob Michaeli : Der Kibbutz Hasorea , p. 151
The former furniture factory

Due to the growth, the livelihood of the kibbutz also had to be changed. Michaelis described the first step in this direction as the “green revolution”, which from 1950 led to both an expansion and a rationalization of agricultural production. The second step was the industrialization phase, in which, for example, the carpentry shop became a furniture factory. The German reparation policy made an important contribution to this development , as Meir Nehab from the founding generation emphasized: “For us, the big turning point came with reparations from Germany, and since we were all from Germany, a lot of money was received over the years. "

In the early 1960s, he bought a plastics factory in Haifa and relocated it to Hasorea. Under the trade name Plastopil , mainly plastic films and packaging for agriculture were produced, including milk packaging. In 2005 the factory was converted into a corporation whose shares are traded on the stock exchange. The factory continues to be a dominant factor in Hazorea's economy.

In 1986 the QCC Ha'Zorea Calibration Technologies was founded, one of the largest laboratories in Israel for the calibration of measurement processes and for quality control. The laboratory is certified and accredited by the Israel Ministry of Economic Affairs to provide laser safety testing and thermometer calibration services in food transport vehicles.

The establishment of a garden center based on the European and American model in 1996 was less successful. It had specialized in the sale of ornamental fish, water lilies and other aquatic plants, but since the kibbutz members had no experience in retailing, their efforts to develop the company into a lucrative business failed. After suffering significant losses, the company was leased to more experienced local traders.

In the last few years there has been a return to the agricultural tradition of Hasora. Goats were bought again, and a dairy produces yoghurt, soft and hard cheese and ice cream from herd milk.

Due to the economic success, the social infrastructure of the kibbutz was expanded over the years: an additional dining room was built, as well as a hall for concerts and theater, a swimming pool, tennis courts and, in 1987, a center for people in need of care. In addition, children and their upbringing enjoy a great deal of attention in the kibbutz. The education system includes day-care centers, pre-kindergarten facilities, kindergartens and a regional primary school. From the seventh grade onwards, the children study at a school outside of Hasorea. Until 1991 it was still customary for children to live in children's houses, in which they lived during the day and also at night, interrupted only by the afternoon hours they spent with their parents. It was a major change for the kibbutz when it was decided that the children could spend the nights at home with their parents. Nevertheless, the kibbutz continues to invest heavily in the collective education system and in supporting informal educational opportunities outside of school hours and during holidays. These changes confirm what Michaeli stated as early as the mid-1980s: "The previously demonized family has proven to be kibbutz-preserving." And he continues:

“With its social and economic successes, the kibbutz movement is unique, also in comparison to the less stable municipalities of the western world. And Hasorea is also the only kibbutz of German origin that has achieved a gradual organic integration of many members of different cultural origins, based on a solid founding class with a common origin and a "covenant" past, on the desire to realize community life, the utopia of a small one , but very intense youth movement. "

- Jacob Michaeli : Der Kibbutz Hasorea , p. 151

Tabular overview of Hasorea's development

Jacob Michaeli has included a table in his article that clearly shows Hasorea's demographic development from his beginnings to 1988.

year co-
members		 Total
population		 Notes on development
1937 80 81 Small and close community; the first children are born.
1941 120 223 The first youth group from Germany arrives.
1946 164 398 After taking in workers from the dissolved Kibbutz B,
the workers who remained in Europe and youth groups.
1950 198 495 Young people from Bulgaria, Lebanon and Syria become members.
1955 204 562 Young people from Romania, Hungary and Poland become members.
1957 241 604 The first children become members.
1960 281 662 The first grandchildren are born; Admission of young people from Israel.
1965 370 679 More children become members;
Return of adult sons and daughters to the kibbutz.
1970 414 757
1975 470 825
1980 494 944
1983 600 100 From now on also strengthening by the third generation.
1985 600 1060
1988 599 972 Stagnation in demographic development.
1995 900 The number of residents for the years 1995 to 2018 continues to decline;
they come from the Hazorea website : Population statistics
(see web links). The number of kibbutz members is not
shown there.
2008 900
2013 840
2018 876

Wilfrid Israel Museum

The Wilfrid Israel Museum for the Art and Study of the Orient ( Hebrew מוזיאון וילפריד ישראל לאומנות ולידיעות המזרח) Alfred Mansfeld and Munio Weinraub built the kibbutz between 1948 and 1951. The War of Independence had delayed completion.

