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In 2010, there were 270 kibbutzim in Israel. Their factories and farms account for 9 percent of Israel’s industrial output, worth $8 billion, and 40 percent of its agricultural output, worth over $1.7 billion.
Like the members of the First Aliya who came before them, most members of the Second Aliya wanted to be farmers. Joseph Baratz, one of the pioneers of the kibbutz movement, wrote a book about his experiences.
:We were happy enough working on the land, but we knew more and more certainly that the ways of the old settlements were not for us. This was not the way we hoped to settle the country—this old way with Jews on top and Arabs working for them; anyway, we thought that there shouldn't be employers and employed at all. There must be a better way.
Though Baratz and others wanted to farm the land themselves, becoming independent farmers was not a realistic option in 1909. As Arthur Ruppin, a proponent of Jewish agricultural colonization of the Trans-Jordan would later say, "The question was not whether group settlement was preferable to individual settlement; it was rather one of either group settlement or no settlement at all."
Ottoman Palestine was a harsh environment. The Galilee was swampy, the Judean Hills rocky, and the south of the country, the Negev, was a desert. To make things more challenging, most of the settlers had no prior farming experience. The sanitary conditions were also poor. Malaria, typhus and cholera were rampant. Nomadic Bedouins would raid farms and settled areas. Sabotage of irrigation canals and burning of crops were also common. Living collectively was simply the most logical way to be secure in an unwelcoming land. On top of safety considerations, establishing a farm was a capital-intensive project; collectively the founders of the kibbutzim had the resources to establish something lasting, while independently they did not.
Finally, the land had been purchased by the greater Jewish community. From around the world, Jews dropped coins into JNF "Blue Boxes" for land purchases in Palestine. In 1909, Baratz, nine other men, and two women established themselves at the southern end of the Sea of Galilee near the Arab village of Umm Juni. These teenagers had hitherto worked as day laborers draining swamps, as masons, or as hands at the older Jewish settlements. Their dream was now to work for themselves, building up the land. They called their community "Kvutzat Degania" (lit. "wheat of God").
The founders of Degania endured backbreaking labor: "The body is crushed, the legs fail, the head hurts, the sun burns and weakens," wrote one of the pioneers. At times half of the kibbutz members could not report for work and many left. Despite the difficulties, by 1914, Degania had fifty members. Other kibbutzim were founded around the Sea of Galilee and the nearby Jezreel Valley.
Zionist Jewish youth movements flourished in the 1920s, from right-wing movements like Betar to left-wing socialist groups such as Dror, Brit Haolim, Kadima, Habonim (now Habonim Dror), and Hashomer Hatzair. In contrast to those who came as part of the Second Aliyah, these youth group members had some agricultural training before embarking. Members of the Second Aliyah and Third Aliyah were also less likely to be Russian, since emigration from Russia was closed off after the Russian Revolution of 1917. European Jews who settled on kibbutzim between the World Wars were from other countries in Eastern Europe, including Germany.
In the early days, communal meetings were limited to practical matters, but in the 1920s and 1930s, they became more informal. Instead of meeting in the dining room, the group would sit around a campfire. Rather than reading minutes, the session would begin with a group dance. Remembering her youth on a kibbutz on the shores of the Kinneret, one woman said: "Oh, how beautiful it was when we all took part in the discussions, [they were] nights of searching for one another—that is what I call those hallowed nights. During the moments of silence, it seemed to me that from each heart a spark would burst forth, and the sparks would unite in one great flame penetrating the heavens…. At the center of our camp a fire burns, and under the weight of the hora the earth groans a rhythmic groan, accompanied by wild songs."
Kibbutzim founded in the 1920s tended to be larger than the kibbutzim like Degania which were founded prior to World War I. Degania had had twelve members at its founding. Ein Harod, founded only a decade later, began with 215 members.
Kibbutzim grew and flourished in the 1930s and 1940s. In 1922 there were 700 people living on kibbutzim in Palestine. By 1927, the number had risen to 2,000. When World War II erupted, 24,105 people were living on 79 kibbutzim, comprising 5% of the Jewish population of Mandate Palestine. In 1950, the figures went up to 65,000, accounting for 7.5% of the population. In 1989, the kibbutz population peaked at 129,000. By 2010 the number decreased to circa 100,000; the number of kibbutzim in Israel was 270.
