Protest Haggadah cont.

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The emissaries say: That is impossible, the reality of Israel requires it. One could argue: This rivalry is like a rivulet; just as the rivulet flows down, riving the ground and irrigating it to make it fertile, so does division divide lsrael and bestow blessings on it. For it prepares the ground for all kinds of beliefs, so that people can go and die for the tip of every letter in their own torah. Thus rivalry breeds strength which increases the might of Israel.

From: A Survivors' Haggadah Hardcover – February 1, 2000 by Yosef Dov Sheinson (Author), Saul Touster pp33 - 35

Haggadah from Mishmar Hasharon 1961 תשכ'ב

Mishmar HaSharon (Hebrew: מִשְׁמַר הַשָּׁרוֹן, lit. Guard of the Sharon) is a kibbutz in central Israel. Located in the Sharon plain, it falls under the jurisdiction of Hefer Valley Regional Council. In 2021 it had a population of 613.

The community was founded in 1924 by ten Russian immigrants, who were later joined by immigrants from Poland. They initially settled in the Galilee to gain experience of agricultural life. The kibbutz itself was established in 1933, and was later joined by members of Gordonia. It was the birthplace of Prime Minister of Israel Ehud Barak.

The kibbutz is home to Ulpan Mishmar HaSharon. This is a program run by the Jewish Agency for students aged 18–28, where students learn Hebrew while working to meet the kibbutz's needs. The kibbutz has a long history of Ulpan groups, spanning over 50 years, and the Ulpan students are part of normal life on the kibbutz.

Hashomer Hatzair Haggadah (Hebrew: הַשׁוֹמֵר הַצָעִיר, IPA: The Young Guard) is a Labor Zionist, secular Jewish youth movement founded in 1913 in the Kingdom of Galicia and Lodomeria, Austria-Hungary, and it was also the name of the group's political party in the Yishuv in the pre-1948 Mandatory Palestine (see Hashomer Hatzair Workers Party).

Hashomer Hatzair is the oldest Zionist youth movement still in existence. Initially Marxist-Zionist, the movement was influenced by the ideas of Ber Borochov and Gustav Wyneken as well as Baden-Powell and the German Wandervogel movement. Hashomer Hatzair believed that the liberation of Jewish youth could be accomplished by aliyah (immigration; literally "ascent") to Palestine and living in kibbutzim. After the First World War the movement spread to Jewish communities throughout the world as a scouting movement.

In 1936, the kibbutz-based Hashomer Hatzair party launched an urban political party, the Socialist League of Palestine, which would represent non-kibbutzniks who shared the political approach of the members of Hashomer Hatzair kibbutzim and the youth movement in the political organizations of the Yishuv (as the Jewish community in Palestine was known). The Socialist League was the only Zionist political party within the Yishuv to accept Arab members as equals, support Arab rights, and call for a binational state in Palestine.^[3] In the 1930s, Hashomer Hatzair (along with Mapai) was affiliated with the centrist Marxist "Two-and-a-half" International, the International Revolutionary Marxist Centre (also known as the "London Bureau") rather than either the more mainstream socialist Labour and Socialist International or the Leninist Third International.^[4]

Haggadah from

Neot Mordechai (Hebrew: נְאוֹת מָרְדְּכַי) is a kibbutz in northern Israel. Located in the Upper Galilee, it falls under the jurisdiction of Upper Galilee Regional Council. In 2021 it had a population of 675.^[1]

History[edit]

The kibbutz was established on 2 November 1946 by Jewish immigrants from Czechoslovakia, Germany and Austria. It was named in honour of Mordechai Rozovsky, a Zionist activist in Argentina. Aside from agriculture, the kibbutz is the home of Teva Naot, a shoe factory with branches all over Israel.

Savri!

To those gathered from the Exile.

