What We Do Isn’t Written, What Is Written Isn’t Done: The Story of the Oral Torah

The Bible may be the Book of Books, but when you look closely, you can see there’s an enormous gap between what is written in it and what the Jews actually practiced. This gap is part of the basic operating system of Judaism. How exactly does it work?

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Sabbath Der Sabbathe (Shabbat of Shabbats), 1900, by Ephraim Moses Lilien, the National Library of Israel collections

See this table?

These are all the things Halakha (Jewish religious law) says Jews are not allowed to do on Shabbat.

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Credit: Anshie Kagan, anshie.com

Actually, these aren’t all the prohibitions – just the categories, under which innumerable additional prohibitions are gathered.

But the Torah simply says general things like “Observe the Shabbat day to sanctify it.” How did we go from such a simple verse to the enormous and unreasonable pile of laws we know today?

Here’s how:

Lilien Sinai
Mount Sinai, by Ephraim Moses Lilien

Desert. Sand stretching out for miles and blowing in the wind. Under a small, nondescript mountain a loud group of people, children, and livestock gather. These are the Children of Israel, who have been wandering this place for close to two months.

While everyone’s getting ready below, Moses ascends the mountain.

Clouds, lightning, fire, drama!

It’s not entirely clear what’s going on but when Moses comes back down, he’s holding the Torah.

Sorry – the Torahs. Both of them.

The Jewish sages tell us that at Mount Sinai, two Torahs were brought down from on high: the one we’re familiar with from Bible class, and the Oral Torah.

They are described as bride and groom, salt and pepper, wheat and flour…you get the idea.

In other words – they complement each other, or at least one serves as the raw material from which a finished product is made.

But what’s wrong with the written Torah? Why do we need another one?

Well, the Torah on its own is not entirely practical and not entirely clear.

The Oral Torah is there to bridge those gaps.

Lilien Moses
Moses, by Ephraim Moses Lilien

Let’s examine this concept with the help of a well-known verse:

“An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot.”

To understand what the Oral Torah does, we need to do a little thought experiment:

It’s a strange question, sure, but try and think of the advantages of “an eye for an eye”.

From my perspective: The principle of “an eye for an eye” contains an element of justice. Revenge is a powerful human emotion, one that is best regulated by authority, with this sort of practice likely to deter wrongdoers.

Bu that about the drawbacks?

In my view, the justice achieved here is not true justice. A person who has just lost an eye gains nothing from taking another eye out, and revenge does not generally lead to a better society.

So perhaps…this specific commandment should be changed?

Maybe, but if you look at the Torah from a traditional point of view, you’ve got a problem.

After all, according to Jewish tradition, everything written in the Torah is sacred, and the rules of the game mean no changes are allowed.

What can be done? – Interpret the heck out of the verse!

And that’s precisely what the Oral Torah does.

Since this verse was written, Jews have never literally practiced “an eye for an eye”. Never. It doesn’t exist. Not in reality or in written Halakha.

The transition appears to happen in the Mishnah – a sort of screenshot of the Oral Torah at a particular moment in time. The sages of the Mishnah state that if you took someone’s eye out, that person doesn’t get to take yours out, too. Your obligation as the one causing harm is to pay *monetary compensation* to the one you harmed. Or as the sages put it: “An eye for an eye – [means] money.”

This is one of the starker examples of the gap between the Written and Oral Torah. But there are also many simpler cases of issues which are simply not understood. Which takes us back to the question of observing Shabbat.

In all, we have but a few fairly simple verses speaking about Shabbat. But when you examine them closely, they’re not actually all that clear.

What does it mean to “observe” Shabbat? Seriously – what does that mean?

We as modern people have a general idea, but there was a moment in history where this wasn’t so clear.

To answer this question, the sages would use a technique that can be translated as “a matter learned from its subject” (דבר הלמד מעניינו).  They looked at the verses dealing with observing Shabbat and when the verses weren’t clear they did what any bright student does: attempt to understand the context.

