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translated into Hebrew as part of his collection of articles called Studies in Roman Law (all in Hebrew), Jerusalem 1968. The first article deals with the Roman term vitae necisque potestas, which is one aspect of the powers of the ancient Roman paterfamilias. Yaron deals with the question of the meaning and implications of vita in this context, and offers an original answer based on a comparison with legal texts in Hebrew, Aramaic and some other languages of the Near East. The second article is a review of a study by Walter Selb of the so-called Syro-Roman Law-Book, written towards the end of the fifth century CE, probably in Greek, but preserved only in Syriac and some other oriental languages. Yaron's article constitutes a major contribution to the interpretation of this text, as evidenced by the critical edition by Walter Selb and Hubert Kaufhold, Vienna 2002.

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of Aberdeen and started work on a doctorate under the supervision דב שוור of Professor David Daube. He followed Daube to Oxford, and על חידה ופתרונה completed his DPhil there. Yaron, like his teacher Daube, was no על ספרה של ענת רוט 'mere' Roman lawyer. He was also entirely at home in Jewish Biblical and Talmudic law and in the laws of the ancient Near תוכ גליו 23 East. He knew the appropriate languages, and based his research on a close reading of the ancient texts in the original. During the year 1956/7 he taught at the University of Aberdeen. In 1957 he returned to the Hebrew University and began teaching in the Faulty of Law, where he became full professor in 1968. He served as Dean of the Faculty between 1967 and 1971, when he was in charge of moving the Faculty back to the original campus on Mount Scopus. He was a founding editor of Israel Law Review between 1967 and 1983; Chief Librarian of the Jewish National and University Library, 1973-1978; Director of the Israel Broadcasting Authority, 1978-1984; and head of the Hebrew University's Magnes Press, 1968-1988 and 1990-1995. He was also head of the Israel State Archives between 1990 and 1992. This beside some political activity in the Likud party. His many books and articles in Hebrew and English testify to his unusually wide range of expertise. We single out as examples his Hebrew book Law in the Elephantine Papyri, Jerusalem 1961, and his English books Introduction to the Law of the Aramaic Papyri, Oxford, Clarendon Press, 1961, and The Laws of Eshnunna, Jerusalem, Magnes Press, Hebrew University, 1969. (2nd rev. ed. Jerusalem, Magnes Press and Brill, Leiden 1988) We publish, in Hebrew translation (with the author's permission), an article celebrating Yaron's achievements by his former pupil and scholar of Roman Law A. M. Rabello, first published in English in Israel Law Review 29, 1995. We also reprint here two of Yaron's English articles which he himself

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The reviewer then lists several examples (based on a close, verse-for-verse comparison of the first chant and of excerpts from others with the original) in which the translation is inaccurate (e.g. תוכ גיליו 24 של קתרסיס causă suae salutis rendered as in order for her to be saved instead טבת תשע"ו/דצמבר of the source of his well-being) or unclear (e.g. dilaceratque comas 2015 rendered as razes his hair), as well as cases in which both the letter דבר המערכת ;and intent of the poetry, it seems, could have been better served consequently his impression is that the rendition fails, on the על שלושה ועל ארבעה whole, to convey the meaning and tone of the original as well as it יוחנ גלוקר might, while being disappointingly lacking in literary merit in its האמנ מדעי הרוח? own right. A final and more subjective remark concerns the exaggeratedly elevated style of the translation, which often yields מאיר ברֿאיל obscure or pompous lines, and lends the poem an incongruous אותיות שנבראו בה שמיי ואר .pseudo-biblical tone על ספרו של צחי וייס

עבר זמנו

דב שוור על מפגש של פרשנות מקרא ופילוסופיה על ספרה של שרה קלייֿברסלבי זכרו לראשוני

ירו ונסובר Remembrance of Former Generations מערכת החינו לא מתעניינת במורי שלה על ספר של עיד ירו ויור הרפז Reuven Yaron, 1924-2014 In this issue we commemorate one of the leading twentieth-century לא אתאיסט, לא מיתולוגי – ומיהו דיוגנס? scholars of Roman and Ancient Near Eastern Law, a professor at the Hebrew University of Jerusalem and a man of many parts, Reuven Yaron. Yaron was born in Vienna in 1924 and came on alyia to pre- Israel Palestine in 1939. He was one of the first law graduates of the Hebrew University. On graduation, he went to the University

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זכרו לראשוני

Alon Navot

Baebii Italici Ilias Latina. E Latino in Hebraicum sermonem vertit, prolegomena scripsit, adnotationes, appendicem indicemque nominum adiecit Abraham Arouetty. Jerusalem: Magnes Press, 2015.

This is a review of Abraham Arouetty’s Hebrew translation of Ilias Latina (henceforth IL), a verse epitome in Latin of Homer’s Iliad, ascribed to Baebius Italicus and dated plausibly to Nero’s reign. The reviewer points out some omissions and potentially misleading digressions in the introduction (such as the discussion of the incidental similarity in unknown authorship between the poems, where the translator admits, yet quickly glosses over, the entirely different circumstances of their composition), as well as mere speculations sometimes advanced as solid arguments (for example the supposed conclusion that IL ought to be assigned to the poet’s youth). The reviewer likewise questions Arouetty’s assertion that IL cannot be considered an abbreviated or partial translation of the Iliad but rather "a new and independent work, inspired by the Greek model", and argues that the differences between the Iliad and IL are for the most part a natural consequence of epitomizing and of the latter’s Roman context and perspective, and do not necessarily have the far-reaching

interpretative implications that the translator attributes to them. A

concluding comment on the introduction rejects the translator’s

categorical claim that any attempt to translate IL into Hebrew in a meter other than dactylic hexameter must "distort" the original poem.

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development of human potential. Humanist socialism is opposed to any war or violence and solves political and social problems Yaron Vansover Chemi Ben-Noon without using force. The principles of this socialism also contend that the citizen’s responsibility is not only toward his fellow Thoughts on School History: A Reply to Arieh On Disobedience: Thoughts about Thoughts on citizens but toward all inhabitants of the planet. Thus, poverty, Lev's Note Liberating Man and Society injustice, and the other sicknesses of mankind will be eradicated. I found in this book – despite its Frommian beauty (I believe School history views academic history as its only source of Erich Fromm, On Disobedience: Why Freedom that nobody would dispute the beauty of Fromm’s writing) – a inspiration and grants academic historians a central role in Means Saying "No" to Power, Resling 2015, trans. fair presentation of a utopia along with theoretical confusion, determining its agenda, from the wording of the curriculum and Yotam Steinbock, scientific editor Prof. Moshe accompanied by some very problematic practical guidance. I have the teaching goals to the supervision of its implementation via the Zuckermann, 120 pp. always loved utopias – their very impossibility shines a spotlight Subject Committee. However, as school history and academic Erich Fromm’s book, On Disobedience, is composed of four short on what exists and what is desirable, and this is the beauty of this history have different agendas, this becomes a problem. essays. Three of them deal with the issue of disobedience, while book. However, the combining of the utopias with practice stains In my opinion, above all, history in schools necessitates creating the fourth is completely unrelated to this topic. Most of the ideas in them and demonstrates their very impossibility. interest among the students. An academic historian’s obligation to these essays have previously appeared in Fromm’s other writings. his listeners and readers is different. Being interesting is not The first essay, "Disobedience as a Psychological and Moral Oded Heilbronner necessarily a salient issue for academic history but it is so for Problem", contrasts two positions. One, that obedience is a virtue school history. And it is also critical for public history – history and that achieving a better reality involves obedience, while "Classical Germany" which is conducted in the public sphere: documentary films, disobedience is a sin; and the other, that human history is paved historical museums, among others. Both are deeply obligated to with acts of disobedience that have led to man’s moral, spiritual, Gad Yair, Love is not praktish: the Israeli look at arouse interest: in schools, as noted, among the students, and in the and intellectual development, and that it is precisely obedience that Germany, Hakibbutz Hameuchad, Tel Aviv, 2015 public sphere, among the general population. This obligation is can lead humanity to total destruction. This follows Fromm’s Fania Oz Salzberger, Israelis in Berlin, Keter, less clear when referring to academic history. Thus, I believe that assumption that most people in positions of power are emtionally Jerusalem (2001), 2014 the system would actually benefit if it turned its gaze from living in the Stone Age. As a result, Fromm argues, we are academic history as a source of exclusive inspiration, if it also This review article discusses two books about Israelis in Berlin. controlled by fear, greed, and hatred, along with old-fashioned looked towards public history and considered those who make it as Both of these books argue that Israeli migration to and living in clichés about state sovereignty and national honour. The tendency sources of inspiration to be used in the classroom. It is from there Germany and Berlin are something like an act of "return" for the to obey stems, in Fromm’s opinion, from a sense of personal rather than from the academia, that the hoped-for change in history "victims", characterized, on the one hand, by a brand new, post- security and the obedient individual’s being protected within the teaching should come. Because the public historian and the school Holocaust European and German interest in Jewish life, and on community and state, not isolated, and perhaps even strengthened history teacher share a similar fate: both are captives of the need to the other hand by the renewal of the pre-Holocaust German by this act, while in order to disobey one requires personal create interest. Diaspora. The reviewer believes that both books represent a one- strength, courage, and personal development. Moreover, Fromm claims, due to the minority always ruling the majority, in order for

