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Manfred Davidmann

Manfred Davidmann is an internationally well-known and respected scientist and consultant, and author of a number of books and reports which have had and are having considerable impact. His work usually breaks new ground and opens up new understanding and is written in meaningful and easily understood language. Outstanding is that his work is generally accepted as factual, objective and unbiased.

More than 6,5 million copies of his reports have been downloaded from the Solhaam website so far and have changed the way in which people live, think and behave.

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Theme of the Week (Current Events, Current Problems)


'The choice is yours:

Unemployment, Charitable Social Security and Today's Religious Teachings


High Standard of Living, Satisfying Work and a Good Life, as God-given rights.'

A covenant is an agreement in which each of the parties undertakes duties and obligations towards the other. And the Pentateuch records God's promise that human beings will have a good life of high quality as long as human beings fulfil their obligations under the covenant, as long as human beings follow God's laws, that is as long as they behave like human beings.

This is also recorded in the Pentateuch as a fundamental scientific law, the Social Cause-and-Effect Relationship. This states that the consequences of keeping or not keeping the Pentateuch's laws are inescapable, that what happens to one is in the end the inevitable result of one's own behaviour. Also clearly stated is that this is a scientific law which was defined and stated using the language of religion so that people would benefit from knowing the effects (consequences) of their behaviour.

See   The God-given Human Rights, Social Laws and Social System, which lists detailed sources and relevant notes.

We are told that the relationship applies to all without exception and at all times, wherever one may be, regardless of type of government, form of religion or social system or country. It applies whether you like it or not, agree or disagree.

The consequences of one's behaviour are detailed both ways, clearly and powerfully illustrating intermediate stages between the two ends of the scale, and we are told that the process is reversible: Increasingly disregarding the laws (rules of behaviour) results in greater suffering and oppression, increasingly behaving according to the laws results in greater freedom, liberty, independence and a better life.

The relationship applies to all. Ignorance is no excuse, not knowing the law does not prevent consequences of one's behaviour, and the relationship is stated in a way which enables people to benefit from knowing the effects of their behaviour, even if they do not understand the underlying relationship.

The relationship is clearly stated in the Pentateuch in precise terms. History and social science confirm it, and it is confirmed by Jesus Christ and by the Prophet Mohammed. The Koran records Mohammed repeatedly confirming the Pentateuch, referring to it both as a guide and as a warning, and Arab and Muslim history illustrates the working of the cause-and-effect relationship.
(1) History Speaks: Monarchy, Exile and Maccabees
(2) Social Responsibility, Profits and Social Accountability
(4) Prophet Mohammed's Word of Allah and the Voice of the Ruling Elite

And what we have in the Pentateuch are rules of behaviour which point to the essence of humane behaviour. We know that ignoring them results in social corruption, oppression and exploitation of the many by the few. And we know that following these rules ensures social strength and a good life for all.

If we want freedom, independence, good life of high quality, then we have to follow these laws. If we do not, then we lose freedom, independence, good life and the country in which we live. The consequences of our behaviour cannot be avoided but we can change the course of events by changing our behaviour.

Social and Economic Security

All persons have the right to be free and independent masters of their own fate and no person may oppress or exploit another. Because people can be exploited through their needs there has to be a system of social and economic security which guarantees freedom from needs and so protects people from becoming dependent on others for essential income, which protects against loss of material independence and which protects people from losing their spiritual independence.

Every community member is entitled as a matter of right to full social security. This means that community members are entitled to be supported by the community not only when they fall on hard times but also to maintain their independence as independent breadwinners for their families. For example, the community has to provide backup funds to those who need them and they have to be provided as and when required.

To prevent people being exploited through their need these funds have to be provided without charging interest. They are called 'loans' because the recipient is under moral obligation to repay them to the community if he can do so. However, such 'loans' are cancelled every seventh calendar year if the borrower has been unable to repay them.

These essential social provisions of the Pentateuch are clear and to the point. This is what is laid down as a matter of law:

The community has to provide ('lend') money to those who need it, free of interest. All such loans, if outstanding, are to be cancelled every seventh year.

And what we have in the Pentateuch are rules of behaviour which point to the essence of humane behaviour. We know that ignoring them results in social corruption, oppression and exploitation of the many by the few. And we know that following these rules ensures social strength and a good life for all.

Government and Management

The Pentateuch's laws of government relate to 'rulers', apply to all in positions of trust, responsibility or authority, no matter whether secular, religious or military, no matter what the hierarchy or organisation.

These laws control the behaviour and limit the power of government, of top executives and of the establishment, of those in positions of trust, responsibility or authority. The Pentateuch leaves little doubt about what they must not do.

Such people may not amass servants and may not oppress the people for their own benefit. They may not amass possessions and wealth, may not grasp power or behave promiscuously. In other words, they may not put themselves above others by grasping power, may not satisfy personal desires at the expense of others.

So these Pentateuch laws quoted here protect people and safeguard their strength and freedom by laying down that those in positions of trust, responsibility or authority may not grasp power, may not oppress the people, may not behave promiscuously, may not enrich themselves. Those in authority must not oppress people so as to increase their own possessions and power, must not form enforcing squads or organisations so as to multiply their own power.