Take a look at the verses below:

“Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; whoever performs work on the Sabbath day shall be put to death.”

“You shall not kindle fire in any of your dwelling places on the Sabbath day.”

These verses reside within a Torah portion dealing entirely in the matters of the Mishkan or Tabernacle, the earlier and mobile version of the Holy Temple in Jerusalem.

So the sages took a look at the surrounding verses and said “Hey! Maybe it’s not clear exactly what observing Shabbat means, but it’s certainly related to the Mishkan.”

How is it related? While English translations of the above verse have often used the word “work”, the text of the Hebrew commandment regarding Shabbat uses the word melacha (מלאכה) , which generally indicates “craft”.

The verses covering the Mishkan use the same term – melacha (craft) – in reference to all the things done in order to keep the Mishkan in operation – sowing, sewing, writing, lighting a fire, etc. The sages concluded that these were the crafts (or “work”) referred to in the commandment, and that what was done in the Mishkan is precisely what may *not* be done on Shabbat.

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The Mishkan, by Ephraim Moses Lilien

Sound credible? Hmmm… I’m not sure about that. But this was acceptable logic for the sages.

Sound exaggerated? They also thought so. In a moment of self-awareness, they said: “The rules of the Sabbath […] are like mountains hanging on a hair, few verses and many rules.” In other words, not much is actually written here and a very large number of Halakhic rulings came out of it.

So what do we have here? Unclear or impractical verses, alongside an Oral Torah clarifying the unclear, adapting what needs to be adapted and maintaining dynamism. And it does all that without breaking the rules.

The books documenting the Oral Torah are the Mishnah, Tosefta, Babylonian and Jerusalem Talmud, midrashic books like the Mekhilta, the Sifre, Midrash Rabbah, and Midrash Tanhuma. You can also add the responsa literature which continues to be written to this day as part of the Oral Torah.

Feldenkrais: The Man Who Stood Ben-Gurion on His Head

He was an engineer and physicist who struggled with chronic physical pain, when he developed a unique theory of movement which attracted masses of practitioners and trainers around the world. One of these was Israel’s first Prime Minister, David Ben-Gurion, who succeeded in doing a headstand for the first time in his life, at the age of 70. This is the story of Moshe Feldenkrais.

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Dr. Moshe Feldenkrais (photo courtesy of the Association of Licensed Feldenkrais Method Trainers in Israel) and David Ben-Gurion standing on his head at Herzliya Beach, 1957 (Photo: Paul Goldman courtesy of the Photohouse).

There was one man who was able to tell David Ben-Gurion what to do. He even told him to stand on his head, and Ben-Gurion obeyed. His name was Moshe Feldenkrais, a gifted teacher of movement who accumulated many students and patients, one of which was Israel’s first Prime Minister. When asked how often Ben-Gurion practiced with him, he responded: “Every day.” When asked “what hours,” he responded: “It depends. When I have free time.”

הארץ 1 בנובמבר 1957
Article about Moshe Feldenkrais in Haaretz, November 1, 1957. From the Historical Jewish Press Collection, the National Library of Israel

The first connection formed between Moshe Feldenkrais and David Ben-Gurion was a little odd:

In the early 1950s, Ben-Gurion suffered from lumbago, meaning he had severe lower back pain problems. After reports were published in the press about the Prime Minister’s physical discomfort, Ben-Gurion received a letter from a citizen who claimed he could cure him. The Prime Minister’s doctors, who saw the letter from a man named Moshe Feldenkrais lacking any professional medical training, dismissed him as a con artist. It was only on the eve of the Sinai Campaign in 1956, when Ben-Gurion once again suffered from back spasms, that he was visited by Professor Aharon Katzir, one of Israel’s top scientists, who advised he meet with his colleague – a physicist and judo expert. The man was not a doctor but he did have some original ideas in the field of orthopedics. This time, Ben-Gurion did not refuse the strange proposal.

