THE WAY AHEAD:

POLICIES FOR A BETTER FUTURE


by Manfred Davidmann



Contents

Summary
The Laws which Define Human Rights are Clear and to the Point
Our Rights Cannot be Denied
Within and Between Countries
Policies for a Better Future
This is What has to be Achieved
Safeguards
Achieving These Objectives
Appendix 1 Role of the Establishment
(Illustrated with reference to Jewish belief and practice)
Notes <..>
References {..}

Relevant Current and Associated Works

Relevant Subject Index Pages and Site Overview



Summary

This, Manfred Davidmann's latest work, contains findings and conclusions based on extensive research reported over a period of time in other publications.

Manfred Davidmann shows that the Torah contains a statement of scientific social laws of behaviour and of community and social organisation, such as:
Money has to be lent by the community, free of interest.
Outstanding loans have to be cancelled after a period of time.
A country's wealth belongs to its inhabitants.

He proves that keeping the social laws of the Torah guarantees human rights. They apply to all people alike and have the force of law. He also explains how the application of these social laws affects not only the standard of living of all members of society, but the future of the planet as a whole.


The Law which Defines Human Rights is Clear and to the Point

Outstanding is that the Torah <1> contains a statement of scientific social laws of behaviour and of social and community organisation.

The essential social provisions of Torah law are clear and to the point. This is what the Torah lays down as a matter of law {2}:
  • The community has to provide ('lend') money to those who need it, free of interest.
  • All outstanding loans are to be cancelled every seventh year.

You may look at these and you may think that these are simply out of tune with modern life. One person may not charge another person interest! Cancel loans every seventh year! Why? Of course one charges interest, of course one has to repay loans! Or so it would appear.

But look at it another way. Would it not help you to find an apartment, to get married, to develop your own business if you could borrow money interest free? Would it not help you and take a great load off your mind to know that debts you have been unable to repay, are cancelled every seventh year?

And to know that debts cannot be used to oppress or exploit those in need.

Consider carefully. These laws are part of a system of social security, are aimed at preventing independent citizens from falling into need, from losing their independence, from being oppressed and exploited because of need.

A person in need has to find someone who has money to spare, has to find someone who is prepared to lend it free of interest while knowing that the debt will be cancelled within seven years if the borrower cannot repay the loan, while knowing that the borrower will then be released from the obligation to repay.


Among Jews, these laws have been common knowledge for over three thousand years, and they have the force of law.

However, Jews found it difficult to get such loans, despite the direct Torah commandment to the rich to give to those in need, to give even if the year of release from debt was close at hand. For example, about two thousand years ago, the rich preferred to ignore the law and there was much cruel hardship and oppression of Jew by Jew. <2>

Jews found other ways.

On the one hand, the community made itself responsible for helping those in need. The community collects and the community distributes, as a matter of charity.

On the other hand, vast sums donated annually by world Jewry {1} were given away not just at zero interest but at negative effective interest rates <3>. This has the effect of reducing the value of the loan each year so that loans are in effect automatically reduced to negligible amounts, that is cancelled, at the end of seven years. In this case it looks as if the laws about lending without charging interest and about cancelling debts are in fact being observed in Israel.

However, there is a big difference between the intent of the social laws of the Torah and the two ways in which we have just seen it being applied.


The social Torah laws call for the community's money to be made available to those who need it in such a way that need and indebtedness can never be used to oppress so as to exploit and enslave. The social laws of the Torah are obviously intended to help those who are falling on hard times.

In the first case above, that aid was being provided at the discretion of the giver and not as a matter of right. This means that any aid given to individuals depends on the generosity of those who give, depends on the likes and dislikes of those who distribute aid, may be totally inadequate or even unavailable to those in need.

In the second case we saw again that it is the community which collects money from people. But it is the establishment which spends it, allocating large sums which are far too often given in effect to those already well off, rich, powerful, connected.

The social laws of the Torah demand that the community's funds be used only to support those who need such support, not by charity but as a matter of rightful entitlement.

