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This, however, is a very distorted view, primarily due to the fact that the Philistines, being in close competition with the tribes of Israel for the same piece of real estate, were viewed as foreign, alien, and the enemy. Eventually the united tribes of Israel won out over the Philistines, and wrote the primary historical references we have about their foe, and thus, we get the victor's view--and in Biblical times, it was quite traditional that any enemy be seen as devoid of redeeming features.
In fact, there are still no examples of Philistine writing that have been found--rather curious, considering the large settlements (cities, in fact) that have been discovered that would be of Philistine origin or population. Could it be that this group was, as a people, illiterate? This is very remote possibility, but still has to be considered.
There is a problem with determining the origin of the Philistines, too. There are two different origins ascribed to them. In the biblical record, the Philistines are included among 'the sons of Egypt' (Gen. 10:14) as well as in Ezekiel, the are linked to an obscure tribe called the Cherethites (Ez 25:16), which is related to the inhabitants of the isle of Caphtor (Jeremiah 47:4), which is unknown. Of course, it makes sense that the Israelites first encounter with the Philistines would have been in Egypt, for the Sea Peoples settled in various spots along the south-eastern Mediterranean, and there are references on Egyptian stelae and battle-monuments to Sea Peoples most likely kin to, if not in fact, the Philistines.
Of course, the Semitic root of the word Philistine (p-l-sh) also is the root of the words 'to wander' and 'to invade'. Pottery evidence shows similarities to technique and design for pottery making to that of other late Mycenaean peoples, pointing once again to a sea-origin for the Philistines. It is likely that the Philistines were invaders and marauders (similar to the Danes and Vikings of early English history) who eventually settled in relatively safe coastal lands (having been fairly definitively defeated in their attempts to enter Egypt by Ramesses II).
Interestingly, while most biblically-referenced Philistine cities have been located, not all have; likewise, Philistine settlements and even one city with no biblical references have been found. Trude and Moshe Dothan, both archaeologists of note with particular interest in the Philistines, put together this wonderful book based on their own researches and field work. High praise goes to archaeologists who take the time to publish their findings; it is a great scandal of the profession today that so much research goes unpublished, awaiting an archaeology of a different sort by future generations who try to resurrect the work using libraries rather than sand brushes.
The Dothans explore the tomb evidence, the ruins of settlements and cities, the pottery fragments, as well as reported histories and possible references from sources both biblical and extra-biblical. From these, we discern a culture quite different from the typical biblical diatribe.
+ The Philistines had a refined sense of art, that combined Greek, Minoan, and Egyptian styles with innovations of their own, in architecture, religious icons, pottery, and burial practices.
+ The artistic designs of the Philistines were actually quite beautiful by any standards.
+ As a city people, the Philistines were concerned for and maintained good economic relationship along trade routes (a common concern this part of the world) as well as among the people in the countryside, with whom they largely lived in peaceful cooperation.
+ Social stability remained high among the Philistines, and declined more or less with the general Mycenaean decline.
+ The Philistines were not a homogeneous group, but were used to diversity of ethnicities in their cities.
+ Most likely the Philistines were not finished off by the tribes of Israel, but rather the same rise of Assyria and Babylon which destroyed Israel and Judah sounded the death knell for the Philistines as well.
This fascinating book will cause the reader to re-evaluate all previous notions of who the Philistines were. Rich with detailed drawings, maps, and archaeological/architectural renderings, including plates of photographs (including my personal favourites, the bichrome pottery ware with typical bird motif from Ashdod), this book is a fun and educational tour of a largely ignored people who have more significance than would appear at first glance.
Ashdod was one of the five cities of the Philistine "pentapolis" so-called.
Students of the huge turmoil in the Mediterranean of the 1300-1100 BCE period will find this a must read. The Dothan's work along with the work of others clearly suggest that this period in human history may have been the most significant in human time for Egypt, the Levant, Crete, Cyprus and all of the Aegean islands and the associated peoples. The Greeks, Hittites, Mycenaeans, Phonecians, Hebrews, Assyrians, Egyptians and not the least, the Philistines, were all dramatically effected. The impact of these enormous movements and cultural shifts is with us today.