Feldenkrais arrived at Ben-Gurion’s home where the Prime Minister was overseeing the Sinai Campaign from his bed, and gave him a thorough physical examination. Once it was completed, he announced: “You will need seventy lessons.” He added that “If you have not already committed yourself to attending the last class, you’d better not start with the first.” Ben-Gurion agreed to the strict conditions laid down by Feldenkrais, and the daily treatment of the Prime Minister began.

Where did Moshe Feldenkrais get the gall and the confidence to personally attend to the health of one of the most important people in the country?

Moshe Feldenkrais was born in 1904. Already at the age of 13, as a bar mitzvah gift, he made a special request of his parents – to allow him make Aliyah from Ukraine to the Land of Israel. With a simple satchel on his back, he set out on his way. Once there, he first worked in construction, and at this stage in his life there was little to hint of what was to come. With great effort, Feldenkrais completed his high school matriculation exams, after which he travelled to the Sorbonne in Paris to study engineering and physics. There, he completed a doctorate in physics cum laude, and afterwards worked as an engineer and physicist in military industry.

מארכיון הוגו ברגמן
Signed copy of the French version of Feldenkrais’ 1935 book on jiu-jitsu, dedicated to philosopher Samuel Hugo Bergman, who served as Director of the National Library of Israel. From the Samuel Hugo Bergman Archive, the National Library of Israel

In his youth, he took an interest in self-defense and read a book by Kanō Jigorō about the teaching of jiu-jitsu (Feldenkrais would later write the first book on the subject in Hebrew in 1930). As a youth growing up in Tel Aviv, he loved playing ball games with his friends, but in the last year of his studies in high school, he suffered a knee injury, causing him severe pains which kept him bedridden and limited his movement. Doctors at the time had no solution for him, and the only thing they could offer was a risky operation whose odds of recovery were only partial. Feldenkrais refused, and was determined to find another solution.

During his studies in France, he met Kanō, the author of the book he had read, who was impressed with this diligent and curious individual. Though he was an expert in jiu-jitsu as well, Kanō is famous today for having founded the martial art of judo, and Feldenkrais took advantage of his time in Paris to learn from him when he could. Feldenkrais would also later write the first Hebrew-language book on judo. In a letter from 1935 kept at the National Library of Israel, Feldenkrais tells of how Kanō was very impressed with his first book: “This is the best book written on this subject in a language which is not Japanese.” Kanō agreed to write an introduction to Feldenkrais’ book and even saw to it that the book be translated into Japanese.

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Cover of Judo – The Art of Defense and Attack [Hebrew], by Moshe Feldenkrais, the National Library of Israel collections
קטע מהמכתב מארכיון הוגו ברמן
Letter from Feldenkrais to Hugo Bergman about the jiu-jitsu book he wrote: “Here we see the first Hebrew book on physical culture which merited to be the first and only to be translated into the Japanese language in which the method was created”. From the Samuel Hugo Bergman Archive, the National Library of Israel

But that was just the beginning. Feldenkrais would later use all the knowledge he accumulated from his Japanese mentor, as well as his studies in engineering and physics, to invent a new theory of movement.

“I decided to see what action I took which led to my knee being strained,” he said an interview in 1957. When he began observing his body as a whole unit, he understood that he was not using it properly and that bad habits which he had accrued were causing him harm. Alongside his work as a physicist in military industry, Feldenkrais continued to develop his own unique theory in the field of movement, aimed at preventing pain and increasing acquaintance with the body. He devoted his scientific skills to try and understand his own physical condition: Why are there days where the knee hurts more than others? Does psychological stress affect it? He studied and investigated the matter but did not arrive at any new insights.

פלדנקרייז בצעירותו מתוך הספר ג'ו ג'יטסו והגנה עצמית 1931
A young Moshe Feldenkrais. Picture from his first book Jiu-Jitsu and Self Defense (Hebrew), which came out in 1930, when he was just 26

One day, while hopping on his good leg, he slipped and injured it. Despairing and in pain, he lay in bed and fell into a deep sleep. When he awoke, he discovered that his “bad leg” had suddenly improved tremendously, and he was able to easily stand on it. He tried to understand what had happened, leading him to a revolutionary conclusion: in response to his second injury, his brain created new neural circuits, reorganizing his body’s response as a whole.