View of the Wilfrid Israel Museum from the east, 2010

Before the Second World War, Wilfrid Israel was enthusiastic about the workers, supported them and decreed in his will that their kibbutz should inherit his collection of South Asian and Far Eastern works of art. After Israel's death (1943) and the end of the World War, the estate was handed over.

After an internal debate in 1947, the young kibbutz decided to establish itself materially in the process, to cope with the task of accepting this legacy out of respect for Wilfrid Israel, preserving it and making it accessible to the public. The museum has been showing Israel's collection since 1951. It was later expanded and offers space for changing exhibitions of contemporary art.

Excavation site

To the south of the kibbutz is the Ein el-Jarba site , which has been excavated since the 1960s.

Founders and early residents

The following biographical sketches largely follow the interviews with the founders in the book Die Settende Kraft der Utopie .

Moni Alon

Moni Alon (born October 4, 1914 in Vienna) was the son of a merchant and a housewife who dealt with agricultural needs. He described his middle-class Eastern Jewish parental home, to which one of his sister belonged, as “traditionally Jewish”. The family initially lived in East Berlin and later moved to Berlin-Tiergarten . From 1924 Alon attended the Königstädtische Realgymnasium , which is connected to the Königstädtisches Gymnasium , for nine years .

Moni Alon first came into contact with the Jewish youth movement in 1927 and finally became a member of the Kadima youth association , where he was enthusiastic about the ideas of AD Gordon and Martin Buber and pursued the idea of ​​living in a kibbutz.
In 1933, after graduating from high school, he began training in agriculture on Gut Winkel in order to prepare for emigration to Palestine.

Since 1934 Alon lived in Palestine and joined the community founded by the workers in Hadera . After working in agriculture for several years, he studied education in Jerusalem and attended the London School of Economics . He looked after youth groups from Germany, was a teacher at the higher kibbutz school in Mischmar Ha'emek, head of the education department of the Kibbutz Artzi Movement, lecturer at the teachers' seminar at the University of Haifa and employee of the publishing house of the Kibbutz Artzi. In Kibbutz Hasorea itself he worked on various commissions and was also a kibbutz secretary for several years. Moni Alon wrote books on the youth in the kibbutz (1975) and The Eternal Opportunity - Youth in Society (1986). In 2013 his essay The Youth Society was reprinted in the book Collective Education in the Kibbutz .

Josef Amir

Josef Amir (* 1907 in Berlin) was the son of a machine tool manufacturer from Upper Silesia . The family lived on Halleschen Ufer in Berlin-Kreuzberg .

Amir visited a human High School and was initially in the civil pledge finders and later in a group of Neupfadfindern to the Berlin pastor Martin Voelkel , which the people of Eichhof called. Here he became familiar with the ideals and rituals of the male union and read Hermann Hesse , Rilke and Stefan George. The break occurred when he was not allowed to become a group leader at the age of sixteen because he was Jewish, a quality that had not played a role for him until then. He then went straight to his comrades and came through them to the workmen .

Under pressure from his father, Amir studied at the Technical University in Berlin and also heard lectures from Albert Einstein . He obtained degrees in mechanical engineering and electrical engineering and, since his father had meanwhile sold his factory, he joined the Deutsche Reichsbahn as a trainee construction manager for the Reichsbahn government . Because of his Jewish religious affiliation, he was unable to complete this training and decided to emigrate.

Amir reported the first plans for settlement in Palestine in 1933; He then emigrated in May 1935. In 1938, although he was married by now and had a son born in 1937, he returned to Germany again to solicit support for Hasorea and to “save what could be saved from the war”. He was involved in illegal arms purchases for the Hagana , in the transfer of black money and in the organization of departures from Germany. He stayed in 1939 until the outbreak of war and described this stay in Berlin as “the most terrible time of my life”. He had to watch helplessly that parts of his family refused to leave Germany, which led to his parents being murdered by the National Socialists in the Theresienstadt concentration camp , as were his wife's parents.

In Kibbutz Hasorea, Amir worked in the citrus plantations, as a construction worker, in the water supply company and as head of the kibbutz's electrical workshops. For a time he was also director of the Wilfrid Israel Museum .

Jochanan Ben-Jaacov

Jochanan Ben-Jaacov (* 1913 in Berlin - † 2003) described himself and his family as "completely assimilated Jews" who initially lived in Berlin-Charlottenburg . His father was a merchant and tailor who built up a larger company after the end of the First World War, which among other things also produced raincoats. The mother was a housewife. The family later settled in Berlin-Schmargendorf , and Ben-Jaacov attended a high school. From 1926 he was a member of the German-Jewish Wanderbund Kameraden and later with the Werkleuten who emerged from the Kameraden . Although socialist and communist issues were often discussed there, he “never belonged to those who were politically interested”.