People are entitled to the social security the Torah's laws provide, but only if, and as long as, they themselves follow the Torah'ssocial laws and apply its social system in their daily lives.


So far we have seen that loans have to be provided interest-free and debts have to be cancelled if the borrower cannot repay. But the Torah contains other laws which are just as telling, just as important, just as far-reaching in their effects.


According to the social laws of the Torah {2}

A country's productive assets, such as land, belong to those of its inhabitants who keep the Torah's social laws.

Hence land, amenities, raw materials under the earth, fish in the sea, the atmosphere above, are all yours. This includes factories, banks and capital as well as state-owned enterprises.

In other words, the land and its productive assets belong to, and have to be shared out among, the country's inhabitants. <14> {2}

Part of one's entitlement is also a home which is one's own. Belonging to one, under one's own control.

Getting a share of an asset does not mean you get just a piece of paper. It means that you have to be the completely independent owner of your share, in control of what is yours. The share you own, your independent control of it and the resulting income are intended to provide you with the means for independence.

You are to have control <4> over your share so as to make you independent from the boss, the government, the rich, all those who may wish to exploit your needs so as to make you serve them. There would seem to be no reason why you should not co-operate with others, joining your assets with theirs and working together with them as long as you remain in control of your assets. It is you who has to gain the advantage of the work you do.

According to Torah law

inhabitants who keep the social laws are also entitled to have a sabbatical year every seventh year. During this sabbatical year they are entitled to be freed from work at the expense of the community.

You are entitled to your sabbatical year regardless of the work you do or the level at which you are working during the other six years. But during the sabbatical year you must not work for pay, or produce to sell. {2}

This means that during every seventh year the community has to pay you sufficient to provide you with a standard of living which corresponds to the average earnings for the country as a whole.

Everyone, regardless of what they do, is entitled to receive the same and this must be the best the community can provide for all.

Academics already enjoy regular sabbatical years. During this period their salaries are often paid by the taxpayer and to that extent their sabbaticals are in fact provided by the community.

For example, this is so in Israel when salaries are largely paid by the taxpayer and by funds contributed by world Jewry.

If heavily subsidised universities use contributed funds, or any other funds for that matter, for this purpose, then so can the community use some of its funds in the same way. If such a large and well paid section of the community regularly enjoy their sabbatical years, then there is nothing impossible about it.

Academics enjoy their sabbatical years and everyone in the community, being equally entitled to them, should have their sabbatical years as a matter of right.

Consider what sabbatical years would mean not only for you but also for those who are now in need, depressed, filled with a spirit of hopelessness and defeat, who would during such a year be free to do as they pleased.

Think of the way in which people, just like you or I, would be able to spend their time. We could travel, train for more skilled or better work, could study, gain greater understanding, could qualify.

We could have much more satisfying lives, we could do much for our own communities, could do much for those in need, for those who are underdeveloped and unable to afford our own expert skills.

If you follow the Torah's social laws then you are entitled to a regular sabbatical year. You should not have to persuade your government or establishment to grant this. It is yours by right.


Our Rights Cannot be Denied

Have another look at these four social Torah laws:

  1. The community has to provide ('lend') money to those who need it, free of interest, as long as they keep the social laws.
  2. All such loans, if outstanding, are to be cancelled every seventh year.
  3. A country's productive assets, such as land, belong to those of its inhabitants who keep the Torah's social laws.
  4. Inhabitants who keep the social laws are also entitled to have a sabbatical year every seventh year. During this sabbatical year they are entitled to be freed from work at the expense of the community.

Social security means social security for those in need, is social security for all. The basis of any insurance scheme or co-operative is to share the risk, the many providing for the few who are in need. Whichever way you look at it, social security does not mean taking from the many and giving to the privileged few, making the rich even richer. 'He is not honest who has never had the opportunity to steal' and he does not keep the social laws who in a position of responsibility misuses other people.

Our rights cannot be denied. It is only those who have not yet studied the Torah enough who would try to deny our rights.

