Benjamin Tammuz

Benjamin Tammuz

Benjamin Tammuz (1919-1989) was born in Russia and immigrated to pre-state Israel at age 5. He studied law and economics at Tel Aviv University and later attended the Sorbonne, where he studied art history. A novelist, journalist, critic, painter and sculptor, Tammuz served for many years as literary editor of the daily Haaretz. He also spent four years in London as Israel`s cultural attache, and was writer-in-residence at Oxford University from 1979 to 1984. Tammuz is the author of 10 novels and novellas, five books of short stories, two plays, and eight books for children. He received several literary prizes, including the Ze`ev Prize (1972). His novel, Minotaur - nominated by Grahame Greene - was selected Book of the Year in England in 1981. His work has been widely published abroad.

Books Published in HebrewSands of Gold (stories), Machbarot Lesifrut, 1950; Tarmil, 1967; Hakibbutz Hameuchad, 1976 [Holot Ha-Zahav]A Garden Enclosed (stories), Schocken, 1957 [Gan Na`ul]The Story of Anton the Armenian (stories), Machbarot Lesifrut, 1964 [Sipur Anton Ha-Armeni]The Life of Elyakum (novel), Am Oved, 1965, Keter, 1988 [Hayei Elyakum]A Castle in Spain (novel), Am Oved, 1966; Keter, 1988 [Be-Sof Ma`arav]Hallucinations (novel), Am Oved, 1969; Keter, 1988 [Sefer Ha-Hazayot]A Sect of Dogs (play), Tarbut Ve`omanut, 1970 [Kat Shel Klavim]Ya`akov (novel), Massada, 1971 [Ya`akov]; Keter, 1994The Orchard (novella), Hakibbutz Hameuchad, 1972; Tarmil,1985; Keter, 1994 [Ha-Pardes]Angioxyl, A Rare Cure (stories), Hakibbutz Hameuchad, 1973 [Angioxyl, Terufah Nedirah]Bottle Parables (novella), Hakibbutz Hameuchad, 1976; Tarmil, 1985; Keter, 1994 [Mishlei Bakbukim]Requiem for Na`aman (novel), Zmora Bitan Modan, 1978; Keter, 1992 [Requiem Le-Na`aman]Minotaur (novel), Hakibbutz Hameuchad, 1980;Keter, 1992 [Minotaur]The Bitter Scent of Geranium (stories), Hakibbutz Hameuchad, 1980 [Reiho Ha-Mar Shel Ha-Geranium]Jeremiah`s Inn (novel), Keter, 1984 [Pundako Shel Yermiahu]Stories, Keter, 1987; 1994; Miskal, 2008 [Sipurim]Chameleon and Nightingale (novel), Keter, 1989 [Ha-Zikit Ve Ha-Zamir]Selected Stories, Keter, 1990 [Mivhar Sipurim]

ChildrenThe Adventures of Kapu and Dish, Hakibbutz Hameuchad, 1958 [Alilot Kapu Ve-Dish]A Night on the West Bank, Machbarot Lesifrut, 1961 [Layla Al Ha-Gada Ha-Ma`aravit]A Raft Sails to the Sea, Am Oved, 1970 [Dugit Mafligah La-Yam]The Lives of Rizi the Dog, Dvir, 1971 [Hayei Ha-Kelev Rizi]David`s Song, Am Oved, 1978 [Ha-Melech Yashen Arba`a Pa`amim Be-Yom]What`s Better, Giving or Taking?, Hakibbutz Hameuchad, 1980 [Ma Yoter Kedai, Lakahat O Latet?]The King and the Not-Electric Guitar, Hakibbutz Hameuchad, 1980 [Ha-Melech Ve Ha-Gitara Ha-Bilti Hashmalit]The Second Soul, Hakibbutz Hameuchad, 1981 [Ha-Neshamah Ha-Shniah]How the Stars were Created, Hakibbutz Hameuchad, 1983 [Eich Notzru Kochavim]

Books in TranslationChildren

David`s Song (children)

Italian: Rome, Edizione e/o, 1998

Adult

A Castle in Spain

EngIish: New York, Bobbs-Merrill, 1973

London, Gollancz, 1974

Minotaur

English: New York, NAL, 1981; New York, Signet, 1982; London, Enigma Books, 1983; New York, Europa, 2005; edizione e/o,