There were also differences in religion. Kibbutz Artzi and Kibbutz HaMeuhad kibbutzim were secular, even staunchly atheistic, proudly trying to be "monasteries without God". Most mainstream kibbutzim also disdained the Orthodox Judaism of their parents, but they wanted their new communities to have Jewish characteristics nonetheless. Friday nights were still "Shabbat" with a white tablecloth and fine food, and work was not done on Saturday if it could be avoided. Only late some kibbutzim adopted Yom Kippur as the day to discuss fears for the future of the kibbutz. Kibbutzim also had collective bar mitzvahs for their children.
If kibbutzniks did not pray several times a day, kibbutzniks marked holidays like Shavuot, Sukkot, and Passover with dances, meals, and celebrations. One Jewish holiday, Tu B'shvat, the "birthday of the trees" was substantially revived by kibbutzim. All in all, holidays with some kind of natural component, like Passover and Sukkoth, were the most significant for kibbutzim.
Religious kibbutzim were established in clusters before the establishment of the State, creating the Religious Kibbutz Movement. The first religious kibbutz was Ein Tzurim, founded in 1946.
:The planning and development of pioneering Zionist were from the start at least partly determined by politico-strategic needs. The choice of the location of the settlements, for instance, was influenced not only by considerations of economic viability but also and even chiefly by the needs of local defense, overall settlement strategy, and by the role such blocks of settlements might play in some future, perhaps decisive all out struggle. Accordingly, land was purchased, or more often reclaimed, in remote parts of the country.
Kibbutzim also played a role in defining the borders of the Jewish state-to-be. By the late 1930s when it appeared that Palestine would be partitioned between Arabs and Jews, kibbutzim were established in outlying areas to insure that the land would be incorporated into the Jewish state. In 1946, on the day after Yom Kippur, eleven new "Tower and Stockade" kibbutzim were hurriedly established in the northern part of the Negev to give Israel a better claim to this arid, but strategically important, region. The Marxist faction of the kibbutz movement, Kibbutz Artzi, favored a binational state over partition, but advocated free Jewish immigration, which the Arabs opposed.
Kibbutzniks fought in the 1948 Arab-Israeli War, emerging from the conflict with enhanced prestige in the nascent State of Israel. Members of Kibbutz Degania were instrumental in stopping the Syrian tank advance into the Galilee with homemade gasoline bombs. Maagan Michael manufactured the bullets for the Sten guns that won the war. Maagan Michael's clandestine ammunition factory was later separated from the kibbutz and grew into TAAS (Israel Military Industries).
Ideological disputes were also widespread. Israel had been initially recognized by both the USA and the Soviet Union. For the first three years of its existence, Israel was in the Non-Aligned Movement, but David Ben-Gurion gradually began to take sides with the West. The question of which side of the Cold War Israel should choose created fissures in the kibbutz movement. Dining halls segregated according to politics and a few kibbutzim even had Marxist members leave. This controversy cooled once Stalin's cruelty became better known, and once it became clear that the Soviet Union was systemically anti-Semitic. The disillusionment particularly set in after the Prague Trials in which an envoy of Hashomer Hatzair in Prague was tried in an anti-Semitic show trial.
Another controversy involved Holocaust reparations from West Germany. Should kibbutz members turn over income that was the product of a very personal loss? If Holocaust survivors were allowed to keep their reparation money, what would that mean for the principle of equality? Eventually, many kibbutzim made this one concession to inequality by letting Holocaust survivors keep all or a percentage of their reparations. Reparations that were turned over to the collective were used for building expansion and even recreational activities.
Kibbutzniks enjoyed a steady and gradual improvement in their standard of living in the first few decades after independence. In the 1960s, the kibbutzim standard of living improved faster than Israel's general population. Most kibbutz swimming pools date from the good decade of the 1960s.
Kibbutzim also continued to play an outsize role in Israel's defense apparatus. In the 1950s and 1960s many kibbutzim were in fact founded by an Israel Defense Forces group called Nahal. Many of these 1950s and 1960s Nahal kibbutzim were founded on the precarious and porous borders of the state. In the Six-Day War, when Israel lost 800 soldiers, 200 of them were from kibbutzim. The prestige that kibbutzniks enjoyed in Israel in the 1960s was reflected in the Knesset. When only 4% of Israelis were kibbutzniks, kibbutzniks made up 15% of Israel's parliament.
As late as the 1970s, kibbutzim seemed to be thriving in every way. Kibbutzniks performed working class, or even peasant class, occupations, yet enjoyed a middle class lifestyle.
