Yesterday. Inspiring tomorrow.

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Yesterday. Inspiring tomorrow.
An Outline Guide for the
Vintage Poster Exhibit
Concept & Development: Dr. David Breakstone
Guidelines: Atara Volk with Gila Ansell Brauner
Office of the Vice-Chairman
World Zionist Organization
Jerusalem 5774-2013
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Vintage Posters: An Exhibition Guide
Table of Contents
1. Foreword
2. The Jerusalem Program
3. List of Posters and Titles
4. Option One: General Activity for the Entire Exhibition
5. Option Two: Option Two: Cluster-Based Activities
6. Cluster by Cluster Guide:
1) Value #1 Return
2) Value #2 Aliyah
3) Value #3 Hebrew
4) Value #4 Peace and Security
5) Value #5 Normalization
6) Value #6 Empowerment of Women
7) Value #7 Produce of Israel
8) Value #8 Continuing the Vision
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1. Foreword
The activities proposed on these pages offer ideas and suggestions for working with the set of
posters, "Yesterday. Inspiring tomorrow." They are aimed at enhancing the learner's
appreciation of the Zionist idea and are appropriate for use with various target populations and
a range of ages from middle school through adult, irrespective of prior knowledge of the
subject. These activity ideas can be adapted to both formal and informal educational
frameworks, either as a stand-alone units or as part of a wider program.
The units are designed to help the target population associate affectively with the theme of the
exhibition, using the visual and aural senses, as well as through cognitive perception. The goal
is to generate meaningful, personal engagement with the content and values reflected in the
posters.
The Jerusalem Program
The 21 posters we have selected from the vast collection housed in the Central Zionist Archives
contain images and text that reflect many of the values of The Jerusalem Program, the official
manifesto of the World Zionist Organization (WZO).
About The Jerusalem Program
The Jerusalem Program was recently updated by the WZO's Zionist General Council in 2004,
only the third time it has been amended since being adopted at the First Zionist Congress
convened by Theodor Binyamin Zeev Herzl in 1897. The revised Program stresses that the role
of Zionism is not simply to strengthen and defend the Jewish state, but also to fashion it as an
exemplary society, the unanimous position of the 160 delegates hailing from 28 countries who
came together in Jerusalem to express their solidarity with Israel and reaffirm their
commitment to the Zionist idea as a contemporary and compelling imperative.
In an age when Zionism is too often depicted as a tool of occupation and repression, this offers
a refreshing reminder of the true nature of the movement and its goals. It also offers a
foundation for engaging members of the younger generation in fulfillment of the Zionist
dream, rather than merely calling upon them to advocate on Israel's behalf. It is with this
objective in mind that we have produced this set of posters and accompanying educational
guide.
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2. Text of The Jerusalem Program
Zionism, the national liberation movement of the Jewish people, brought about the
establishment of the State of Israel, and views a Jewish, Zionist, democratic and secure
State of Israel to be the expression of the common responsibility of the Jewish people
for its continuity and future.
The foundations of Zionism are:
1.
The unity of the Jewish people, its bond to its historic homeland Eretz Yisrael,
and the centrality of the State of Israel and Jerusalem, its capital, in the life of the nation;
2.
Aliyah to Israel from all countries and the effective integration of all immigrants
into Israeli Society.
3.
Strengthening Israel as a Jewish, Zionist and democratic state and shaping it as
an exemplary society with a unique moral and spiritual character, marked by mutual
respect for the multi-faceted Jewish people, rooted in the vision of the prophets, striving
for peace and contributing to the betterment of the world.
4.
Ensuring the future and the distinctiveness of the Jewish people by furthering
Jewish, Hebrew and Zionist education, fostering spiritual and cultural values and
teaching Hebrew as the national language.
5.
Nurturing mutual Jewish responsibility, defending the rights of Jews as
individuals and as a nation, representing the national Zionist interests of the Jewish
people, and struggling against all manifestations of anti-Semitism.
6.
Settling the country as an expression of practical Zionism.
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3. List of Posters and Titles
4. Mt. Carmel-Mt. Zion.
The Hebrew Ships.
8.
Youth
communities
12. Redeem the Land
3. Visit the zoo. Tel Aviv.
© Shamir Brothers
for7.
Jubilee
hilltop
Zionist
11. Hebrew Watermelon
2. Erez Israel (Palestine)
Airways
1. Tourism in Palestine.
Come and see Erez-Israel.
6. Organization
23rd
Zionist 5.
Congress
Palestine
- Jerusalem – Zionist Shekel
Exhibition and Fair. Tel Aviv.
10. Aliya Loan
9. Together for the sake of
aliya and absorption
Near
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16.
Women
working mothers!
20. Hebrew language: The
bridge to life in Israel
© Shamir Brothers
workers
15. With one hand
and he does
his work...
14. A Land, My Land. [JNF]
13. For the sake of peace
- A war loan
19. For your sake and for the sake18.
of your children,
Jerusalem 17. Defend your homeland.
–
learn Hebrew!
A City Full of Atmosphere
Enlist.
© Shamir Brothers
21. It's your turn! Join the
A.T.S. © Shamir Brothers
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4. Option One: General Activity for the Entire Exhibition
1. Give everyone a copy of The Jerusalem Program and allow them time to walk around
the exhibition. Ask them to study the Posters and think about which Zionist values the
posters correspond.
2. Discussion (in pairs or small groups):
Which is/are your favorite poster/s? What attracts you to it/them?
With which value or poster do you identify most? Why?
3. What messages and values do these posters convey to you? How do they convey the
message?
How do they relate to The Jerusalem Program?