After school, Ben-Jaacov completed a commercial apprenticeship, followed by a year and a half in agricultural training, initially on an estate that belonged to the family of the publisher Rudolf Mosse , and then until 1933 on an estate near Frankfurt an der Oder . Ben-Jaarov claimed that his move into agriculture was not yet determined by considerations of emigration, but, in line with the redeployment concepts of the 1920s, by the desire to prove to other Germans that Jews were also capable of manual labor. “I dreamed of building collective agricultural settlements for Jews in Germany so that one of the causes of anti-Semitism would be destroyed. [...] I found it really impossible that the Jews were mainly engaged in intellectual professions or worked as doctors, bankers or as writers or famous musicians. That didn't cross my mind, and I was firmly convinced that the anti-Semites were absolutely right in this regard. ”But in 1933 the Nazis forbade him to continue working in the country.

In September 1933, Ben-Jaacov traveled via Haifa to Mischmar Ha'emek, where he found his first accommodation in an as yet unfinished chicken coop. From Mischmar Ha'emek his path then led him to Hasorea. Maintaining connections with his Arab neighbors was always important to him.

In 1934, still in Mischmar Ha'emek, he began to draw, which set a process in motion that only years later led to a turning point in his life. “At that time it became clear to me that at some point later I would have to re-examine my intention to become a farmer. For years I was busy with agriculture, especially as a shepherd and also with fruit growing, but I always drew or painted on the side. Then one day I decided: Now I'm going to take a year off from the kibbutz and go to an art school, and then I'll think about what I am: a painter or a farmer. Then I realized: I can live without agriculture, but not without art. ”In 1943 the time had come: Ben-Jaacov began studying handicrafts and art at the New Bezal'el School in Jerusalem . He then lived as a painter and wood sculptor; in Hasorea he was responsible for the artistic design of the facades and interiors of the communal buildings.

Shaw comrade

Schaul Genossar (* 1911 in Berlin), originally Hans Ginsburg, later also Shaul Ginossar, lived with his parents (the father was a senior banker, the mother, a Viennese, housewife) initially in Berlin (at Hackescher Markt ). He described his parents' home as well-to-do and "in the good sense [..] liberal bourgeois". The family lived in Essen from 1919 to 1924 and then returned to Berlin. From 1922 he belonged to the comrades , later to the workmen . His activities there focused on acquiring Hebrew, biblical studies and Jewish history, and were also very socially committed. In contrast to Jochanan Ben-Jaacov, who consciously refused an academic education, a different ideal was still valid in his group at the beginning of the 1930s. "We wanted to steer the career choices of the students among us so that they should all take up socially committed professions - doctors, teachers, social workers and the like - and form a group around themselves that should lead to a renewal of Jewish coexistence in Germany." The disillusionment took place in 1933 when the uprising of the socialist workers against the Nazi regime failed to materialize.

Genossar did his Abitur at the Goethe-Gymnasium (Berlin-Wilmersdorf) and studied English and history. In 1933 he decided to use the money earmarked for the printing of his dissertation to prepare for his emigration. He attended the Israelite Horticultural School in Ahlem for a few months before joining the group of the first ten workers at the end of 1933, who went to Palestine at the end of 1933 in order to “make initial organizational contacts and prepare for their life as a farm worker in the kibbutz”.

Comrade, who also managed to bring his parents to Hasorea , was involved in sheep breeding until they were dissolved for economic reasons and was a member of various commissions of the kibbutz self-government.

Ursel comrade

Ursel Genossar (* 1913 in Berlin) was the daughter of the Neumark family (father businessman, mother housewife) and grew up in Hasenheide 68 in Berlin-Neukölln . Ursel Genossar (née Neumark, * 1913 in Berlin) grew up in Hasenheide 68 in Berlin-Neukölln . The father was a merchant and, as a participant in the First World War, he was the bearer of the Iron Cross , the mother a housewife. The family, which also included Ursel's brother, was “quite petty-bourgeois [...] and also very assimilated, that is, we celebrated few Jewish festivals, and Jewish values ​​hardly played a role in us. I had little connection to Judaism. "

Schooled in 1919, Ursel Genossar later attended the “1. Städtisches Oberlyzeum ”, today's Albert-Schweitzer-Gymnasium (Berlin-Neukölln) , where she graduated from high school in 1931. She came to the comrades in 1924 and then found the workmen through them . While she describes her time with her comrades as predominantly characterized by joint ventures, social engagement comes to the fore with the workers . Like Schaul Comrade, she also emphasizes the work in the Jewish People's Home and the dedication of herself and her academic friends to work with the East Jewish immigrants.