During the 1980s, following the peak of the kibbutzim crisis, many people started leaving their kibbutzim, and there was considerable tension due to the economic situation. In order to cope with the situation, some kibbutzim began to change in various ways.
The changes which occurred could be divided into three main types: Extensive privatization of the kibbutz services - in fact, such privatization had been introduced over the past two decades in many kibbutzim. Most of these privatization processes, however, were made in matters which were considered relatively minor. Currently, many kibbutzim which have privatized (some of them with subsidies) have also privatized the education and health systems, which were once considered untouchable.
Since the mid 1990s, the number of kibbutzim making significant changes in their lifestyle continued to grow, while the resistance to these changes gradually decreased, with only a few dozen kibbutzim still functioning under more traditional models. It is important to note, however, that each kibbutz has undergone different processes of change. There are many people, outside and inside the kibbutzim, who claim these changes bring to an end the kibbutz concept. Among the communities which had recently ceased being kibbutzim (officially): are Megiddo in the Jezreel Valley, HaGoshrim in the Upper Galilee, Beit Nir in the Negev, etc.
These processes have created the "renewing kibbutz" (הקיבוץ המתחדש ) – a kibbutz settlement pattern which isn't fully based on the original values of the kibbutz. Kibbutzim continuing under the original kibbutz values are associated with the "collaborative model" (הזרם השיתופי).
;New compensation models There are now three kibbutz compensation models. 1) The traditional collective kibbutz/kibbutz shitufi, in which members are compensated equally, regardless of what work each member does; 2) the mixed model kibbutz/kibbutz meshulav, in which each member is given a small percentage of his salary along with a basic component given equally to all kibbutz members; and 3) the renewing kibbutz/kibbutz mithadesh, in which a member’s income consists solely of his individual income from his work and sometimes includes income from other kibbutz sources.
According to a survey conducted by the University of Haifa 188 of all kibbutzim (72%) are now converted to the "renewing kibbutz" model, which could be described as capitalist kibbutz. Dr. Shlomo Getz, head of the Institute for the Research of the Kibbutz and the Cooperative Idea believes that by the end of 2012, there will be more kibbutzim switching to some alternative model.
In the contemporary Yiddish anti-Zionist literature that was circulating around Eastern Europe, Palestine was mocked as dos gepeigerte land, "the country that had died." Kibbutz members found immense gratification in bringing the land back to life by planting trees, draining swamps, and countless other hard-graft activities to make the land (invariably wetlands) productive. In soliciting donations, kibbutzim and other Zionist settlement activities presented themselves as "making the desert bloom."
The first kibbutzim were founded in the upper Jordan Valley, the Jezreel Valley and the Sharon coastal plain. The land was available for purchase because it was marshy and malaria-infested. The Zionists believed that the Arab population would be grateful for the economic benefits that developing the land would bring. Their approach was that the enemies of the Arab peasants were the Arab landowners (called effendis), not fellow Jewish farmers. The first kibbutzniks hoped to be more than farmers. They sought to create a new type of society where all would be equal and free from exploitation.
Kibbutz members were not classic Marxists though their system partially resembled Communism. Karl Marx and Friedrich Engels both shared a disdain for conventional formulations of the nation-state and Leninists were hostile to Zionism. Nevertheless, in the late 1930s, two kibbutz leaders, Tabenkin and Yaari, initially attracted to anarchist ideas, pushed their movements leftward to reverence of Stalin's dictatorship. Soon Stalin became hostile to Israel as it served Soviet diplomatic and military interests in the Arab world. This caused major crises and mass exit in both Kibbutz Meuchad and Kibbutz Artzi kibbutzim, especially after the 1953 Doctors' Plot in Moscow and the Prague showcase Trials. Kibbutzim were run as collective enterprises within a free market system. Kibbutzim also practiced active democracy, with elections held for kibbutz functions and full participation in national elections.
Kibbutzim were not the only contemporary communal enterprises: pre-war Palestine also saw the development of communal villages called moshavim (singular moshav). In a moshav, marketing and major farm purchases were collective, but other aspects of life were private.
In 2009, most votes from kibbutzim went to Kadima, Labor, and Meretz.
In addition to reports by individual journalists or reporters, there is a large body of empirical research dealing with child rearing in kibbutzim. Such research has been critical of this method of raising children.