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the majority to obey the minority, the minority has created two Italy, and it is being advanced with the aid of religious and cultural dimensional, "from Luther to Hitler" argument, which is out of tools: first – identifying virtue with obedience and sin with institutions in these countries and others. date in the context of present discussions of Israel-German disobedience; and second – fear of force that is instilled so that For the most part, the book deals with the author’s discoveries relations and post-Holocaust studies. people wish to obey. These enslaving tools have led to few from the European Genizah, which are divided into two sections. disobeying with the majority obeying. The first section is devoted to new discoveries in biblical exegesis, Fromm can be criticized on these points for relying on general and the second, to talmudic exegesis. The first section consists of philosophy to explain human actions and their results from a five chapters which contain fragments of a commentary to many dialectical point of view, with the aid of history, psychology, and of the Samson stories in the Book of Judges, as well as sociology, while completely ignoring politics. He speaks about the fragments/parts of commentaries by relatives of Rashi to sections disobedient person rather than the political disobedient person, and of Esther and Ecclesiastes, and various commentaries by a Hananel Mack in this chapter does not even approach the realm of politics, where twelfth-century Italian rabbi named R. Menahem ben Shlomo. The it would be easy to locate the acts of disobedience and to discuss second section consists of six chapters with commentaries and Simcha Emanuel, Hidden Treasures from Europe, them clearly. In this, Fromm is no different from an entire Tosafot to the Talmud by rabbinical scholars in Ashkenaz and Vol. I, Mekize Nirdamim, Jerusalem 2015 generation, or many generations, who located the issue of France, as well as fragments from ancient works that until now obedience and disobedience in the realm of morality and its study were known only from excerpts found in later works, and now, for The term “European Genizah” refers to pages that were forcibly in the personal-social field (with psychological, sociological, the first time, parts of the original works have been discovered. torn from Hebrew manuscripts in countries throughout Europe and anthropological, philosophical, and historical explanations, Each of the eleven chapters contains an introduction followed by used as material for binding books by non-Jews and as wrappings whether dialectical or otherwise). In the last generation, a the new edition of the work that was discovered and examined – as for various types of documents. Many of these pages were significant shift has occurred toward the political explanation, and in any scientific edition of ancient texts. damaged beyond repair, while others remain undiscovered all today it is hard to see a serious discussion of disobeying the law In spite of several criticisms which are specified in the article, these years in libraries and archives in different countries. that is not at least tangentially related to the field of politics. I there is no doubt as to the value and importance of this innovative However, many pages are gradually coming to light, and they believe, as I have argued in my book, Civil Disobedience, that the and comprehensive corpus. The author is a scholar of medieval contain parts of Hebrew works written in medieval Europe, discussion of disobedience should be located, to the extent halakhah and rabbinical literature, with considerable experience in particularly commentaries to the Bible and the Talmud. possible, within the realm of politics. the subject matter under discussion. The present volume is only the In his book Hidden Treasures from Europe, Vol. I, Professor This criticism which I have just raised against the direction of first in a series of the researches conducted by Professor Simcha Simcha Emanuel of the Hebrew University of Jerusalem’s Talmud Fromm’s thought is well-demonstrated in the second essay, Emanuel on the European Genizah. Department brings the findings of this “genizah” to the forefront of "Prophets and Priests". Fromm writes that "Ideas do not scholarship. The book’s introduction presents a general overview profoundly influence people when they are studied only as ideas of the phenomenon of the European Genizah, the history of the and thoughts… Ideas can have an influence if they are realized by research, and what it holds for the future. Apparently, knowledge the person teaching them". Are iconic figures like Gandhi or of this phenomenon has existed for several hundred years. Luther King influential? Without the masses who followed them, However, the research relating to this genizah has developed nothing would have happened. While their ideas do trickle down to mainly in the last fifty years, primarily in Germany, Austria and

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Italy, and it is being advanced with the aid of religious and cultural dimensional, "from Luther to Hitler" argument, which is out of the masses, it is not just the idea that matters – this is a necessary institutions in these countries and others. date in the context of present discussions of Israel-German but not a sufficient condition – the historical constellation that For the most part, the book deals with the author’s discoveries relations and post-Holocaust studies. allowed the idea to be realized is also important, and this matter is from the European Genizah, which are divided into two sections. not emphasized at all in Fromm’s thought. The first section is devoted to new discoveries in biblical exegesis, According to Fromm, those who express ideas and live and the second, to talmudic exegesis. The first section consists of according to them are prophets. They do not seek power and are five chapters which contain fragments of a commentary to many not impressed by the regime’s power, but prophesy and often pay a of the Samson stories in the Book of Judges, as well as personal price. According to Fromm, a person who feels fragments/parts of commentaries by relatives of Rashi to sections responsible is impelled to become a prophet – to call out loud and of Esther and Ecclesiastes, and various commentaries by a Hananel Mack to awaken the rest of the citizens from their usual slumber. The twelfth-century Italian rabbi named R. Menahem ben Shlomo. The ideas of prophets are exploited by the priests: they turn the idea second section consists of six chapters with commentaries and Simcha Emanuel, Hidden Treasures from Europe, into a formula. This way, the priests control the thoughts of Tosafot to the Talmud by rabbinical scholars in Ashkenaz and Vol. I, Mekize Nirdamim, Jerusalem 2015 everyone else – through "the right formula". Priests exist not only France, as well as fragments from ancient works that until now in religion but also in philosophy, science, and politics. Fromm were known only from excerpts found in later works, and now, for The term “European Genizah” refers to pages that were forcibly presents Russell, Einstein, and Schweitzer as prophets. For the first time, parts of the original works have been discovered. torn from Hebrew manuscripts in countries throughout Europe and example, Bertrand Russell, who plays a central role in this chapter, Each of the eleven chapters contains an introduction followed by used as material for binding books by non-Jews and as wrappings embodied in his life and thinking the idea of disobedience and the the new edition of the work that was discovered and examined – as for various types of documents. Many of these pages were right and duty not to obey, stemming from the love of life. The in any scientific edition of ancient texts. damaged beyond repair, while others remain undiscovered all problem with this chapter is that from the moment Russell and In spite of several criticisms which are specified in the article, these years in libraries and archives in different countries. citations from his work are presented, Fromm loses direction, and there is no doubt as to the value and importance of this innovative However, many pages are gradually coming to light, and they so does the reader. and comprehensive corpus. The author is a scholar of medieval contain parts of Hebrew works written in medieval Europe, The third essay in the book, "Let Man Prevail", is more practical halakhah and rabbinical literature, with considerable experience in particularly commentaries to the Bible and the Talmud. than its predecessors. It starts by describing the two camps: the subject matter under discussion. The present volume is only the In his book Hidden Treasures from Europe, Vol. I, Professor capitalism and socialism, which present themselves as intended to first in a series of the researches conducted by Professor Simcha Simcha Emanuel of the Hebrew University of Jerusalem’s Talmud ensure the individual’s freedom and autonomy, which Fromm Emanuel on the European Genizah. Department brings the findings of this “genizah” to the forefront of doubts. Fromm seeks to examine the status of western man in the scholarship. The book’s introduction presents a general overview light of the intolerable gap between his immense intellectual of the phenomenon of the European Genizah, the history of the achievements and his moral-emotional retardedness. He shows research, and what it holds for the future. Apparently, knowledge how the concentration of capital led to the formation of giant of this phenomenon has existed for several hundred years. companies managed through organized hierarchical bureaucracies However, the research relating to this genizah has developed that treat people as "things" and manage them the way they mainly in the last fifty years, primarily in Germany, Austria and manage "things"; Fromm says: "When man becomes a thing and is

