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עמוד:8
8 Dov Schwartz that the development of the revival movement occurred through the confrontation and integration of these two pure types . Mohilever is the archetype of the religious supporter within the Hibbat Zion movement, which was responsible for establishing cells to promote settlement in the Land of Israel and their administration, while Reines is the archetype of the Mizrachi member who devoted all his time and efforts to promote Religious Zionism as a branch of the Zionist movement . I claim below that Mohilever is the archetype of Hapo’el Hamizrachi activists and, therefore, the real confrontation between the two models represented by Mohilever and Reines erupted with the foundation of Hapo’el Hamizrachi in 1922 . I will also argue that the next landmark in this confrontation is to be found fifty years later . At this later time, Mohilever is the archetype of the active model of settlement founded by Gush Emunim, whereas Reines is reflected in the behavior of the official party that was then representing Religious Zionism, the National Religious Party ( NRP ) . The Differences I have already presented, elsewhere, the approach that Religious Zionism as a unique and revolutionary stance began with Reines’ foundation of the Mizrachi, not with Mohilever’s creation of the “Mizrachi” or with the activity of Hovevei Zion . The reason is that the true revolutionary event is the official declarative recognition of a secular Jewish organization through the payment of membership Such a move, no matter the apologetic explanations that dues . 2 accompany it, represents a change vis - à - vis the preceding centuries . By contrast, Hibbat Zion did not require official membership and identity and, therefore, can be viewed as anticipating two trends : Anticipating the Religious Zionism founded by Reines in its ) 1 negation of exile ; and See, for example, Dov Schwartz, “From Beginning to Realization : The . 2 History of Religious - Zionism and Its Ideas,” in The Era of Changes : Studies in Memory of Zevulun Hammer, ed . Asher Cohen and Israel Harel Jerusalem : Bialik Institute, 2004 ) , 24 - 134 [ Heb ] . (
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