What has been said here applies to all alike, applies to Christians, Jews, Muslims and all others. These laws are scientific laws {2}. Keeping or not keeping them has consequences which cannot be avoided. It is time that Torah law is applied in the way in which it is clearly stated, in the way in which it is intended to be applied.


Within and Between Countries

The laws and our rights apply equally well in any one country, and apply between countries.

What this means is that capital and wealth <6> belong to the community. They must not be centrally held or controlled and every family has to receive its equality-based share of capital, wealth and income, be in full control of how it uses its share and receives the resulting income.

The income <7> of those families who are well off needs to be seen for what it is, namely as the result of the community's group mind and of the community's mental as well as physical efforts. This means that there must not be any wide differentials in income between those who are well off and those who are not. Hence an increase in income needs to be shared out, say annually, in such a way that the income received by the already well-paid is increased to maintain the differential. But it is increased only after the income of the lowest paid family has increased, the maximum differential between highest and lowest being three. {15; Also 16; 13}

Just as this holds for people living in any one country so it holds for people living in different countries. Funds need to be transferred between communities (countries) in a co-ordinated way. Transferred funds have to be distributed to and within the poorer community so that here also the total income received by the wealthiest family increases. But it is increased only to maintain the differential to the poorest, doing so only after the income of the poorest has increased, the maximum permitted differential again being three.

Essential safeguards are that capital and wealth

  1. may not leave the country or leave the community in other ways <8>,
  2. may not be transferred from one family to another <9; 10>,
  3. must not be allowed to accumulate beyond the permitted level in the hands of any family for any reason.

Capital and wealth belong to the community as a whole and have to be redistributed at regular intervals of only a few years, say every three years {15; 16; 17}. Families benefit according to size, the parents' family reducing in size as their children marry while their children qualify after marriage.


POLICIES FOR A BETTER FUTURE

When talking about policies then we are talking about achieving a way of living and a quality of life which corresponds to the social laws and the social system of the Torah. We are talking about the future well-being and security of all the people and of our country. It is these which are at risk {2} and it is this which makes the policies being put forward here so important.

To have a country of one's own means both backing and security, help in time of need, a place of refuge, a source of strength. But we have much more to struggle for than just territory. To us the land is a means to an end. Being there gives us the opportunity for gaining what we have struggled to achieve over the centuries. What we are aiming at is to be a free people in our own land.

As far back as 1973 I pointed out {6} that:

  • One job per family should be sufficient to provide its members with a good life. This applies equally well to the young who want to marry and set up home.
  • There should be work for those who want it. There should be equal opportunity dependent only on ability.

Some progress has been made but not enough. We, the people, are still far too far from achieving these.

Consider what effect the application of the kind of laws we have talked about would have on your own well-being and on the quality of your life. Consider also what effect it would have on the commitment of people towards each other, on their willingness to support a country (community) in which people live such free and secure lives.

It is the application of these laws which we must now achieve. It is time we started this struggle for a better future.

To achieve these policies, specific objectives need to be gained and these objectives are outlined in the following section 'This is What has to be Achieved'

The more people know about these laws and understand them, the more people know just how practical they are, the quicker will we gain what is ours as a matter of right according to the social laws and social system of the Torah.


This is What has to be Achieved

Social security means social security for those in need, is social security for all. But people may not selfishly profit from benevolent social legislation, at the expense of others, at the expense of the community. For example, the community cannot give funds free of interest to those who 'need' the money for lending to the poor at high rates of interest.

Hence only those who themselves keep the social laws and live according to the social system of the Torah, may benefit from its provisions and from what we are setting out to achieve.


We have already shown that

  • The community has to provide ('lend') money to those who need it, free of interest, as long as they keep the social laws.
  • All such loans, if outstanding, are to be cancelled every seventh year.
  • A country's productive assets, such as land, belong to those of its inhabitants who keep the Torah's social laws, and have to be shared out among them.
  • Inhabitants who keep the social laws are also entitled to have a sabbatical year every seventh year. During this sabbatical year they are entitled to be freed from work at the expense of the community.