In the wake of these insights, Feldenkrais developed the ability to carefully observe physical phenomena and became highly sensitive to even the subtlest changes in his body. He created a series of sensory-kinetic experiments which usually took place when lying down on a mattress and which illuminated how the brain, body, and psyche all work together as a single unit. Following Feldenkrais’ discoveries, he adhered to self-healing, slowly improving his functioning to the point that he no longer needed surgery. He even taught himself to walk in a new and graceful manner, which served as the basis for the exercise method he developed, which is named after him – the Feldenkrais Method. His principles were found to be effective not only in solving common physical problems but also in helping those who suffered from developmental and neurological problems.

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Personal Power – A Guide to Spontaneity [Hebrew] by Moshe Feldenkrais

The use of non-invasive methods to improve the nervous system and individual awareness on how to properly use the body were among the principles of the new method, which quickly became popular in Israel.

Back to Feldenkrais’ most important patient. At Ben-Gurion’s request, his therapy sessions with Feldenkrais were kept secret, but at one of their meetings, the Prime Minister let slip that he had never been able to stand on his head, even as a child. Feldenkrais, who saw an indelible link between body and soul, understood that despite their daily sessions, Ben-Gurion still had the “body image of a nebech” (Yiddish for “weak/helpless/unfortunate person”).

Feldenkrais had his own definition of what health meant: “My first definition of a healthy person is someone who can realize their undeclared dreams.” If these dreams are abandoned or repressed, he explained, they will continue to immiserate their dreamers.

He could not ignore Ben-Gurion’s passing comment and went about formulating a plan, at the end of which the unthinkable would happen (as far as Ben-Gurion was concerned), and “the Old Man”, as he was affectionately known, would indeed stand on his head. For the next month, the two worked on strengthening the body of the 70-year-old Ben-Gurion, and learning the movements to prepare for the headstand became the focus of their work. The results became apparent during Ben-Gurion’s trip to Herzliya Beach, made immortal by Paul Goodman’s camera in 1957. That famous frame of the Prime Minister in a bathing suit, nonchalantly and proudly standing on his head, would become iconic.

בן גוריון בחוף הרצליה 1957, הצלמניה
Ben-Gurion, Prime Minister of Israel, in his 70s, with his bodyguard David Bashari. Herzliya Beach, 1957. Photo: Paul Goldman, courtesy of the Photohouse

It wasn’t just Ben-Gurion who came to Feldenkrais for help. So did the famous violinist Yehudi Menuhin, Nachum Goldman (president of the Zionist Congress), Meyer Weisgal (president of the Weizmann Institute), Levi Eshkol (Israel’s Finance Minister and later Prime Minister), Pinchas Sapir (Minister of Commerce and Industry), Moshe Dayan (Chief of Staff and later Defense Minister), and many more.

He also wrote eight books which were translated into different languages. His students teach his method around the world to this day.

Feldenkrais passed away 40 years ago. This fascinating man who devoted his whole life to improving the quality of life of others, left behind a glorious legacy of students who continue to make the world a better place.

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In the preparation of this article, we made use of a Hebrew report from Maariv from September 20, 1957 (“B.G.’s Teacher”) and a Hebrew report from Haaretz from November 1, 1957 (“Moshe Feldenkrais and the Culture of the Body”), both of which can be found in the National Library’s Historical Jewish Press Collection. We also made use of Moshe Cohen-Gil’s book The Israelis Who Sought to Cure the World – Feldenkrais/Paula/Nezah/Hooppe [Hebrew].

The Haredi Soldiers Who Served in Israel’s War of Independence

For seven months, Haredi yeshiva students who served in "Gdud Tuvia" (Tuvia’s Battalion) proved that Torah study and IDF service could go hand in hand. Rare documents describe the profound reflections of those who viewed their military service as a sacred mission.