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managed as a thing, his managers themselves become things; and development of human potential. Humanist socialism is opposed to things have no will, no vision, and no plan". The political system any war or violence and solves political and social problems Yaron Vansover has enriched man materially, but impoverished him from a without using force. The principles of this socialism also contend spiritual and human viewpoint by making man and culture that the citizen’s responsibility is not only toward his fellow Thoughts on School History: A Reply to Arieh material. Man has become alienated from himself "and bows down citizens but toward all inhabitants of the planet. Thus, poverty, Lev's Note to his labour". A gloomy result is that the "average [person] feels injustice, and the other sicknesses of mankind will be eradicated. insecure, lonely, depressed, and suffers from a lack of joy in I found in this book – despite its Frommian beauty (I believe School history views academic history as its only source of the society of abundance". At this point Fromm’s argument is that nobody would dispute the beauty of Fromm’s writing) – a inspiration and grants academic historians a central role in weakened, since he states that responsibility for man’s situation fair presentation of a utopia along with theoretical confusion, determining its agenda, from the wording of the curriculum and cannot rest with the socio-economic situation. He does not find accompanied by some very problematic practical guidance. I have the teaching goals to the supervision of its implementation via the nefarious intention in the system, but argues that man’s character always loved utopias – their very impossibility shines a spotlight Subject Committee. However, as school history and academic is shaped "by the life practices provided him by the structure of on what exists and what is desirable, and this is the beauty of this history have different agendas, this becomes a problem. society". Fromm argues for and against the same thing in this part book. However, the combining of the utopias with practice stains In my opinion, above all, history in schools necessitates creating of the essay, and it is difficult to decide whether he was feigning them and demonstrates their very impossibility. interest among the students. An academic historian’s obligation to innocence or really being naïve. Is it really untrue that certain his listeners and readers is different. Being interesting is not people are destructive? Do such people really not have nefarious Oded Heilbronner necessarily a salient issue for academic history but it is so for intentions when they harm freedom of thought, freedom of school history. And it is also critical for public history – history organization, and in particular, freedom of expression? "Classical Germany" which is conducted in the public sphere: documentary films, The fourth essay is daring and surprising: it contains nothing historical museums, among others. Both are deeply obligated to regarding disobedience. The essay deals with humanist socialism, Gad Yair, Love is not praktish: the Israeli look at arouse interest: in schools, as noted, among the students, and in the which was mentioned at the end of the third essay. This socialism Germany, Hakibbutz Hameuchad, Tel Aviv, 2015 public sphere, among the general population. This obligation is closes the circle that started with the critique of modern man Fania Oz Salzberger, Israelis in Berlin, Keter, less clear when referring to academic history. Thus, I believe that and society, and becomes the source of salvation. From the Jerusalem (2001), 2014 the system would actually benefit if it turned its gaze from individual’s fears, errors, lack of consciousness, and alienation, academic history as a source of exclusive inspiration, if it also This review article discusses two books about Israelis in Berlin. one can reach liberation, with the correct guidance and in an looked towards public history and considered those who make it as Both of these books argue that Israeli migration to and living in organized strategic way. Fromm deals with a "different" kind of sources of inspiration to be used in the classroom. It is from there Germany and Berlin are something like an act of "return" for the socialism – humanist socialism. He tries to characterize it, and to rather than from the academia, that the hoped-for change in history "victims", characterized, on the one hand, by a brand new, post- formulate its short-term and medium-term aims. This socialism is teaching should come. Because the public historian and the school Holocaust European and German interest in Jewish life, and on characterized by not being just a system of things and institutions history teacher share a similar fate: both are captives of the need to the other hand by the renewal of the pre-Holocaust German but also a system of human relationships, and the highest value of create interest. Diaspora. The reviewer believes that both books represent a one- any social and economic arrangement is man. Thus, the aim of society is to enable the full conditions for the complete

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dimensional, "from Luther to Hitler" argument, which is out of the masses, it is not just the idea that matters – this is a necessary date in the context of present discussions of Israel-German but not a sufficient condition – the historical constellation that relations and post-Holocaust studies. allowed the idea to be realized is also important, and this matter is not emphasized at all in Fromm’s thought. According to Fromm, those who express ideas and live according to them are prophets. They do not seek power and are not impressed by the regime’s power, but prophesy and often pay a personal price. According to Fromm, a person who feels responsible is impelled to become a prophet – to call out loud and Hananel Mack to awaken the rest of the citizens from their usual slumber. The ideas of prophets are exploited by the priests: they turn the idea Simcha Emanuel, Hidden Treasures from Europe, into a formula. This way, the priests control the thoughts of Vol. I, Mekize Nirdamim, Jerusalem 2015 everyone else – through "the right formula". Priests exist not only in religion but also in philosophy, science, and politics. Fromm The term “European Genizah” refers to pages that were forcibly presents Russell, Einstein, and Schweitzer as prophets. For torn from Hebrew manuscripts in countries throughout Europe and example, Bertrand Russell, who plays a central role in this chapter, used as material for binding books by non-Jews and as wrappings embodied in his life and thinking the idea of disobedience and the for various types of documents. Many of these pages were right and duty not to obey, stemming from the love of life. The damaged beyond repair, while others remain undiscovered all problem with this chapter is that from the moment Russell and these years in libraries and archives in different countries. citations from his work are presented, Fromm loses direction, and However, many pages are gradually coming to light, and they so does the reader. contain parts of Hebrew works written in medieval Europe, The third essay in the book, "Let Man Prevail", is more practical particularly commentaries to the Bible and the Talmud. than its predecessors. It starts by describing the two camps: In his book Hidden Treasures from Europe, Vol. I, Professor capitalism and socialism, which present themselves as intended to Simcha Emanuel of the Hebrew University of Jerusalem’s Talmud ensure the individual’s freedom and autonomy, which Fromm Department brings the findings of this “genizah” to the forefront of doubts. Fromm seeks to examine the status of western man in the scholarship. The book’s introduction presents a general overview light of the intolerable gap between his immense intellectual of the phenomenon of the European Genizah, the history of the achievements and his moral-emotional retardedness. He shows research, and what it holds for the future. Apparently, knowledge how the concentration of capital led to the formation of giant of this phenomenon has existed for several hundred years. companies managed through organized hierarchical bureaucracies However, the research relating to this genizah has developed that treat people as "things" and manage them the way they mainly in the last fifty years, primarily in Germany, Austria and manage "things"; Fromm says: "When man becomes a thing and is

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the majority to obey the minority, the minority has created two Italy, and it is being advanced with the aid of religious and cultural tools: first – identifying virtue with obedience and sin with institutions in these countries and others. disobedience; and second – fear of force that is instilled so that For the most part, the book deals with the author’s discoveries people wish to obey. These enslaving tools have led to few from the European Genizah, which are divided into two sections. disobeying with the majority obeying. The first section is devoted to new discoveries in biblical exegesis, Fromm can be criticized on these points for relying on general and the second, to talmudic exegesis. The first section consists of philosophy to explain human actions and their results from a five chapters which contain fragments of a commentary to many dialectical point of view, with the aid of history, psychology, and of the Samson stories in the Book of Judges, as well as sociology, while completely ignoring politics. He speaks about the fragments/parts of commentaries by relatives of Rashi to sections disobedient person rather than the political disobedient person, and of Esther and Ecclesiastes, and various commentaries by a in this chapter does not even approach the realm of politics, where twelfth-century Italian rabbi named R. Menahem ben Shlomo. The it would be easy to locate the acts of disobedience and to discuss second section consists of six chapters with commentaries and them clearly. In this, Fromm is no different from an entire Tosafot to the Talmud by rabbinical scholars in Ashkenaz and generation, or many generations, who located the issue of France, as well as fragments from ancient works that until now obedience and disobedience in the realm of morality and its study were known only from excerpts found in later works, and now, for in the personal-social field (with psychological, sociological, the first time, parts of the original works have been discovered. anthropological, philosophical, and historical explanations, Each of the eleven chapters contains an introduction followed by whether dialectical or otherwise). In the last generation, a the new edition of the work that was discovered and examined – as significant shift has occurred toward the political explanation, and in any scientific edition of ancient texts. today it is hard to see a serious discussion of disobeying the law In spite of several criticisms which are specified in the article, that is not at least tangentially related to the field of politics. I there is no doubt as to the value and importance of this innovative believe, as I have argued in my book, Civil Disobedience, that the and comprehensive corpus. The author is a scholar of medieval discussion of disobedience should be located, to the extent halakhah and rabbinical literature, with considerable experience in possible, within the realm of politics. the subject matter under discussion. The present volume is only the This criticism which I have just raised against the direction of first in a series of the researches conducted by Professor Simcha Fromm’s thought is well-demonstrated in the second essay, Emanuel on the European Genizah. "Prophets and Priests". Fromm writes that "Ideas do not profoundly influence people when they are studied only as ideas and thoughts… Ideas can have an influence if they are realized by the person teaching them". Are iconic figures like Gandhi or Luther King influential? Without the masses who followed them, nothing would have happened. While their ideas do trickle down to

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Yaron Vansover Chemi Ben-Noon

Thoughts on School History: A Reply to Arieh On Disobedience: Thoughts about Thoughts on Lev's Note Liberating Man and Society

