I wish to touch upon a subject which probably will enter into our ideology because many of us doubt the need of Betar to create its own theory of social reform. Did we not decide once and for all that, in building a State, we must utilize the means at hand, be they old or new, good or bad, if only we will thus attain a Jewish majority? We also said that naturally another generation will arise, and make use of the national laboratory which we prepared for it. Such a generation may variously test and analyze sociological problems, experiment with the prevalent social orders and seek solutions for its betterment. This is sound principle, for it includes the sacred fundamental law of Monism, "Had-Nes", and such it must invariably remain as far as practical activity is concerned.

We may enquire however, whether we must unconditionally surrender the course of our theoretical idea. The mind of a thinking young man is hardly asleep, if alert, a young man delves into various worldly problems, among which of course he meets with social questions. One may theoretically agree with Socialism, or be negative towards it - this cannot be forbidden and it is unnecessary to bewail the fact, everything is well, if only the projects for a distant future do not disrupt the harmony essential to the one task of the present - the building of a Jewish State.

And if so - is it not conceivable that a time may arrive when a purely Betarian approach to the social problems shall evolve? This approach would be based upon Jewish sources. Socialism, although formulated at its best by two Jews, Marx and Engels is not build upon exclusively Jewish ideas. Of course, their longing for social justice, which is inherent in every Socialist theory is inspired by Laws of Moses and the Prophets. These sources do not, however, promulgate that concrete plan of a new social order which we term "Socialism". Our Bible does offer a concrete plan of a social revolution, but it is the direct opposite of Socialism. I refer to the idea of a "Jubilee".

A "Socialist" order means such a social system which once and for all should regulate all class relationship; once and for all abolish the difference between rich and poor so that there will be no further necessity for additional social reforms. All this is good and well, but there is one great flaw in such a system: man thereby would cease to strive, to fight to seek for something better. Everybody's position would be automatically regulated; nothing could be changeable; dreams could be disposed with, the mind would not be exerted and there would vanish every individual's constructive impulse. In this manner, every person must become a kind of an "official" in an almighty State, and as we know, it lies in the nature of officialdom to be satisfied with existing conditions and with a "routine". The mainspring of progress is the mighty fact that millions of people seek battle and aspire. This, in a Socialist State, must disappear.


And do not see that in Soviet Russia, where during the past fifteen years the Socialist system was experimented with, not only was the individual downed by the above described but also that his political and civil liberty was circumscribed and curtailed?

The Jubilee idea is totally dissimilar: for it aims that society should periodically institute a great fundamental social revolution; that it should equalize all classes that it take from the wealthy and give to the destitute. The difference, however, is that the Jubilee idea infers that after such a revolution, every man is free to start anew his social battle, free again to aspire, to utilize his energies and talents according to his desire. Here we do not find any "once and for all" here the reverse is true: make a fresh start! Mankind must not conglomerate into a stony mass among which it is senseless for a man to work better than his neighbor - for both, at any rate are equal.
No! Humanity must always be stormy and seething. Every man must see before himself an open road upwards; one will rise to the heights another will slide down a precipice. All will be lively. There will be competition and progress - until the new year of Jubilee, when everything will once more be equalized to be followed again with a new beginning.

This does not mean, however, that between one Jubilee and another people must perish from cold and hunger as is the case in the present capitalistic system. The Bible has two additional principles; "Shabbat". That you must not force a poor man to work for you at all times and under all circumstances: your right to demand services of his is limited to a higher law. The entire present day system of labor protection, the eight-hour day, the prohibition of child labor, etc., is derived from the one source: our "Shabbat" principle. And the second principle "Pejah", (the obligation to leave part of your crop in the field or in the vineyard for the orphan, the widow, the homeless wanderer) is the source from which spring the taxes fro social betterment, all institutions of insurance and security for the people. These are not as yet properly developed, mainly because the world as a whole, expands too much for battleships and cannons. So that no appreciable sums remain for social needs. When armies will be abolished (also a Jewish idea from the Bible) the world will be in a position to make such manifestations as hunger, homelessness and nakedness impossible. The term "destitution" will be no more; every man, whether he earns sufficiently or not will be then certain to have the minimum requirements for a decent livelihood. Such a state will result from the two ancient Jewish principles of "Shabbat" and "Pejah". Consequently, even in the interim between two "Jubilees" a person who is not successful in economic competition will not suffer hunger-pangs; even if he or she will fail he or she will fail not upon hard stones but on soft warm carpet. Men and women will then be sure of their families and their own existences; they will be enabled to "rise" again immediately and seek their fortunes anew.

In the Bible, this system was quite superficially indicated (specifically the Jubilee idea).
However, in a few instances we envisage a seed of such a social outlook which is probably better, more beautiful and "humane" that Socialism. Its beauty consists of the fact that instead of one special revolution, which is to put everything in order, "once and for all" (after which mankind may go to sleep interminably), we find in the Jubilee-idea a much more refined representation of a humanity which advances steadily by the means of endless "social"
revolutions. Each of these revolutions follow one another and each constitutes a new stage of progress; each of these does not arrive like a bloody outbreak but constitutionally, as a perfectly lawful event - and in the interim as already stated, rule the two main fundamentals of Shabbat and Pejah, the principles of which must be developed to the utmost extent. For these aims to stamp out mercilessly every vestige of hunger, cold and homelessness as well as the possibilities of failure. On the other hand, the opportunities of attainment must be open to every individual. These "Shabbat" and "Pejah" principles, at their best, will serve as the strongest impulse for all men to battle energetically in Life's arena.

Perhaps therein lies the groundwork for a new, purely-physical social conception which the future Jewish State will be privileged to realize in life, which, meantime, can serve as a base for purely Betarian Social Philosophy.