NETZER AUSTRALIA
‫אוסטרליה‬ ‫נצ"ר‬
Policies, Beliefs and Actions
Current to January 2015 (1) NETZER OLAMI PLATFORM
(2) ZIONISM – ‫ציונות‬
JERUSALEM PROGRAM 2004
(3) CHINUCH ­ ‫חינוך‬ ­ EDUCATION
(4) JUDAISM ­ ‫יהדות‬
a.​
​
Shabbat –‫שבת‬
(5) TIKKUN ­ ‫תיקון‬ ­ SOCIAL ACTION
NETZER AUSTRALIA – POLITICAL STATEMENTS
Whilst Netzer Australia does not align itself with any political party, it remains a politically aware and active movement. The following political statements represent the views of at least a majority of 75% of the contemporary Veida Netzer Australia.
Page 1 SHCHAVOT NAMES
STATEMENT OF PURPOSE Actions (P,B & A). Its purpose is to describe the current beliefs held by the senior movement and bogrim body. It is intended to detail the policies that Netzer Australia holds regarding the implementation of these beliefs. Furthermore it is intended to specify important actions based upon these beliefs and policies. The ideological actions taken by Netzer Australia are not limited to those listed. The tochen chinuch and OG are based upon this document. Ideological decisions made by chaverim should be based on the content of this document. It is to be used as a document to codify the ideology of the movement and should be available upon request. This book is a statement of Netzer Australia’s Policies, Beliefs and
(1) NETZER OLAMI PLATFORM We ​
Netzer Olami​
, as a youth movement committed to an ideology of ‘Reform Zionism’, do affirm our belief in the following points as being key elements of our beliefs and values, that all of our member snifim commit to: *0
Judaism is a People, a Nation and a Religion: The restoration of ​
Am Yisrael (the Jewish People) to its ancestral homeland, with Jerusalem as the spiritual centre, after nearly two thousand years of statelessness and powerlessness represents an historic triumph of the Jewish people. We acknowledge the importance of Israel’s role in providing a physical Page 2 refuge and yet we affirm the more important role of providing for the possibility of the religious and cultural renewal of the Jewish People on its own soil, and the realisation of God's promise to Abraham: "to your offspring I assign this land”. 1​
As Religious Zionists we affirm that Judaism is a People, a Nation and a Religion, and that these three elements are indivisible. *1
*2
The covenant as a moral obligation: We believe that the eternal covenant established at Sinai ordained a unique religious purpose for ​
Am Yisrael​
. The goal of ​
Medinat Yisrael (the Jewish State) is therefore not to be a normal state like all others. Its obligation is to strive towards the attainment of the Jewish people's highest moral ideals to be 2​
3​
a ​
mamlechet kohanim [a kingdom of priests]​
, a ​
goy kadosh [a holy people]​
, 4​
and ​
or l’goyim​
[a light unto the nations]​
. Sovereignty: During two millennia of dispersion and persecution, ​
Am Yisrael ​
never abandoned hope for the rebirth of a national home in ​
Eretz Yisrael ​
(the Land of Israel). Centuries of Jewish persecution, culminating in the ​
Shoah ​
(the Holocaust), demonstrated the risks of Jewish powerlessness. We, therefore, affirm ​
Am Yisrael's reassertion of national sovereignty, where Jews once again can live within a Jewish majority, but we are part of striving to ensure that it be used to create the kind of society in which full civil, human, and religious rights exist for all its citizens and, in particular where the individual rights of all religious and cultural minorities are respected ­ a society that is both Jewish and Democratic in character. “Ultimately, ​
Medinat Yisrael ​
will be judged not on 5
its military might but the strength of its character”. Reclaiming our Sovereignty offers us the opportunity to strive to demonstrate that the traditions and values of Judaism that we believe in have relevance for dealing with the issues of the modern world of nation states. *3
*4
Israel & Diaspora: Even as ​
Medinat Yisrael and Jerusalem serve uniquely as the spiritual and cultural focal point of world Jewry, Israeli and Diaspora Jewry are inter­dependent, responsible for one another, and partners in the shaping of Jewish destiny. Each ​
kehilla [Jewish community], though autonomous and self­regulating, shares responsibility for the fate of Jews everywhere. By deepening the social, spiritual, and intellectual relationship among the ​
kehilot worldwide, we can revitalise Judaism both in Israel and the Diaspora. As it is 6
said, ​
“kol yisrael eruvim ze l’ze” ​
(all Israel is responsible, one for the other).​
Aliya Nimshechet​
:​
: While affirming the authenticity and necessity of a creative and vibrant Diaspora Jewry, we strongly encourage ​
Aliya [immigration] to Israel in pursuance of the precept of ​
yishuv Eretz Yisrael [settling the Land of Israel]. While Jews can live Torah­centred lives in the Diaspora, only in ​
Medinat Yisrael do they bear the primary responsibility for the governance of society, and thus may realise, individually and communally, the full potential of their Page 3 spiritual and ideological individual and communal religious strivings. In Israel Jews are able to lead a Jewish life in both the private and the public spheres, living their national life according to the Jewish calendar and rhythms of the year. We therefore encourage all of our ​
chaverim (members) to seriously consider Aliya ​
as one of their life options as a Jew. The very act of ​
Aliya ​
however is not enough. We encourage all those people who do choose to make ​
Aliya ​
to ensure that this is an ongoing process of ​
Aliya Nimshechet (continuing Aliya) ­ that is, an ongoing striving to live out the movement’s values and beliefs in Israel both at a personal level and in terms of creating the kind of society that we as Netzer envision. *5
*6
Progressive Judaism in Israel: Confident that Progressive Judaism's synthesis of tradition and modernity and its historic commitment to ​
Tikun Olam ​
(repairing/perfecting the world), can make a unique and positive contribution to the Jewish state, we resolve to intensify our efforts to inform and educate Israelis about the values of Progressive Judaism. We support, in all ways that we can, the development and strengthening of an indigenous Progressive Judaism in ​
Medinat Yisrael​
. A pluralistic approach to Judaism in Israel: Medinat Yisrael exists not only for the benefit of its citizens but also to defend the spiritual integrity and the physical security of the Jewish people. Realising that ​
Am Yisrael ​
consists of a combination of different, sometimes conflicting, religious interpretations, the Jewish people will be best served when ​
Medinat Yisrael is constituted as a pluralistic, democratic society. Therefore we seek, and help strive towards, a Jewish state in which no one interpretation of Judaism takes legal precedence over another. *7
Tikun Olam: We are committed to idea of ​
Tikun Olam ​
(repairing/perfecting the world) and to our active role in that process. We believe that as Jews we have a particular role to play in making the world a better place, in line with our particular values and vision, and thus helping bring about the Messianic Era. We believe that this process of Tikun, this striving for improvement and ideally for perfection, must take place at various levels of our lives: In terms of ourselves as individuals (​
Tikun Atzmi​
) , in terms of our own communities (​
Tikun Kehila​
); of our Jewish State (​
Tikun Medina/Chevra​
); of the Jewish People (​
Tikun Am​
); and of the whole world ​
(Tikun Olam​
). We reject the idea that this is a staged process where one needs to complete one of these area before moving on to the next. Rather, we strive to be involved in bettering all these areas of our lives at all times. In that sense, we are both ‘universalistic’ and ‘particularistic’ – that is, we are concerned both with ourselves, the Jewish People specifically, and also with the rest of the world. *8
Our Values: Page 4 As Reform Zionists, we believe in a particular set of values that are fundamental to our vision. We strive to ensure that these values inform and underpin everything that we do. Some of the most important of these core values are: 1.
Prayer through ​
Ma’amad (a term used in the movement to signify creative, prayer, relevant to a particular time and place) 2.