School history views academic history as its only source of Erich Fromm, On Disobedience: Why Freedom inspiration and grants academic historians a central role in Means Saying "No" to Power, Resling 2015, trans. determining its agenda, from the wording of the curriculum and Yotam Steinbock, scientific editor Prof. Moshe the teaching goals to the supervision of its implementation via the Zuckermann, 120 pp. Subject Committee. However, as school history and academic Erich Fromm’s book, On Disobedience, is composed of four short history have different agendas, this becomes a problem. essays. Three of them deal with the issue of disobedience, while In my opinion, above all, history in schools necessitates creating the fourth is completely unrelated to this topic. Most of the ideas in interest among the students. An academic historian’s obligation to these essays have previously appeared in Fromm’s other writings. his listeners and readers is different. Being interesting is not The first essay, "Disobedience as a Psychological and Moral necessarily a salient issue for academic history but it is so for Problem", contrasts two positions. One, that obedience is a virtue school history. And it is also critical for public history – history and that achieving a better reality involves obedience, while which is conducted in the public sphere: documentary films, disobedience is a sin; and the other, that human history is paved historical museums, among others. Both are deeply obligated to with acts of disobedience that have led to man’s moral, spiritual, arouse interest: in schools, as noted, among the students, and in the and intellectual development, and that it is precisely obedience that public sphere, among the general population. This obligation is can lead humanity to total destruction. This follows Fromm’s less clear when referring to academic history. Thus, I believe that assumption that most people in positions of power are emtionally the system would actually benefit if it turned its gaze from living in the Stone Age. As a result, Fromm argues, we are academic history as a source of exclusive inspiration, if it also controlled by fear, greed, and hatred, along with old-fashioned looked towards public history and considered those who make it as clichés about state sovereignty and national honour. The tendency sources of inspiration to be used in the classroom. It is from there to obey stems, in Fromm’s opinion, from a sense of personal rather than from the academia, that the hoped-for change in history security and the obedient individual’s being protected within the teaching should come. Because the public historian and the school community and state, not isolated, and perhaps even strengthened history teacher share a similar fate: both are captives of the need to by this act, while in order to disobey one requires personal create interest. strength, courage, and personal development. Moreover, Fromm claims, due to the minority always ruling the majority, in order for

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providing a professional historical account of Eshkol’s life. By the Ben-Gurion's time and age would be faulty if not impossible. Only distortion, as it overlooks Popper’s straightforward assertions that end of the book we have obtained a clear understanding of its lately, with the full opening of BG's Archives, new perspectives the classical theory of rationality as certitude is erroneous and that protagonist, especially of his virtues and successes, but also of have been gained through these documents concerning Ben- rationality is open-mindedness, namely, willingness to accept some of his problems and the disagreements associated with him Gurion's resignation in 1963 and his criticism of Levi Eshkol, his criticism. that emerged in the course of his life. successor as Prime Minister and Minister of Defence all the way to This review presents the author as the current national Despite its virtues, Levi Eshkol: A Political Biography also the Six Day War. These issues seemed to have overcrowded the philosopher, the heir of the late Yeshayahu Leibowitz as a suffers from a number of significant weaknesses. We begin with historiographical horizon to a degree that now allows a more rationalist religious Jewish political thinker. He is highly critical of method. Lammfromm’s genre of writing is based on the premise balanced judgement by Professor Shapira herself. Israel as a theocracy and, even though his political position is that by depicting some parts of Eshkol’s life it is possible to In this rather short and limited biography, BG remains the one right-wing whereas that of Leibowitz is more centrist, yet they understand the whole of it. In the case of this book, however, I am and only father of the nation, an indispensable – if undemocratic – share the love for peace. Like Leibowitz, Abraham implies not certain that this is the case. This problem is compounded by source of courage, of devotion to the national cause, and especially that the position of non-observant Jews – both Jewish and the fact that the biography begins at a curious point in time – as the leader who studied and comprehended the reality of Israel's philosophical – is inferior to that of observant Jews. The converse Eshkol’s forty-eighth birthday – for which there is no justification. birth and the powers at work at home, in the region and abroad. is not true: non-observant Jews may view observant ones as At this point in his life Eshkol had already been a well-known Action followed the study, sometimes reversing previous equals. As a non-observant Jew, this reviewer is understandably figure and a prominent member of the Mapai leadership for some decisions at such a speed, that contemporaries had difficulty in disappointed at the absence in this book of discussion of this 'fact'. ten years. A possible explanation for Lammfromm’s decision here following them – Shapira included. This "analytical" sort of active is the fact that his book is based on his doctoral dissertation, for leadership required an understanding of BG's strategy regarding which, due to the technical limitation on the number of pages territory, including the areas in and around East Jerusalem and in permitted, he chose 1944 as a starting point. Whatever the reason, the Arab-populated West Bank; it required a domestic political the biography’s failure to address some parts of Eshkol’s life prior infrastructure that was needed to make decisions, and when Leah Orent to 1944, beginning in the late 1920s and throughout the 1930s, is missing, the personal weight of the leader would make the problematic. difference. The book of Tanya as a Method of Psychotherapy: In order to effectively explore Eshkol the politician, as claimed And finally, it required paying the ultimate price: about one English Abstract by the book’s title, Lammfromm would have had to begin his percent of Israel's population, the 1948 generation, which fell in account many years earlier. After all, how is it possible to explain the War of Independence. In these circumstances, Ben-Gurion's Yehiel Harari, The Psychology & Biography of Rabbi Eshkol’s political activity after 1944 without an in-depth recognition of the limits of power, his decision not to allow, in Shneur Zalman of Liadi, Tel Aviv, Miskal Yedioth understanding of how he entered political life in the first place; 1948, the occupation of the West Bank, which was possible Ahronoth and Chemed Books, 2015 how the powerful bodies he joined influenced the political system militarily but not politically and morally, remained a matter of "The Psychology and Biography of Rabbi Shneur Zalman of of the Yishuv in Palestine; and how he succeeded in accruing such debate, to which Shapira's most recent book adds more confusion Liadi" aims to present the book of Tanya as a method of power and influence? Simply stated, without analyzing Eshkol’s than clarification. psychological therapy. This book claims that the Tanya is a kind of life during the 1920s and 1930s, it is impossible to understand an invitation to an intimate conversation with its author, Rabbi Eshkol as a politician in the 1940s and 1950s.

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Shneur Zalman of Liadi, which is similar to a therapy. The Tanya completely accurate. But then, one asks, could it have been This highlights a larger problem related to Lammfromm’s is well known as a book of Hasidic ethics and Hasidic thought. otherwise? Has any Israeli prime minister been able to limit his decision to write what he calls a "political biography." The Obviously, none of its scholars and interpreters would classify the work to just one realm? Even Ben-Gurion, who always claimed to meaning of the author’s classification of the text as a "political Tanya as a book of applied psychology. Hence, the question arises be focused on one issue or another, worked "in multiple realms." biography" is crystal clear. It means that he trained his attention on whether and to what extent this book reflects the main contents I also take issue with Lammfromm’s contention that: "At the end Eshkol’s political activity and did not stray from it; that personal, and the most important values of the Tanya? Does the book of 1960, Eshkol became the leader of Mapai in practice. Ben intimate, and family matters were not of interest to him; and that of Tanya support the thesis that it is a current method of Gurion failed in his leadership of Mapai while contending with the same is true of Eshkol’s financial problems, the character of psychological therapy? 'the Affair,' and Eshkol was regarded as the one who resolved it by his social milieu, his cultural aspirations, and other such issues. The author claims to present the main contents of the Tanya. means of the Committee of Seven." In actuality, the reverse Also of no interest to Lammfromm was Eshkol’s work in the realm However instead, he selects only themes and ideas which support was true: Ben-Gurion remained all-powerful until 1963, doing of foreign policy and defense, which were undoubtedly of critical his main thesis and discards what is, in his judgment, irrelevant to whatever he pleased in the government and the party on every importance to the history of the State of Israel and certainly to the psychological therapy. Thus, he concentrates on the first part of issue, and viewing Eshkol as his faithful aid who, he knew, would life of Eshkol himself. This raises the question of whether is it the Tanya, dealing with ethics and psychology. On the other hand, rescue him from any trouble that might arise. truly possible to explain Eshkol’s political life without considering the meditative and contemplative contents of the second part of the In addition, I would expect a professional historian such as his attitude toward his own kibbutz, Degania Bet; without an Tanya, "Shaar ha-Yichud veha-Emunah", is excluded, as it is Lammfromm to refrain from expressions of opinion beginning explanation of his complex relationship with David Ben-Gurion considered irrelevant to the thesis. Thus, the highest value of with the problematic words "if only" (p. 534), particularly in and Golda Meir; and without an account and an analysis of his Chabad Hasidism, love of God and adherence to Him, becomes Hebrew and in Israel, where the futility of such speculation is complex relationship with his three wives and four daughters, and marginal. often emphasized with the well-known sarcastic retort: "If only his tempestuous love life. Most problematic, however, is the The Tanya recommends contemplative observation as a way to grandma had wheels…" distinction he makes between Eshkol’s 'political' work on the one generate love and awe of God. In this book, however, observation hand and his work in the realm of foreign policy and defense, to becomes a means of psychological diagnosis and treatment. The which the author intentionally pays no attention, on the other. In author has the good intention to make the book of Tanya more the case of such a major Israeli leader, can such areas be accessible to the average reader. Nevertheless, his utilitarian effectively considered in isolation from one another? approach limits the scope of the book, distorts its main values Shlomo Aronson I conclude by pointing out a number of problematic comments and portrays the great spiritual and religious leader as a that appear in the text. The first is Lammfromm’s assertion that psychotherapist (a "shrink") Anita Shapira, Ben-Gurion, Father of Modern Israel, Eshkol "was not a charismatic leader" and his characterization of Psychotherapy and religious ethics are fundamentally different. Am Oved, Tel Aviv 2015. him instead as a "bureaucratic leader." I disagree with this Psychotherapy, as a branch of medicine, is non-judgmental. It assessment. In reality, Eshkol possessed unique charisma that assumes that moral and religious judgments are not supposed to Anita Shapira's reputation is well established, and her major enabled him, among other things, to become one of the most interfere with medical considerations. Psychotherapy aims for the contributions to the study of Israel's history during the mandatory important prime ministers in the history of the state of Israel. physical and mental well-being of the patient. The book of Tanya, period and the early years of independence have been recognized Another problem relates to his observation that Eshkol was "a man on the other hand, as a book of religious ethics, applies moral for several decades as a tool without which the study of David of multiple realms." Here, Lammfromm’s characterization is