After studying medicine for four semesters, it was clear to her in 1933 that she would no longer be able to continue her studies: "I knew anyway that I would no longer have the opportunity to return to university, because my girlfriend and I ran into the university with the so-called anti- Badges around. That was a non-partisan socialist organization to which both communists and social democrats belonged, and the National Socialists let us know at that time that we no longer needed to be seen, we were on the black list, so that I had to drop out of my studies anyway. "
Through the agency of Hechaluz , she worked for about five months on small farms in Lower Saxony. When the farmer in her last job was walking around wearing the swastika band ever more frequently and Theodor Lessing had been murdered, she returned with her group to Berlin and there “learned to cook something in the mass kitchen”. She then sold books at events organized by the Jewish Cultural Association for a Jewish bookshop . In January 1934 she emigrated to Palestine with a group of about twenty people. She went through the usual training at the time.

“You were sent to another kibbutz that had existed for years to learn what a kibbutz was, how kibbutz life was organized, what the cultural work was like, what the physical work was like. After being there for a few months, you went to one of the citrus plantation centers to work as a wage laborer. We were in the same way in construction, drilling wells and building roads. The intention was that we should get used to the country, the language, the climate and the heavy physical work. I already knew in Germany - I don't know why myself - that I wanted to grow fruit trees, and I did that for 30 years. That appealed to me, and I have to say, I haven't regretted a minute of it because it's productive work where you can see what you've done. "

- Ursel Genossar : quoted from Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 79

Ursel Genossar was one of those who had stayed in Hadera because they could earn money there. She was already married to Schaul Comrade, and the description of her wedding is one of the best ways to give an insight into the mentality of these people who feel they are pioneers.

“Schaul and I were among the first to get married in Hasorea. The wedding was of course celebrated after work, because you couldn't lose a working day and the income that came from outside work. After work we put on our best clothes and went to see the rabbi in Hadera, where we lived at the time. We drove to the rabbi in an ordinary cart with two horses drawn and had to bring a bottle of wine with us, which was part of the ceremony. Since this was something very precious, one of the groomsmen had the bottle in his hands. We got a drink from it, which is also part of the ceremony. If you are a decent person, then you leave the wine for the rabbi or his helper for his pleasure. But we didn't know that at the time and took the wine back home with us. They must have resented us very much. At home we had a nice party that was still in German at the time. [..] I can still remember that it was a nice celebration and that we felt very comfortable with it, although everything was probably very modest. The good things that are eaten at such a festival came largely from parcels that our parents from Germany still sent us at the time. They were collected and kept for this solemn occasion. "

- Ursel Genossar : quoted from Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , pp. 121–122

With the outbreak of the Arab uprising, Ursel Genossar also moved to Hasorea. She worked there in the orchards, in the tailoring shop and in the kibbutz library, and in her interviews she described the beginnings of kibbutz life in Hasorea most vividly. In spite of all the adversities she reported, she is also proud of the development achievements and for this purpose falls back on the ideal of redeployment .

“But I would say it was a very important and productive time for us. It is really unique in our history that Jews have really found their way back to productive work. And to work the soil and see that suddenly a fruit plantation and a vineyard arise, that trees grow here, that a forest has been planted where there were previously bare mountains, that a landscape has been created that was not there before, this is actually an experience that, looking back today, I would say that it was a gift that is unique. Our children were already born here into this landscape and have nothing more to add, but we have created something where there was nothing before, and that gave us a lot of satisfaction. "

- Ursel Genossar : quoted from Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 115

Ursel Neumark's father died in Berlin in 1941, her mother was sent to the Riga extermination camp in 1942 together with her 86-year-old grandfather .

Walter and Naomi Laqueur

Ilse Meyerhof

Ilse Meyerhof (née Rothkugel, * 1914 in Berlin) came from a middle-class Berlin family. Her mother Irma (nee Cohn, born February 3, 1899) was the daughter of a businessman and partner in a well-known textile company. She “is married to the lawyer Dr. who first worked as a judge and later until 1935 as a lawyer. Leon Rothkugel, b. 1883. From this marriage, which was later divorced. have three children: Ilse, geb. 1914, later married to Ludwig (Esra) Meyerhof, Paul, date of birth unknown, and Hans Hugo, b. 1922. “Ilse Rothkugel attended the secondary school at the Chamisso School in Berlin-Schöneberg and grew up deeply rooted in German culture without reference to Judaism. Eastern Jews were strange beings in their lifeworld.