The Dothans conclude that the Philistines, as one of the "sea peoples," --one that is not necessarily ethnically homogeneous-- settled peaceably in some parts of Palestine and farmed and produced crafts, both similar to and different from, those they brought with them; their locally produced pottery incorporated motifs from the entire region. Their entry was not a matter of brutal conquest and destruction of all the settled inhabitants they encountered. Philistine influence is clearly shown to have reached well beyond the immediate environs of the "five cities."
A special bonus incorporated into "People of the Sea" is the discussion of Yigael Yadin's ideas about a group of people from the sea that became one of the "tribes" of Israel or almost so. Most readers will find this discussion fascinating.
This is a highly readable account of the Dothan's research. Few can quarrel with the thoroughness of the work on which the findings are based. One might quarrel with what is surely one if not the most important conclusions only because it is too subtly stated! The Philistines were deliberately characterized by their neighbors as other than what they truly were. The Bible projects infamy, the facts otherwise.
The Philistines were both accomplished and sophisticated contributors to the cultures of the Levant. This reviewer suspects the work of the Dothans will stand for a long time. Their goal was surely not to expose the Judean writers and editors of the Old Testament as political propagandists. But there it is.
7-21-2002 psb
Sanford Watzman
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It was a surprise for me to discover how many of Esther's experiences had been like mine. Like her, I found myself living with loss, having to manage on my own, having to rebuild a life for myself and my adult children. I was going to write that I did not go through a period of mourning but that was not true. Recently I heard that there are creative ceremonies and ritual for divorce. Esther, as a widow and a clinical psychologist would understand how these could help.
For me, reading this book was like being taken on a boat trip along a stream of thoughts, memories, reflections and amazingly helpful and appropriate literary and biblical quotations.
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good luck!
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Zeidner and company did a wonderfull job explaining, refreshening and innovating EI.
Way to go.
This book, which I was eager to buy and read hoping for an updated and comprehensive review has far exceeded my expectations. To put it in simple words, the authors chose the prominent reserches to focus on, and they reviewd them in a critical manner. That sets the first milestone in the route of turning EI from an exciting yet evasive concept into a scientific discipline.
This book is therefore a must for both the scholarly and the popular reader who wish to expose themselves to what will soon become the cornerstone of this field.
In many ways the meat of the book is taken up with the 'myth' aspect of EI rather than the alleged science. The book might have been better titled 'Emotional Intelligence: Fact or fiction?' And the authors are not shy to answer.
While the book is a review of relatively current research (some chapters appear not to reference almost anything after 1995), the authors main target is the lack of sustainable pyschometric tests. Their argument is that when one examines the variety of 'measures' of EI, one finds a variety of mismatched and often contradictory criteria which sometimes confute 'ordinary' measures of IQ with those of EIQ. Where IQ stops and EIQ begins is very unclear. A large number of test instruments are examined in this book and almost without exception found deficient.
The book concludes with a negative appraisal of EI as a distinct capacity that can be accurately measured by psychometric tests. Moreover, the authors are equally pessimistic about the validity of social intelligence as a distinct phenomenon. Perhaps gratutiously insulting to the the EI community are their later points to the effect that EI might be vacuous but we should still let the research run in the hope that something useful might arise in the future. It may be rubbish but sure let them at it anyway; what harm are they doing?
Overall I found the book provocative and one sided. The authors exhibit a form of analysis based on saying what EI is not, or could not be, without subjecting their own position (such as can be discerned) to sustained analysis. That is acceptable, but it is less informative. Secondly, lurking in the background is a strong IQ position, namely that all skills are ultimately manifestations of standrd IQ capacities. By this token the bright should be very socially skilled and the less bright not, but we know that society doesn't divide neatly on that point. Thidly, there is much in early child development about prosocial development that isn't covered in this book. Combining this with the absence of any discussion of conversational pragmatics, and a lacuna is exposed. To be fair however, the authors are taking on the EI community in terms of itself, hence they don't feel obliged to make arguments for them (presumably). However, it was something I noted. A final small point is that a few references in the text don't appear in the bibliography (e.g. Archer 1988 doesn't appear) which suggests the proof reading could have been more thorough.