In a 1977 study, Fox compared the separation effects experienced by kibbutz children when removed from their mother, compared with removal from their caregiver (called a metapelet in Hebrew). He found that the child showed separation distress in both situations, but when reunited children were significantly more attached to their mothers than to the metapelet. The children protested subsequent separation from their mothers when the metapelet was reintroduced to them. However, kibbutzim children shared high bonding with their parents as compared to those who were sent to boarding schools, because children in a kibbutz spent three hours with their parents every day.
In another study by Scharf, the group brought up in a communal environment within a kibbutz showed less ability in coping with imagined situations of separation than those who were brought up with their families. This has far reaching implications for child attachment adaptability and therefore institutions like kibbutzim. These interesting kibbutz techniques are controversial with or without these studies.
Communal life proved hard for some. Every kibbutz saw new members quit after a few years. Since kibbutzniks had no individual bank accounts, any purchase not made at the kibbutz canteen had to be approved by a committee, a potentially humiliating and time-wasting experience. Kibbutzim also had their share of members who were not hard workers, or who abused common property; there would always be resentment against these "parasites." Finally, kibbutzim, as small, isolated communities, tended to be places of gossip, exacerbated by lack of privacy and the regimented work and leisure schedules.
Although major decisions about the future of the kibbutz were made by consensus or by voting, day-to-day decisions about where people would work were made by elected leaders. Typically, kibbutzniks would learn their assignments by consulting the duty sheet at the dining hall.
Kibbutz memoirs from the Pioneer era report that kibbutz meetings varied from heated arguments to free-flowing philosophical discussions, whereas memoirs and accounts from kibbutz observers from the 1950s and 1960s report that kibbutz meetings were businesslike but poorly attended.
Kibbutzim attempted to rotate people into different jobs. One week a person might work in planting, the next with livestock, the week after in the kibbutz factory and the following week in the laundry. Even managers would have to work in menial jobs. Through rotation, people took part in every kind of work, but it interfered with any process of specialization.
Children's Societies were one of the features of kibbutz life that most interested outsiders. In the heyday of Children's Societies, parents would only spend two hours a day, typically in the afternoon, with their children. In Kibbutz Artzi parents were explicitly forbidden to put their children to bed at night. As children got older, parents could go for days on end without seeing their offspring, other than through chance encounters somewhere in the grounds.
Some children who went through Children's Societies said they loved the experience, others remain ambivalent. One vocal group maintains that growing up without one's parents was very difficult. Years later, a kibbutz member described her childhood in a Children's Society:
"Allowed to suckle every four hours, left to cry and develop our lungs, we grew up without the basic security needed for survival. Sitting on the potty at regular intervals next to other children doing the same, we were educated to be the same; but we were, for all that, different… At night the grownups leave and turn off all the lights. You know you will wet the bed because it is too frightening to go to the lavatory."
Aversion to sex was not part of the kibbutz ideology; to this end, teenagers were not segregated at night in Children's Societies, yet many visitors to kibbutzim were astonished at how conservative the communities tended to be. In Children of the Dream, Bruno Bettelheim quoted a kibbutz friend, "at a time when the American girls preen themselves, and try to show off as much as possible sexually, our girls cover themselves up and refuse to wear clothing that might show their breasts or in any other fashion be revealing." Kibbutz divorce rates were and are extremely low. Unfortunately, from the point of view of the adults in the community, marriage rates among communally raised children were equally low. This conservatism on the part of kibbutz children has been attributed to the Westermarck effect—a form of reverse sexual imprinting that causes children raised together from an early age to reject each other as potential partners, even where they are not blood relatives.
From the beginning, Kibbutzim had a reputation as culture-friendly and nurturing of the arts. Many kibbutzniks were and are writers, actors, or artists. Kibbutzim typically offer theater companies, choirs, orchestras, athletic leagues, and special-interest classes. In 1953 Givat Brenner staged the play My Glorious Brothers, about the Maccabee revolt, building a real village on a hilltop as a set, planting real trees, and performing for 40,000 people. Like all kibbutz work products at the time, all the actors were members of the kibbutz, and all were ordered to perform as part of their work assignments.
Three researchers who wrote about psychological life on kibbutzim were Melford E. Spiro (1958), Bruno Bettelheim (1969) and Michael Baizerman (1963). All concluded that a kibbutz upbringing led to individuals' having greater difficulty in making strong emotional commitments thereafter, such as falling in love or forming a lasting friendship. On the other hand, they appear to find it easier to have a large number of less-involved friendships, and a more active social life.
Bettelheim suggested that the lack of private property was the cause of the lack of emotions in kibbutzniks. He wrote, "nowhere more than in the kibbutz did I realize the degree to which private property, in the deep layers of the mind, relates to private emotions. If one is absent, the other tends to be absent as well". (See primitivism and primitive communism for a general discussion of these concepts).