4. Discuss and debate whether there is a difference between the values depicted in these
posters and the values that you believe characterize Zionism today.
Who determines the national ethos of Israeli society today? To what extent is that ethos
consistent with the Zionist vision, as you understand it?
5. What do you think of the visual design and style of these posters?
What kind of feel do they have?
Do the figures in the posters appear Israeli to your eyes?
6. If you were to design your own poster promoting Zionism today:
What would be your aim?
On what audience would you focus?
What values and messages would you choose to present?
What text and graphic idea would you use?
Where would you publicize your poster?
7. Design your own poster!
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5. Option Two: Cluster-Based Activities
This activity can be used independently, or as a continuation of Option One.
The idea of this extended activity is to address the posters in greater depth from a valuesthemed perspective, focusing on central themes of the Jerusalem Program, as they appear in
various poster clusters.
 Each cluster is associated directly or indirectly with one of the central values/themes in
the foundations of Zionism as expressed in the Jerusalem Program.
 For each, we offer: questions for discussion and related background texts from Jewish
sources, old and new, as well as contemporary Israeli sources; visual resources have also
been included for some of the clusters.
 Some of the textual backgrounds have a direct reference in the questions that follow,
while others are related for inspiration or other use by the facilitator.
1] Return: Relates to principle #6, namely: “Settling the country as an expression of
practical Zionism.”
Poster 8: “Youth for hilltop communities. Keren Hayesod. Hebrew Youth Project.”
Poster 12: “Redeem the Land through Keren Kayemeth LeIsrael.”
Poster 14: “Land, My Land. A gift from Keren Kayemeth LeIsrael (JNF), Jerusalem.”
Poster 15: “With one hand he does his work, in the other he holds his weapon.
Creativity – Struggle.”
2] Aliyah: Relates to principle #2, namely: “Aliyah to Israel from all countries and the
effective integration of all immigrants into Israeli Society.”
Poster #9: “Together for the sake of aliya and absorption.”
Poster #10: “Aliya Loan. Our future is in aliya – Assist in its absorption.”
3] Hebrew: Relates to principle #4, namely: “Ensuring the future and the distinctiveness
of the Jewish people by furthering Jewish Hebrew and Zionist education, fostering spiritual
and cultural values and teaching Hebrew as the national language.”
Poster 19: "Hebrew language: The bridge to life in Israel."
Poster 20: "For your sake and for the sake of your children, learn Hebrew!"
4] Peace and Security: Relates to principle #3, namely: “Strengthening Israel as a Jewish,
Zionist and democratic state …. striving for peace…”
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Poster #13: "For the sake of peace - A war loan."
Poster #17: "Defend your homeland. Enlist."
5] Normalization: Relates to the preamble and the overall rationale of The Jerusalem
Program.
Poster #1: “Tourism in Palestine. Come and see Erez-Israel.”
Poster #2: “Erez Israel (Palestine) Airways.”
Poster #3: “Visit the zoo. Tel Aviv.”
6] Empowerment of women: Alludes to the reference to “democracy” in principle #3
and relates specifically to the determination in Israel’s Declaration of Independence
that: “The State of Israel… will ensure complete equality of social and political rights to all
its inhabitants, irrespective of religion, race or sex”.
Poster #16: “Women workers and working mothers. Your participation in the elections
will strengthen the movement of women workers and the entire labor union. Everyone
to the voting booth!”
Poster #21: "It's your turn! Join the A.T.S." "Don the apparel of your glory."
7] Made in Israel: Relates to the notion of self-sufficiency and, more specifically, to the
value of physical labor which have always been central to Zionist thought; it is also
implicit in the pronouncement in the preamble that Zionism reflects the "common
responsibility of the Jewish people for its continuity and future.”
Poster #4: “Mt. Carmel-Mt. Zion. The Hebrew Ships. Haifa-Constanza-Haifa.”
Poster #5: “Palestine Near East Exhibition and Fair. Tel Aviv.”
Poster #11: “Hebrew Watermelon. Only with this symbol. Union for Local Goods.
Agriculture Department.”
8] Continuing the Vision: Relates to the Jerusalem Program as a whole.
Poster #6: "23rd Zionist Congress - Jerusalem. The first since the establishment of the
State. Buy your shekel."
Poster #7: "Zionist Organization Jubilee. The Jews who wish it shall have their state."
Poster #18: "Jerusalem – A City Full of Atmosphere."
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6. Cluster by Cluster Guide:
Value #1 Return
The return to the Land of Israel signifies not only a return to the ancient geographic
space, but a return to working the land. For the most part, labor on the land was
prohibited to Jews in the Diaspora – hence the pre-eminence of labor and land
redemption as central tenets of Zionism, from its first vocalization in the Basle Program
through the updated Jerusalem Program.
Poster 8: “Youth for hilltop communities. Keren Hayesod. Hebrew Youth Project.”
Poster 12: “Redeem the Land through Keren Kayemeth LeIsrael.”
Poster 14: “Land, My Land. A gift from Keren Kayemeth LeIsrael (JNF), Jerusalem.”
Poster 15: “With one hand he does his work, in the other he holds his weapon.
Creativity – Struggle.”
Texts:
1. In his speech to the first Zionist Congress, Theodor Herzl said:
“Zionism is a return to Judaism, even before it is a return to Eretz Yisrael (the
Land of Israel).”
2. “For the LORD your God brings you into a good land, a land of brooks of
water, of fountains and depths, springing forth in valleys and hills; a land of
wheat and barley, and vines and fig-trees and pomegranates; a land of olivetrees and honey.” (Devarim / Deuteronomy 8:7-8)
3. “Now the LORD said unto Abram: 'Get thee out of thy country, and from thy
kindred, and from thy father's house, unto the land that I will show thee.'”