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completely accurate. But then, one asks, could it have been This highlights a larger problem related to Lammfromm’s considerations to every aspect of human life. It aims for the moral otherwise? Has any Israeli prime minister been able to limit his decision to write what he calls a "political biography." The and religious advancement of the person. The psychological and work to just one realm? Even Ben-Gurion, who always claimed to meaning of the author’s classification of the text as a "political physical well-being, in this context, is perceived only as a be focused on one issue or another, worked "in multiple realms." biography" is crystal clear. It means that he trained his attention on necessary condition for moral and spiritual progress. Hence, the I also take issue with Lammfromm’s contention that: "At the end Eshkol’s political activity and did not stray from it; that personal, combination of religious ethics and psychotherapy undermines the of 1960, Eshkol became the leader of Mapai in practice. Ben intimate, and family matters were not of interest to him; and that foundations of both disciplines. When ethical or religious Gurion failed in his leadership of Mapai while contending with the same is true of Eshkol’s financial problems, the character of judgments interfere with the scientific objectivity of medical 'the Affair,' and Eshkol was regarded as the one who resolved it by his social milieu, his cultural aspirations, and other such issues. considerations, therapy may well be compromised. Alternative means of the Committee of Seven." In actuality, the reverse Also of no interest to Lammfromm was Eshkol’s work in the realm medicine, based on Kabbala, is medically unreliable. On the other was true: Ben-Gurion remained all-powerful until 1963, doing of foreign policy and defense, which were undoubtedly of critical hand, religious ethics, perceived as fulfillment of God’s will, loses whatever he pleased in the government and the party on every importance to the history of the State of Israel and certainly to the its sense when it becomes utilitarian, centered on the psychological issue, and viewing Eshkol as his faithful aid who, he knew, would life of Eshkol himself. This raises the question of whether is it needs of the patients. rescue him from any trouble that might arise. truly possible to explain Eshkol’s political life without considering Fortunately, there is little support for this thesis either in the In addition, I would expect a professional historian such as his attitude toward his own kibbutz, Degania Bet; without an book of Tanya, or in the biography of its author. The Tanya as a Lammfromm to refrain from expressions of opinion beginning explanation of his complex relationship with David Ben-Gurion book of Hasidic thought uses an impersonal style, unlike the with the problematic words "if only" (p. 534), particularly in and Golda Meir; and without an account and an analysis of his dialogic and personal style found, for instance, in some writings of Hebrew and in Israel, where the futility of such speculation is complex relationship with his three wives and four daughters, and Braslav Hasidism. often emphasized with the well-known sarcastic retort: "If only his tempestuous love life. Most problematic, however, is the The comprehensive historical biography of R. Shneur Zalman by grandma had wheels…" distinction he makes between Eshkol’s 'political' work on the one Prof. I. Etkes reveals that he was inclined to refrain from any kind hand and his work in the realm of foreign policy and defense, to of personal and psychological counseling. Instead, he concentrated which the author intentionally pays no attention, on the other. In on religious and spiritual guidance, consolidated in his book of the case of such a major Israeli leader, can such areas be Tanya, which functions as a substitute to personal counseling. In effectively considered in isolation from one another? addition, he even issued some formal rules, "Takanot de-Liazni", Shlomo Aronson I conclude by pointing out a number of problematic comments intended to limit any kind of personal counseling. that appear in the text. The first is Lammfromm’s assertion that The Tanya is a book that may appeal to people who are Anita Shapira, Ben-Gurion, Father of Modern Israel, Eshkol "was not a charismatic leader" and his characterization of interested in its moral, spiritual and religious teachings. The Am Oved, Tel Aviv 2015. him instead as a "bureaucratic leader." I disagree with this motivated reader is inclined to overcome linguistic and assessment. In reality, Eshkol possessed unique charisma that terminological difficulties. At the other end, the average reader, Anita Shapira's reputation is well established, and her major enabled him, among other things, to become one of the most who lacks motivation, is deterred by the language and the contents contributions to the study of Israel's history during the mandatory important prime ministers in the history of the state of Israel. of the Tanya. The Psychology and Biography of Rabbi Shneur period and the early years of independence have been recognized Another problem relates to his observation that Eshkol was "a man Zalman of Liadi tries to appeal to this reader by presenting the for several decades as a tool without which the study of David of multiple realms." Here, Lammfromm’s characterization is Tanya as a method of psychotherapy. It is legible, interesting and

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includes stories and anecdotes. If this serves as an introduction to providing a professional historical account of Eshkol’s life. By the Ben-Gurion's time and age would be faulty if not impossible. Only the study of the original text of the Tanya, it is then an important end of the book we have obtained a clear understanding of its lately, with the full opening of BG's Archives, new perspectives accomplishment. protagonist, especially of his virtues and successes, but also of have been gained through these documents concerning Ben- some of his problems and the disagreements associated with him Gurion's resignation in 1963 and his criticism of Levi Eshkol, his that emerged in the course of his life. successor as Prime Minister and Minister of Defence all the way to Despite its virtues, Levi Eshkol: A Political Biography also the Six Day War. These issues seemed to have overcrowded the suffers from a number of significant weaknesses. We begin with historiographical horizon to a degree that now allows a more Yossi Goldstein method. Lammfromm’s genre of writing is based on the premise balanced judgement by Professor Shapira herself. that by depicting some parts of Eshkol’s life it is possible to In this rather short and limited biography, BG remains the one A Political Biography? understand the whole of it. In the case of this book, however, I am and only father of the nation, an indispensable – if undemocratic – not certain that this is the case. This problem is compounded by source of courage, of devotion to the national cause, and especially Arnon Lammfromm, Levi Eshkol: A Political the fact that the biography begins at a curious point in time – as the leader who studied and comprehended the reality of Israel's Biography, 1944-1969 (Tel Aviv: Resling, 2014), 573 Eshkol’s forty-eighth birthday – for which there is no justification. birth and the powers at work at home, in the region and abroad. pp. At this point in his life Eshkol had already been a well-known Action followed the study, sometimes reversing previous The book in question is a biography written by a professional and figure and a prominent member of the Mapai leadership for some decisions at such a speed, that contemporaries had difficulty in competent historian, Dr. Arnon Lammfromm. In this biography, ten years. A possible explanation for Lammfromm’s decision here following them – Shapira included. This "analytical" sort of active Lammfromm presents readers with many of the major events that is the fact that his book is based on his doctoral dissertation, for leadership required an understanding of BG's strategy regarding make up the life story of Levi Eshkol, from 1944, the year in which, due to the technical limitation on the number of pages territory, including the areas in and around East Jerusalem and in which Lammfromm maintains that Eshkol became a leader of the permitted, he chose 1944 as a starting point. Whatever the reason, the Arab-populated West Bank; it required a domestic political Mapai party, until his death in 1969. In doing so he highlights the biography’s failure to address some parts of Eshkol’s life prior infrastructure that was needed to make decisions, and when major events in Eshkol’s life: his emergence as a central political to 1944, beginning in the late 1920s and throughout the 1930s, is missing, the personal weight of the leader would make the figure in Mapai and, subsequently, his appointment as treasurer of problematic. difference. the Jewish Agency and as the head of its Settlement Department; In order to effectively explore Eshkol the politician, as claimed And finally, it required paying the ultimate price: about one his appointment as a minister in the government of David Ben- by the book’s title, Lammfromm would have had to begin his percent of Israel's population, the 1948 generation, which fell in Gurion in 1952 – first as the Minister of Agriculture and account many years earlier. After all, how is it possible to explain the War of Independence. In these circumstances, Ben-Gurion's Development and a few months later as Finance Minister, a Eshkol’s political activity after 1944 without an in-depth recognition of the limits of power, his decision not to allow, in position he would hold until 1963; and finally, his tenure as Prime understanding of how he entered political life in the first place; 1948, the occupation of the West Bank, which was possible Minister and Minister of Defense until the Six Days War of 1967, how the powerful bodies he joined influenced the political system militarily but not politically and morally, remained a matter of and his continued tenure as Prime Minister until his death less than of the Yishuv in Palestine; and how he succeeded in accruing such debate, to which Shapira's most recent book adds more confusion two years later. The biographer has done thorough work, power and influence? Simply stated, without analyzing Eshkol’s than clarification. life during the 1920s and 1930s, it is impossible to understand Eshkol as a politician in the 1940s and 1950s.