Other researchers came to a conclusion that children growing up in these tightly knit communities tended to see the other children around them as ersatz siblings and preferred to seek mates outside the community when they reached maturity. Some theorize that living amongst one another on a daily basis virtually from birth on produced an extreme version of the Westermarck effect, which diminished teenage kibbutzniks' sexual attraction to one another. Partly as a result of not finding a mate from within the kibbutz, youth often abandon kibbutz life as adults.
It is a subject of debate within the kibbutz movement as to how successful kibbutz education was in developing the talents of gifted children. Several kibbutz-raised children look back and say that the communal system stifled ambition; others say that bright children were nonetheless encouraged. Bruno Bettelheim had predicted that kibbutz education would yield mediocrity: "[kibbutz children] will not be leaders or philosophers, will not achieve anything in science or art." However, it has been noted that although kibbutzim comprise only 5% of the Israeli population, surprisingly large numbers of kibbutzniks become teachers, lawyers, doctors, and political leaders.
Bettelheim's prediction was certainly wrong about the specific children he met at "Kibbutz Atid." In the 1990s, a journalist tracked down the children Bettelheim had interviewed back in the 1960s at what was actually Kibbutz Ramat Yohanan. The journalist found that the children were highly accomplished in academia, business, music, and the military. "Bettelheim got it totally wrong."
Even before the establishment of the State of Israel, kibbutzim began to branch out from agriculture into manufacturing. Kibbutz Degania opened a factory for diamond cutting tools that now grosses several million dollars a year. Kibbutz Hatzerim has a factory for drip irrigation equipment. Netafim is a multinational corporation that grosses over $300 million a year. Maagan Michael branched out from making bullets to making plastics and medical tools, and running an ulpan. These enterprises bring in over $100 million a year. A great wave of kibbutz industrialization came in the 1960s, and today only 15% of kibbutz members work in agriculture.
Hiring seasonal workers was always a point of controversy in the kibbutz movement. During harvest time, when hands were needed, manpower was sought outside the kibbutz. The founders of the kibbutz movement wanted to redeem the Jewish nation through manual labor, and hiring non-Jews to do hard tasks was not consistent with that idea. In the 1910s Kibbutz Degania vainly searched for Jewish masons to build their homes. Only when they could not find Jewish masons did they hire Arabs.
In the 1970s, kibbutzim frequently hired Arab laborers. Since the 1990s, teams of foreign workers have been brought in, many from Thailand and China.
Kibbutzim have branched out into tourism, among them Kiryat Anavim, Lavi and Nahsholim. Many kibbutzim rent out homes or run guesthouses. Several kibbutzim, such as Kibbutz Lotan and Kfar Ruppin, operate bird-watching vacations.
Many kibbutzim were initially established by Nahal groups affiliated with Israeli youth movements, among them HaNoar HaOved VeHaLomed, Hashomer Hatzair and HaMachanot HaOlim.
Following many changes which the kibbutzim over went through the years and following the appeal made to Israeli High Court of Justice by the Mizrahi Democratic Rainbow Coalition in 2001 in which the state was required to redefine the exact definition of a kibbutz in order to define the rightful benefits which the kibbutzim members should be granted by law. The reactivated legal definition was given to the Industry, Trade and Labour Minister of Israel on the December 15, 2005 (תקנות סיווג הקיבוצים). According to this classification there are three types of kibbutzim: # Kibbutz Shitufi (קיבוץ שיתופי): a kibbutz which still preserves a cooperative system. # Kibbutz Mitchadesh (קיבוץ מתחדש): a community which has a number of cooperative systems in its intentions (guaranteed minimal income within the community, partnership in the ownership of the production means, partnership in the ownership of the lands, etc.). # Urban kibbutz (קיבוץ עירוני): a community which exists within an existing settlement (city). Since the 1970s around 100 urban kibbutzim have been founded within existing Israeli cities. They have no enterprises of their own and all of their members work in the non-kibbutz sector. Examples include Tamuz in Beit Shemesh (near Jerusalem), Horesh in Kiryat Yovel, Jerusalem, or Migvan in Sderot.
