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对犹太复国主义精神在第二次世界大战之后的伊休夫成员中发展的情况开展调查，我们可以假定绝大部分人将脱口而出“倒转（职业）金字塔”和在巴勒斯坦建立一个工人阶级，先锋的重要性，这个国家青年的惊奇，英国人的恶毒，以及阿拉伯人的落后等标准的宣传口号。他们也很可能会谴责阿拉伯劳动力的雇主，要求犹太移民自由进入巴勒斯坦。如果问他们是否愿意将时间和生命奉献给实现国家的目标，很高的比例将宣称他们自己已准备好了并愿意如此。我们也可以假设他们将表达对大卫·本-古里安领导的犹太复国主义领导层的信任，并表示准备追随他。在这个问题上，该调查将显示出，温和的、马帕伊形式的犹太复国主义-社会主义意识形态占据了主导地位。在公共话语、宣传和教育的意识层面，这是一个一致的世界观，也被中间派甚至右翼所接受。这个世界观多大程度上在日常生活中作为指路明灯则完全是另一个问题了。
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[1]David Shimonovitz, “Mered haben” (Rebellion of the Son), fi rst published in the Hashomer Hatza‘ir magazine in Warsaw, 1922. Reprinted, inter alia, inSongbook, Tel Aviv: Yakhdav, 1965, p. 76.
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[2]Uri Zvi Greenberg, “Tzvah ha‘avoda” (The Army of Labor),Be’emtzaha‘olam uve’emtza hazmanim(In the Middle of the World, In the Middle of Time),Hakibbutz Hameuhad, 1979, p. 32.
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[3]Avraham Shlonsky, “Amal” (Labor),Poems, Merhavia: Hapoalim Publishing,1965, p. 165.
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[4]Uri Zvi Greenberg, “Hizdaharut” (Illumination),Be’emtza ha‘olam uve’emtzahazmanim(In the Middle of the World, In the Middle of Time), Hakibbutz Hameuhad, 1979, p. 52.
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[5]Avigdor Hameiri, “Shnei mikhtavim” (Two Letters), popular song.
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[6]Shaul Tschernichovsky, “Ani ma’amin” (Creed),Kol kitvei ShaulTschernichovsky(Collected Works), vol. 1, Tel Aviv: Am Oved, 1990: Poems and Ballads, pp. 27-28.
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[7]Leah Goldberg, “Oren” (Pine),Barak baboker(Morning Lightning),Merhavia: Sifriat Hapoalim, 1957, p. 39.
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[8]Porath,Letters from Jerusalem, p. 51.
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[9]Berl Katznelson,Arakhim genuzim(Hidden Values), Ephraim Broide (ed.),Tel Aviv: Ayanot, 1957, p. 111.
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[10]Yitzhak Shenhar, “Shir haherut” (The Song of Freedom).
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[11]Anton Semyonovich Makarenko,Hapoema hapedagogit(The Pedagogical Poem), Avraham Shlonsky (trans.), Merhavia: Sifriat Hapoalim, 1939; Valentin Petrovich Kataev,Mifras boded malbin ba’ofek(A White Sail Gleams), Leah Goldberg (trans.), Merhavia: Sifriat Hapoalim, 1942.
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[12]Alexander Bek,Anshei Panfi lov(Panfi lov’s Men), Shlomo Even-Shoshan(trans.), Ein Harod: Hakibbutz Hameuhad, 1946.
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[13]David Maletz,Ma‘agalot(Circles), Tel Aviv: Am Oved, 1945; S. Yizhar,Ephraim hozer la’aspeset(Ephraim Goes Back to the Alfalfa) — first published inGilyonot, ed. Yitzhak Lamdan, 1938. Reprinted in book form in 1978 (Tel Aviv
:Hakibbutz Hameuhad) and 1991 (Tel Aviv: Zmora-Bitan); Haim Hazaz, “Haderasha”(The Sermon),Luah Ha’aretz, 1943, pp. 82-96. Reprinted, inter alia, in Avanim rotkhot (Seething Stones), Tel Aviv: Am Oved, 1946, pp. 227-244.
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[14]Yitzhak Lamdan, “Masada,” Tel Aviv: Dvir, 1952.
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[15]Porath,Letters from Jerusalem, p. 31.
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[16]Binyamin Herzl,Medinat hayehudim(The Jewish State), Jerusalem edition
:Jewish Agency, 1986, p. 75.
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[17]This particular line appears in the fi rst draft of the poem, dated 1923.Kolkitvei Shaul Tschernichovsky(Collected Works), Tel Aviv: Am Oved, 1990, vol. 1
:Poems and Ballads, pp. 253-255.
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[18]Aharon Ze’ev, “Anu nos’im lapidim” (We Are Carrying Torches),ShireiHanukkah: kovetz shirim me’et malkhinim umehabrim shonim(Hanukkah Songs: A Collection of Songs by Various Composers and Lyricists), Tel Aviv: Renen, 1971.
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[19]Nathan Alterman, “Shir boker” (Morning Song).
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以色列：一个奇迹国家的诞生 第三部分 国家构建 （1948—1967）
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第七章 独立战争（1947—1949）
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