We are also setting out to achieve

  • The application of the social laws of the Torah and gaining our rights, in our country, in other countries and between countries, for our communities.
  • There should be work for those who want it. There should be equal opportunity dependent only on ability.
  • One job per family should be sufficient to provide its members with a good life. This applies equally well to the young who want to marry and set up home.
  • Four-day week, achieved by reducing the hours worked each week without loss of income and without loss of standard of living.
  • All capital and all wealth belong to the community as a whole. Each family has to receive its equality-based share of capital, wealth and income, be in full control of how it uses its share and receive the resulting income.
  • Any increase in income needs to be shared out in such a way that the income received by the already well-paid is increased to maintain the differential. But it is increased only after the income of the lowest paid family has increased, the maximum differential between highest and lowest being three.
  • As regards those of us living in different countries, here also funds need to be transferred between the communities in a co-ordinated way. Transferred funds have to be distributed so that the total income received by the wealthiest family increases only to maintain the differential to the poorest. But it is increased only after the income of the poorest has increased, the maximum permitted differential again being three.
  • Capital and wealth belong to the community as a whole and have to be redistributed at regular intervals of only a few years, say every three years. Families benefit according to size, the parents' family reducing in size as their children marry while their children qualify after marriage.
  • Effective, appropriate and fair remedies are available and can be developed for putting the country's economy on a sound footing. {12-18}
  • Free education and job training to be made available with grants to cover also living expenses.
  • Also needed is high quality housing to acceptable standards, subsidised according to need, at prices people can afford, as a matter of right.
  • The establishment, both secular and religious, of each community must be accountable to its community (and failing this then to the other communities). They are accountable not just for their successes but also for their failures, for actively supporting other communities and individuals in their need and also for failing to do so. <5>
  • What are needed are properly elected and accountable secular representatives holding office for a limited non-repeating period, which serve the people and which are selected by and are accountable to the people. What is also needed is a religious leadership which serves God and people. And the income and position of secular and religious community leaders must be made to depend on their well-informed community and depend on results <12>.


The outcome has to be

  • An increasing standard of living.
  • Satisfying work and leisure activities.
  • Increasing quality of life.

See ACHIEVING THESE OBJECTIVES for what can be done to change matters for the better, to improve the way in which we live and to gain these objectives.


SAFEGUARDS

One safeguard is that a family may use its share to what it considers to be its best advantage but may not sell it.

It is each family which is entitled to its share rather than each individual since the family is the basic unit of society on which the strength of the individual and of the community depends. {7}


Another provision which safeguards the people is that the sharing out of the country's assets and income has to be updated at regular intervals. The assets of the country have to be redistributed at regular intervals.

Every square foot of land, every factory matters. If the country grows richer, the people are better off, you gain automatically. Important is that all has to be looked at and redistributed at regular intervals so that no person may gain at the expense of another.


He who does not charge interest is himself not charged interest, he who provides social security for others in turn benefits from social security by the many when he is in need. He who does not oppress others is himself protected from being oppressed.

But there are those who do not follow the social laws and social system of the Torah, those who charge interest, oppress others or exploit others, those who ignore the rights of the people. Those who oppress or exploit must not be provided with resources.

Hence it is important to appreciate that rights and social security provisions are in force only between those who follow the social laws and social system of the Torah.


Another safeguard is that part of the national income is first used to provide for a free national health service and education, free to all.


Everyone is entitled to the sabbatical year but it is each family which is entitled to its sabbatical year rather than each individual.

It must be up to the individual to select and choose what he wants to do. Ranging perhaps from travel abroad and seeing the world to studying the Torah or for that matter studying for a higher qualification.

Sabbaticals are not an opportunity for the government, the state, a political party, a religious hierarchy or the management of an organisation to direct or train its employees, to condition through some kind of educational scheme, to pressurise one way or another.


The Torah states what every person is entitled to as long as that person follows its social laws.

What this means is that capital and wealth <6> belong to the community. They must not be centrally held or controlled <11> but every family has to receive its equality-based share of capital, wealth and income, be in full control of how it uses its share and receive the resulting income.