Celebration of ​
Shabbat​
and the ​
Chagim ​
(the Festivals) 3.
Jewish study as an ongoing lifelong commitment, especially the study of Torah 4.
Informed decision making – individually and communally 5.
A belief in the oneness of God 6.
The Unity of the Jewish People 7.
The centrality of the land and State of Israel in Jewish life 8.
Tzedaka​
& ​
G’millut Chasidim 9.
A commitment to the Prophetic tradition and its understanding and vision of Judaism 10.
Social Justice & a commitment to Peace 11.
Equality, particularly gender equality in Judaism 12.
Mutual Care and working co­operatively 13.
Care for the environment 14.
The dignity of all human beings, tolerance for their differences and a respect for “the other” within our society and community. We encourage all of our snifim and our chaverim to be a part of an ongoing process that defines for themselves what each of these values means in their daily lives and in the lives of their community. *23 Reform Zionist Community: In particular, we recognise the value of communal living and we encourage all movement chaverim to explore the option of living their lives in a strong communal framework. We commit ourselves to being part of the process of supporting and developing both established and new Reform Zionist communities, built on the basis of the values stated above and committed to striving to become communities of intimacy, of purpose, of participation and of communal religious authority. *24 Ivrit: Recognising that knowledge of ​
Ivrit ​
is indispensable both in the study of Judaism and in unifying the Jewish People and fostering solidarity between Israeli and Diaspora Jews, we commit ourselves to intensifying the use of Hebrew within the movement and to putting greater effort into the teaching of it to our ​
chanichim (participants). The language of our sacred texts and prayers, and of the modern State of Israel, is a symbol of the revitalisation of ​
Am Yisrael​
. *25 Spending Time in Israel: In furtherance of the above beliefs, we resolve to ensure that as many of our Page 5 chaverim as possible come to Israel in the framework of a Netzer programme and that, preferably, as part of that commitment, they spend a serious amount of time participating in a long term programme in Israel. We also encourage all chaverim ​
to spend some serious time in Israel on completion of their time in the movement. *26 Hagshama ​
& Activism: We, as a youth movement, are committed to being both an educational and an activist movement. We believe in the importance of education as a vehicle for self­development and change and as such a great part of our activities are educational in nature. And yet, we also believe that education and ideological beliefs must be backed up by action. We believe it is both our right and our responsibility to take a stand on the key issues affecting our world and to actively work towards bringing about our particular vision. Furthermore, we encourage the implementation among all movement chaverim of the idea of Hagshama​
(self­realisation) ­ that is, the living out of the ideology and values in their everyday lives. We believe that it is important for all Jews to strive to lead meaningful, fulfilled Jewish lives and we strongly encourage all our ​
chaverim ​
to take up this challenge, both in their time in the movement and in their lives after they leave it. *27 Geula​
: In conclusion, we believe that the renewal and perpetuation of Jewish national life in ​
Eretz Yisrael​
is a necessary condition for the realisation of the physical and spiritual redemption of the Jewish people and of all humanity. While that day of G​
eula​
(redemption) remains but a distant yearning, we express the fervent hope that ​
Medinat Yisrael​
, living in peace with its neighbours, will hasten the redemption of ​
Am Yisrael​
, and the fulfilment of our messianic dream of universal peace under the sovereignty of God. Modern Zionism has achieved so much in such a short time and has in so many ways shown an unparalleled triumph of the Jewish spirit, and yet the path has also been strewn with great difficulties and a tremendous challenge still lies before us. As it is said: ​
“Lo Alecha Hamlacha Ligmor v’lo atah ben chorin lehibatel mimena.” ​
(It is not your duty to complete the work. Neither 7
are you free to desist from it).​
1.
2.
3.
4.
5.
6.
7.
This is a translation of the platform in Hebrew that was ratified by the Netzer Olami International Veida on January 25th​
​ 2003. Sources: The following are the sources for the quotes and phrases used in the platform. A phrase from Genesis 15:18 A phrase from Exodus 19:6 A phrase from Exodus 19:6 A phrase from Isaiah 42:6 David Ben Gurion, from ​
The Call Of The Spirit​
, 1951/52 From Rashi’s commentary on Leviticus 26:37 From ​
Pirkei Avot​
, (Sayings of the Fathers) Page 6 Page 7 (2) Zionism – ‫ציונות‬ a. Definition of Netzer Zionism (2010) Netzer, as a member of the world Zionist community, subscribes to the World Zionist Organisation’s Jerusalem Program (2004), as well as to the ideology of Reform Zionism. Jerusalem Program 2004 Zionism is a dynamic ideology. That is why the core definition and aims of Zionism are periodically revised and updated. Below is the text that was indorsed in the Zionist Council session that took place in June 2004 in Jerusalem. 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 multi­faceted 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; 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 anti­Semitism; 5.
6.
Settling the country as an expression of practical Zionism.1 ​
Netzer recognizes that settling Israel is an important concept of Zionism e.g. Aliyah, however the definition of settling is ambiguous and there are types of settling that Netzer Australia does not support e.g. illegal outposts (under Israeli law) and settlements in the West Bank. ​
(Amended veida 2015) 1
Page 8 Page 9 Definition of REFORM ZIONISM: Reform Zionism is based on the principles of Progressive Judaism, and therefore is a form of religious Zionism. It believes that while Jews can live religious lives in the Diaspora, only in Israel where Jews bare the primary responsibility for governing society can the principles of Tikkun Olam be implemented on a national scale, enabling Israel to be a moral example, an ‘or legoyim2 ’, to the Diaspora and the rest of world. Therefore Reform Zionism views Aliyah Nimshechet3 as the best way to bring about the betterment of the world. Reform Zionism supports a national Jewish homeland in the land of Israel because of the historical, cultural and spiritual connection throughout history. Reform Zionism, however, does not require a national Jewish homeland to occupy the entirety of the biblically mandated territory of Israel or exclude others from living in the land of Israel. b. Netzer Extended Interpretation a)
1. Aliyah Netzer sees Aliyah Nimshechet as the highest expression of Reform Zionism, however, this does not preclude the continued development of a viable and vital Diaspora. Aliyah should therefore be achieved at the culmination of a period of service to one’s own community, not to its exclusion. b)
The decision to make Aliyah is however, a highly personal one. A positive and successful Aliyah is the result of a love of Israel developed through time, knowledge and experience. c)
Netzer is committed to the strengthening of Progressive Judaism within Israel, and striving for the right to free and uninhibited expression of all streams of Judaism within the State of Israel. 2. Diaspora a) We believe in the importance of a strong Reform Zionist Diaspora, and that such a community contributes to the furthering of Reform Zionist goals in Israel. Therefore our aim is also to build a strong and vibrant Australian Jewish community. (for more info see point 3 of Netzer Olami platform) b)
The Australian Jewish community, as a part of the wider Diaspora, has an obligation to protect Jewish rights around the world 3. Jerusalem a) Jerusalem is the spiritiual, religious, cultural, historical and physical capital of the Jewish people. Netzer Australia also acknolwedges the religious significance of Jerusalem to other faiths. (​
Ammended Veida 2014​
) 2
3
Quote from Isaiah 42:6 See definition in Netzer Olami Platform Page 10 c. Netzer Zionist Policies 1.
Chanichim will strive to strengthen their relationship with Israel and bring about positive change for Israel. (​
Veida 2001) (Ammended Veida 2011) 2.
The following tafkidim should be filled by Bogrim with a genuine commitment to established Netzer Zionist ideals: Mazkir/a, Rosh Chinuch (snif and federal), Rosh Shalhevet, Federal Merakez/et, Rosh Mizgeret Aliya. (​
Veida 1988) (Amended Veida 2004) 3.