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includes stories and anecdotes. If this serves as an introduction to providing a professional historical account of Eshkol’s life. By the the study of the original text of the Tanya, it is then an important end of the book we have obtained a clear understanding of its accomplishment. protagonist, especially of his virtues and successes, but also of some of his problems and the disagreements associated with him that emerged in the course of his life. Despite its virtues, Levi Eshkol: A Political Biography also suffers from a number of significant weaknesses. We begin with Yossi Goldstein method. Lammfromm’s genre of writing is based on the premise that by depicting some parts of Eshkol’s life it is possible to A Political Biography? understand the whole of it. In the case of this book, however, I am not certain that this is the case. This problem is compounded by Arnon Lammfromm, Levi Eshkol: A Political the fact that the biography begins at a curious point in time – Biography, 1944-1969 (Tel Aviv: Resling, 2014), 573 Eshkol’s forty-eighth birthday – for which there is no justification. pp. At this point in his life Eshkol had already been a well-known The book in question is a biography written by a professional and figure and a prominent member of the Mapai leadership for some competent historian, Dr. Arnon Lammfromm. In this biography, ten years. A possible explanation for Lammfromm’s decision here Lammfromm presents readers with many of the major events that is the fact that his book is based on his doctoral dissertation, for make up the life story of Levi Eshkol, from 1944, the year in which, due to the technical limitation on the number of pages which Lammfromm maintains that Eshkol became a leader of the permitted, he chose 1944 as a starting point. Whatever the reason, Mapai party, until his death in 1969. In doing so he highlights the biography’s failure to address some parts of Eshkol’s life prior major events in Eshkol’s life: his emergence as a central political to 1944, beginning in the late 1920s and throughout the 1930s, is figure in Mapai and, subsequently, his appointment as treasurer of problematic. the Jewish Agency and as the head of its Settlement Department; In order to effectively explore Eshkol the politician, as claimed his appointment as a minister in the government of David Ben- by the book’s title, Lammfromm would have had to begin his Gurion in 1952 – first as the Minister of Agriculture and account many years earlier. After all, how is it possible to explain Development and a few months later as Finance Minister, a Eshkol’s political activity after 1944 without an in-depth position he would hold until 1963; and finally, his tenure as Prime understanding of how he entered political life in the first place; Minister and Minister of Defense until the Six Days War of 1967, how the powerful bodies he joined influenced the political system and his continued tenure as Prime Minister until his death less than of the Yishuv in Palestine; and how he succeeded in accruing such two years later. The biographer has done thorough work, power and influence? Simply stated, without analyzing Eshkol’s life during the 1920s and 1930s, it is impossible to understand Eshkol as a politician in the 1940s and 1950s.

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This highlights a larger problem related to Lammfromm’s considerations to every aspect of human life. It aims for the moral decision to write what he calls a "political biography." The and religious advancement of the person. The psychological and meaning of the author’s classification of the text as a "political physical well-being, in this context, is perceived only as a biography" is crystal clear. It means that he trained his attention on necessary condition for moral and spiritual progress. Hence, the Eshkol’s political activity and did not stray from it; that personal, combination of religious ethics and psychotherapy undermines the intimate, and family matters were not of interest to him; and that foundations of both disciplines. When ethical or religious the same is true of Eshkol’s financial problems, the character of judgments interfere with the scientific objectivity of medical his social milieu, his cultural aspirations, and other such issues. considerations, therapy may well be compromised. Alternative Also of no interest to Lammfromm was Eshkol’s work in the realm medicine, based on Kabbala, is medically unreliable. On the other of foreign policy and defense, which were undoubtedly of critical hand, religious ethics, perceived as fulfillment of God’s will, loses importance to the history of the State of Israel and certainly to the its sense when it becomes utilitarian, centered on the psychological life of Eshkol himself. This raises the question of whether is it needs of the patients. truly possible to explain Eshkol’s political life without considering Fortunately, there is little support for this thesis either in the his attitude toward his own kibbutz, Degania Bet; without an book of Tanya, or in the biography of its author. The Tanya as a explanation of his complex relationship with David Ben-Gurion book of Hasidic thought uses an impersonal style, unlike the and Golda Meir; and without an account and an analysis of his dialogic and personal style found, for instance, in some writings of complex relationship with his three wives and four daughters, and Braslav Hasidism. his tempestuous love life. Most problematic, however, is the The comprehensive historical biography of R. Shneur Zalman by distinction he makes between Eshkol’s 'political' work on the one Prof. I. Etkes reveals that he was inclined to refrain from any kind hand and his work in the realm of foreign policy and defense, to of personal and psychological counseling. Instead, he concentrated which the author intentionally pays no attention, on the other. In on religious and spiritual guidance, consolidated in his book of the case of such a major Israeli leader, can such areas be Tanya, which functions as a substitute to personal counseling. In effectively considered in isolation from one another? addition, he even issued some formal rules, "Takanot de-Liazni", I conclude by pointing out a number of problematic comments intended to limit any kind of personal counseling. that appear in the text. The first is Lammfromm’s assertion that The Tanya is a book that may appeal to people who are Eshkol "was not a charismatic leader" and his characterization of interested in its moral, spiritual and religious teachings. The him instead as a "bureaucratic leader." I disagree with this motivated reader is inclined to overcome linguistic and assessment. In reality, Eshkol possessed unique charisma that terminological difficulties. At the other end, the average reader, enabled him, among other things, to become one of the most who lacks motivation, is deterred by the language and the contents important prime ministers in the history of the state of Israel. of the Tanya. The Psychology and Biography of Rabbi Shneur Another problem relates to his observation that Eshkol was "a man Zalman of Liadi tries to appeal to this reader by presenting the of multiple realms." Here, Lammfromm’s characterization is Tanya as a method of psychotherapy. It is legible, interesting and

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Shneur Zalman of Liadi, which is similar to a therapy. The Tanya completely accurate. But then, one asks, could it have been is well known as a book of Hasidic ethics and Hasidic thought. otherwise? Has any Israeli prime minister been able to limit his Obviously, none of its scholars and interpreters would classify the work to just one realm? Even Ben-Gurion, who always claimed to Tanya as a book of applied psychology. Hence, the question arises be focused on one issue or another, worked "in multiple realms." whether and to what extent this book reflects the main contents I also take issue with Lammfromm’s contention that: "At the end and the most important values of the Tanya? Does the book of 1960, Eshkol became the leader of Mapai in practice. Ben of Tanya support the thesis that it is a current method of Gurion failed in his leadership of Mapai while contending with psychological therapy? 'the Affair,' and Eshkol was regarded as the one who resolved it by The author claims to present the main contents of the Tanya. means of the Committee of Seven." In actuality, the reverse However instead, he selects only themes and ideas which support was true: Ben-Gurion remained all-powerful until 1963, doing his main thesis and discards what is, in his judgment, irrelevant to whatever he pleased in the government and the party on every psychological therapy. Thus, he concentrates on the first part of issue, and viewing Eshkol as his faithful aid who, he knew, would the Tanya, dealing with ethics and psychology. On the other hand, rescue him from any trouble that might arise. the meditative and contemplative contents of the second part of the In addition, I would expect a professional historian such as Tanya, "Shaar ha-Yichud veha-Emunah", is excluded, as it is Lammfromm to refrain from expressions of opinion beginning considered irrelevant to the thesis. Thus, the highest value of with the problematic words "if only" (p. 534), particularly in Chabad Hasidism, love of God and adherence to Him, becomes Hebrew and in Israel, where the futility of such speculation is marginal. often emphasized with the well-known sarcastic retort: "If only The Tanya recommends contemplative observation as a way to grandma had wheels…" generate love and awe of God. In this book, however, observation becomes a means of psychological diagnosis and treatment. The author has the good intention to make the book of Tanya more accessible to the average reader. Nevertheless, his utilitarian approach limits the scope of the book, distorts its main values Shlomo Aronson and portrays the great spiritual and religious leader as a psychotherapist (a "shrink") Anita Shapira, Ben-Gurion, Father of Modern Israel, Psychotherapy and religious ethics are fundamentally different. Am Oved, Tel Aviv 2015. Psychotherapy, as a branch of medicine, is non-judgmental. It assumes that moral and religious judgments are not supposed to Anita Shapira's reputation is well established, and her major interfere with medical considerations. Psychotherapy aims for the contributions to the study of Israel's history during the mandatory physical and mental well-being of the patient. The book of Tanya, period and the early years of independence have been recognized on the other hand, as a book of religious ethics, applies moral for several decades as a tool without which the study of David