The income <7> of those families who are well off needs to be seen for what it is, namely as the result of the community's group mind and of the community's mental as well as physical efforts. This means that there must not be any wide differentials in income between those who are well off and those who are not. Hence an increase in income needs to be shared out, say annually, in such a way that the income received by the higher paid is increased to maintain the differential. But it is increased only after the income of the lowest paid has increased, the maximum differential between highest and lowest being three both in a single community and in all the communities considered together. {15; Also 16; 13}

Essential safeguards are that capital and wealth

  1. may not leave the community <8>
  2. may not be transferred from one family to another <9; 10>
  3. must not be allowed to accumulate beyond the permitted level in the hands of any family or individual for any reason.

Capital and wealth belong to the community as a whole and have to be redistributed at regular and frequent intervals of only a few years, say about three years under present conditions. Families benefit according to size, the parents' family reducing in size as their children marry while their children qualify after marriage. <13>

In the same way power and patronage must not be allowed to accumulate in the hands of individuals or families who are wealthy and particularly not in the hands of office holders in any of the armed forces or military type organisations such as police forces and associated services, in the hands of those who held office in or controlled any of them or in the hands of those who have been in such positions.

Every establishment, both secular and religious, must be held accountable individually and collectively both now and for ever for what they did and omitted to do, for what they do and omit to do. Never again must an establishment be allowed to escape.

A community has to enforce these safeguards if it wishes to survive. And the communities will gain strength and prosper to the extent to which the application of the laws is achieved and to the extent to which they are kept.

See ACHIEVING THESE OBJECTIVES for what can be done to change matters for the better, to improve the way in which we live and to gain these objectives.


ACHIEVING THESE OBJECTIVES

What can each one of us do to gain a better future for all of us through achieving these objectives.

We have to spread this knowledge about our basic human rights.

We have to come together. We have to learn how these essential Torah laws apply today to our daily lives and how they apply to community and religious leaderships.

We need to pass the information about these social laws, and about our social human rights under these laws, to other people.

If you would like more information or wish to contact other like-minded people in your area, write to us.

And if you have any comments or suggestions about what is written here, please let us know (see end of document for address).


Appendix 1

ROLE OF THE ESTABLISHMENT

(Illustrated with reference to Jewish belief and practice)


Secular and religious establishments have clearly failed to provide leadership and guidance, for reasons which are now clear {13; 17; 18}.

Power and patronage must not be allowed to accumulate in the hands of individuals or families who are wealthy. They must not accumulate in the hands of office-holders in any of the armed forces or military type organisations such as police forces and associated services. Power and patronage must not accumulate in the hands of those who control any of them or who have been in such positions.

This can be illustrated by considering Jewish belief and practice, as follows:

Scriptures tell {3; 4} that the Jewish people twice lost their country because the Jewish establishment betrayed God and people by rejecting the laws of the Torah.

Events now taking place clearly indicate that Israel will be lost once again because Jewish secular and religious establishments have once again rejected the social laws and system of the Torah.

The Jewish religious establishment has continued to dance around the Golden Calf, the Golden Calf being the image which represents those who wish to oppress so as to exploit, so serving a secular establishment which only serves itself.

At the end of the Second World War, the Allies exposed and punished the inhuman brutality of Nazi war crimes at the Nueremberg trials. The French and Russian and other people punished the quislings and collaborators who had betrayed them to the inhuman Nazis.

The Israelis tried Eichmann in Jerusalem. But what that trial proved was that with relatively few exceptions it was the Jewish secular and religious establishment which organised for Eichmann within their own communities the deporting of their communities. The deporting of their communities to the concentration camps and thus to the gas chambers. They even misled their communities by not telling them the truth about the deportations. {20; 6; 19}

Now consider this: So interbred and interconnected was and still is the Jewish secular and religious establishment, and such is the tight control they exercise over the Jewish media and over the minds of their subservient communities, that as far as I know not one member of the Jewish establishment has ever been held accountable by Jews. Not one member of the Jewish establishment has been held to account for betraying their communities, for betraying God and people for the sake of Nazi-given power. Hannah Arendt {20} considers that they apparently saw themselves as first and foremost serving the Nazi rulers when they should have served and organised their people in battle against the oppressors. To my knowledge nowhere have any of them been indicted, tried, found wanting and held accountable for betraying the Jewish people.