After an initial encounter with the anthroposophical movement, she found the Jewish youth movement and from 1930 was active first with the comrades , then with the workers . In preparation for the profession of librarian, she completed an apprenticeship in a Jewish bookshop. Subsequently, she prepared on a farm in Upper Silesia for her emigration to Palestine and worked from 1936 to 1938 for the Reich Representation of German Jews . In the autumn of 1938 she emigrated to Palestine.

Ilse Rothkugel, who could not speak Yiddish , experienced a lot of resentment from Jews who had been living in the country for a long time after her arrival in Palestine, but quickly became enthusiastic about the kibbutz movement. “She marries Ludwig (Esra) Meyerhof in Palestine and lives in Kibbutz Hazorea at the foot of Mount Carmel. Brother Paul applies for a visa to emigrate to South America, but leaves the ship in Haifa to stay in Palestine. He becomes a magazine wholesaler, but dies in a swimming accident in 1940. As a teenager, Hans Hugo received a music scholarship, was able to continue his studies in Jerusalem and became an important pianist in the USA under the stage name John Ron. ”The parents and almost all relatives were sent to the east and murdered there.

Ernst Nehab

Ernst Nehab (Meir Nehab, born November 18, 1911 in Posen ), together with Rudi Baer and Schaul Ginsberg (comrade), belonged to the vanguard of the workmen who set out for Palestine at the end of 1933 to investigate the conditions for establishing a kibbutz. Ernst and his siblings, the twins Ruth (born November 2, 1914) and Walter (born November 3, 1914), and Lisa (born November 26, 1918) were the children of a lawyer who after the Treaty of Versailles in 1920 with his family Frankfurt (Oder) moved because the previously Prussian Poznan was added to Poland. From October 19, 1920, Ernst attended the Realgymnasium (today: Städtisches Gymnasium I "Karl-Liebknecht" ), where he continued the education he had started at the Municipal Middle School in Poznan. In April 1929, Ernst Nehab finished secondary school and in the following years studied medicine in Frankfurt am Main, in Freiburg and finally from October 1930 to May 1933 at the Friedrich-Wilhelms-Universität in Berlin.

Ernst Nehab had been a member of the Comrades since 1923 , and he and all of his siblings are said to have participated in the Jewish Youth Association of Workers by 1933 at the latest and discussed emigration to Palestine. Ernst broke off his medical studies after nine semesters and decided to leave the country. “Although the father regretted it, he gave the son the money necessary to obtain a so-called capitalist certificate . For so-called 'capitalist certificates' considerable funds were necessary, which Leo and Gertrud Nehab raised by taking out mortgages on their house at Grüner Weg 4. When her son Ernst was already in Palestine, he received a message from the Friedrich-Wilhelms-Universität Berlin (today Humboldt-Universität zu Berlin). His university informed him on November 11, 1933 that he had been expelled from the university because he had 'been active in an anti-national sense'. "

The entire Nehab family was able to save themselves. First the siblings followed their brother Ernst to Palestine, and at the end of January 1939 the parents also traveled from Frankfurt via Genoa to Palestine. With the help of their children, they built up a new livelihood in Herzlia . In 1952/1953 they moved to Hasorea where Ernst and two other siblings lived.

Hanna Oppenheimer

Hanna Oppenheimer was born as Hanna Cohen in Dresden in 1916. As a teenager, she became a communist, but also joined the workers .

Hanna's parents urge her to flee to Palestine. So she came to Haifa in 1937 and joined the founders of Hasorea. In 2011, the year in which Der Spiegel reported on her, she still lived there, now 94 years old.

Hanna was married to Shimon Oppenheimer, another member of the founding generation of Hasorea. His younger brother Yohanan also came to Palestine with the Youth Aliyah and, after training with Sarid, joined Kibbutz Hazorea.

Ludwig Strauss

Arnon Tamir

Arnon Tamir was born in Stuttgart in 1917 as Arnold Siegfried Fischmann. His mother came from a wealthy Jewish family from the Rhineland, his father came from Galicia, which had been Polish since 1918 and, as an Eastern Jew , had made it from a tobacco worker to a cigarette manufacturer. They were also able to emigrate to Palestine with their daughter.