Every chanich/a in Lehava and Shalhevet should strongly consider participating in the Shnat Netzer program. (​
Veida 1988) (Amended Veida 2003) 4.
Netzer will actively encourage and promote Aliyah Nimshechet. Every Netzer chaver has an ongoing obligation to strongly consider making Aliyah Nimshechet, including after their time in the movement. ​
(Veida 1980) (Ammended veida 2014) 5.
That where possible every Netzer chaver should visit Israel to experience the country personally and gain a deeper understanding of the land, people and culture ​
(Veida 1980) (Ammended 2011) 6.
That all Netzer chaverim will assist in financial and aid campaigns to assist the State of Israel to the best of their ability. ​
(Veida 1980) (Ammended Veida 2011) 7.
Netzer recoginses Jerusalem as the political capital of the modern state of Israel, as it is the location of Israel's Parliament ​
(Veida 2003) (Ammended Veida 2011) 8.
Netzer chaverim should be engaged in an ongoing of process of self education about Israel ​
(Veida 2011) 9.
Medinat Yisrael is a haven and refuge and a place of renewed sovereignty for the Jewish people. ​
(Veida 1980) 10. Netzer Australia views all Israeli settlement activity within the West Bank to be illegal (as deemed by international law) and an obstacle to the ongoing pursuit of peace in Israel and the region. Netzer Australia recognises the historical and religious significance of areas in the West Bank to the Jewish People. However we acknowledge that compromises are Page 11 necessary in pursuing peace­ a core value which is rooted in our Progressive Jewish and Reform Zionist principles of Tikkun Olam. (Amended veida 2015) Page 12 (3) Chinuch ­ ‫חינוך‬ ­ Education a. Netzer Educational Objectives (1985) This program is designed to educate Netzer Chaverim toward a comprehensive knowledge of Judaism, Zionism and Progressive ideology. Aims: 1. a) To develop a knowledgeable Jew, understanding of the nature of Progressive ideology, and able to constantly question, evaluate and live her/his life by the philosophy of Progressive Judaism. To engender the ability to find and use Jewish source material and literature, and to encourage a positive attitude toward learning about and studying all aspects of Jewish life. b) To develop a knowledgeable Zionist with an understanding of the nature of Reform Zionism and its place within the range of Zionist ideologies ​
Veida 2013 2.
To encourage the feeling of a bond with the broader Progressive Jewish community, and to instil the necessity for that bond’s translation into involvement within the community, based on an understanding of the individual's responsibility toward the local community, and coupled with a vital concern for its development. This will be achieved through individual and group participation in religious, cultural and educational events within the community, and by providing support for communal activities whenever possible. 3.
To develop a socially conscious, responsible and sincere individual by promoting in the chanich/a a positive image of him/herself as a person, by providing for creative development of personality and by developing within each individual a feeling of worth and the understanding that s/he has something unique to contribute to the group. The furthering of personal contact between chanich/a and madrich/a, is of course, critical in this process of growth. 4.
a) To provide each chaver with an extensive knowledge of Eretz Yisrael and Medinat Yisrael, its geography, history, people and culture. To develop an understanding of the inextricable link between Am Yisrael and Medinat Yisrael, now and throughout the ages. ​
Amended Veida 2003 b) To ensure that Netzer chaverim are educated thoroughly on Israeli current affairs, political and social issues. At least one peulah on the subject must be run for each Shichva on Netzer Machanot. ​
Amended Veida 2004 c) That the theme 'Zionism and I' (as a look at personal feelings about Israel) must be included as an underlying theme for years 11 and 12 in all relevant tochniot. ​
Veida 1988 d) Netzer Australia believes in ​
a united Jewish People ​
and as such, encourages Page 13 respect for and a desire to educate about other streams of Judaism and their practices. (​
Veida 2005) 5. To provide each individual with an Israel experience. The aims of this are to contribute to a realistic conception of Medinat Yisrael, to foster a personal link with, and understanding of, the land and its people, and to develop Jewish identity. ​
(Veida 1985) 6.
To educate chaverim about Aliyah in accordance with our Zionist platform principles. ​
Amended Veida 2004. 7. To facilitate each chaver’s exploration of their Jewish identity in an Australian context. To emphasize the ultimate importance of Am Yisrael as part of that unique identity and encourage the strengthening of Diaspora communities and their link to Israel. (​
Amendment to points 6 & 9, Veida 2004) 8.
To educate all our chaverim in their Jewish heritage and tradition with its unique cultural aspects, its festivals, music, literature, song and dance. 9.
To stimulate each chaver toward a close, personal examination of morals and values, and in particular, Jewish commentaries on them. 10. To make the chaver aware of the unity of Am Yisrael through appreciation of Jewish communal life­styles around the world. 11. To impart a realisation of the value of Hebrew as a living language, necessary for the transmission of Jewish culture and identity, by emphasising the use of Hebrew and encouraging its study. 12. All people in Netzer should have an understanding of what Tikkun is, and its basis in Judaism, Progressive Zionist ideology and its importance in Netzer. Education about Tikkun and specific issues will occur through the themes, camps and active involvement in particular projects.4 ​
Amended Veida 1990. 13.
14.
15.
To preserve and promote the memory of the Shoah (Holocaust) and actively recognise its importance to the Jewish community whilst being aware of the diverse effects that such education can have particularly on junior chanichim. Shiurei Ivrit (Hebrew Lessons) will be run at least twice a year for each ​
shichva as well as for ​
bogrim​
, in addition to ​
shiurim​
on ​
machanot​
. To develop an understanding in all chaverim of the importance of kvutza and community, particularly as hagshama of Reform Zionism. To educate continually on this ideal throughout the movement and Shnat. Kvutza ​
(“group”) is defined as an intentional community within a Netzer context ​
The previous version was​
: “To educate each chaver in social action and tsedakah (Tikun Am and Tikun Olam).” 4
Page 14 Page 15 b. Progressive Study (1988) That every boger/et must be committed to taking part in ongoing Progressive study for decisions within the movement framework, and abiding by those decisions once they are made. If they are not prepared to do this, then they should not take active hadracha or a senior tafkid in the movement. Page 16 (4) Judaism ­ ‫יהדות‬ a.​
​
Shabbat –‫שבת‬ Netzer Australia first produced a Shabbat policy at the Woodend bogrim seminar in 1982. The 1984 policy defines practices and ideals for Shabbat in Netzer, with an explanation of the reasons behind each decision. In 1989, Shabbat was the Veida topic and unless otherwise stated, the following resolutions were made at Veida 1989. In 1999, Shabbat was also the Veida topic. 1. Separation of Shabbat We, as Netzer, Australia regard Shabbat to be a religious day, different to other days, with inherent qualities of rest, spirituality, tradition, culture, community and nature. As soon as T’filla has started, Shabbat of Netzer has started, and all Shabbat policies come into effect at this time. ​
Veida 2000 2. Rest5 a) On Shabbat there shall be a period of rests in the spirit of Shabbat which enhances the feeling and specialness of the Shabbat. b)
On Shabbat we will wake up slightly later in order to enhance the feeling of rest. 3. Work a) Cooking​
: Shabbat is a day on which no cooking will be done. (Requiring the use of disposable crockery and cutlery to reduce work was removed at Veida 1991.) b) Meetings​
: i) No member of Netzer is required to attend administrative meetings or to perform tziud­related activities on Shabbat. ii) Netzer encourages meetings on Shabbat of an educational, social or religious nature within the spirit of Shabbat. c) Travel​
: There will be no major travelling over Shabbat to get to a Netzer function. (Travelling extended distances to major events eg camp is major travel, which is intrusive, whereas travelling to Limud Torah at someone’s house is different.) Reinterpretation of 3(c): We must be flexible with the starting time of Shabbat. We can alter these times so far as to enable people to come later within reason, but once it has begun, that is it. The time of Havdalah will not be changed to Lengthy discussion occurred regarding the definition of rest ­ does it mean videos, music or free time is encouraged; differences in junior and senior camp situations. Resolved with a general understanding of “in the spirit of Shabbat” and allowing discretion in circumstances. 5