The establishment of each community must be accountable to its community (and failing this then to the other communities). They are accountable not just for their successes but also for their failures, for actively supporting other communities and individuals in their need and also for failing to do so.

Never again must any establishment be allowed to escape to their foreign bank accounts, their tax havens, their villas and estates elsewhere, leaving behind the betrayed communities.

What is needed are properly elected and accountable secular representatives holding office for a limited non-repeating period. Representatives who serve the people and who are directly selected by, and are directly accountable to, the people. What is also needed is a religious leadership which serves God and people. And the income and position of both secular and religious community leaders must be made to depend <12> on their well-informed community and depend on results.

Never again must communities such as the European Jewish communities be allowed to suffer,

never again must communities in need cry out in pain for so long.

Any and every establishment, both secular and religious, must be held accountable both now and for ever for what they did and omitted to do, for what they do and omit to do.

Why should a priest, minister, rabbi, mullah, guru and others, etc., get paid more by vote of his local establishment than is earned by many in his congregation? Why should his terms of service and conditions of employment depend on the local secular establishment instead of directly on the secret vote and secret voluntary contributions of his congregation?

Communities need to make sure that the religious establishment does not teach or preach establishment-orientated beliefs and practices. In other words, the religious establishment may not teach and preach what amounts to warm consoling comforting and tranquillising beliefs and practices while leaving out the central core social laws and social system of the Torah. {21}

Present-day rabbinical Judaism consists of a shell of comforting tranquillising beliefs and practices. It is a shell which is empty of content, as the rabbis edited out from belief and observance the Torah's central social laws and system which gave meaning to Judaism and purpose to the Jewish people.

The rabbis in this way rejected, and so stopped the people from following, the essential core Torah laws, the word of God as written down by Moses. And caused the destruction of the Second Temple and of Israel and the consequent monstrous suffering of the people. {2; 3}

In the same way and as matters stand today, present-day rabbinical Judaism is the fundamental cause of the weakening of Israel.

God acts when the people act and holds his hand out over them. When the people do not act then God withdraws his protection from them. Hence there is an urgent need for everybody to stand up and follow the social laws and the social system of the Torah.

And now stand up and be counted.


NOTES

< 1>     The Torah, that is the five books of Moses (Also called Pentateuch; Part of Old Testament).
     
< 2>   Arab banks, for example, are prohibited by Islamic law from charging interest and do not charge interest. Their way of bypassing the apparent intent of the law is to take a part of the profits which result from the use of the money. It is like taking over a part of the assets, like becoming a partner, the borrower in effect working for the lender and it is this which the law is intended to avoid.
     
< 3>   Effective interest rate equals rate of interest charged minus rate of inflation.
     
< 4>   There are however certain safeguards which limit one's right to do as one pleases since one may not indulge in behaviour which harms other people or the community. These safeguards are essential as they ensure that assets and wealth do not accumulate in the hands of a few, that your assets and income are not controlled by a few and are not dependent on the patronage of a few. The few might otherwise use their power to oppress so as to exploit.
See also the chapter on 'Safeguards'.
     
< 5>   See Appendix 1: Role of the Establishment
     
< 6>   Such as land, buildings, factories, share holdings, farms, offices, shops, residences, accumulated wealth, machine tools, equipment, homes, and so on.
     
< 7>   From all sources.
     
< 8>   For example, on marriage.
     
< 9>   For example, must not be sold by one family to another.
     
<10>   For example, on marriage or on death.
     
<11>   Including communal institutions such as schools and synagogues.
     
<12>   Within the limits laid down for the community as a whole.
     
<13>   Single-parent families are recognised only if the reason for the condition is the adultery of the spouse or the death of the spouse while married. If the reason for the condition is the divorce of the spouse for any other reason, then this disqualifies. Adultery by the single parent also disqualifies.
     