Fischmann left grammar school in 1933 before graduating from high school and began an apprenticeship as a gardener in a suburb of Stuttgart. After a year he had to drop out of training and from now on he worked in construction. During this time he was already active with the factory workers .

In 1938 Fischmann was deported to Poland as part of the Poland campaign . From there he managed to immigrate illegally to Palestine, where he became a member of Kibbutz Hasorea. He took the name Arnon Tamir, married and had two sons.

Tamir headed the kibbutz's construction department during the early years of its construction and fought in the Hagana during the War of Independence and was a member of the Israeli army after the establishment of the state.

In the early 1950s, Tamir began working as a freelance director and was co-founder, artistic director and director of the Kibbutz Theater Company . He worked for the Israeli radio and television and made, among other things, documentaries about the kibbutz movement. Since 1982 he has been involved in open channels and community television .

In 1959 Arnon Tamir returned to his hometown Stuttgart for the first time. This trip is the subject of Tamir's book Eine Reise zurück and his memories of his years in Germany.

“But the book is about the reverse journey. An Israeli flies from the land of his fathers to his father's land. At the end of the fifties, a so-called Jecke visits the economic miracle, where he wants to settle claims for compensation for injustice suffered, and at the same time ends up in his various pasts. [..]
The journey of Arnon Tamir from Kibbutz Hasorea in the Jezreel Valley back to the stinking valley basin Stuttgart turned out to be a brooding journey into the past of the State of Israel, into the time of the War of Independence in 1948/49. [...]
And because he is both a thorough German and a brooding Jew, Tamir contradicts his conscience with the question whether he was not doing wrong himself. While he is demanding reparation for his expulsion, material compensation for material damage, the Arab ghosts of 1948 haunt his mind. "

- Wolf Biermann : Der Spiegel, May 3, 1993

Visitors and guests of Hasorea

  • In 1953, Carol Chomsky and Noam Chomsky lived in Hasorea for a short time .
  • Wolf Biermann was there too and, in his review of Arnon Tamir's book Eine Reise zurück , sets Hasorea a literary monument:
    “Communism, the great animal experiment on living people, has failed. The kibbutz Hasorea, in which Arnon Tamir has lived for over 50 years, is one of the functioning communist islets, on which evidence was provided that unfortunately proves nothing for the mainland.
    The paradise on earth, where the lion eats grass and the chief engineer is no more wealthy than the unskilled worker, where the children do not wither in front of the telly and the young people do not hang on the needle, where the old do not plunge into poverty or loneliness - I saw Hasorea as an example with my own eyes: it works! And I don't want to - sorry - live like that.
    But I want to know what a person has to report who really lives the dream of the Commune in the smallest Israeli format, an active life as the book man Marx rightly fantasized in his study: at the same time as a farmer and armed fighter, as a bricklayer and filmmaker, as Dishwasher and architect, as a family man and writer. "

Movie

literature

  • Walter Laqueur: Born in Germany. The exodus of Jewish youth after 1933 , Propylaea, Berlin 2000, ISBN 3-549-07122-1 .
  • Walter Laqueur: Wanderer against his will. Memories 1921–1951 , edition q, Berlin 1995, ISBN 3-86124-270-2 .
  • Walter B. Godenschweger, Fritz Vilmar : The saving power of utopia. German Jews found the Kibbutz Hasorea . Luchterhand Literaturverlag, Frankfurt am Main 1990, ISBN 3-630-86733-2 . In it also:
    • Jacob Michaeli: The Kibbutz Hasorea. On the history of a community settlement founded by Jews from Germany , pp. 141–161.
    • The book is illustrated with drawings by Jochanan Ben-Jaacov.
  • Shlomo Erel : 50 years of immigration of German-speaking Jews in Israel . Bleicher Verlag, Gerlingen 1983, ISBN 3-88350-601-X . On pages 189–193 ( Kibbutz Hasorea of ​​the “Workers” ) the author gives a brief overview of the founding history and the state of development of the kibbutz at the beginning of the 1980s.
  • Irmgard Klönne: Youth Movement and Experience of Reality. From the German-Jewish youth movement to the kibbutz society , in: Ḥotam, Yotam (Ed.): German-Jewish youth in the "Age of Youth" , V & R Unipress, Göttingen, 2009, ISBN 978-3-89971-557-6 , Pp. 121-141. (Partly via Google Books: Irmgard Klönne: Youth Movement and Experience of Reality )
  • Asher Benari, born Asher Lowisohn in 1911, was a composer belonging to Hasorea's founding generation. the book is from him
    • Memories of a pioneer from Germany , private print by the Benari family, 2002, which is listed in the catalog of the German National Library under its original title Zichronot shel chalutz mierez Ashkenas . Hasore 1986 is listed as the place and date of publication. A preprint from it, which relates to years in Hadera, is printed at
      • Shlomo Erel (Ed.): Jeckes tell. From the life of German-speaking immigrants in Israel , LIT Verlag, Vienna 2004, ISBN 3-8258-7589-X , pp. 201–209.
    • Early Days at 'Hazorea'. A Selection of the photographs taken by Asher Benari , CreateSpace Independent Publishing Platform, 1st edition 2005 (3rd 2014), ISBN 978-1-4954-9408-6 . According to the foreword by Benari's children, These Pictures, the pictures in this volume represent a selection of the thousands of photos that their father took to record life in the kibbutz and individual biographies of its inhabitants for posterity.
  • Arnon Tamir: A trip back. On the difficulties of making amends , Fischer Taschenbuch Verlag, Frankfurt am Main 1992, ISBN 978-3-596-11466-5 . In it also as an afterword:
    • Klaus Binder: From the difficulties of learning from history , pp. 129–140.
    • Wolf Biermann wrote a very emphatic review : Where the lion eats grass , Der Spiegel, May 3, 1993.