Page 17 accommodate people. ​
Federal Mazkirut 23/3/89, Amended Veida 2000 e) Tochniot​
: No tochniot on the general theme will be done, unless they are specifically appropriate to Shabbat. f) Non­Netzerniks​
: Work that is forbidden by Netzer policy should not be requested to be done by anyone who falls within the influence of Netzer Shabbat. g) ​
Money​
: Major dealing with money will be avoided on Shabbat. h) Visitors​
: Visitors, p’kakim and anyone else at camp by invitation will act in the appropriate way as set down in Netzer’s policy for Shabbat. 4. Religious Observance & Spirituality a) T’fillah ­ Prayer​
: Kabbalat Shabbat and Shacharit Shabbat with Torah reading will continue to be a part of our Shabbat. In Shacharit Shabbat we will also read the assigned Haftarah. b) Havdalah​
: We will have Havdalah to farewell Shabbat after three stars appear and before dinner is eaten. c) All brachot for Shabbat will be done in their full form. d) Study​
: We will do Limud Torah (Torah study) on Shabbat.​
Added Veida 1991 5. Tradition a) In accordance with these values, we believe that Shabbat should be marked as special in terms of clothing, personal appearance, and cleanliness of the campsite. b) Shirim and Rikkudei­am are an integral part of the concept of culture on Shabbat. c) We will have three meals on Shabbat. d) We will have activities designed to promote the spirit of community on Shabbat. ​
Added Veida 1999 6. Freedom We believe that the concept of freedom as stated in Torah is important for Shabbat. We will have a physical reminder of those Jews in the world who are not free to express their Judaism, by having an additional set of lit candles for Erev Shabbat, and an Aliyah L’Torah during Shacharit Shabbat. ​
Amended Veida 2001 7. Nature We in Netzer Australia believe that the remembrance of creation is an important concept of Shabbat. There should be a particular activity during Shabbat which involves an appreciation of nature. Page 18 b. Chagim (2010) 1. Days of Chag Netzer will observe the number of days of festivals as is kept in Israel. Netzer members whose individual minhag it is to keep extra days of chag will be catered for. c. Kashrut Policy (1987) – ‫כשרות‬ ​
(Revised 1995, 20086 ) 1.
Kitchen protocols a) When on all seminars and camps, Netzer will keep Kashrut in the following manner: ii) will cleanse all kitchen surfaces iii) will boil all pots, pans, plates, utensils and cups Veida 2001 b) Small quantities of ​
basar in food products are unacceptable in Netzer. (Amended Veida 2009) ​
Explanation of the process Netzer’s attitude to Kashrut has gone through several stages. Our first Kashrut policy was part of the ‘Woodend Platform’ of 1982, which specified kosher meat (i.e. bought from a kosher butcher) and separation of meat and milk but not crockery and utensils. 6
In 1984 the Bogrim Seminar reconsidered Kashrut, deciding on the following guidelines: 1) Meat and milk to be separated by at least 1 hour, but vegetarians are allowed to have milk when others are having a meat meal. 2) Kosher meat not is required, traif is unacceptable 3) Meat consumption should be reduced out of respect for life. 4) Foods should be checked for extracts which are tameh. Foods that contain tameh are not to be used, eg: ‘animal fat’ could be tameh but ‘beef fat’ is ok. 5) Separate crockery and cutlery not to be used. The most detailed consideration of Kashrut took place at our first Veida in 1987. A range of options, including full orthodox Kashrut, varieties of partial Kashrut and no Kashrut were discussed. At Veida in January 1995 our Kashrut policy was studied and discussed again. A few minor changes were voted. At Veida 2000, it was decided that no meat would be consumed on camps. It was suggested that a choveret should be created and maintained under advice from multiple nutritionists, containing recipes for meals of which a single serve contains acceptable nutritional value to maintain an active and healthy lifestyle. In 2008, Netzer became a vegetarian movement for ecological reasons. All policies in relation to separation of milk and meat have been removed from this document, as they are no longer relevant to a vegetarian movement. See Tikun – Section 4, a, 5, d). Page 19 c) In order to enhance and be consistent with Netzer and the Progressive Movements’ policy and practice of Kashrut, Netzer will use its own plates, bowls, chopping boards and tea towels to avoid using porous materials that compromise our level of Kashrut. ​
Added Veida 2003 2. Tameh (Traif) foods a) Netzer will not eat tameh foods. Beef or animal/beef extract are not acceptable/ Gelatine is not acceptable unless it is on the Mizrachi Kosher list. Verifiably, non­animal derived rennet is acceptable. b) Food which is not on the Mizrachi kosher list is acceptable as long as the labels are checked for tameh ingredients. 3. Moral Issues As a Progressive Jewish movement, Netzer believes in informed reinterpretation of Jewish texts such that they are more consistent with modern perspectives. Part of Kashrut relates to the ethical consumption and treatment of animals & animal products. Netzer strives to follow a Progressive approach to Kashrut that incorporates traditional standards and modern ethical standards when considering food products sourced from animals. Therefore these policies relate to animal ethics. Veida 2010 Only free­range eggs will be used at Netzer Camp and Functions. Amended Veida 2009 b) For other guidelines about food refer to Tikkun section c) Federal Mazkirut should set up a Va’ad to further research and deal with moral issues (Amended Veida 2010) a)
Page 20 d. Brachot​
–​
‫ברכות‬ 1. Before Meals a) The blessing before each meal should be made over the dominant food in the meal. 2. Birkat Hamazon7 ​
Basis of the decisions​
: Birkat Hamazon is an excellent vehicle to put into practice Netzer ideology ­ in particular the Progressive aspect. Birkat Hamazon brings Jewish experience into the daily functioning of the camp by transforming meals from being biological necessities into opportunities to enhance and affirm our Judaism. Birkat Hamazon reinforces the Jewish notion that communal prayer can sanctify even the most mundane of activities ­ eating! 7
The decisions regarding the recitation of Birkat Hamazon at camps implement the following principles: 1. Shows chanichim that Judaism can be part of everyday living. 2. Presents the Jewish attitude to food ­ that it shouldn’t be taken for granted and that it can be sanctified by prayer and become an expression of thanks to God. 3. Traditional Birkat Hamazon enhances the chanich’s Jewish identity with Netzer and the Progressive movement. It also exemplifies the Progressive stance of encouraging creative prayer. 4. Traditional Birkat Hamazon enhances the chanich’s Jewish identity and sense of unity with tradition and the wider Jewish community. 5. The ‘rotation’ of the traditional and shorter versions should prevent chanichim from associating a longer version with any one particular meal, e.g. the main meal of the day. 6. The use of both versions shows chanichim that Progressive Judaism does not imply the negation of the traditional. Rather, Progressive Jews seek to develop the traditional by thoughtful expansion and exclusion in order to create something that is relevant to and part of Jewish daily life. Resolutions passed in January 1993/5753 on Birkat Hamazon: 1. 2. 3. 4. Netzer will make changes to Birkat Hamazon 5. 6. 7. That “marnun v’rabanun” be changed to “chaverai” in the zimmun 8. It was decided that we were not educated enough to make changes to That Netzer will use gender neutral English in Birkat Hamazon That Netzer will have a more complete and accurate English translation That the new Birkat Hamazon will have both explanations (commentaries and footnotes) and stimuli (poems, drawings etc) That u’vilvaveinu is added to bivsareinu in nodeh lecha That lines be added to the harachaman series concerning oppressed Jews, Israel and that we read “May God bless all seated here” instead of “My wife” etc Page 21 This is based on the platform formulated at Woodend in 1982, with slight alterations made in March 1985 and January 1991. Veida January 1993 was concerning Birkat HaMazon. Changes were made to the actual content of the prayer. No attempt was made to alter its practice or any of the policies previously decided. At Veida 2004, the new Birkonim that had been created throughout 2003 and the appendix to Birkat HaMazon were ratified as official Netzer documents. In 2012 a new Birkat HaMazon was introduced for all meals so that there exists one version rather than a rotation between short and long forms. a) Camp Situations i. Birkat HaMazon is an integral part of camp atmosphere, and its understanding by all must be ensured through creative and informal education. ​
(Amended Veida 2002) b) Non­camp situations i. The brachot for meals containing bread and the Birkat HaMazon should be recited at meals eaten at both private and public Netzer functions. (​
Amended Veida 2008) ii.