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However, the problem this writer sees with the work, is the nature of the author is up against. Solomon Freehof, the pioneering American Reform Halachist, compiled a series of Reform Responsa or letters of commentary on Jewish legal issues over the nearly five decades he was active in this field, and so has his successor, Rabbi Walter Jacobs. However, Freehof's vast compendium of published work is not once alluded by Zemer, and only 2 of his responsa are noted in the entire book, while the volumes Jacobs compiled are nowhere noted.
Further, the principle notion of Reform has always been accommodation to modernity, but the limits of that accommodation have never really been clearly articulated. From the earliest days of reform in Germany 200 years ago, convenience has played a large role in determining the Reform outlook, which is why for example the Reform movement has issued 4 major 'platform statements' on theology and Jewish Practice in the last 130 years.
Zemer's biggest problem though is twofold: the ignorance of his Reform laity on the one hand, and the deeply embedded charisma of a clear, and charismatic Orthodox worldview on the other. Of his 11 proposed principles to govern halachic change, only one reminds the worshipper of God or would provide even the slightest incentive to practice, which is the inherent holiness of the mitzvoth. In the Orthodox realm, they have 13 principles of halachic change, fist articulated in the Talmud 1500 years ago, and part of the daily prayer service every day to this day.
This writer would say therefore, that while Zemer's book is an outstanding pioneering effort, it bites off more than it can chew, essentially arguing it's principles without an adequate philosophic grounding. However, while the grounding of this work is week, that doesn't mean none exists; merely that it must come from another quarter. In "Jewish History and Divine Providence(available here on Amazon.com)," I supply the rationale missing from Zemer's text: namely an argument which examines the relationship between Jewish law, Jewish history and it's actual practice, shows how the mitzvoth have actual effect in the real world, and how Jewish practice or the lack of it has influenced modern Jewish history.
With "Jewish History and Divine Providence" and "Evolving Halachah," the reader will have a complete praxis of liberal Judaism, one by which to live and practice, not avoid.
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This book begins biographically, as Dayan gives the basic details of his family's immigration to Israel and his early life at Deganiah and Nahalal. However, once the author comes to the point where he becomes involved in military affairs, he concentrates solely on that subject, leaving all other matters behind. However, since Moshe Dayan is perhaps the most important military figure in the modern history of Israel, this focus and perspective is most welcome. Dayan is so focused on recounting military matters that he glosses over even his time as Israel's Minister of Agriculture.
Those reading this book will find it to be one of the most fascinating and engaging military histories ever written. Dayan has a true knack for storytelling, and keeps his readers interested despite the wealth of details and analysis that he manages to convey. He does so in a frank and clear manner, making this book accessible even to readers with only a basic background in the history of Israel.
The only major flaw in this book is its ending. Dayan spends the final few chapters defending his actions during the 1973 Yom Kippur War, resulting in a defensive, even bitter tone. Perhaps this is to be expected, as the book was written shortly after Dayan's acrimonious exit from public office. In his defense, however, Dayan does frame this book as a personal account, and not an objective history.
All in all, this is one of the best books on the subject of Israeli history available, and is a must-read for anyone interested in the subject.
The book recounts the history and anecdotes of the re-creation of the state of Israel from its new roots in 1915 through to the war of idependence 1948-1952, in which Dayan played a key role. Other sections cover his role as Chief of Staff(1953-1957), his particpation as government minister and then his return to private life (1958-1967), The Six Day War (1967), the reconstruction and bridge building efforts (1967-1973), The Yom Kippur War (1973) and finally the aftermath (1973-1975).
Moshe Dayan was a great general who served his country with honor, dignity and courage in the hours of their most dire need. As a soldier he was brilliant and as a caring human being he was exceptional. This unsentimental book written in a refreshing and informative style, says as much about the man as about his history - brilliant!...