Web links

Commons : Hasorea  - collection of images, videos and audio files

Individual evidence

  1. ↑ אוכלוסייה ביישובים 2018 (population of the settlements 2018). (XLSX; 0.13 MB) Israel Central Bureau of Statistics , August 25, 2019, accessed May 11, 2020 .
  2. ↑ a b Avraham Lewensohn: Guide Israel with maps and city maps . Miriam Magal (ex.). Tourguide, Tel Aviv-Yapho 1982, p. 158.
  3. ↑ Jacob Michaeli: Der Kibbutz Hasorea , pp. 143–144
  4. ↑ The story of Hasorea is presented in detail in the book by Walter B. Godenschweger and Fritz Vilmar: The saving power of utopia , which is based on many conversations with members of the founding generation.
  5. ^ Walter Laqueur: Born in Germany , p. 199
  6. ^ Jacob Michaeli: Der Kibbutz Hasorea , p. 146
  7. ↑ Dunam = 1000 m². For the background of this land acquisition see the article in the English Wikipedia: en: Yokneam Moshava .
  8. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 129
  9. ^ The reports of the founders of Hasorea , in: Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 84
  10. ^ Walter Laqueur: Wanderer against Will , p. 198
  11. ↑ a b c d e f Kibbutz Hazorea History
  12. ^ Jacob Michaeli: Der Kibbutz Hasorea , p. 147
  13. ↑ Similarly, it says in the contemporary witness reports “Intellectuals become farmers” or “The shepherds here were all doctors.” ( The reports of the founders of Hasorea , in: Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 115 )
  14. ↑ Jacob Michaeli: Der Kibbutz Hasorea , p. 148
  15. ↑ Walter Laqueur: Wanderer against Will , p. 197
  16. ↑ "Artzi first means nothing other than> National Organization <- the name stands for the (left) socialist part of the entire kibbutz movement, which includes about a third of the 250 kibbutzim." (Jacob Michaeli: The kibbutz Hasorea , S. 224, note 10) Jochanan Ben-Jaacov explains the differences between the three kibbutz organizations, in addition to the Artzi movement, Kibbutz Ha'meuchad and Chever Ha'kvuzot : “The differences were so microscopic that it can hardly be explained today . The main difference between the Hashomer Hazair and the others was that the former was politically very socialist. The others were more social democratic, the Hashomer Hazair was a bit more radical. ”In addition, the religious kibbutzim were the fourth. ( The reports of the founders of Hasorea , in: Walter B. Godenschweger, Fritz Vilmar: Die resettende Kraft der Utopie , pp. 75 & 100 ff.) In 2008 the photo exhibition Hashomer Hatzair and the Kibbutz Artzi took place in the Knesset the 80th day the settlement organization was founded was commemorated. Kibbutz Artzi was founded in 1927 during the Passover festival by members of the four kibbutzim Maʿabbarōt , Merchawia , Mischmar haEmek and Ein Shemer in Bat Galim . ( 80 years of kibbutz life . On this website you can find many photos from the early days of the kibbutzim.)
  17. ↑ Jacob Michaeli: Der Kibbutz Hasorea , p. 149
  18. ↑ Walter Laqueur: Wanderer against Will , p. 225
  19. ↑ More on this can be found in the Hazorea article in the English WIKIPEDIA. However, reference is made there to sources that are only available in Hebrew and therefore could not be evaluated: Perez Levinger: The Acquisition of land in the Area of ​​Yokneam (1987) & Perez Levinger: THE ACQUISITION OF LAND IN THE AREA OF YOQNE'AM
  20. ^ The reports of the founders of Hasorea , in: Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 85 ff.
  21. ^ Walter Laqueur: Wanderer against Will , p. 226
  22. ^ Walter Laqueur: Wanderer against Will , pp. 227–228
  23. ↑ a b Jacob Michaeli: Der Kibbutz Hasorea , pp. 149–150
  24. ↑ a b c The Kibbutz Hasorea , pp. 152–153
  25. ↑ Due to insufficient profit margins, the plant was closed at the end of the 1990s and the machines and the brand name were sold to Jordan.
  26. ^ The reports of the founders of Hasorea , in: Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , p. 97
  27. ↑ About QCC Ha'Zorea Calibration Technologies . The abbreviation QCC stands for QCC Quality Control Center .