<14>   A family (inhabitant) keeps the social laws of the Torah. The family owns a share of the assets of the community (country) they live in. But they may have a share only in one country and in one country alone, namely the country in which they live and whose assets they have created and are creating. And they may not transfer their assets directly or indirectly to another community.


REFERENCES

{ 1}     The Way Ahead for Israel: Causes of Present Problems
(See 'The Money We Give is Distributed in Israel')
David Baram
     
{ 2}   Struggle for Freedom: The Social Cause-and-Effect Relationship
     
{ 3}   History Speaks: Monarchy, Exile and Maccabees
     
{ 4}   At the Time of Jesus, This is What Actually Happened in Israel: The Truth about Hillel and his Times
     
{ 5}   One Law for All: Freedom Now, Freedom for Ever
     
{ 6}   Wake Up Israel
Manfred Davidmann
     
{ 7}   If You Want a Future, Read On ...
(Social Effects of Promiscuity)
David Baram
     
{ 8}   The Way Ahead for Israel: Causes of Present Problems
David Baram
     
{ 9}   Freedom and Bureaucracy in Israel: Protecting the Individual's Privacy and Freedom from Misuse of Personal Data in Computer Storage
David Baram
     
{10}   The Jewish Agency Does Some Odd Things with the Money It Gets from World Jewry
David Baram
     
{11}   Jewish Law in Everyday Life Nowadays
David Baram
     
{12}   Directing and Managing Change
Includes: Adapting to Change, Deciding What Needs to be Done;
Planning Ahead, Getting Results, Evaluating Progress;
Appraisal Interviews and Target-setting Meetings.
     
{13}   Style of Management and Leadership
     
{14}   Organising
     
{15}   Work and Pay. Incomes and Differentials. Employer, Employee and Community
     
{16}   Inflation, Balance of Payments and Currency Exchange Rates
Including: Multinational Operations
How Base (General) Interest Rates determine Share Prices and Pensions
Standard of Living and The Struggle for a Bigger Share
     
{17}   The Will to Work: What People Stuggle to Achieve.
     
{18}   Social Responsibility, Profits and Social Accountability.
     
{19}   Lodz Ghetto.
Television Documentary from diaries and monographs written in the Lodz Ghetto
(Channel 4, UK, 6 May 1991)
     
{20}   Eichmann in Jerusalem - A Report on the Banality of Evil
Dr. Hannah Arendt
Faber and Faber, 1963
     
{21}   ORIGIN OF CHRISTIANITY and JUDAISM
Manfred Davidmann
http://www.solhaam.org/


Relevant Current and Associated Works

Other relevant current and associated reports by Manfred Davidmann:
     
     
Title   Description
     
Struggle for Freedom: The Social Cause-and-Effect Relationship   Major review and analysis of the social laws and social system of the Torah and of the Social Cause-and-Effect Relationship. Also reviews the role of religion and of Judaism under modern conditions.
     
History Speaks: Monarchy, Exile and Maccabees   Major review and analysis of Jewish history, of King Solomon's reign and of the Maccabean dynasty, locating the causes of subsequent defeat of the people and loss of country. Covers Jewish belief and practice, social conditions and government.
     
At the Time of Jesus, This is What Actually Happened in Israel: The Truth about Hillel and his Times   Factual conclusive document describing what happened at the time of Jesus to Jewish belief and practice, based on research into texts published close to the events. A fully documented record of previously undiscovered material in the Talmud about Hillel.
     
One Law for All: Freedom Now, Freedom for Ever   Document describing the struggles within Judaism which accompanied the birth of Rabbinical Judaism, how people felt about what was happening, how the Talmud recorded events and what would have to be done to reverse the trend of events.
     
How the Human Brain Developed and How the Human Mind Works   Describes clearly what happens while sleeping, role of dreaming, meaning of dreams. Functioning of the two halves of the human brain is related to the autonomic nervous and the immune systems. Shows how human behaviour is affected by primitive instincts.
     