(Bereishit / Genesis 12:1)
4. The song "Shir Eretz" (Song of the Land) was composed by Natan Yonatan in
the 1970s and set to music by Sasha Argov. Many of Yonatan's poems and
songs address the issue of the land, as well as how love of Eretz Yisrael
demands the ultimate price.
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The words of the song in Hebrew are available online:
http://shironet.mako.co.il/artist?type=lyrics&lang=1&prfid=383&wrkid=2956
You can watch the clip on Youtube at:
http://www.youtube.com/watch?v=VuhQ0XtGFLI
Questions for Discussion:
Study these posters:
- How is the attitude to working the land depicted?
- Does this theme of working the land continue to a central value of Zionism today?
- Is working the land in Eretz Yisrael similar to or different from working the land
anywhere else in the world?
- Children and teenagers are prominently depicted in relation to tilling the soil.Why
do you think the designers chose to place them in the foreground?
Text #1:
In this text, Herzl is referring to the “bigger picture”:
- Is the return to the land a value, in and of itself? Or is it an indivisible part of a
larger process that Herzl envisages?
- In practice, has Zionism fostered a return to Judaism? Some might argue that for
many the return to the land has precluded a need for religion. What do you think?
- Can Zionisim exist as an ideology, movement or undertaking devoid of Jusaism?
Can Judaism exist devoid of Zionism?
Text #2:
This quotation from the Tanach offers a promise of abundance and prosperity that will
be fulfilled when the Jews behave in accordance with the will of the Creator. Should
they not obey Him, they will be cursed (Devarim / Deuteronomy, 11).
- What can you point to in Israeli society today that makes it worth of the blessing
of prosperity?
- What can you point to as cause for concern?
To what extend do you believe this Biblical promise has been fulfilled? Explain ?
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Text #3:
Abram was the first person to be told to come to Eretz /Yisrael.
- Does God’s command to Abram apply only to him, or to all Jews?
- Do you in any way feel compelled to consider following these instructions
yourself?
Text #4:
The author expresses his ambivalence towards Eretz Yisrael, opening with a direct
quotation from the report of the spies from the Ten Tribes on Eretz Yisrael: "A land that
devours its inhabitants," but also including words of love, such as "that its lovers gave
her," alongside the understanding that there is a heavy price to pay for this love: "which
itself even plunders the sheep of the poor." The quotation attributed to Yosef
Trumpeldor, “It is good to die for one’s country” similarly expresses love of the land and
the country.
- How would you describe your own attitude towards the Land of Israel? To the
State of Israel? What is the difference between the two in your mind?
- Are your own feelings towards Israel clear-cut or are they more ambivalent, like
Natan Yonatan's?
- How do you respond to the statement that "it is good to die for one’s country"?
- Do you think that attitudes towards the Land are different today from what they
were in the pre-State period?
- Does the melody add or detract from your understanding of the song's message?
- Does the idea of settling the land enjoy the same status today as it did at the time
these posters were created? Should it be different?
- Are there other central values today that have come to replace the ideal of
settlement? If so, what are they?
- Do these posters strengthen your connection to Israel?
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Value #2 Aliyah
The Aliyah of Jews to Eretz Yisrael has always been a central pillar of Zionism, as
articulated in the Basle Program adopted at The First Zionist Congress in 1897.It
continues to be a preminent value of the movement today, with the Jerusalem Program
declaring one of the foundations of Zionism to be: “Aliyah to Israel from all countries
and the effective integration of all immigrants into Israeli Society.”
Poster #9: “Together, for the sake of aliya and absorption.”
Poster #10: “Aliya Loan. Our future is in aliya – Assist in its absorption.”
Texts:
1. According to Eli Mohar, he composed “Shir Hashayarah” (“The Convoy Song”) in an
attempt to write a song about the State of Israel and Zionism with the same
enthusiasm his father, Yechiel Mohar, had written on those subjects – an
enthusiasm that had characterized the society living in Eretz Yisrael thirty years
previously. He stated that he realized the song would be skeptically received in the
Israel of the 1980s. (From: “On my wish to compose a patriotic song”, column in
“The City” newspaper, 29th April, 1998.)
The Hebrew words can be found online:
http://shironet.mako.co.il/artist?type=lyrics&lang=1&prfid=166&wrkid=2988
The English transliteration and translation can be found on
http://www.hebrewsongs.com/song-shirhashayara.htm
Listen to the song online at:
http://www.youtube.com/watch?v=KLKZi1pfRJs
2. “And say unto them: Thus says the Lord GOD: Behold, I will take the children of
Israel from among the nations, where they are gone, and will gather them on every
side, and bring them into their own land; and I will make them one nation in the
land…” (Ezekiel 37:21-22).
3. “Heavenly Father, Rock and Redeemer of Israel, bless the State of Israel, the first
manifestation of the approach of our redemption… And remember our brothers
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and sisters, the whole House of Israel, in all the lands of their dispersion, and
swiftly lead them upright to Zion, Your city, and Jerusalem, Your dwelling place, as
is written in the Torah of Moses Your servant: ‘Even if you are scattered to the
furthest most lands under the heavens, from there God will gather you and take
you back. God will bring you to the land your ancestors possessed and you will
possess it; and God will make you more prosperous and numerous than your
ancestors…’ ” (the Prayer for the Welfare and Security of the State of Israel)
4. “ERETZ-YISRAEL [Hebrew: the Land of Israel] was the birthplace of the Jewish
people. Here their spiritual, religious and political identity was shaped. Here they
first attained to statehood, created cultural values of national and universal
significance and gave to the world the eternal Book of Books.