b) At Netzer organised meals in public places we are required to say birkat hamazon. However if chanichim feel discomfort, either an abridged or creative version may be used. (​
Ammended Veida 2008) e. T’fillah ­ ‫תפילה‬ ­ Prayer (1991) Revised in 1996 1. General Statement We as Progressive Zionist Jews believe that T’fillah is an important aspect of Netzer and our lives. Prayer expresses our relationship to God, to each other as a community and to ourselves, as a continuing part of Jewish tradition, identity, religion and cultural life. 2. Educational Objective We should be constantly striving to further our knowledge and deepen our understanding of T’fillah. In the endeavour that all people in Netzer should gain an understanding of T’fillah, it’s meaning, concepts and structure. Education on prayer should be an essential element of our chinuch program. 3. Requirements for T’fillah The T’fillah should follow reasonably well the content and structure of a Progressive Jewish Service. A meditation or other spiritual activity may be done within the usual T’fillah. 4. T’fillah during the week We will pray once a day altering Shacharit (morning), Mincha (afternoon) and ma’ariv the last paragraph of Birkat Hamazon. Page 22 (evening) so that each service is done at least once on camp. 5. Additional Services Madrichim will provide individuals with the option of participating in additional services (i.e. those not specified above in point 4) if they would like to. 6. Equality in Prayer Only on the basis of continuing education, and in conjunction with changes occurring in the Reform Jewish Movement, additions or changes should be made to prayers so that they refer to include males and females as equal contributors to and participants in Judaism and Jewish History. Additions which are made in Hebrew should be marked so that we know that a change has been made. 7. Transliteration All service booklets with Hebrew text must also have the Hebrew transliteration and English translation. ​
Veida 1996 8. A Netzer Siddur The 1996 Veida voted that a Netzer siddur be created. The use of the Netzer siddur will be encouraged at each Netzer function in conjunction with a creative supplement unique to each function. The reasoning behind this is so that Netzer: a) Is ensured the correct structure and content of the services. b) Does not contradict our Tikkun aims. Does not waste resources, allowing madrichim to concentrate on the creative supplement of the service. f. ​
Kippah, Tallit and T’fillin­ 1996) ‫כיפה‬ ,​
​
‫ותפילין‬ ‫)טלית‬ The wearing of a Kippah was historically expected of males in Netzer. However, the issue was first dealt with at Veida 1989 in the context of Shabbat. The Shabbat policy required males to wear a Kippah during prayer and encouraged all to wear Tallit during the Shacharit Shabbat (Shabbat morning) service. The issue was dealt with at Veida 1991, and a guideline was made which applies to the whole week. The issue came up again at Veida 1996 after which time men were to wear kippot and women encouraged to make an educated decision. In 2012 the issue was raised again on the basis of gender inequality and the following policy was created: 1. Kippah a) All Netzer Chaverim are strongly encouraged to wear a kippah during prayer. b) The definition of a Kippah is a head covering designed specifically for the purpose of prayer, eg not a cap, napkin or hand etc. 2. Tallit The wearing of Tallit is encouraged for all during Shacharit (morning) services, including Shacharit Shabbat. Leaders of Shacharit Shabbat are required to wear tallitot. Page 23 3. Aliyah L’Torah As a sign of respect, males and females must dress appropriately when called to the Torah, by wearing shoes and a Tallit. 4. T’fillin Netzer will make it possible for chanichim/ot over bar/bat mitzvah age to lay T’fillin at weekday Shacharit services. g. ​
Jewish descent (2006) We as Netzer acknowledge Jewish status as following both matrilineal and patrilineal descent accompanied by timely acts of Jewish affirmation. We also recognize converts who have been accepted by and of the recognized streams of Judaism. It is important to note that as constituents of the Union for Progressive Judaism we affirm the definition of who is a Jew as formulated by the Rabbinical Council (Moetzah) of the UPJ. Page 24 Page 25 (5) Tikkun ­ ‫תיקון‬ ­ Social Action Tikkun was considered as a separate topic at Veida 1990. Before that, the only specific policy on Tikkun was educational objective No.12: to educate each chaver in social action and tsedakah (Tikkun Am and Tikkun Olam). Motions passed here have also been incorporated into other sections and thus may appear twice. Tikkun was also the Veida topic of 1998. a. ​
Tikkun (1990) ­ ​
‫​תיקון‬
Updated 1998 1. Netzer Zionist Principle We, the chaverim of Netzer are committed to Tikkun Olam (repairing of the world). Tikkun Olam is the Jewish philosophy by which we strive to bring about the messianic era (an ideal world brought about by our own actions). We believe that tikkun is cruicial to the progressive jewish and reform zionist lifestyle. the framework/model through which we seek to achieve tikkun olam as a movement is the “five concentric circles” illustrated below. Veida 1998, Amended Veida 2004 Tikkun atzmi (repairing of oneself) – at an individual level Tikkun kehila (repairing of the community) – as Jewish communities Tikkun chevrah/medina (repairing of society) – as a collective of Jewish kehilot in a sovereign state ­
Tikkun am (repairing of the nation) – as the Jewish people, the final goal being to become an Or L’goyim (light unto the nations) ­
Tikkun olam (repairing of the world) – expanding beyond the Jewish realm to a more universalistic approach Netzer believes each circle to be of its own significance. Netzer chaverim are strongly encouraged to enact all levels of tikkun simultaneously through varied and ­
­
­
Page 26 positive action. 2. Educational Objectives ●
●
●
Netzer chaverim should have an understanding of what Tikkun is, its importance in Netzer, as well as its basis in Judaism and Reform Zionist ideologies, including the concept and value of kvutza in enacting these ideologies. Netzer will explore the “why” (motivations and ethics of doing/giving), the “how” (variations in doing/giving), and “for whom” (potential focus areas of doing/giving) of Tikkun. Additionally, Netzer chaverim will be strongly encouraged to engage in critical thinking and analysis of these questions, and challenge themselves to apply such ideals to their wider perspectives of self and the world. Education about Tikkun and related issues will occur through the Chinuch Curriculum, camps and active involvement in various projects. 3. The Environment We as Netzer believe that the natural environment is vital to our survival and wellbeing. As a Progressive Jewish movement guided by the principles of Tikkun Olam, ​
as well as ​
that of Bal Tashchit (not to waste/destroy resources), we believe it is our responsibility to preserve the environment and to rectify the existing damage. (Amended veida 2015) − Accordingly, Netzer chaverim are responsible for the interpretation and application of these values. Guidelines include: − *​
The responsible use and conservation of resources eg. Water, food, energy, paper, materials − *​
Limiting wastage of animal products (eg. eggs, milk) in light of Netzer’s emphasis on vegetarianism and ethical consumerism. − *​
Aiming to take a proactive approach to environmental issue (Amended veida 2015) When fulfilling these policies, we should be mindful of not detracting from Netzer’s other objectives and atmosphere.​
​
(Amended veida 2015) 4. Tikkun through Action ​
(​
Changed from ‘Political Action’ at Veida 2000​
) Netzer, as an unaffiliated political movement, will involve itself in organised political and communal actions in line with its educational objectives. This includes: Page 27 a)
Netzer will give tzdakah and hold Tikkun projects throughout the year not only in times of crisis. ie. ​
Veida 2005 Amended 2013 b)
Netzer will donate at least 5% of camp profits to tzdakah. All Netzer chaverim are invited to put forth a charity or cause for nomination. The cause will be selected by the Bogrim body post­camp, and communicated to Netzer chaverim accordingly. It is the responsibility of the Rosh Machane to ensure this is followed through after every camp. c)
Each senior shichva will participate in at least one activity of community service or action per year. The junior movement will be educated on these activities and be encourage to participate wherever possible. d)
d) Netzer Australia is a vegetarian movement (i.e. We do not eat meat or fish.) in keeping with its ideological pursuit of tikun. Veida 20088 e) We recognize the value of intentional communities (kvutzot) particularly for their ability for ideological realisation, informed decision making and social action.Therefore Kvutza and living as communities of intimacy, purpose and participation will be educated upon and be encouraged to be fulfilled by all Netzer chaverim ​
(Ammended veida 2015). ​
5.