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Ben-Gurion's time and age would be faulty if not impossible. Only distortion, as it overlooks Popper’s straightforward assertions that lately, with the full opening of BG's Archives, new perspectives the classical theory of rationality as certitude is erroneous and that have been gained through these documents concerning Ben- rationality is open-mindedness, namely, willingness to accept Gurion's resignation in 1963 and his criticism of Levi Eshkol, his criticism. successor as Prime Minister and Minister of Defence all the way to This review presents the author as the current national the Six Day War. These issues seemed to have overcrowded the philosopher, the heir of the late Yeshayahu Leibowitz as a historiographical horizon to a degree that now allows a more rationalist religious Jewish political thinker. He is highly critical of balanced judgement by Professor Shapira herself. Israel as a theocracy and, even though his political position is In this rather short and limited biography, BG remains the one right-wing whereas that of Leibowitz is more centrist, yet they and only father of the nation, an indispensable – if undemocratic – share the love for peace. Like Leibowitz, Abraham implies source of courage, of devotion to the national cause, and especially that the position of non-observant Jews – both Jewish and as the leader who studied and comprehended the reality of Israel's philosophical – is inferior to that of observant Jews. The converse birth and the powers at work at home, in the region and abroad. is not true: non-observant Jews may view observant ones as Action followed the study, sometimes reversing previous equals. As a non-observant Jew, this reviewer is understandably decisions at such a speed, that contemporaries had difficulty in disappointed at the absence in this book of discussion of this 'fact'. following them – Shapira included. This "analytical" sort of active leadership required an understanding of BG's strategy regarding territory, including the areas in and around East Jerusalem and in the Arab-populated West Bank; it required a domestic political infrastructure that was needed to make decisions, and when Leah Orent missing, the personal weight of the leader would make the difference. The book of Tanya as a Method of Psychotherapy: And finally, it required paying the ultimate price: about one English Abstract percent of Israel's population, the 1948 generation, which fell in the War of Independence. In these circumstances, Ben-Gurion's Yehiel Harari, The Psychology & Biography of Rabbi recognition of the limits of power, his decision not to allow, in Shneur Zalman of Liadi, Tel Aviv, Miskal Yedioth

1948, the occupation of the West Bank, which was possible Ahronoth and Chemed Books, 2015 militarily but not politically and morally, remained a matter of "The Psychology and Biography of Rabbi Shneur Zalman of debate, to which Shapira's most recent book adds more confusion Liadi" aims to present the book of Tanya as a method of than clarification. psychological therapy. This book claims that the Tanya is a kind of an invitation to an intimate conversation with its author, Rabbi

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English Abstracts irrationalism. This book is scathingly opposed to such leanings. This is refreshing. This book claims to present fundamentalism as the most acute John Glucker problem that faces the West today and the West as unable to stop it. (Its Hebrew subtitle reads, "On Fundamentalism, Skepticism, and Philosophical Maturation".) This is inaccurate; for the No Mere Semantics book offers new and idiosyncratic definitions of the terms "fundamentalism", "skepticism", and related terms. What is In this essay I discuss the use – or rather abuse – in contemporary defined here as "fundamentalism" is one kind of dogmatism, Hebrew of a number of words and expressions in a sense which is namely, the claim for certitude that rests on some authority; but the somewhat remote from their proper and original meaning, and term is used here as the label for any dogmatism, including the one argue that this is being done not as an accident of linguistic usage, that rests on science. And what is here defined as "skepticism" is but out of deep-rooted social and political convictons, often (but not only the denial that certitude can be rationally achieved, but not always) also representing 'Politically Correct' standards. Pyrrhonist skepticism, namely the proposal that skeptics should My first example comes from ordinary Israeli academic jargon, avoid taking any position. Dogmatism and Pyrrhonist skepticism where a university teacher can be decribed as 'good' (and simlar share the proposal that certitude is a necessary condition for expressions like 'excelent', 'brilliant', 'great') or 'average' (beinoni), advocating any position. The book is a monograph that claims to but never as 'bad' (or 'incompetent', 'ignorant', not to mention explain current global crises – both philosophical and political – in 'charlatan'). Common sense tells us that 'average' is something in a manner that suggests a simple cure: allow yourself to advocate a the middle between 'good' and... well, it must be 'bad'. Why not say position in a "not steadfast" manner, namely, as a conjecture, but of a bad scholar that he is what he is, bad? I argue that this is due. keep an open mind and listen to criticism. This is a most important at least partly, to plain PC. One does not wish to be offensive to a and obviously viable contribution to both philosophy and politics – professor who is a bad scholar, so one uses a 'middling' expresion. national and international alike. This option, the "synthetic It may also be due to a misplaced need to honour the university: option", is claimed to be both new and far-reaching: the only 'my' university is so very distinguished that it has good scholars, reasonable way to conduct an effective struggle – philosophical average scholars, but – by implicaton – no bad scholarts. And what and political – against both dogmatism and Pyrrhonist skepticism. about honouring the plain truth? My colleague, Israel Prize winner This review translates the author’s contentions from Professor Meir Sternberg, was once faced, in an interview, with his idiosyncratic presentation to one that follows standard a question concerning 'average universities', and unswered terminology. This suffices to show that the author’s view was unhesitatingly: "An average university is plainly a heralded already in 1945 – by Karl Popper in his The Open Society national disater". and Its Enemies, Chapter 24. The author discusses Popper’s position and ascribes to him Pyrrhonist skepticism; this is a gross

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'tradition, way of life, values' and the like. What they all have in My second example is the Hebrew word maarechet, which means common is lack of precision, which is tailored down to the needs something between 'setup' and 'establishment'. I recount a story of a politician in persuading a rather confused public. Mr concernint the appointment, in an Israeli university, of a new Zohar claims that if a nation departs from its 'national incumbent of a prestigious endowed chair. The committee was conceprion/tradition/values' and their ilk, not only does it cease to given the names of three candidates, one was plainly a bad scholar; be this particular nation, but it ceases to be a nation tout court. I the other an average scholar in the proper sense: neither too good question this historical ruling, giving as an example the Egyptian nor too bad; and the third was a great original scholar with a and the Greek nations. But my main point is that such expressions well-deserved international reputation. The one finally elected was as 'the Jewish conception' can be intepreted in variuous ways both not the great scholar, but rather the average one. When I asked the by Mr. Zohar and by his various opponents, since unlike the head of the committee about the reasons for that choice he halacha it does not, and cannot, give us detailed guidance at every explained to me that, well, yes, in a previous generation the great step of our daily life. Such concepts may not be empty, but they scholar might well have been preferred, but nowadays the are wide open. maarechet would rather appoint someone who has done much for the university in terms of getting external grants, sitting on important committees, supervising a large number of graduate students, and the like. His words about the maarechet reminded me of what Goethe's Faust says in lines 575-577 of Part One of Faust: Was ihr den Geist der Zeiten heißt Joseph Agassi Das ist im Grund der Herren eigner Geist In dem die Zeiten sich bespiegeln. The Current National Philosopher My third example comes from Israeli politics. Some time in the winter of 2016, a member of the Knesset, Miki Zohar, proposed a Michael Abraham, Truth and yet not Steadfast, bill which would retsrict the opening of shops and supermarkets on Yedioth Ahronoth, 2016. the Sabbath in the midst of towns and vllages (but not in outlying The present reviewer finds this book highly inaccurate and very shopping malls), and would limit public transport on the Sabbath problematic, while welcoming it nonetheless as a clear and to vehicles owned by private companies, not by the state or a city reasonable addition to the discussion of state and church in Israel. council. In both cases, this would still imply an infringement of the This is a very important political issue in Israel, yet it is being halachah, Jewish religious law. Mr. Zohar made it clear that his suppressed in current Israeli public discussions, mainly because proposed legislation was not a matter of halachah, but rather of prevalent attitudes to it are increasingly leaning towards keeping to something which he calls 'the Jewish concept' or 'conception' (Raayon Yehudi). He also uses expressions like