  28. ↑ The following table largely follows the template by Miachaeli up to 1988 (Jacob Michaeli: Der Kibbuz Hasorea , p. 152)
  29. ↑ There is no further information about this kibbutz B from Michaelmas.
  30. ^ Austrian sociologists in exile: Moni Alon
  31. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 29–31
  32. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 47–51
  33. ↑ See: Hachschara-Güter in Brandenburg: Gut Winkel
  34. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , pp. 66–68
  35. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 80–81
  36. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 136
  37. ^ AI Rabin and Bertha Hazan (eds.): Collective Education in the Kibbutz. From infancy to maturity , Springer, Berlin / Heidelberg, 2013, ISBN 978-3-662-39888-3 , pp. 97-130
  38. ^ A b Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 136
  39. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 36–39
  40. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 55–57 & 136
  41. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 82–83 & 136
  42. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 109-113 & 136
  43. ↑ Werner Schuder (Ed.): Minerva. International Directory of Scientific Institutions , pp. 265-266 (Google Books)
  44. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , pp. 35–36 & 137
  45. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 39-40 & 137
  46. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 51–53; P. 61
  47. ^ Walter B. Godenschweger, Fritz Vilmar: Die rettende Kraft der Utopie , pp. 76-79 & 137. His parents stayed in Germany and died of natural causes in Berlin.
  48. ↑ a b Walter B. Godenschweger, Fritz Vilmar: Die resettende Kraft der Utopie , p. 137
  49. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 116–117
  50. ↑ The Israel Museum (Israel): Jochanan Ben-Jaacov (there also a portrait photo of him)
  51. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , pp. 34–35 & 138
  52. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 45–46 & 60–61
  53. ↑ a b Irmgard Klönne: Youth Movement and Reality Experience
  54. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , pp. 115-116 & 138
  55. ↑ a b c Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 62
  56. ↑ DOROTHEA KOLLAND: From Wilhelminian style to the kibbutz , June 6, 2013
  57. ↑ a b Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 32–34
  58. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 47
  59. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 62
  60. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 68–69
  61. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , pp. 84–86 & 89–94
  62. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 62
  63. ↑ a b family Cohn-Rothkugel
  64. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , p. 23 ff.
  65. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 43
  66. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 60
  67. ^ A b Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 138
  68. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of Utopia , pp. 105-106
  69. ↑ a b c d For a detailed family history see: Ralf-Rüdiger Targiel, City Archives Frankfurt (Oder): Family Nehab and Frankfurt (Oder) , as of August 1, 2012
  70. ^ Walter B. Godenschweger, Fritz Vilmar: The saving power of utopia , p. 139
  71. ↑ All information about Hanna Oppenheimer is based on this Spiegel article: Hanna Oppenheimer - Kibbutz founder in Israel
  72. ↑ Sonneborn Family Collection
  73. ↑ Unless other sources are named below, the description of the short biography of the publisher and the afterword by Klaus Binder to Arnon Tamir's book Eine Reise zurück follows . Of the difficulties of making amends .
  74. ^ The Way They Were (and Are)
  75. ↑ Wolf Biermann: Where the lion eats grass
  76. ^ Lexicon of persecuted musicians during the Nazi era: Asher Benari
  77. ↑ Online