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A group of Haredi recruits during training. Photo: Fred Csasznik, IDF and Defense Establishment Archives

370 out of 900 reported for duty.

These were the enlistment numbers for Haredi Yeshiva students shortly after the establishment of the State of Israel. 270 received medical exemptions. 260 received exemptions on spiritual grounds. The rest, under directives given by leading rabbis, enlisted in the struggle to defend the fledgling state in its War of Independence. This enlistment was the result of an agreement between the yeshivas and the IDF enlistment offices: outstanding students would be exempted, and the conditions of enlistment would allow recruits from the yeshivas to continue studying Torah during their military service.

It was Tuvia Bier, a former Haganah member, who gathered the young Haredi recruits and gave them a home – a new battalion for yeshiva students. Bier was so dedicated to these soldiers that the battalion was later named Gdud Tuvia (Tuvia’s Battalion) after him. For seven months, the yeshiva students worked on setting up and strengthening fortifications in bombarded Jerusalem, simply because there was no time to provide proper training in anything else. They weren’t sent to the front lines because they hadn’t learned to operate firearms and also because of concerns that the world of Torah study would be destroyed if they were to perish in battle.

They worked one-to-two days a week on fortifications and spent the rest of their time studying Torah. They did most of their work at night, both for security reasons and to avoid disrupting their study routines at yeshiva.

The battalion was active for seven months before being disbanded. Many praised it, but many others mocked the focus on fortification work, which they perceived as a means to avoid combat service. People commended the Haredi soldiers’ willingness to sacrifice their lives for the defense of their homeland. Still, some wondered whether the work carried out by the battalion truly justified the disruptions in Torah study.

But what was going through the soldiers’ heads? How did they view their service? Did they believe in the righteousness of the path they had taken?

The Fortress

Like many other military units, the soldiers of Gdud Tuvia produced their own magazine. They called it Hamivtzar (“The Fortress”), since fortifications accounted for the majority of their work. In total, they managed to produce two issues, which were each copied and distributed among the battalion’s soldiers, providing them a platform where they could read, study, and even express themselves. The two issues of Hamivtzar are preserved in the IDF and Defense Establishment Archives, and they offer us insight into what the soldiers were thinking and feeling at the time.

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The cover of Issue No. 2 of Hamivtzar (“The Fortress”), 1948. Courtesy of the IDF and Defense Establishment Archives.

The Dilemma

The soldiers from the yeshivas struggled with the question of their enlistment. It is as true today as it was back then. Was it right for them to serve in the army? Is it appropriate for yeshiva students to set aside the study of Torah for the sake of fortifying Jerusalem?

This question was asked in print in Hamivtzar, by a writer who identified himself as “M.S.”:

“Despite all the doubts, despite all the questions burning through every yeshiva student’s mind: Is this even my duty at all? Am I obligated to serve in any role in the war effort beyond my usual role as a yeshiva student, which is no less crucial than any other military role? Moreover, am I allowed to, even momentarily, leave the beit midrash, the spiritual fortress of the Torah of Israel that protects us in every generation?”

One page after this, the answer appears:

“This is the duty of every Jew in general, and our duty as yeshiva students in particular. We are the next link of the golden chain of the Torah of Israel, in action and deed. We are pulling the chariot of the people up a treacherous slope towards the pinnacle of the hoped-for redemption. We are the ones! This is our contemporary duty!”

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A group of Haredi recruits during training. Photo: IDF and Defense Establishment Archives

How irreconcilable was this tension?

Throughout all the texts in Hamivtzar, the yeshiva students emphasize that despite the mission they have now undertaken, they will never for a moment forget their primary task – to study the Torah. This is reiterated in the editorial section of the first issue ofHamivtzar.