Equality and Ownership

Ownership is the right to possess something and to decide what is to be done with it. If I own something it belongs to me and I decide what is to be done with it. An example would be owning a house.

Possession is having something in one's custody as distinct from owning it. If I possess something it belongs to another but I can decide how to use it. An example would be renting a house.

Another example would be deciding what to do with my money (ownership) or deciding and controlling the use of money belonging to someone else (possession).

And considering the right to ownership, two questions need to be considered. Namely where does the right come from and how is it exercised.

The right to own property varies among societies. Ownership laws which assign ownership 'rights' to owners have been devised by the owners themselves or by those who serve them.

Ownership of land and means of production, of funds and wealth, has always been accumulated at someone else's expense. All belonged to the community, belonged to all alike. And this is what Chapter 5 of Genesis appears to be saying.

A human right is a something one may legally or morally claim, is the state of being entitled to a privilege or immunity or authority to act. Human rights are those held to be claimable by any living person, apply to all living people. Every living person is entitled to them.

So ownership of land and means of production, of funds and wealth, rightfully belongs to the community, belongs to all alike, is a human right. Those who have accumulated them have only possession, which means they can use and apply them but may do so only on behalf of, and for the benefit of, the community and that they are accountable to the community for the way in which they do so.

Hence we have the use of possessions as long as we use them to provide a good living for our family, and beyond that for the benefit of the community. For the benefit of others less able or fortunate, for the benefit of the community around us and then for the benefit of communities abroad.

Role of the Biblical Prophets, and their Warnings

The sayings of the prophets show clearly that the prophets were very much aware of the consequences of what was taking place. They pointed out what was bound to happen if the rulers, their secular and religious establishments, and perhaps also the people, continued to behave as they were doing, and events proved them right.

The prophets appear to have had a clear understanding of the inevitability with which the law acts, with which events follow the Social Cause-and-Effect Relationship. And they accuse the rulers and the ruling level for what they do and hold them responsible for what their establishment does and thus for the behaviour of the people.

The prophets were not listened to, the rulers and their establishments continued to corrupt and oppress the people until both kingdoms were destroyed and the people most viciously dispersed.

The Cause-and-Effect Relationship tells us that disaster and destruction were inevitably caused by the behaviour of the rulers and their establishment, and by the resulting behaviour of the people.

So now let us look at the kind of behaviour the prophets warned against as it was that kind of behaviour which was weakening the people and thus the country.

We see that the prophets warned about the consequences of delinquency, crime, sexual permissiveness and corruption. They warned about land being concentrated in the hands of a few, of Jew exploiting and oppressing Jew, of people being oppressed and enslaved through debt and through need.

Outstanding is that the warnings of the prophets were ignored, that the establishment of the day ignored the writing on the wall. They did not act then, they did not act at other times. In so doing they did not just oppress their people, what they were doing was to destroy their people and to destroy themselves as well.

See History Speaks: Monarchy, Exile and Maccabees
and see One Law for All: Freedom Now, Freedom for Ever

And Now

I showed years ago, in 'Social Responsibility, Profits and Social Accountability', that we were experiencing a sequence of accidents and catastrophes which were occurring more and more frequently and were affecting more and more people.

Since then most people have become aware of this. But I also showed what could and should be done about this trend of events. However, a new factor has entered the equation. It is now possible for the first time in the history of human beings on this planet for just one or only a few socially irresponsible persons to do something or to introduce changes which could destroy us all or else make this planet uninhabitable for human beings.

So now we do not have a choice. If we do not now observe and put into effect the social laws (rules) and social system of the Pentateuch and its code of behaviour, then the planet is likely to become uninhabitable for human beings and their look-alikes.

Sources, with Descriptions

Title   Description
The God-given Human Rights, Social Laws and Social System   A comprehensive statement of the God-given human rights which underlie all freedom, liberty and independence. They underlie and determine a good life of high quality. See 'Press Notices'.
History Speaks: Monarchy, Exile and Maccabees   Major review and analysis of Jewish history, more particularly of King Solomon's reign and that of the Maccabean dynasty, locating the causes of subsequent defeat of the people and loss of country.
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 comunity leadership, on the world-wide struggle for social accountability.
ORIGIN OF CHRISTIANITY and JUDAISM: What Actually Happened, What Jesus Actually Taught and Later Changes   Proves by methods of biblical archaeology what Jesus really taught, how Paul changed what Jesus had taught and how this became Christianity's official doctrine. Outstanding are the sections on Paul and the Gospels. See 'Press Notices'.
Prophet Mohammed's Word of Allah and the Voice of the Ruling Elite   Mohammed's social teachings are stated from chapters (suras) singled out by 'Abbreviated Letters', statements of revelation from compassionate and caring Allah. It seems that some self-seeking doctrines were added later by the ruling elite of that time.
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.

The Social Cause-and-Effect Relationship is listed (in biblical language and in plain English) in Appendix 4, with references to the Pentateuch text.
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.

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