Consumer policy a) Netzer will not support organizations or companies (or their subsidiaries) that we know (through ongoing education and validation) to be ​
directly exploitative and destructive towards peoples, animals and the environments; that is Explanation of process​
: the issue of animal consumption in Netzer has had a long and varied history. Over a score of years this issue was debated under the Kashrut​
section of the ‘Policies, Beliefs and Actions’, however in Veida 2008 this resolution was passed and published in the Tikkun section for the following reasons: ●
It is one of the most effective and radical actions we can take to relieve pressure on global ecology, in the areas of: o
Reducing Green House gas emissions (carbon dioxide and methane) o
Preserving the world’s drinkable water supply o
Providing nutritious food for the earth’s growing population o
Reducing deforestation and erosion and re­establishing the ability nature has to regenerate. Although the specific Jewish justifications for a vegetarian diet were not discussed in detail, they were mentioned at several times by the Veida in strong support of this motion. 8
For more in­depth information on the decision which was made as well as the ecological reasons (raw data and statistics) and the Jewish support for vegetarianism (textual experts and commentary) see ‘Netzer’s Vegetarianism’ produced 2008. Page 28 making a conscientious effort not to buy or use their products. Veida 1998 (Ammended Veida 2010) b)
Netzer will only supply Fair Trade certified tea, coffee and chocolate at Netzer events and encourage chanichim to bring Fair Trade certified products on camps. The Va’ad Chinuch will prepare a list of companies/organizations about which we will be educated during the year and potentially will not support (including all Netzer activities/functions). The list will be made readily available to Chanichim. A second list of companies/organizations that are found to be actively positive towards peoples, animals and the environment should also be prepared by the va’ad Chinuch and will be made readily available to Chanichim.​
Veida 2010 b.​
​
Sexual and Gender Equality (1991) We as Netzer believe in the equality of men and women. We will strive to achieve equality in all spheres of our lives. We are opposed to any form of sexual or gender discrimination. Accordingly, no peula will restrict participation based on sex and gender. We as progressive Jews support and educate on the acceptance of all sexualties in the Jewish and wider communities. We will work actively to promote this acceptance. We seek to abolish discrimination based on sexuality or gender in the movement and in our community. ​
Veida 2005 (Ammended veida 2014) In accordance with the humanitarian ideals of human dignity and justice, we strive towards religious equality regardless of sexual orientation. Thus, civil marriage is the right of all individuals. Further, it is the right of all Jewish couples regardless of sexuality or gender to publicly acknowledge the sanctity of their union before both God and in a synagogue. In accordance with this we support the decision of the moetzah to allow rabbis to officiate these ceremonies. Further, we encourage the federal government of Australia to affirm these rights for the Jewish and wider communities. (​
Veida 2009) (Ammended veida 2014) c. Cultural equality (2008) Netzer recognises the Australian Indigenous Peoples as the traditional custodians of the land we now call Australia. We pay respect to their history and culture. We acknowledge with concern the significant gap between the Aboriginal and non­Aboriginal communities, including areas of health, education and socio­economic standards. We will seek to bridge this gap through education and active support for Indigenous communities. Page 29 Page 30 Netzer Australia – Political Statements Whilst Netzer Australia does not align itself with any political party, it remains a politically aware and active movement. The following political statements represent the views of at least a majority of 75% of the contemporary Veida Netzer Australia. This section serves to empower the movement to act according to its political interests. The actions of the movement must therefore be decided by the Federal Mazkirut in accordance with these statements. The Political Statements are also important as a historical indication of the movement’s political leanings in the past. Veida 2008 NB – the protocol for adding political statements to the PB&A differs from other voting procedures. See Standing Orders for details. (a) Israel Statements (1990) We as Netzer have a specific vision of Israel which we have the right to strive towards by taking stands and action on issues that are important and relevant to us. ( An alternative, which was the same as above, except that it barred Netzer from supporting an Israeli political Party, was rejected) At Veida 1995 it was decided that: Netzer supports the steps taken by Israeli Government in pursuing the current Peace Process At Veida 1996 Netzer stated that: Netzer Australia is deeply saddened by the murder of Yitzchak Rabin, a hero for his nation and a leader of peace. His assassination was the result of an anti­democratic ideology; therefore Netzer believes that the Israeli Government should ensure that democracy remains central to Israel. At Veida 1997 Netzer stated that: Netzer re­affirms its support for and commitment to those organsations which actively strive for the plurality of Jewish practices in Israel. At Veida 2000 Netzer stated that: Netzer supports the current Israeli government in pursuing peace with Lebanon, Syria and the Palestinian Authority. At Veida 2002 Netzer stated that: We as Netzer condemn terrorist acts against the State of Israel and Jewish Communities in the Diaspora. As Netzer Australia, in the spirit of peace and justice that pervade Zionism, the State of Israel and Progressive Judaism, we hope that a comprehensive and sustainable peace is established between Israel and the Palestinian people. Page 31 At Veida 2003 Netzer stated that: We as Netzer support the religious political pursuits of Progressive Jews in Israel. In doing so, we oppose the Israeli Governments lack of legitimization of Progressive practices e.g. rights of marriages and conversions. We as Progressive Zionist youth urge the international community (including the United Nations) to recognize Jerusalem as the official capital of the State of Israel. At Veida 2005 Netzer stated that: We as Netzer Australia support the Israeli government in the pending disengagement from Gaza and see this as a positive step toward better relations with our Palestinian neighbours. Netzer strongly supports the first democratic elections by the Palestinian people and their future pursuits of a democratic state. At Veida 2008 Netzer stated that: Netzer Australia condemns the capture and continuous detainment of the Israeli soldiers during the second Lebanon war in July, 2006. Netzer also empathises with the families of the captured soldiers. We pray and hope that the soldiers are returned to their homes, without harm. At Veida 2012 Netzer stated that: We support the right of the Palestinians to self­determination in an independent state that acknowledges the legitimacy and right to exist of the Jewish state of Israel. * Self­determination is defined as the right of a people to determine their own sovereignty in their own nation. At veida 2015 Netzer stated that: Netzer Australia is deeply saddened by the loss of both Israeli and Palestinian life during the events surrounding, and including, the 2014 Operation Protective Edge. While we support Israel’s right to defend itself, we acknowledge and mourn the massive loss of Palestinian life, particularly young people and children. b) Global Statements (2002) At Veida 2002 Netzer stated that: th​