“Our role so far has been fortification works, and indeed it is not an easy task. We require significant activity and heightened dedication, and at times, even significant risk, to fulfill this duty… However, precisely because of the importance and value of this task, we must not forget the essence, that the task imposed upon us should never lead us to neglect our primary role, which is the study and observance of the commandments of the Torah.”

The answer to the dilemma is not definitive. Some of the writers viewed their military service as a mission, even a necessary step in the redemption of Israel. Others were content with doing what needed to be done under the circumstances. Some of them fulfilled their missions mainly because “the rabbis instructed it.”

We’ll conclude this chapter with some moving words written by a certain “Mordechai”, under the title Sh’ma Yisrael [“Hear Ye, O Israel”], who viewed IDF service not only as a temporary necessity but as a true mission.

“Students of Torah, dwellers of the beit midrash, oarsmen in the sea of Talmud, a tribe of priests whose generous spirit led them to take part in our liberation struggle, these are the anointed priests who must bring the word of God into the Israeli military camp. You are soldiers of Hashem, you must raise your voice on high, to restore the pure faith in the Eternal One of Israel who will not disappoint. For your eyes have seen what He has done for us when we stood few against many – many soldiers and many weapons – and we saw His greatness and wonders, it is upon you to illuminate with the light of your Torah the hearts of our soldiers who dedicate their lives for the sanctity of the nation and homeland.”

What Next?

On the surface, the pilot program of Gdud Tuvia seems to have been a failure. Ever since, those opposed to the enlistment of Haredi Jews in the IDF have had the upper hand. Even today, decades later, the debate over the enlistment of yeshiva students remains heated and volatile. Just as it was back then.

But did the project truly fail? To a large extent, the ideas of Gdud Tuvia have served as the foundation for the Hesder Yeshiva-military service programs and IDF units like Netzah Yehuda that are operational today. Perhaps the battalion’s principles can still be implemented in one form or another in future programs as well. “Dad didn’t grasp the enormity of the historical moment in real time; he simply did what he did because he thought it was the right thing to do,” recounts Kobi Bier, son of Tuvia, the commander of the yeshiva student battalion. “I think with a bit of goodwill, we can resolve the intense debate over the enlistment of Haredi Jews by using this model. We can set a certain percentage of outstanding Torah students, grant them exemptions, and we can find suitable solutions for the rest. I understand the concerns, but just as we saw with Gdud Tuvia, solutions can always be found. There’s no need to fear this.”

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Tuvia Bier, commander of the yeshiva student battalion

Further Reading (Hebrew):

ההסדרניקים של תש”ח by Aharon Kornfeld

When the Farhud Came to Be’eri: October 7 and the Legacy of an Iraqi Pogrom

“We made Aliyah from Iraq to Israel so that Arabs wouldn't be able to enter Jewish homes and murder us,” said Kibbutz Be'eri members who survived the pogrom known as the Farhud. In Be'eri, founded in part by Iraqi immigrants, there is a monument to the victims of the Farhud, suffered by the Jews of Iraq over 80 years ago. They couldn’t know that years later, their children and grandchildren would face a similar horror – but this time, in the Jewish state.

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The Farhud pogrom in Iraq, from the Yad Ben Zvi Archive. Picture of Yaakov Tzemach ob”m, a Farhud survivor who became a member of Kibbutz Be'eri, with his grandson, Shachar Tzemach ob”m, who was killed as a member of Be'eri's civilian emergency defense squad on October 7. Photo from a family album.

Every Shavuot eve, Yaakov Tzemach would tell his family and Kibbutz Be’eri members the story of the Farhud, the brutal pogrom carried out against the Jews of Iraq during the holiday in 1941. His family survived the massacre solely thanks to a neighbor, an older Muslim woman who physically blocked the way to their house and prevented the rioters from entering.

The Farhud, Baghdad 1941. (yad Yitzhak Ben Zvi Archive)
The Farhud of Baghdad, 1941. From the Yad Ben Zvi Archive.