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'tradition, way of life, values' and the like. What they all have in My second example is the Hebrew word maarechet, which means Katharsis common is lack of precision, which is tailored down to the needs something between 'setup' and 'establishment'. I recount a story of a politician in persuading a rather confused public. Mr concernint the appointment, in an Israeli university, of a new A Critical Review in the Humanities and Zohar claims that if a nation departs from its 'national incumbent of a prestigious endowed chair. The committee was Social Sciences conceprion/tradition/values' and their ilk, not only does it cease to given the names of three candidates, one was plainly a bad scholar; Issue no. 25, July 2016 be this particular nation, but it ceases to be a nation tout court. I the other an average scholar in the proper sense: neither too good Editors: Amos Edelheit, Yehuda Friedlander, John Glucker, question this historical ruling, giving as an example the Egyptian nor too bad; and the third was a great original scholar with a Alon Harel, Doron Mendels and the Greek nations. But my main point is that such expressions well-deserved international reputation. The one finally elected was as 'the Jewish conception' can be intepreted in variuous ways both not the great scholar, but rather the average one. When I asked the Advisory editorial board: Rachel Birnbaum, Menachem by Mr. Zohar and by his various opponents, since unlike the head of the committee about the reasons for that choice he Friedman, Asa Kasher, Elisha Kimron, Hannah Rosén, halacha it does not, and cannot, give us detailed guidance at every explained to me that, well, yes, in a previous generation the great Raymond Scheindlin, Moshe Shokeid, Emanuel Sivan, step of our daily life. Such concepts may not be empty, but they scholar might well have been preferred, but nowadays the Sasson Somekh, Daniel Sperber, Meir Sternberg, Eyal Zamir are wide open. maarechet would rather appoint someone who has done much for

the university in terms of getting external grants, sitting on Correspondence should be addressed to: important committees, supervising a large number of graduate Mezaref, c/o John Glucker, 60/B Ben Gurion Street, Kfar students, and the like. His words about the maarechet reminded Sava 4420411, Israel me of what Goethe's Faust says in lines 575-577 of Part One of

Faust: Was ihr den Geist der Zeiten heißt e-mail: [email protected] Joseph Agassi Das ist im Grund der Herren eigner Geist Visit our website: www.katharsis.co.il In dem die Zeiten sich bespiegeln. Publisher: Mezaref – non-profit organization no. 58-041- The Current National Philosopher My third example comes from Israeli politics. Some time in the 192-4, in collaboration with Carmel Publishing House, winter of 2016, a member of the Knesset, Miki Zohar, proposed a Jerusalem, with the support of the Ministry of Science, Michael Abraham, Truth and yet not Steadfast, bill which would retsrict the opening of shops and supermarkets on Culture and Sport. Yedioth Ahronoth, 2016. the Sabbath in the midst of towns and vllages (but not in outlying

The present reviewer finds this book highly inaccurate and very shopping malls), and would limit public transport on the Sabbath problematic, while welcoming it nonetheless as a clear and to vehicles owned by private companies, not by the state or a city reasonable addition to the discussion of state and church in Israel. council. In both cases, this would still imply an infringement of the © All rights reserved 2016 This is a very important political issue in Israel, yet it is being halachah, Jewish religious law. Mr. Zohar made it clear that his suppressed in current Israeli public discussions, mainly because proposed legislation was not a matter of halachah, but rather of prevalent attitudes to it are increasingly leaning towards keeping to something which he calls 'the Jewish concept' or 'conception' (Raayon Yehudi). He also uses expressions like

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English Abstracts

John Glucker

No Mere Semantics

In this essay I discuss the use – or rather abuse – in contemporary Hebrew of a number of words and expressions in a sense which is somewhat remote from their proper and original meaning, and argue that this is being done not as an accident of linguistic usage, but out of deep-rooted social and political convictons, often (but not always) also representing 'Politically Correct' standards. My first example comes from ordinary Israeli academic jargon, where a university teacher can be decribed as 'good' (and simlar expressions like 'excelent', 'brilliant', 'great') or 'average' (beinoni), but never as 'bad' (or 'incompetent', 'ignorant', not to mention 'charlatan'). Common sense tells us that 'average' is something in the middle between 'good' and... well, it must be 'bad'. Why not say of a bad scholar that he is what he is, bad? I argue that this is due. at least partly, to plain PC. One does not wish to be offensive to a professor who is a bad scholar, so one uses a 'middling' expresion. It may also be due to a misplaced need to honour the university: 'my' university is so very distinguished that it has good scholars, average scholars, but – by implicaton – no bad scholarts. And what about honouring the plain truth? My colleague, Israel Prize winner Professor Meir Sternberg, was once faced, in an interview, with a question concerning 'average universities', and unswered unhesitatingly: "An average university is plainly a national disater".

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My second example is the Hebrew word maarechet, which means Katharsis something between 'setup' and 'establishment'. I recount a story concernint the appointment, in an Israeli university, of a new A Critical Review in the Humanities and incumbent of a prestigious endowed chair. The committee was Social Sciences given the names of three candidates, one was plainly a bad scholar; Issue no. 25, July 2016 the other an average scholar in the proper sense: neither too good Editors: Amos Edelheit, Yehuda Friedlander, John Glucker, nor too bad; and the third was a great original scholar with a Alon Harel, Doron Mendels well-deserved international reputation. The one finally elected was not the great scholar, but rather the average one. When I asked the Advisory editorial board: Rachel Birnbaum, Menachem head of the committee about the reasons for that choice he Friedman, Asa Kasher, Elisha Kimron, Hannah Rosén, explained to me that, well, yes, in a previous generation the great Raymond Scheindlin, Moshe Shokeid, Emanuel Sivan, scholar might well have been preferred, but nowadays the Sasson Somekh, Daniel Sperber, Meir Sternberg, Eyal Zamir maarechet would rather appoint someone who has done much for the university in terms of getting external grants, sitting on Correspondence should be addressed to: important committees, supervising a large number of graduate Mezaref, c/o John Glucker, 60/B Ben Gurion Street, Kfar students, and the like. His words about the maarechet reminded Sava 4420411, Israel me of what Goethe's Faust says in lines 575-577 of Part One of

Faust: Was ihr den Geist der Zeiten heißt e-mail: [email protected] Das ist im Grund der Herren eigner Geist Visit our website: www.katharsis.co.il In dem die Zeiten sich bespiegeln. Publisher: Mezaref – non-profit organization no. 58-041- My third example comes from Israeli politics. Some time in the 192-4, in collaboration with Carmel Publishing House, winter of 2016, a member of the Knesset, Miki Zohar, proposed a Jerusalem, with the support of the Ministry of Science, bill which would retsrict the opening of shops and supermarkets on Culture and Sport. the Sabbath in the midst of towns and vllages (but not in outlying shopping malls), and would limit public transport on the Sabbath to vehicles owned by private companies, not by the state or a city council. In both cases, this would still imply an infringement of the 1 halachah, Jewish religious law. Mr. Zohar made it clear that his © All rights reserved 20 6 proposed legislation was not a matter of halachah, but rather of keeping to something which he calls 'the Jewish concept' or 'conception' (Raayon Yehudi). He also uses expressions like

'tradition, way of life, values' and the like. What they all have in common is lack of precision, which is tailored down to the needs of a politician in persuading a rather confused public. Mr Zohar claims that if a nation departs from its 'national conceprion/tradition/values' and their ilk, not only does it cease to be this particular nation, but it ceases to be a nation tout court. I question this historical ruling, giving as an example the Egyptian and the Greek nations. But my main point is that such expressions as 'the Jewish conception' can be intepreted in variuous ways both by Mr. Zohar and by his various opponents, since unlike the halacha it does not, and cannot, give us detailed guidance at every step of our daily life. Such concepts may not be empty, but they are wide open.

Joseph Agassi

The Current National Philosopher

Michael Abraham, Truth and yet not Steadfast, Yedioth Ahronoth, 2016. The present reviewer finds this book highly inaccurate and very problematic, while welcoming it nonetheless as a clear and reasonable addition to the discussion of state and church in Israel. This is a very important political issue in Israel, yet it is being suppressed in current Israeli public discussions, mainly because prevalent attitudes to it are increasingly leaning towards

1004883_272p | 29-Aug-2016

irrationalism. This book is scathingly opposed to such leanings. This is refreshing. This book claims to present fundamentalism as the most acute problem that faces the West today and the West as unable to stop it. (Its Hebrew subtitle reads, "On Fundamentalism, Skepticism, and Philosophical Maturation".) This is inaccurate; for the book offers new and idiosyncratic definitions of the terms "fundamentalism", "skepticism", and related terms. What is defined here as "fundamentalism" is one kind of dogmatism, namely, the claim for certitude that rests on some authority; but the term is used here as the label for any dogmatism, including the one that rests on science. And what is here defined as "skepticism" is not only the denial that certitude can be rationally achieved, but Pyrrhonist skepticism, namely the proposal that skeptics should avoid taking any position. Dogmatism and Pyrrhonist skepticism share the proposal that certitude is a necessary condition for advocating any position. The book is a monograph that claims to explain current global crises – both philosophical and political – in a manner that suggests a simple cure: allow yourself to advocate a position in a "not steadfast" manner, namely, as a conjecture, but keep an open mind and listen to criticism. This is a most important and obviously viable contribution to both philosophy and politics – national and international alike. This option, the "synthetic option", is claimed to be both new and far-reaching: the only reasonable way to conduct an effective struggle – philosophical and political – against both dogmatism and Pyrrhonist skepticism. This review translates the author’s contentions from his idiosyncratic presentation to one that follows standard terminology. This suffices to show that the author’s view was heralded already in 1945 – by Karl Popper in his The Open Society and Its Enemies, Chapter 24. The author discusses Popper’s position and ascribes to him Pyrrhonist skepticism; this is a gross