Bnei Akiva
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Image:High resolution Bnei Akiva Semel.jpg
Bnei Akiva, founded in Ertetz Yisrael (Palestine) in 1929, is the largest youth movement of religious Zionists in the world. It is active world-wide, with more than 70,000 members in 37 countries.
Bnei Akiva is a right-wing movement within Israel, strongly identified with the Religious Kibbutz Movement and the National Religious Party which has a number of seats in Israel's Parliament. Outside of Israel, the youth movements under the Bnei Akiva umbrella organisation tend to be apolitical. For example in the UK, South Africa and Australia.
Typically, in any given country, Bnei Akiva will operate local Shabbat groups, summer camps, leadership seminars, Shabatonim, and activities. Naturally, the central focus of Bnei Akiva is located in Israel, where Bnei Akiva is extremely active and where many members of Bnei Akiva participate in Bnei Akiva activities before they make Aliya.
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[edit] Ideology
Bnei Akiva's twin ideals of Torah and Avodah loosely translate to religious commitment/study and work on the land of Israel.
As a pioneering Zionist youth movement, Bnei Akiva believes that it is a crucial commandment of Judaism to return to the land of Israel. Indeed the future of the Jewish people is obviously tied to the state of Israel.
Bnei Akiva feels that Jewish youth in the Diaspora must be educated to realize that the Jewish State needs them, and that they, in return, need the Jewish State.
[edit] Ideological shifts
In the early years of pioneering, Avodah was clearly understood as meaning agricultural work, as reflected in the symbolism on the "Semel" (see below). In more recent years, there has driven a shift in ideology towards a broader definition of working for the development of the country. (See Avodah article).
Similarly, the original socialist aims of Bnei Akiva are also taking more of a back-seat; although Kibbutz life is still regarded as highly desirable, it is no longer so strongly idealized.
[edit] History
[edit] Background
Bnei Akiva first came into existence in the late 1920s, following World War I. At that time, the League of Nations granted Britain the mandate over Israel (then Palestine). The Jewish pioneers in Eretz Yisra’el were struggling, engaged in a Herculean effort to succeed economically and to build their homeland. However, there was another concern as well: the need to redefine the spiritual-cultural identity of the Jewish nation.
These were the years of the Third Aliyah (third great wave of immigration) to Israel (1919-1923). This Aliyah was clearly characterized by two elements: economic hardship and the evolution of a strong ideological socialist group. The general direction was to create a new Jewish society, to see the development of a “new Jew”. To do so, these immigrants felt they must abandon the "old" and "binding" Jewish tradition, together with its culture and laws.
[edit] Religious laborers take action
While the secular laborers were gaining power, the "Hapo’el Hamizrachi" workers movement, part of the Mizrachi movement (established in 1901), was founded. Its goal was to organize and unify the few religious laborers who were, at that time, economically deprived and spiritually rejected, and to transform them into a force to be reckoned with. The movement’s first leaders consolidated a new philosophical perspective, intended as a counterweight to the secular-socialist ideology of other workers’ groups. As self-perceived, Hapo’el Hamizrachi was the active realization of the Religious-Zionist ideals of the Mizrachi movement: “The Land of Israel, for the People of Israel, according to the Torah of Israel”. It dedicated itself to engaging in all aspects of life in Israel, religious and secular, including labor and settlement of the land.
[edit] Difficulties
The Hapo’el Hamizrachi movement encountered many difficulties. The Histadrut Klalit (national labor organization) and many Workers’ Committees incited against Hopo’el Hamizrachi members and prevented their employment. The Jewish National Fund (Keren Kayemet Leyisra’el), which was responsible for allocation of land, gave land to all of the other settlement associations, but not to Hapo’el Hamizrachi. There was also another sort of problem: on the one hand, Hapo’el Hamizrachi met with hostility from non-Zionist religious Jews, and on the other, secular society “rewarded” the movement with patronizing haughtiness and contempt for its devotion to religion. Although the ones who suffered most from this attitude were the workers who belonged to Hapo’el Hamizrachi, it also had a decisive influence on a very important group: youth.
[edit] The younger generation abandons its parents’ values
In the wake of the ostracism and economic difficulties encountered by Hapo’el Hamizrachi members, many of their adolescent children chose to join secular social groups. They were drawn to socialist/workers’ youth movements (such as Hano’ar Ha’oved, Machanot Ha’olim) and citizens’/right-wing counterparts (e.g., Hatzofim, Maccabee, Betar). This situation, essentially a social and psychological ebbtide of religious youth, could not be tolerated for any length of time, and presented a severe existential threat to the new religious movement. In the winter of 1929 (5689), Yechiel Eliash, then an officer of the Brit Olamit shel Torah Va’avoda (“National Alliance of Torah and Labor”), suggested to Hapo’el Hamizrachi the establishment of a religious youth movement, with the purpose of strengthening young people’s spirit and organizing them within a proud social framework.