After being forcibly exiled from their land, the people kept faith with it
throughout their Dispersion and never ceased to pray and hope for their return
to it and for the restoration in it of their political freedom.
Impelled by this historic and traditional attachment, Jews strove in every
successive generation to re-establish themselves in their ancient homeland. In
recent decades they returned in their masses. Pioneers, ma'apilim [Hebrew: immigrants coming to Eretz-Yisrael in defiance of restrictive legislation] and
defenders, they made deserts bloom, revived the Hebrew language, built
villages and towns, and created a thriving community controlling its own
economy and culture, loving peace but knowing how to defend itself, bringing
the blessings of progress to all the country's inhabitants, and aspiring towards
independent nationhood... The State of Israel will be open for Jewish
immigration and for the Ingathering of the Exiles…” (Excerpted from the
Declaration of the Establishment of the State of Israel)
5. The diagram below presents a cartoon designed by the artist Friedel Stern during
the 1950s. It depicts everyone jumping enthusiastically into a melting pot - religious
and secular people, Indians and Chinese, men and women, the elderly and infants with the finished product issuing from the meat grinder being his renowned
“Srulik” character wearing his iconic hat (“kova tembel”) on his head. (Source:
Maneh-Katz Museum Guide, 1999, Hebrew, p. 9.
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Artist: Friedel Stern, 1950’s. Courtesy of the Israeli Cartoon Museum
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Questions for Discussion:
Study these posters:
In its early years, the State of Israel absorbed a wave of Aliyah that numbered
approximately one million new immigrants from all over the world (which
represented more than the entire population of Israel at that time.)
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In Hebrew there is a distinct difference between the word for
migration/immigration: "hagirah" and the term for immigration to Israel:
"Aliyah".
Do you think this is purely a semantic distinction?
What is the difference between Aliyah (to Israel) and the term: "Aliyah Leregel"
(pilgrimage)?
What was the importance of Aliyah to Israel before the existence of the State of
Israel and in the early years of the State?
What is the significance of Aliyah today? To what extent do you feel Israel is
dependent on it?
Has the value of Aliyah changed?
Is Aliyah a Zionist value or a Mitzvah (religious precept) – or both?
Is Aliyah a value the Jewish world should be encouraging today?
What do the words: “Next year in Jerusalem!” mean to you?
Aliyah is just the first part of the story – Klitah (Absorption) is the second part:
 What is the significance of Klitah (of Aliyah)?
 What price does society pay for Klitah –both from the perspective of those who
are being integrated and those receiving them?
 Given that the State of Israel has limited resources, do you feel they should be
invested in Klitah or that they would be better invested in the existing Israeli
population (demobilized soldiers, for example)?
Text #1: How does Eli Mohar experience the Aliyah? Where did the olim come from?
Why did they come from? Why did they arrive?
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Texts #2, #3 and #4: How does the new prayer relate to Ezekiel’s promise? And how
do they relate to the modern Declaration of the Establishment of the State of Israel?
How is Israel depicted in each of them?
In-Depth Study
Watch the following film from the Spielberg Film Archive about the early years in
the life of olim in Israel, entitled: “Passport to Life” (1954).
http://www.youtube.com/watch?v=2jHf-gUrggM
 Try to reconstruct the ambience in Israel at the time the poster and the film were
produced. Can you describe it?
 What do you learn about the process of absorption at that time? How were olim
treated?
 Is the message in the poster identical to that of the film?
 In refer to Friedel Stern’s diagram: Where did the olim (immigrants) come from?
 How did they reach Israel? Where did they settle?
 Who are the olim coming today?
 What difficulties did the olim encounter then, and what difficulties do they
encounter today?
 What kind of Klitah you think the oleh experienced in the 1950s during the
absorption process?
 What kind of Klitah you think the oleh experiences today?
 Would you have wished to have been part of that process?
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Value #3] Hebrew
Hebrew was not part of the original Basle Program but it is definitely present in the
contemporary Jerusalem Program: “Ensuring the future and the distinctiveness of the
Jewish people by … teaching Hebrew as the national language.”
Prior to modern Zionism, the Hebrew language was utilized in its Biblical and Rabbinic
forms, but it had not been spoken as a lingua franca since before the Exile. With the
return to the Jewish homeland in the age of Zionism, Hebrew became a significant
factor in nation building.
Poster 19: "Hebrew language - The bridge to life in Israel. Register today for Hebrew
evening classes."
Poster 20: "One Language - One People. For your sake and for the sake of your
children, learn Hebrew! Register today for Hebrew evening classes."
Texts:
1. Paragraph #4 of the Jerusalem Program states that one of the values of
contemporary Zionism is: “teaching Hebrew as the national language [of the Jewish
people.]”
2. “Hebrew Man”, is a song about Hebrew written in English by Ehud Banai to a reggae
beat; it calls upon people to adopt Hebrew, the language of Divine revelation, as the
only language that the entire world will speak.
See the lyrics online in Hebrew and English on Ehud Banai’s website: English:
http://www.ehudbanai.co.il/?lang=eng&p=discography&SongID=41
Hebrew: http://www.ehudbanai.co.il/?lang=heb&p=discography&SongID=41
and watch the clip on http://www.youtube.com/watch?v=naHbB15Eav8
(Discussion in English: http://azjewishpost.com/2012/language-of-the-hebrewman-lyrics-pose-poetic-question/ )
3. “Why does it say 3 types of olah (burnt offering)? As against the 3 good qualities that
Israel held by in Egypt and because of which they were redeemed, namely: that they
remained distinct in their names, remained distinct in their language, and separated
themselves from (the prevailing) lewdness.” (Midrash Rabbah Bamidbar, 13:20
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Questions for Discussion:
Study the posters and note how Hebrew is being used instrumentally, rather than simply
as text of the message.