“We made Aliyah from Iraq to Israel so that Arabs wouldn’t be able to enter Jewish homes and murder us,” Tzemach explained to his kibbutz comrades and his family. After surviving the Farhud, he joined HeChalutz (“The Pioneer”), a Zionist youth movement, and made Aliyah to Israel to establish a home in Be’eri.

Over seventy years later, one of Yaakov’s sons, Doron, told me in tears how he recalled this quote on October 7 as he was hiding for many hours in the safe room of his home in the kibbutz. Shachar Tzemach, Doron’s son and Yaakov’s grandson, was part of Be’eri’s civilian emergency defense squad that Saturday. He took part in a heroic and desperate defensive battle for many hours, before he was eventually killed.

שחר צמח מתוך אלבום פרטי
Shachar Tzemach ob”m. From a family album. “The picture which most reflects who he was,” according to his father Doron.

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The Farhud was an antisemitic pogrom which took place in Iraq on the eve of the festival of Shavuot, 1941. Taking place over the course of a few days, rioters looted Jewish homes and shops, while Jews in a number of Iraqi cities were cruelly murdered. The descriptions of survivors are horrific [WARNING: GRAPHIC – Y.I.]. They told of babies whose hands and feet were cut off in order to remove golden jewelry that had been hidden on their bodies. They witnessed acts of rape and abductions of young women who were never seen again.

קבר האחים של נרצחי הפרהוד בבגדאד, מתוך הספר עיראק, בעריכת חיים סעדון
Monument to the mass grave of the Farhud’s victims in Baghdad. From: Iraq, Haim Saadon (ed) [Hebrew]. There was no inscription on the monument, whose unique form was that of a semi-cylinder.

The riots sped up the process of Iraqi Jewry’s departure and immigration to the Land of Israel with the aid of activists sent by the Zionist leadership based in the Holy Land. Professor Esther Meir-Glitzenstein, head of the Research Institute at the Babylonian Jewry Heritage Center, explains that during this period, the kibbutz movement played a central role in Zionist activity in the Diaspora. The movement believed that Iraqi Jewry could play a significant part in the Zionist settlement of the country. The idea was to prepare Jewish-Iraqi youths for immigration and to provide training in skills that would be required in establishing new pioneering communes. From 1942, hundreds of young Iraqi Jews headed to the Land of Israel, with some of them forming settlement groups or joining training farms, where they waited for approval to go and establish new communities.

On the eve of Yom Kippur 1946, a settlement group of Jewish-Iraqi immigrants, who were known as the “Babylonian” group within the HeChalutz youth movement, realized their dream. Be’eri was originally established near Wadi Nahabir, a few miles west of the kibbutz’s location today, as one of 11 different settlement points that were set up that day, in a famous coordinated effort known as the “11 points plan”. Three settlement groups took part in the founding of Be’eri: one from the HaNoar HaOved movement, one from HaTzofim Bet, and “the Babylonians” – two groups of native-born Jews and one group of Jewish-Iraqi immigrants.

חברי הגרעין הבבלי
Members of the “Babylonian” settlement group being trained at Alonim in 1946, shortly before settling the lands in Nahabir. From a book on Yoav Goral, native of Baghdad and co-founder of Be’eri, p. 16 [Hebrew]

Shortly after breaking ground in Be’eri, some of the “Babylonians” were asked to return to Iraq on behalf of the Zionist movement. There, they worked as counselors in the youth groups, preparing additional young men and women to make Aliyah.

Yaakov Tzemach was one of these young Iraqi Jews trained by the “Babylonians”. He was a member of the HeChalutz youth movement in Baghdad and he and his friends worked together to support the pioneering efforts taking place in the Land of Israel which they had long dreamed of reaching:

“We collected money, our allowances, so that they could build a club for the pioneers in Be’eri. We didn’t go to the movies, drink juice, or take the bus to school for months. We collected the money and gave it to the movement to build a club in Nahabir. A kibbutz of veterans of the movement – an example and a model for us.”