This proposal was met with lack of enthusiasm and even opposition. The reasons for its rejection were:
1. By their very nature, youth movements are rebellious, and therefore have no place in religious society.
2. This type of youth movement might interfere with studies.
Yechiel Eliash did not bow to the views of his opponents. Years later, he explained:
“...At that time, there was a need to rebel. The Histadrut ruled mightily. Any Hapo’el Hamizrachi member who sought work in construction was banished in disgrace. Anti-religious sentiment was rife... We believed that a youth movement would have to engender faith in its own strength and in our power to erect a religious Judaism with great accomplishments. Not [individual] creative Jews, but organized religious Judaism... The opponents, including leaders [of Hapo’el Hamizrachi] feared rebellion and contended that a religious movement, intrinsically, cannot be oppositional and must be traditional. Some worried that the conduct of study in school would be impaired; others disparaged young people’s ability to stand at the head of a youth movement. Impressive educators, they argued, must hold this position. However, despite all this opposition, I decided to found the youth movement...” Concurrent with the establishment of the movement in Israel, organizations of religious youth operated in the Diaspora. Some of them adopted the name Bnei Akiva and others had appellations such as Hashomer Hadati. Twenty-five years later (1958/5739), the Israeli and Diaspora groups merged and the Mazkirut Olamit (World Secretariat) of Bnei Akiva was formed.
[edit] Symbols of Bnei Akiva
[edit] The Semel
The "Semel", Bnei Akiva's emblem, is made up of different objects each relating to a different aspect of the group's ideology. The farming utensils and the wheat sheaves relate to the original agricultural perspective of the ideology. The two tablets of stone in the center relate to the Torah perspective. The two perspectives of Torah and Avoda are united together by the ribbon which says Bnei Akiva on it - symbolizing that the two aspects can only and must work hand in hand. The letters on the two tablets are 'Taf' and 'Ayin' standing for Torah veAvoda (תורה ועבודה "Torah and service" - of either the land of Israel or the God of Israel.)
[edit] The Himnon (anthem)
The "Himnon", Bnei Akiva's anthem, was composed by Rabbi Moshe Zvi Neriya (originally known as Chaver Minkin). He composed the anthem during Chol Hamoed Sukkot 5692 (1932), at a gathering of youth leaders in Kfar Saba.
Although the words have changed somewhat, (and, in the beginning of the 1950s, the tune was also changed, possibly due to its similarity with the 'Bundistim' from Poland), no one can imagine a Bnei Akiva occasion passing without the singing of the anthem.
The anthem is called 'Yad Achim' and is sung in Ivrit (Hebrew).
| A brotherly hand is stretched out to you, O’ beloved youth,
| Gather yourselves around our flag.
| The star of the Torah shall shine for you,
| Your path shall be one of labour.
| With a sturdy heart, with the help of G-d, we will go up,
| Forward, Bnei Akiva, forward to the top!
| This homeland, the holy Land of our fathers,
| We have inherited from the mighty hand of Jacob.
| Our minds are steeped in her Torah,
| Our hands are immersed in her soil.
| With a sturdy heart, with the help of G-d, we will go up,
| Forward, Bnei Akiva, forward to the top!
[edit] Bnei Akiva around the world
[edit] Bnei Akiva UK
In the United Kingdom, Bnei Akiva has a long history. Today, it is the largest Jewish youth movement and has a fine tradition of educating youngsters, many of whom go on to make aliyah. Bnei Akiva of Great Britain and Ireland dates back to 1939 and was founded by Arieh Handler. Bnei Akiva's first activities in Great Britain took place on its farm at Thaxstead, Essex where it ran camps to prepare youngsters for aliyah and train them in the at of "Chalutziut", pioneering.
[edit] Bnei Akiva South Africa
Bnei Akiva's presence in South Africa dates back to the 1920s. Today, it is one of the largest active Jewish youth movements in the country. It runs many shabbatonim as well as weekly activities at its various centres around the country. Bnei Akiva runs a month-long annual summer camp in the Western Cape, which is attended by over 1000 chanichim (campers) and madrichim (counsellors). The movement also runs many programs to Israel throughout the year.
[edit] Bnei Akiva Toronto
Bnei Akiva's presence in Toronto is strong. It is not limited to the snif program, run on shabbat or the shabbatonim. There is also the Bnei Akiva run camp Moshava Enismore just outside Toronto. Toronto houses the only Bnei Akiva Yeshiva outside Israel, Yeshivat Or Chaim
[edit] Bnei Akiva Sao Paulo
Bnei Akiva´s presence in Sao Paulo started in the 50s. Now it has two snifim, in Jardins and Higienopolis. The activities of Bnei Akiva include shabattonim, machanot (every year we have two machanot of Sao Paulo and two of Rio de Janeiro), lots of trips and comemorations of the chagim.
[edit] Bnei Akiva Mexico
Bnei Akiva in Mexico was founded in the common-era year of 1948 by a group of chaverim leaded by Shlomo Eckstein. Bnei Akiva Mexico is located in Mexico City, there are three snifim and one main house, which is the center of our activities. It counts around more than 100 active chaverim [members] in the movement and a large population of non active chaverim, usually elders whom have left the activity in the Movement due to age factors or Alia but in many and probably most cases still adhere to the movement's ideology. It includes activities such as a machaneh on winter and a summer camp, paintball camps for chevraya bet, many visits to museums, arcades, bowling, etc. It has a great impact in the community of Mexico, since Bnei Akiva chaverim are involved in community service such as participating in its institutions, studying in Jewsih schools and Yeshivot, also by making aliyah and making acts of chessed (generosity) to the needy.
[edit] See also
[edit] External links
- World Bnei Akiva
- Bnei Akiva Belgium
- Bnei Akiva Israel
- Bnei Akiva Australia - Melbourne
- Bnei Akiva Australia - Sydney
- Bnei Akiva New Zealand
- Bnei Akiva UK
- Bnei Akiva Switzerland
- Bnei Akiva South Africa
- Bnei Akiva of Toronto
- Bnei Akiva USA & Canada
- Bnei Akiva Cleveland
- Bnei Akiva of South Florida
- Bnei Akiva Mexicode:Bne Akiwa