 For whom is the Hebrew language acting as a bridge?
 How do you understand the juxtaposition of the little girl and the older man?
Who are they and what is the messge?
 Do you think that the Hebrew language has a central role to play for the Jewish
people as a whole, or only in Israel?
Esperanto is an international language designed by Dr. Zamenhof and intended as a
second language that would connect people from around the world and act as a bridge
between them.
 Could Esperanto have taken the place of Hebrew?
Eliezer Ben Yehudah, who revitalized the Hebrew language, worked tirelessly to ensure
that Hebrew, rather than any other language, which would be the dominant language in
Israel.
 Why did Hebrew become the officially recognized language of the State of
Israel and what is the significance of that?
 Try to translate the following words: chutzpah, Halleluyah, Aliyah, tzedakah?
These are Hebrew words which do not have an English translation that conveys
their full significance.
 Try to define their semantic significance, beyond the literal translation.
Text #1: Do you agree with this statement in the Jerusalem Program? Why, do you think,
Hebrew wasn’t integrated in the Basel Program?
Text #2: Although Hebrew is his native language, Ehud Banai wrote the lyrics to
this song about Hebrew in English. What is the message in this song? How would
it sound if he wrote it in Hebrew? Who is the audience of this song?
Text #4: According to the Midrash, the People of Israel was redeemed from Egypt
because they preserved their language – Hebrew.
 What role did the Hebrew language play in Egypt, according to this Midrash?
 Does Hebrew play a similar role today?
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 How good is your Hebrew?
 How do you feel about the language?
 Does this say anything about your relationship to: Israel, Zionism, or the Jewish
people? Explain.
 Do you consider it important for Jews the world over to know Hebrew?
Why/why not?
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Value #4] Peace and Security
Herzl dreamed of a Jewish state that would not need an army. The reality has
proven to be different. Nonetheless, building and planting have continued
regardless.
Poster #13: "For the sake of peace - A war loan."
Poster #17: "Defend your homeland. Enlist."
Texts
1. "The army is not required in the Jewish state, except for the purpose of preserving
public order, for internal security. The fact that the great powers authorized the
establishment of the independent Jewish state is a sufficient guarantee of defense."
(Herzl, Altneuland)
2. “Shir Hachayal” (Song of the fighting force) was written in 1943, about a year before
the formation of a combat Jewish fighting force, namely, the Jewish Brigade (1944).
After the creation the title was changed to “Shir Hachayal” (Soldier’s Song).
See the Hebrew words to this song at the Shironet website:
http://shironet.mako.co.il/artist?type=lyrics&lang=1&prfid=3309&wrkid=15748
Listen to it at the Zemereshet website:
http://www.zemereshet.co.il/flashplayer/player.asp?version_id=677
3. Below is an expressionistic work by artist Moshe Gershuni in 1981. In a response to the
First Lebanon War, the artist finger-painted the words of "Shir Hachayal" (the Jewish
Brigade anthem) in transparent media, to convey the idea that he had written them
with his heart'sblood.
He entitled the work: "Tashir Chayil" (The Brigade Shall Sing; also a play on the word
"Chayil", meaning: Sing of Valor.)
Texts:
“For if we create the covenant / And you hold forever firm,
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Happy be those who shoot, shoot ahead; / Happy be those who alongside fall dead.”
“Ascend, oh, ascend / My flame: / In the blood of your fallen, kindle a light!
May you, oh, may you be, my flame, / On the lips of your soldiers, / A hymn of praise.”
© Mohe Gershuni, Tashir Chayal
Courdecy of Tivon Gallery
© Mohe Gershuni, Tashir Chayal
Courtesy of Tivon Gallery
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Questions for Discussion:
Study Poster #13:
 Why is there a need for war for the sake of peace?
 Try to reconcile the inherent contradiction here, in the spirit of Herzl's vision.
Study Poster #17:
In the forefront of the poster is the figure of a resolute-looking soldier, set against
a background entirely devoid of the overtones of warfare.
 Try to explain the apparent dissonance between the image of the solder and
the pastoral setting of continued growth, agriculture and industry. For
reference, see also Poster #13.
Text #1:
Herzl published his book, "Altneuland", in 1903. In it, he expresses his own
visionfor the future state which would require no army because it would have
been brought into existence by agreement of the great powers which would
safeguard it. Is this realistic today?
 What are the internal and external threats facing Israel?
 Are these threats portrayed in the posters?
Texts #2 and #3:
 What feelings do you think each artistic creator is trying to generate in his
audience?
 By what means does each of them try to achieve this effect?
 What do you think of the means employed by each to convey his message?
 Is it successful?
 With which statement do you identify more?
Comparison between Poster #17 and Poster #21:
Study Poster #17 against Poster #21: "It's Your Turn! Join the A.T.S. Wear the
clothes of your glory." Both are concerned with encouraging mobilization for the
army.
Look at the background and foreground of each poster:
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 Who is in the foreground? What is in the background? What can we understand
from this?
 What similarities and differences can you pinpoint in these posters?
Study the facial expressions on each poster:
 Which do you find more appealing?
 Which is more convincing – and why?
 Which poster seems more Israeli?
Think about the graphic style of these posters:
 How are they are similar or different?
 What could you learn by comparing both posters about the role of women in the
Zionist movement and Israel altogether?