From From the Same Village – Kibbutz Members and Families Speak of Bereavement in Kibbutz Be’eri [Hebrew] p. 18.

Later, after joining the IDF, Yaakov was part of the Israeli army’s Nahal agricultural settlement program, which sent a group to help strengthen Kibbutz Be’eri in the early 1950s.

תמונה משפחתית
Yaakov Tzemach ob”m (right), survivor of the Farhud, Shachar Tzemach ob”m (center) killed on October 7, with one of the family girls in his lap, and Doron Tzemach (left), member of Kibbutz Be’eri. From a family album.

When you understand how the kibbutz was founded and the Jewish history woven through the story of this southern Israeli community, you discover the amazing secret of Be’eri – its diverse mixture of people.

The Iraqi immigrants, many of whom were well-educated, enriched the life of the kibbutz and contributed to the culture and knowledge of its young native-born Sabra members, some of whom barely graduated high school. Today, members of the kibbutz laugh as they recall how the educated immigrants contrasted with the Sabras, who were more concerned with the movement and the running of the kibbutz than the homework they were given at school.

The cooking in the dining hall was also influenced by the immigrants from Iraq: “even the gefilte fish was done in Mizrahi style,” recalled the 80-year-old Avraham Dvori (Manchar), who was born to an Iraqi family and who came to the kibbutz at age eight, where his older brother was already set up. Manchar was a member of Be’eri’s first school class, the “Eshel” group.

He stayed on the kibbutz his whole life, and his five children and 15 grandchildren also live there. He tells of how the Iraqi family that adopted him in the kibbutz only spoke Hebrew. “I entirely forgot the Arabic I knew from home,” he recalled. Manchar, who recently returned to Be’eri along with some 100 veterans and young kibbutz members, told us of the significance of Be’eri for him: “We have members from over 30 countries of origin. Everyone is mixed with everyone, this is the Land of Israel for me. This is what gives the kibbutz a sense of warmth.”

בבגדד
HeChalutz counselors in Baghdad, 1950. From a book on Yoav Goral, native of Baghdad and co-founder of Be’eri, p. 13 [Hebrew]

The close ties between Kibbutz Be’eri and Iraqi Jewry were further cemented in 2002. Manchar was then the head of the Eshkol Regional Council, which includes Be’eri. Two years previously, during a routine tour for guests visiting the region, Mordechai Bibi, a former member of the Knesset and one of the leaders of the Babylonian immigrants’ organization, turned to Manchar and gave him a crumbling letter from 1945:

“I hereby confirm that members of the HeChalutz movement in Babylon collected donations amounting to 3,500 dinars for the planting of a forest in memory of the murdered of the Farhud.”

On the envelope, Yosef Weitz, Chairman of the Jewish National Fund during the pre-state era, wrote that a kibbutz was about to be established on the lands of Nahabir and that it would include a group of Iraqi members of the HeChalutz movement. There, he decided, a forest would be planted in memory of the victims of the Farhud.

Manchar picked up the gauntlet and made sure the plan was finally implemented – many decades after Weitz’s decision was taken. The monument which was established is modest, its shape resembling that of the monument set up by the Jewish community in Baghdad to mark the location of a mass grave for victims of the Farhud in the city’s Jewish cemetery. The Baghdad monument was later destroyed by the Iraqi government. The monument in Be’eri, by contrast, lies next to the Be’eri forest. A playground, a water fountain, bathrooms, and shaded places to sit can be found next to it, enabling visitors to come and enjoy the scenery in the beautiful spring months. On October 7, the forest near the monument was used by Hamas terrorists as a staging area before moving to attack Be’eri and other nearby communities.

האנדרטה
Monument at Be’eri Forest in memory of the Farhud pogrom, 2024. Photo: Yisrael Neta

“We were taught that the civilian settlement determines the boundaries of the State of Israel,” Manchar said, “and it was therefore clear to me that I’d be returning here. Everyone should do what they can, when they can. It’s clear to me that no-one else will rebuild the kibbutz if we’re not there.”