The Will to Work: What People Struggle to Achieve   Major review, analysis and report about motivation and motivating. Covers remuneration and job satisfaction as well as the factors which motivate. Develops a clear definition of 'motivation'. Lists what people are striving and struggling to achieve, and progress made, in corporations, communities, countries.
     
What People are Struggling Against: How Society is Organised for Controlling and Exploiting People   Report of study undertaken to find out why people have to struggle throughout their adult lives, in all countries, organisations and levels, to maintain and improve their standard of living and quality of life. Reviews what people are struggling against.
     
Democracy Under Attack: Top-level Leadership and Decision-taking   Discusses and illustrates the internal struggles taking place in political parties and all other organisations, for achieving greater democracy and against those wishing to overpower democratic processes of decision-taking.
     
Family, Sex and the Individual; Women's Liberation, Feminism and Community   This report investigates casual sex and its effects on individuals, family and community. It examines the role of the family in bringing up children and relates dominance and confrontation within the family to that in the working environment.
     
Causes of Antisemitism   Shows that there are two separate root causes of antisemitism. One cause can be remedied by increasing peoples' awareness, the other is under the control of the Jewish people and can be remedied from within.
     
The Right to the Land of Israel   This report proves that the right to the land in which one lives, that is the strength and success of a people, depends on how people behave towards each other. This applies to all. The history of the Jewish people provides a convincing example.
     
Social Responsibility, Profits and Social Accountability   Incidents, disasters and catastrophes are here put together as individual case studies and reviewed as a whole. We are facing a sequence of events which are increasing in frequency, severity and extent. There are sections about what can be done about this, on community aims and community leadership, on the world-wide struggle for social accountability.
     
Social Responsibility and Accountability: Summary   Outlines basic causes of socially irresponsible behaviour and ways of solving the problem. Statement of aims. Public demonstrations and protests as essential survival mechanisms. Whistle-blowing. Worldwide struggle to achieve social accountability.
     
Kibbutzim   Kibbutzim are successful co-operative communities now experiencing both practical and ideological problems. So the study reviews what is taking place to find reasons for success and causes of problems.
     
Style of Management and Leadership     Major review and analysis of the style of management and its effect on management effectiveness, decision taking and standard of living. Measures of style of management and government. Overcoming problems of size.
     
Organising   Comprehensive review. Outstanding is the section on functional relationships. Shows how to improve co-ordination, teamwork and co-operation. Discusses the role and responsibilities of managers in different circumstances.
     
Work and Pay   Major review and analysis of work and pay in relation to employer, employee and community. Provides the underlying knowledge and understanding for scientific determination and prediction of rates of pay, remuneration and differentials, of National Remuneration Scales and of the National Remuneration Pattern of pay and differentials.
     
Inflation, Balance of Payments and Currency Exchange Rates     Reviews the relationships, how inflation affects currency exchange rates and trade, the effect of changing interest rates on share prices and pensions. Discusses multinational operations such as transfer pricing, inflation's burdens and worldwide inequality.
     
Directing and Managing Change     How to plan ahead, find best strategies, decide and implement, agree targets and objectives, monitor and control progress, evaluate performance, carry out appraisal and target-setting interviews. Describes proved, practical and effective techniques.
     
ORIGIN OF CHRISTIANITY and JUDAISM   Proves by methods of biblical archaeology what Jesus really taught, how Paul changed what Jesus had taught, how this became Christianity's official doctrine. Outstanding are sections on Paul and the Gospels, on concurrent corresponding changes in Judaism.
     
Liberation Theology: Basis - Past - Present - Future   Discusses Christianity's origins using Christian and Jewish sources. Liberation theologians emphasise compassion and leadership in the struggle for a better life. Shows that one can analyse effectively how the Christian Canon developed.
     
Jewish Belief and Practice   Provides the required background knowledge of the essential core of Jewish belief and practice for drawing the only possible conclusion that the procedure called 'Prosbul' is contrary to the laws and intent of the Torah. The Prosbul is then annulled.

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Copyright    ©    1979, 1983, 1994    Manfred Davidmann
ISBN 0 85192 052 7    Third edition 1994
All rights reserved worldwide.