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Value #5 A Nation Like All Others/Normalization
One of the goals of the Zionist movement was to bring about the normalization of the
Jewish people, yet Herzl's dream of establishing a national homefor the Jewish people
encompassed the ideal of developing an exemplary society. Rather than striving to
create a state like any other, he believed we needed to endeavor to create a just society
based on the most lofty ideals of his time. Are the two approaches mutually exclusive?
Perhaps the normalcy might be manifest in the structures and institutions that any
society is comprised of while the idealism would be expressed in their contents. In other
words, while every country has schools, a legal system, a government, security forces,
and so on, the substance of those things differ greatly from one to the other. We would
be normal in that we, too, would finally have sovereignty and the right to selfdetermination but would strive to make use of them to become an enlightened model
society that would inspire other nations.
Poster #1: “Tourism in Palestine. Come and see Erez-Israel.”
Poster #2: “Erez Israel (Palestine) Airways.”
Poster #3: “Visit the zoo. Tel Aviv.”
Texts:
1. "No philosopher's stone, no dirigible airship is needed. Everything needful for the
making of a better world exists already. And do you know, man, who could show the
way? You! You Jews! Just because you're so badly off. You've nothing to lose. You
could make the experimental land for humanity. Over yonder, where we were, you
could create a new commonwealth. On that ancient soil, Old-New-Land!" (Herzl,
Altneuland)
2. "And within our state, justice shall be the supreme ruler, sovereign over its rulers,
too – lest there be tyranny. They shall hold office – as the servants of society and not
as its tyrants. Lest there be parasitism. Lest there be exploitation. Lest there be
within our home any person – be they citizen or stranger – hungry for bread, without
shelter over their head, lacking clothing or a basic education. 'And you shall
remember that you were a stranger in the land of Egypt' – this shall be the supreme
standard by which to measure our relations with our neighbors. 'Justice, Justice, shall
you pursue' - this shall be the supreme standard by which to measure the relations
between our fellow men.” (Menachem Begin, from an Etzel (IZL) broadcast on 6th
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Iyar 5708/May, 1948, following the Establishment of the State of Israel.)
3. "This right is the natural right of the Jewish people to be masters of their own fate,
like all other nations, in their own sovereign State." (From the Declaration of the
Establishment of the State of Israel)
4. "Within Zionism, I perceive the aspiration for normalization of relations between
nation states. Normalization means mutual recognition, as well as the recognition of
international regulations that obligate states. Zionism does not articulate itself
through adding dunams of land, one by one, but in the reinforcement of our
reciprocal recognition by other states, the reinforcement of Israel's political standing
among the United Nations – and this is what we should aspire to. Anything that
disturbs this reciprocity impairs Zionism." (Interview with Israeli playwright and
author, Joshua Sobol.)
5. "In my opinion, Zionism is finished. There is no need for it. Everyone is already in
Zion and Zion is open. No-one is preventing Jews who wish to come here from doing
so, and those who were impelled to come are already here. There is a homeland, but
it has changed." (Interview with S. Yizhar)
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Questions for Discussion:
Study these posters and read the bylines to them:
In what fields does Israel lead today?
Is it important for Israel to be innovative? Why?
Define how you would distinguish a society as exemplary.
What do you feel defines a society that is "like any other nation"?
Does this fit in with Herzl’s vision, or not?
Do you consider Israel to be an exemplary society today or is it like any other
nation?
Is the vision of Israel becoming an exemplary society a Jewish or a Zionist idea?
Can the two be separated? Does it make a distance?
The origin of the word "utopia" is Greek and the ideal of creating an exemplary
society is not unique to Zionism. Consider, for example, John Lennon's song,
"Imagine":
 How is Zionism unique in its aspiration towards an exemplary society, insofar as it
exists?
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What is an exemplary society today, in terms of its internal affairs?
What is it, in terms of its foreign and international relations?
How has Zion changed, according to S. Yizhar?
Is it for the better, in your opinion?
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Value #6 Empowerment of Women
Equal rights for women and the empowerment of women have been two of the
cornerstones of the Zionist movement since its inception. Initially, the Zionist movement
was way ahead of its time in terms of equal opportunities for women, both conceptually
and in terms of its implementation: women were granted the right to vote for and be
elected to the Third Zionist Congress in 1899. From the early days of the Zionist
movement's activity, women were involved in and an integral part of political activity in
the field. Is this the case nowadays? Is Israel still leading in terms of women rights?
Poster #16: “Women workers and working mothers. Your participation in the elections
will strengthen the movement of women workers and the entire labor union.
Everyone to the voting booth!”
Poster #21: "It's your turn! Join the A.T.S." "Wear the clothes of your glory." (Hebrew:
Livshi bigdei tif'arteich.")
Texts:
1. "'In our New Society the women have equal rights with the men.'
'All the Devils!'
'They have active and passive suffrage as a matter of course. They worked
faithfully beside us during the reconstruction period. Their enthusiasm lent wings
to the men's courage. […] No one is obliged to join the New Society. And those
who do join are not compelled to exercise their rights. They do as they please. In
your own day you must have known men in Europe who were not interested in
elections, who never took the trouble to vote, and who could not by any means
have been persuaded to take office. So it is with our women and their rights. Don't
imagine that our women are not devoted to their homes. My wife, for instance,
never goes to meetings.'" (Herzl, Altneuland)
2. "Of course, we were all dying to be part of the action; we burned up inside to be
there - even before the outbreak of hostilities. We were out of our minds with the
need to fight: to show the world that we weren't miserable Yids… I felt exactly the
same myself." (Netiva Ben Yehudah, Palmach combatant, "Between the Spheres")
3. "Women's Equal Rights Law, 5711-1951: This law aims to set down principles that
will ensure complete equality between women and men, in the spirit of the principles
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appearing in the Declaration of the Establishment of the State of Israel.
