Abstract
In addition to the problems of day-to-day existence, which slowly and painfully resolved themselves, the Histadrut was concerned by what was known as ‘Histadrut Integration’. It worried about the cultural character of the immigration of Holocaust survivors and about the future repercussions for the Histadrut with regard to its place in the life of these immigrants. Thus Kotler (Petah Tikva Labour Council, Mapai) at the seventh Agricultural Congress: ‘If you go to Lod, Ramleh, Akir, Yazur, Yehudia, you might think you are in Poland or Lithuania … and usually this settlement gets lost on its way the Histadrut.’ Similar sentiments were voiced by Avraham Levinson, of the Histadrut immigration department, and Mapai member in Jebalya or Manshia: ‘these are typical Jewish communities which have come back to life, communities in the social sense, the spiritual sense …’1 Such fears informed the Histadrut’s spiritual-cultural activity.
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