Netzer Australia condemns the terrorist attacks in America on September 11​
2001 and find them abhorrent. As a humanitarian Youth Movement, Netzer encourages global respect for, and humane treatment of, displaced persons. At Veida 2004 Netzer stated that: Page 32 A diversity of opinion exists in Netzer Australia about the war in Iraq. Beyond individual differences, we welcome the liberation of the Iraqi people and hope that the transition towards self determination and eventual prosperity occurs with minimal violence. At Veida 2005 Netzer stated that: As a humanitarian movement, Netzer acknowledges with concern all human rights violations, and specifically condemns the human rights violations in Sudan. At Veida 2006 Netzer stated that: Netzer condemns the Iranian Government’s denial of the Holocaust, anti­Semitic propaganda and its support of terrorist organizations. At Veida 2012 Netzer stated that: Netzer Australia supports marriage equality and the continuing campaign to legalise GLBT marriage in Australia. Page 33 Glossary of Hebrew Terms Netzer uses Hebrew creatively. Thus many words explained here, have a different, or more specific meaning when used in Netzer than in modern Hebrew. Some of them are not even proper words: however, we use them; although we should be aware of what the word would mean to a Hebrew speaker, and try to bring our usage of Hebrew words closer to the original Hebrew. This glossary includes all Hebrew terms used in the PB&A and will be updated with every reprint to incorporate all new Hebrew terms. ​
Amended Veida 2004 Gender​
: Words ending in /​
a​
, give both the masculine and feminine forms. e.g. female leader: ​
madricha​
, male leader: ​
madrich​
. likewise for ending in ​
/et​
, e.g. merakez​
: masc., ​
merakezet​
: fem. Aliya Am Yisrael Barak Basar Birkat Hamazon ‫עלייה‬ ‫עם‬ ‫ישראל‬ ‫קרב‬ Boger/et Chanich/a Chaver/a Chinuch Eretz Yisrael Esh Havdalah Irgun Iton Kabbalat Shabbat Kedem Lehava Maariv Madatz/a Madrich/a Magnei David Mazkir/a Mazkirut Medinat Yisrael Merakez/et Mincha Misgeret Aliya Mitzvot Moetzet ‫רגוב‬/‫ת‬ ‫ךינח‬/‫הכ‬ ‫תכרב‬ ‫ןוזמה‬ ‫ךונחי‬ ‫ץרא‬ ‫ לארשי‬ ‫שא‬ ‫אלדבה‬ ‫אירגון‬ ‫עיתון‬ ‫תלבק‬ ‫תבש‬ ‫םדק‬ ‫הבהל‬ ‫בירעמ‬ ‫מד"ץ‬ ‫ךירדמ‬/‫הכ‬ ‫ינגמ‬ ‫דוד‬ /‫הריקזמ‬ ‫תוריקזמ‬ ‫נתידמ‬ ‫לארשי‬ ‫זכרמ‬/‫ת‬ ‫החנמ‬ ‫מסגרת‬ ‫עלייה‬ ‫תווצמ‬ ‫תצעומ‬ Jewish emigration to Israel, ascent The Jewish People, all Jews Year 9 age group. (lit. lightening) Meat Blessing (grace) after meals (lit. blessing the food) Graduate Participant Friend, comrade, member Education Land of Israel, biblical borders Name of Year 10 group (lit. fire) Separation, service marking end of Shabbat Organisation Newspaper Name of Year 3­4 group Name of Year 11 group Evening prayer service Junior leader Guide, leader Name of Year 7­8 group Secretary Executive State of Israel Co­ordinator Afternoon prayer service Aliya framework Name of Year 5­6 group Page 34 Moetzet Tnua Pkak Rikkudei Am Rosh Sgan/it Shacharit Shalhevet Shaliach/shlicha Shichva tzeira Shirim Snif Tafkid Tameh T’fillah Tikun Tnua Tziud Va’ad Veida ‫תצעומ‬ ‫העונת‬ ‫קקפ‬ ‫ידוקיר‬ ‫םע‬ ‫שאר‬ ‫סגן‬ ‫שחרית‬ ‫שלהבת‬ ‫חילש‬/‫ה‬ ‫הבכש‬ ‫צעירה‬ ‫םיריש‬ ‫ףינס‬ ‫דיקפת‬ ‫אמט‬ ‫הליפת‬ ‫ןוקית‬ ‫העונת‬ ‫דויצ‬ ‫וועד‬ ‫ועידה‬ Kitchen hand (lit. plug) Israeli dancing (rikkies) Head Deputy Morning prayer service Name of Year 12 group Israeli emissary Junior movement Songs, sining Branch Role Unclean, unkosher Prayer Repair Movement Equipment Committee Annual ideological conference Page 35 SHCHAVOT NAMES In 2003, it was decided that each shichva would be given a name that they would carry throughout their time in the movement, and that would be their Shnat group name. The names were chosen based on the order of the Hebrew alphabet, and the theme is nature. Year Name Meaning 2004 2005 2006 2007 2008 Hebrew letter Aleph ‫א‬ Bet ‫ב‬ Gimmel ‫ג‬ Daled ‫ד‬ Hey ‫ה‬ Ofek Bareket Gal Dekel Harai Zion 2009 2010 2011 2012 2013 2014 2015 2016 2017 2018 2019 2020 2021 2022 2023 2024 2025 Vav ‫ו‬ Zayin ‫ז‬ Chet ‫ח‬ Tet ‫ט‬ Yud ‫י‬ Kaf ‫כ‬ Lamed ‫ל‬ Mem ‫מ‬ Nun ‫נ‬ Samech ‫ס‬ Ayin ‫ע‬ Pey ‫פ‬ Tzadik ‫צ‬ Koof ‫ק‬ Raysh ‫ר‬ Shin ‫ש‬ Tuff ‫ת‬ Vered Zahav Chof Teva Yam Kinneret Livluv Ma’yan Nof Savyon Aleh Perach Tzuf Keren Ramah Shachar Te’ena Horizon Emerald Waves Palm tree Mountains of Zion Rose Gold Beach Nature Sea Sea of Galilee Blossoming Stream Scenery A type of flower Leaf Flower Pollen Ray Hill Dawn Fig Page 36 NETZER AUSTRALIA STANDING ORDERS The purpose of this document is to have a written collection of procedures and protocols by which Netzer conducts votes and meetings. It is especially important to maintain consistency in forums such as Veida, Federal Mazkirut and Moetzet because of the fluid nature of our leadership body.** **Changes to aspects of the Standing Orders can only be made by the forums to which they apply. 1. Quorums a) For administrative meetings of all bogrim, such as Moetzet or an AGM, if issues are to be voted upon (including electing tafkidim) then there must be a quorum of at least two­thirds of current bogrim both physically and mentally present. This is to ensure that a majority of current bogrim are given the opportunity to be educated on the issue and vote accordingly. Further, in the case of an AGM, senior chanichim should be given the opportunity to be present and to participate in proceedings. b) For executive meetings (State or Federal Mazkirut) a quorum of at least two­thirds of tafkidim with voting rights must be present for proceedings of any type to commence. Further, for Federal Mazkirut, all Australian sniffim must be represented by a Mazkirut member of the relevant sniff. c) For Veida, if issues are to be voted upon (including the ratification of tafkidim), there must be a quorum of at least two­thirds of the Senior Chanichim and Bogrim body physically and mentally present. 2. Proposing Motions To propose a motion to Federal Mazkirut, Federal Moetzet or Veida the same protocol should be followed: a) The motion must be put forward in writing and circulated, or verbalized with a quorum present; b) For any motion to be considered it must have a proposer and a seconder, both of whom must be present at the time of discussion and voting; c) If the motion involves an action – then the motion must include the person/s who will take responsibility for the proposal being carried out or it will not be considered. d) Any amendments must be addressed to the proposer, who has the final decision whether or not to accept an amendment. 3. Speaking Page 37 a) In discussion regarding proposed motions or candidates for taking tafkidim elections, there shall be two people entitled to speak for the motion or candidate, and two people entitled to speak against. The individual speakers will be decided by the chair of the meeting, but one speaker for a proposed motion must be either the proposer or seconder. b) In the case than an explanation or part of an explanation is unclear to any individual in the meeting, they have the right to raise a Point of Clarification (POC). This shall be posed in the form of a question which is designed to clarify a part or all of a previous speaker’s position. A POC shall also take precedence over other speakers and should be addressed as soon as possible. c) In the case that a POC is raised, only the person who articulated the point which is being questioned or argued will be given the right of reply. d) If there are further points for or against which, it is felt, have not been addressed, there is the opportunity for individuals to raise a further Point of Interest (POI). e) The chair of the meeting has the right to use discretion in limiting the number of speakers as well as the length of the speeches. The chair is also responsible to ensure the arguments or POCs are not repeated. f) If an individual believes that the standing orders are not being followed then they may raise a Point of Order (POO). A POO takes precedence over everything else and deliberations may not continue until the point has been clarified. A POO raised should be addressed by the relevant Mazkirut. 