[…] Men and women shall be treated equally under law for all legal purposes; and
any legal provision which discriminates against women because they are women,
shall not apply for any purpose of law."
4. "Any Passenger is entitled to sit wherever he chooses (with the exception of seats
marked for people with disabilities), harassment of a passenger in this respect may
constitute a penal offense."
Sign in Egged Company buses, in response to the exclusion of women from some
buses by Ultra-Orthodox as part of their modesty rules of separation between men and
women, therefor women where were compelled to sit in the rear section of the bus.
From: Wikipedia
Questions for Discussion:
Study the posters:
Think about the expression: "Wear the clothes of your glory." (Hebrew: Livshi
bigdei tif'arteich".)
 Do you recognize the source of this expression?
 What clothes are depicted in the poster as: "clothes of your glory"?
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Why do you think it is a woman holding the jacket?
Where were women being recruited to service, according to this poster?
Do you think it makes a difference where they served?
How do you imagine those women who partook in combat during the early days
of the State of Israel?
 Do you believe women should be integrated into all sectors of the IDF (Israeli
army)?
 Do you consider compulsory military service for women to be a positive value or
a constraint?
Poster #16:
 Why do you think women in Israel during the early years would have needed to
come together, to go to vote?
 Does this still hold true today?
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The worldwide movement for women's suffrage began in 1848, but with only
limited success in its early days. The text above was published by Theodor Herzl in
1902, in an age when women did not have the right to vote in any sovereign
country in the world, with the exception of one or two regional countries under
British dominion and federated states.
Has Herzl's vision of equality come true?
In your opinion, is it important that Israel should be at the forefront of innovating
equal rights for women, ahead of other countries in the world, as envisioned by
Herzl?
How do you feel about the dissonance between the letter of the law and reality
on the ground?
What would you change?
Study Poster #21 alongside Poster#17: "Defend Your Homeland. Enlist."
Both these posters promote mobilization to the army.
 Is the approach the same in both posters, or is it different? What do you think
about this?
 What would you think if this were a composite poster, with both figures included
– would it work?
 What is the state of gender equality in your Jewish community? In your country?
Finally:
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 Do various sub-populations in Israel (religious and traditional societies within the
population) constitute a challenge to gender equality?
 How do you believe the gender gap should be bridged?
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Value #7 Produce of Israel (Made in Israel)
The Labor Zionist movement became a leading force in the Yishuv during the 1920s and
1930s, and emphasis was laid on the values of labor and construction as expressions of
implementation of Zionism and the concept of redemption. The image of the
agricultural pioneer and the construction worker, together with the idyllic picture of
rural and kibbutz life and the growth of construction, proved to be a popular subject in
the Arts, and especially in poster design. This period also saw the beginnings of
industrial development which were to contribute to the economic expansion of the
Jewish Yishuv.
In the early 1920s, the "Association for Produce of Israel" was established to promulgate
the idea of buying local produce and developing awareness among the general public. In
the 1930s, the Association became the "Center for Produce of Israel", which enjoyed the
support of Zionist and Jewish social organizations, such as the Jewish Agency, the
Histadrut -Labour Union of Eretz Yisrael, and the Industrialists' Association. The scope of
publicizing and raising awareness of the importance of buying produce from Eretz
Yisrael extended to agricultural produce and manufactured goods by any and every
means possible: wall posters, handbills, films and even quizzes about industry. The
highlight was the Palestine Near East Exhibition and Fair which was held regularly from
1925 through 1936, as can be seen in Poster #5.
Poster #4: “Mt. Carmel-Mt. Zion. The Hebrew Ships. Haifa-Constanza-Haifa.”
Poster #5: “Palestine Near East Exhibition and Fair. Tel Aviv.”
Poster #11: “Hebrew Watermelon. Only with this symbol. Union for Local Goods.
Agriculture Department.”
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Texts:
1. Translation of the poster below
Children!!
You would certainly wish our country to expand, with more farms and more Hebrew
laborers, and to see many more children of Israel come on Aliyah from the Diaspora to Eretz
Yisrael, with their parents.
But to make this happen we need to stop spending our money on foreign goods. You need to
ask your parents to buy only at "Tnuva":
Milk, pasteurized milk, butter, cheese, sour cream, soft white cheese, kefir yoghurt,
vegetables, chickens, eggs, apples, grapefruits, fruits, grapes, and honey.
Buy only from:
"Tnuva"
The only cooperative of Hebrew farms in the country, where you can find all kinds of
agricultural produce to meet your everyday needs.”
Poster encouraging consumption of Tnuva products, to promote local growth.
 The Tnuva Company Museum.
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2. Since the early days of the State of Israel, its citizens have been educated to “Buy Blue
and White”. State-sponsored poster and media campaigns, as well as educational
programs and government decisions have encouraged Israelis to prefer Israeli goods over
imports. Following is an excerpt from an Israel government decision in more recent times:
"The government determines that the promotion of local industry and the
reduction of
unemployment represent a national challenge that will be addressed, in part, through a
campaign to leverage a preference for purchasing goods made in Israel." (Decision #272 of
the 32nd Government of Israel, 9th August 2009: Program to promote Israeli goods and
leverage change in purchasing habits, with a view to creating more jobs in Israel.
http://www.pm.gov.il/PMO/Archive/Decisions/2009/08/des727.htm)
3. Advertisement by the Infrastructure Ministry in 2012 to raise awareness of the need to
"Buy Blue and White".