This case resulted in the Government establishing a committee to recommend a new legal definitions that will suit the development of the kibbutz, and to submit an opinion on the allocation of apartments to kibbutz members. The committee submitted a detailed report with two new legal classifications to the settlements known today as kibbutzim. The first classification was named 'communal kibbutz' which was identical to the traditional definition of a kibbutz. The second classification, was called the 'renewing kibbutz', which included developments and changes in lifestyle, provided that the basic principles of mutual guarantee and equality are preserved. In light of the above, the committee recommended that instead of the current legal definition of kibbutz, two different determinations will be created, as follows, a) communal kibbutz: a society for settlement, being a separate settlement, organized on the basis of collective ownership of possession, of self employment, and of equality and cooperation in production, consumption and education, b) renewing kibbutz: a society for settlement, being a separate settlement, organized on the basis of collective partnership in possession, of self employment, and of equality and cooperation in production, consumption and education, that maintains mutual guarantee among its members, and its articles of association includes, some or all of the following: # relative wages according to the individual contribution or to seniority allocation of apartments # allocation of productive means to its members, excluding land, water # productive quotas, provided that the cooperative society will maintain control over the productive means and that the articles of association restrict the negotiability of allocated productive means.
:The kibbutz was an original social creation, yet always a marginal phenomenon. By the end of the 1920s no more than 4,000 people, children included, lived on some thirty kibbutzim, and they amounted to a mere 2.5% of Palestine’s Jewish population. The most important service the kibbutzim provided to the Jewish national struggle was military, not economic or social. They were guardians of Zionist land, and their patterns of settlement would to a great extent determine the country’s borders. The kibbutzim also had a powerful effect on the Zionist self-image.
As against this characterization, numerous students found kibbutzim played major role in agricultural innovation that advanced the Israeli agriculture to leading the world in some sectors, for instance irrigation. In later era many of their factories led Israeli efforts to gain economic independence by production for export, while their political involvement was of major importance up to 1948. The Kibbutz Meuchad and Kibbutz Artzi manaced Ben-Gurion's dominance of Yishuv politics in the 1940s, but they failed gaining wide public support in Israeli elections ever since 1949 because of reverence of Stalin's dictatorship which most Israelis denounced. Kibbutzim have been criticized for falling short of living up to their own ideals. Most kibbutzim are not self-sufficient and have to employ non-kibbutz members as farm workers (or later factory workers). What was particularly controversial was the employment of Arab labourers while excluding them from the possibility of joining the Kibbutz as full members.
Some kibbutzim have been criticized for "abandoning" socialist principles and turning to capitalist projects in order to make the kibbutz more self-sufficient economically. Kibbutz Shamir owns an optical products company that is listed on the NASDAQ stock exchange. Numerous kibbutzim have moved away from farming and developed parts of their property for commercial and industrial purposes, building shopping malls and factories on kibbutz land that serve and employ non kibbutz members while the kibbutz retains a profit from land rentals or sales. Conversely, kibbutzim which have not engaged in this sort of development have also been criticized for becoming dependent on state subsidies to survive.
Nonetheless, kibbutzniks played a role in yishuv society and then Israeli society, far out of proportion to their population, and many kibbutzniks have served Israel in positions of leadership. The Tower and Stockade system by which 52 settlements from 1938 to 1947 largely decided the borders of Israel in the UN 29 November 1947 decision, was invention of kibbutz member Shlomo Gur. The establishment of the Palmach underground army in 1942 which won the yishuv crucial military struggle against Palestinian Arabs from 30 November 1947 up to 15 May 1948 that made possible the establishment of the Israeli state, was due to efforts by Tabenkin and other Kibbutz Meuchad leaders. One of them, Igaal Alon and Kibbutz Artzi member Shimon Avidan were the two most important commanders who won the War of Independence, and numerous kibbutz members were Cabinet Ministers who largely shaped Israeli politics form 1955 to 1977. Kibbutz born Ehud Barak was Prime Minister from 1999 to 2001, and David Ben-Gurion lived most of his life in Tel Aviv, but joined Kibbutz Sde Boker in the Negev after resigning from Prime Minister in 1963.
Kibbutzim also contributed greatly to the growing Hebrew culture movement. The poet Rachel rhapsodized on the landscape from viewpoints from various Galilee kibbutzim in the 1920s and 1930s. The kibbutz dream of "making the desert bloom" became part of the Israeli dream as well.
Category:Agricultural cooperatives Category:Agricultural labor Category:Socialism Category:Israeli culture Category:Jewish history Category:Intentional communities Category:Rural community development Category:Agriculture in Israel Category:Cooperatives in Israel Category:Labor Zionism Category:Populated places by type
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