Page 26 - C.A.L.L. #21 - Spring 2003

Freedom for the Wolves is Death for the Pack

Nachman Gilboa

The Communal Trend, initiated in 1990, is composed of 27 kibbutzim that follow the values of communal solidarity
and oppose changes leading to differential salary arrangements. Communities from all the Kibbutz Movements have
joined The Communal Trend which eventually merged with Always Kibbutz. An additional 100 kibbutzim that have
not yet introduced differential salaries, have joined this core group. Recognized as a department of the Kibbutz
Movement, The Communal Trend headquarters are located at the movement offices in Efal. Activities include
publication of a regular newsletter; workshops, lectures and study programs.

Over the last few years, those demanding change in the direction of the kibbutz argue for more independence of the
individual and freedom from institutional ties. Those supporting The Communal Trend claim that rewarding an
individual’s work creates inequality, and does not recognize the value of the individual.

Yaacov Gadish (Kibbutz Yavneh) and Ido Aloni (Kibbutz Yotvata), executive members of The Communal Trend,
discuss the transition between the classical and the differential kibbutz.

Yaacov Gadish: “An individualist thinks that as the autonomy of the individual grows, freedom is increased.
Quantitatively, perhaps he is right, however, the value of the individual’s independence may collide with the
independence of others. As a result the value of equality is affected,
according to Sir Joshua Berlin: Absolute freedom for the wolves, is death for
the pack.

“Some philosophers have conceptualized the doctrine of altruism perhaps to
the point of absurdity. According to the sages, there are two elements: one is
positive, love your neighbor as yourself, and the other negative, do not do to
others what is abhorrent to you. Therefore, the subject of degree is essential
when discussing human nature. The individual does not live alone.
According to the Rambam (Rabbi Moshe ben Maimon), the individual is a
“political creature.” Therefore, if the rope is pulled, the strongest wins. It
won’t be possible to connect two ropes into a longer one without each person giving up his end.

“In the kibbutz movement matters are more complex. The moment the delicate balance between the opposing values is
violated, each individual begins pulling the rope in his direction and ‘leaders’ regard their subjects not according to their
contribution to society, but rather according to their loyalty. Therefore, under the guise of autonomy and independence,
dependency is created that also includes signs of servitude.

“The kibbutz was not born yesterday; what is and what isn’t are both products of the collective effort of two or three
generations. Biologically, the drop out rate of the younger generation is greater
than the strength of the older generations, and can appear brutal, perhaps similar
to ‘eskimo-zation’ of the kibbutz society, leaving the elderly to their fate. Is this
called freedom?

“Anyone with a social sense must rise up against these changes, since they are
accompanied by illusions and enticement. The changes threaten those who are
weak and exhausted, who are no longer able to contribute to the egalitarian
society in which they believed and are unable to build a nation based on pure
Zionist ideals. Not always with impressive economic success, so what! In the
egalitarian society, distribution is more or less equal, and in the post-egalitarian society, they want to distribute on a
differential basis when there is less to go around.