Watch the clip online at: http://www.youtube.com/watch?v=6i1PhDhJwRw
4. The Law named “the Israel Boycott Law” is a law to prevent damage to Israel by boycotts,
(11th Tammuz 5771 – 13th July 2011 http://knesset.gov.il/Laws/Data/law/2304/2304.pdf)
"In this Law, the term "Boycotting the State of Israel" refers to the deliberate abstention
from economic, cultural, or academic links. Definition: With a person or any other body,
solely because of his or her connection to the State of Israel, a specific institution or its
institutions, or an area under its control, whose content would damage it economically,
culturally, or academically." ()
5. "Refuse to fund the occupation – Boycott Israel" - street poster in Sweden. As distinct
from other pro-Palestinian Swedish posters, this is an appeal to a complete boycott of
Israel – not only the settlements.
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From: Wikipedia
Questions for Discussion:
The campaign to encourage the public to purchase local Israeli produce and goods
designed to boost Israeli enterprises is not new. In pre-state days, various entities,
including "The Association for Produce of Israel", published numerous different
posters and flyers exhorting people to buy local products. Produce and goods
made in Israel carried a brand mark to help people recognize that they were
genuine products of Israel and give them preference. This label was a source of
pride.
 Do you recognize any of the following pre-State brands? Jaffa oranges; Carmel
Wine; Palwin; Elite chocolate. Can you think of any others that might relate to
that era?
 What do you feel when you see products specifically identified as being Israeli in a
store in your community?
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If you have the option to buy Israeli manufactured goods or produce today, or the
equivalent non-Israeli goods, what would you prefer and why?
 What variety of Israeli produce is available today outside Israel?
The current situation of labeling Israeli products for boycotting reasonsl is entirely
different from the days Israeli products were labeled as a sign of pride.
Many countries are now demanding that Israeli goods be clearly marked, and that
those originating in the settlements over the Green Line not be marked as "Made
in Israel" - so that consumers can boycott them, as part of a targeted, blanket
economic boycott campaign designed to impact on Israeli policy.
 How do you feel about the "Blue and White" campaign in light of the above?
The global village:
 In the global village, do you believe it is desirable, or even realistic, for Israeli
consumers to give preference to Israeli goods on principle? Or should they feel
fine opting for cheaper goods, which are generally imported, despite the
existence of comparable "Blue and White" items?
 If you think they should buy Israeli, is it this an act of patriotism or Zionism?
 How do you feel about buying Israeli fruit and vegetables, or other Israeli goods in
stores and shops in your country?
 How do you think most other people relate to Israeli goods?
 How vocal is the anti-Israel boycott in your country/city? Try to describe its extent
and impact,
 What kind of action should concerned people take to counter it?
 Can one counter boycott with boycott? Is there any other country whose
products are being boycotted, or whose products you think should be boycotted
on any grounds?
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Value #8]: Continuing the Vision
The Zionist vision did not end with the creation of the State of Israel. The doing
goes on today and we carry on working to implement the vision, as evidenced in
the 2004 Jerusalem Program.
Poster #6:
"23rd Zionist Congress - Jerusalem. The first since the establishment of the
State. Buy your shekel."
Poster #7:
"Zionist Organization Jubilee. The Jews who wish it shall have their state."
Poster #18:
"Jerusalem – A City Full of Atmosphere."
Texts
1. "Jerusalem… was transformed in splendor… In the middle of a great square stood the
splendid Peace Palace, where international congresses of peace-lovers and scientists
were held…" (Herzl, Altneuland)
2. Shaike Paikov's song, "Eretz" (Country/Land) is a love song to Israel, written in the
early 1970s.
Words to the song (in Hebrew) can be found online at the Shironet website, on:
http://shironet.mako.co.il/artist?type=lyrics&lang=1&prfid=108&wrkid=470
The English transliteration & translation is available on:
http://www.hebrewsongs.com/song-eretzeretzeretz.htm
Watch the video clip on youtube, at:
http://www.youtube.com/watch?v=XuTq1bNVbSA
3. Aviv Gefen wrote his song, "Uri Ur" (Wake Up!) in 2000. Love songs to Israel were a
very rare species at the time - and unheard of coming from an artiste commonly
identified as a composer of protest songs.
Words to the song (in Hebrew) can be found online at the Shironet website, on:
http://shironet.mako.co.il/artist?type=lyrics&lang=1&prfid=34&wrkid=2506
Watch the original video clip on youtube, at:
http://www.youtube.com/watch?v=TvmoNNIWjU0 -
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and a more recent version by a fan on:
https://www.youtube.com/watch?v=Cr7FQhKhkE4
4. Ecology of Jerusalem / Yehuda Amichai
http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2009/04/ecol
ogy-of-jerusalem-by-yehuda-amichai.html
Questions for Discussion:
Compare the text about Jerusalem from Theodor Herzl's Altneuland with Yehuda
Amichai's poem:
 What does Jerusalem represent for Herzl?
 What does it represent for Amichai?
 What does it represent for you?
Compare the two love songs to Israel by Paikov and Gefen. Read the text and
watch the clips:
 With which song do you identify more?
 How does Paikov's song impact on you? Describe your impressions and
feelings after listening.
 What impressions and feelings does Aviv Gefen's song leave you with (watch
the original clip first and then the other)?
 Can you explain why the songs affect you the way they do?
Now re-read the Jerusalem Program (p.xx):
 How do you relate to each of the values articulated in them? Are they relevant for
you today? Are there any which you think should be eliminated or amended? Are
there other values which you think should be included? Create your own version
of the Jerusalem Program for today If you think the current one is not sufficient,
or suggest an action plan towards the fulfillment of one or more of the values it
expresses.