Let us sanctify my comrades and my leaders this holiday of Pesach. Let us raise our hearts the memory the holy ones, the fighters who established Israel in our land. Bless the pioneers of our people that imigrated that prepared the ways and built the earth that was barren and renewed for us holidays of joy, festivals and times of celebration this holiday of freedom a commemoration of the Exodus from Egypt.

Praise Him with resounding cymbals;
praise Him with loud-clashing cymbals.

Let all that breathes praise the LORD.
Hallelujah. Psalms 150: 6

You do not have a record of historical recognition more profound than this, and you do not have a confluence of the individiual and the society in the widest sense of the globe of the world and the depths of the generations larger than this ancient pedogogic imperative. I do not know of a literary creation that teaches a loathing for subjigation more that this and a love for freedom comparable to this story of enslavement and Exodus from Egypt and I do not know of any historical narrative that is so totaly directed toward welcoming the future, that is so totally a symbol of a vision and to our future such as the memory of the Exodus from Egypt... such a deep desire for freedom embedded in the heart of a nation in the Spring of its days to create a brilliant creation like this and to transfer it from generation to generation

Kvutzat Shiller (Hebrew: קבוצת שילר), also known as Gan Shlomo (Hebrew: גַּן שְׁלֹמֹה, lit. Solomon's Garden) is a kibbutz in central Israel. Located in the Shephelah near Rehovot, it falls under the jurisdiction of Brenner Regional Council. In 2021 it had a population of 591.

The kibbutz was founded as a kvutza in October 1927 by a group of 12 academics from Lwów and Galicia and their six children. This was after the group had spent two years of agricultural training in Kiryat Anavim. The new settlement was named after Shlomo Shiller, a Zionist activist in Lwów.

In the early 1930s the residents requested more land to expand the kibbutz. The authorities agreed but demanded that the village adopt a Hebrew name. Although the name Gan Shlomo was approved by the authorities and is still used on official maps and documents, the residents still refer to it by its original name.

We were slaves in every generation and in all place, We were scattered between the nations. We were choked in the darness of the Diaspora. For milleniums we were subjugated. In every corner of the earth we knew not rest and our lives were dependent on our enemies. And we looked at the land that was under our feet and it was like iron and the heavens that were above our heads and they were like copper and it was like a threatening shadow to all the nations on the land. And we cried to the Lord our God and he did not answer. And we carried it in the depths of our hearts the wrath and fury of our sins and the glory of our hope from generation to generation.

And now, behold we have risen to cast off from us the yoke of the exile and to make for us a new land and new heavens with a mighty hand and a steady arm to find a resting place for our weary feet and to renew our covenant with the land and with the plants and great is the path in front of us.

The Midrashic sources describing the events at the Red Sea recount that the Israelites were armed. This tradition is found in a more ancient form in Pseudo-Philo: Then considering the fearful situation of the moment, the children of Israel were split in their opinions according to three strategies. For the tribes of Reuben, Issachar, Zebulun and Simeon said: "Come let us cast ourselves into the sea. For it is better for us to die in the water than to be killed by our enemies". The tribes of Gad, Asher, Dan and Naftali said: "No, but let us go back with them, and if they are willing to spare our lives, we will serve them". But the tribes of Levi, Judah, Joseph and Benjamin said: "Not so, but let us take up our weapons and fight with them, and God will be with us!"

[Pseudo-Philo, Liber Antiquitatum Biblicarum, X:3. The same account is found in midr. Wayy?sa(\ see A. Jellinek, Bet HaMidraS, I (Jerusalem: Bamberger & Waharmann, 1938), pp. 51-52. For further study see S. E. Loewenstamm, The Evolution of the Exodus Tradition (trans. B. J. Shwartz; Magnes Press: Jerusalem, 1992), p. 23 Ino. 7. 41

See: ar, S. (2008). WHO WERE THE “MIXED MULTITUDE”? Hebrew Studies, 49, 27–39. http://www.jstor.org/stable/27913875

THE FOUR CUPS