4. Voting a) Entitlement to vote: i. For votes on decisions or electing tafkidim at a state and federal moetzet, each current boger/et who is physically present has the right to one vote; ii. For votes on decisions at a mazkirut meeting, each tafkid represented on the mazkirut has the right to one vote, with the Federal Merakez/et/Mazkir (in the case of Federal Mazkirut or State Mazkirut) having the casting vote in the case of a tie; iii. Shlichim have no right to vote; iv. At Veida all Senior Chanichim and Madrichim are able to vote. v. It is up to each individual to ensure that, before voting, they are entitled to vote under the restrictions outlined above. b) Under no circumstances will absentee votes or proxy votes of any kind be counted in any forum for voting at Netzer. Every individual with a right to vote must be physically present for any discussion or education, as well as the vote itself, otherwise their vote is not valid. Page 38 c) In voting on proposed policies to be added to Netzer’s ​
Policies, Beliefs and Actions ​
document, three voting options will be presented. These are YES, NO and ABSTAIN. ● YES indicates that the voter is in favour of the proposal as written; ●
NO indicates that the voter is against the proposal and/or in favour of the status quo; ●
ABSTAIN indicates that the voter has not had sufficient education on the issue and can therefore not make a decision. An abstention vote indicates that the movement requires more education and a continuation of discussion until a YES or NO vote is passed. A YES vote will be passed if 50% + 1 of the voters present vote YES and ​
l​
ess than 1/3 of the votes present vote ABSTAIN ii. A NO vote will be passed if 50% + 1 of the voters present vote NO and less than 1/3 of the voters present vote ABSTAIN iii. In the case that there is a vote with less than 1/3 abstentions and no YES/NO 50%+1 majority an abstention vote will be passed. i.
d) In State and Federal Mazkirut elections and when voting on a Rosh Machane, three voting options will be presented. These are YES (individually for each candidate), NO CONFIDENCE and ABSTAIN. ● YES to a candidate indicates that the voter is in favour of that candidate. ● NO CONFIDENCE indicates that the voter is opposed to all candidates ● and/or believes that a better candidate exists from outside of those who are currently running for the Mazkirut position; ● ABSTAIN indicates that the voter is unsure and/or cannot choose between the candidates who are running. In counting votes, the following procedure will be followed: i. The shaliach/shlicha will count the total number of voters. ii. Abstention votes will be removed from consideration, unless there is a 50% +1 majority of ABSTENTION votes. iii. A candidate will be elected by receiving a 50% +1 majority of all votes after abstention votes have been removed from consideration. iv. A NO CONFIDENCE vote will be carried if no candidate receives a 50% +1 majority and a NO CONFIDENCE vote receives more than 1/3 of total nonabstention votes. v. In the case that no candidate receives a 50% +1 majority and a NO CONFIDENCE vote is not carried, the candidate that received the highest number of votes will be elected. Page 39 vi. In the event that a NO CONFIDENCE vote is carried, the Mazkirut position will then be re­opened to the entire bogrim body. All candidates from the previous vote will be entitled to run for the position again. vii. In the event of a 50% +1 majority of ABSTENTION votes, the bogrim body will formulate three points ‘for’ and three points ‘against’ each candidate. Each candidate will then have an opportunity to respond to the points formulated. Discussion will then continue and there will be a re­vote. viii. In the event of a tie, the bogrim body will formulate three points ‘for’ and three points ‘against’ each candidate. Each candidate will then have an opportunity to respond to the points formulated. Discussion will then continue and there will be a re­vote. ​
Veida 2004 d) In State and Federal Mazkirut elections and when voting on a tafkid, three voting options will be presented: YES (for a single candidate), NO CONFIDENCE, or ABSTAIN. ● YES in favour of a single candidate indicates that the voter is in favour of that candidate. ● NO CONFIDENCE indicates that the voter is against all candidates. ● ABSTAIN indicates that the voter is unsure and/or cannot choose between the candidates. i. The shaliach/shlicha will count the votes. Each boger/et may vote only once. ii.
For a candidate to be elected, they will need to be voted on by a 50%+1 majority. All present bogrim (not including those who do not vote) are part of the body within which the majority must be found. iii.
If no candidate receives a majority vote in the first round, the candidate with the most votes will be put forward to a second round as per section (ii). iv.
If there is only one candidate, and they do not receive a majority vote (either in their favour or against), the bogrim body will formulate three points 'for' and three points 'against' each candidate. Each candidate will then have the opportunity to respond to the points formulated. Discussion will then continue, and there will be a re­vote. e) In the case of State and Federal Mazkirut elections, all bogrim who are taking part in the voting procedures must be present for the voting of every position being run for. The same applies to tafkidim elections. f) In the case that a significant minority of those present take part in the voting, then the chair of the meeting shall have the responsibility to reopen the voting after calling for active participation. g) How to vote: a. In the cases of discussing issues at State or Federal Moetzet, Veida, Page 40 and Moetzet Tnua voting will take place with an open show of hands. b. In the case of tafkid elections, voting will be done by secret ballot. c. When running for a State or Federal Mazkirut position or Rosh Machane, each candidate must be nominated and seconded. 5. Etiquette All bogrim must wear the Netzer chultzah at Federal Moetzet and Veida. 6. Definitions of terms in Standing Orders Current Bogrim​
– Senior madrichim (ie. Who have completed schooling or are of equivalent age) who are still actively fulfilling a commitment of service to Netzer. Mazkirut ​
­ The executive of Netzer, including: State­ ​
comprising the elected executive of each state respectively. Federal​
­ comprising the Federal Merakez/et, Federal Rosh Chinuch, Federal Gizbar/it and representatives from each state as well as Shlichim and any other individual which the mazkirut sees fit at any time to include in an observational capacity. AGM​
­ Annual General Meeting of Netzer, where non­mazkirut tafkidim may be voted on (such as Rosh Tikkun, Rosh Kesher, Synagogues and ZYC representatives etc.) Moetzet ​
­ Weekly administrative meetings of each state’s madrichim. A Federal Moetzet may be held from to time to time, with the bogrim from each state present. A moetzet tnua, held Federally with the entire senior movement and bogrim takes on a forum and authority similar to veida. ​
Shichva​
– The year group of chanichim that ascends through the movement to become a shnat year. e.g. Barak (1996) →Esh (1997)→Lehava (1998)→Shalhevet (1999)→ Chug Yisrael & Shnat Netzer (2000) Mentally present​
­ actively listening to the ​
entire​
discussion throughout the proposal. Page 41