French: Paris, Buchet-Chastel, 1983; Paris, Le Serpent א Plumes, 1995

Italian: Rome, edizioni e/o, 1994; pocket book ed.: 1997; 2005

German: Frankfurt, Fischer Taschenbuch, 1996

Spanish: Barcelona, Destino, 1997

Chinese: Beijin, China Social Sciences, 1998

Greek: Athens, Gavrielides, 1997

Turkish: Istanbul, Dogan, 2000, Istanbul, Kitapcilik

Estonian: Tartu, Elmatar, 2002

Russian: Jerusalem/Moscow, Gesharim/Mosti Kulturi, 2001

Albanian: Tirana, Dituria

Requiem for Na`aman

English: New York, New American Library, 1982

Italian: Rome, edizioni e/o, 1996; in paperback: 1999

Russian: Tel-Aviv/Moscow, Sivan/Kniga Sefer, 2006

The Orchard

English: Providence, RI, Copper Beech/Brown UP, 1984

French: Paris, Mille et Une Nuits, 1996

Italian: Rome, edizioni e/o, 1995; in paperback: 1997

Arabic: Amman, Dar El Jaleel, 1998

German: Gerlingen, Bleicher Verlag, 1999

Estonian: Tartu, Johannes Esto Uhing, 2004

A Rare Cure

English: Tel Aviv, Hakibbutz Hameuchad, 1981

Chameleon and Nightingale

French: Arles, Actes Sud, 1993

Bottle Parables

Italian: Rome, edizioni e/o, 1999; pocket book ed.: 2001

Jeremiah`s Inn

Italian: Rome, edizioni e/o

Manuscripts available (for publishers only) in English translation

Chameleon and Nightingale

Bottle Parables

The Life of Elyakum

David`s Song (children)

Last updated: 4.1.2010

Copyright©2004 The Institute for the Translation of Hebrew Literature

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On Humility By Jonathan Sacks

How virtues change! Moses, the greatest hero of Jewish tradition, is described by the Bible as "a very humble man, more humble than anyone else on the face of the earth." By today's standards he was clearly wrongly advised. He should have hired an agent, sharpened up his image, let slip some calculated indiscretions about his conversations with the Almighty and sold his story to the press for a six-figure sum. With any luck, he might have landed up with his own television chat show, dispensing wisdom to those willing to bare their soul to the watching millions. He would have had his fifteen minutes of fame. Instead he had to settle for the lesser consolation of three thousand years of moral influence. Humility is the orphaned virtue of our age. Charles Dickens dealt it a mortal blow in his portrayal of the unctuous Uriah Heep, the man who kept saying, "I am the 'umblest person going." Its demise, though, came a century later with the threatening anonymity of mass culture alongside the loss of neighbourhoods and congregations. A community is a place of friends. Urban society is a landscape of strangers. Yet there is an irrepressible human urge for recognition. So a culture emerged out of the various ways of "making a statement" to people we do not know, but who, we hope, will somehow notice. Beliefs ceased to be things confessed in prayer and became slogans emblazoned on t-shirts. A comprehensive repertoire developed of signalling individuality, from personalized number-plates, to in-your-face dressing, to designer labels worn on the outside, not within. You can trace an entire cultural transformation in the shift from renown to fame to celebrity to being famous for being famous. The creed of our age is, "If you've got it, flaunt it." Humility, being humble, did not stand a chance. This is a shame. Humility -- true humility -- is one of the most expansive and life-enhancing of all virtues. It does not mean undervaluing yourself. It means valuing other people. It signals a certain openness to life's grandeur and the willingness to be surprised, uplifted, by goodness wherever one finds it. I learned the meaning of humility from my late father. He had come over to this country at the age of five, fleeing persecution in Poland. His family was poor and he had to leave school at the age of fourteen to support them. What education he had was largely self-taught. Yet he loved excellence, in whatever field or form it came. He had a passion for classical music and painting, and his taste in literature was impeccable, far better than mine. He was an enthusiast. He had -- and this was what I so cherished in him -- the capacity to admire. That, I think, is what the greater part of humility is, the capacity to be open to something greater than oneself. False humility is the pretence that one is small. True humility is the consciousness of standing in the presence of greatness, which is why it is the virtue of prophets, those who feel most vividly the nearness of G-d. As a young man, full of questions about faith, I travelled to the United States where, I had heard, there were outstanding rabbis. I met many, but I also had the privilege of meeting the greatest Jewish leader of my generation, the late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson. Heir to the dynastic leadership of a relatively small group of Jewish mystics, he had escaped from Europe to New York during the Second World War and had turned the tattered remnants of his flock into a worldwide movement. Wherever I travelled, I heard tales of his extraordinary leadership, many verging on the miraculous. He was, I was told, one of the outstanding charismatic leaders of our time. I resolved to meet him if I could. I did, and was utterly surprised. He was certainly not charismatic in any conventional sense. Quiet, self-effacing, understated, one might hardly have noticed him had it not been for the reverence in which he was held by his disciples. That meeting, though, changed my life. He was a world-famous figure. I was an anonymous student from three thousand miles away. Yet in his presence I seemed to be the most important person in the world. He asked me about myself; he listened carefully; he challenged me to become a leader, something I had never contemplated before. Quickly it became clear to me that he believed in me more than I believed in myself. As I left the room, it occurred to me that it had been full of my presence and his absence. Perhaps that is what listening is, considered as a religious act. I then knew that greatness is measured by what we efface ourselves towards. There was no grandeur in his manner; neither was there any false modesty. He was serene, dignified, majestic; a man of transcending humility who gathered you into his embrace and taught you to look up. True virtue never needs to advertise itself. That is why I find the aggressive packaging of personality so sad. It speaks of loneliness, the profound, endemic loneliness of a world without relationships of fidelity and trust. It testifies ultimately to a loss of faith -- a loss of that knowledge, so precious to previous generations, that beyond the visible surfaces of this world is a Presence who knows us, loves us, and takes notice of our deeds. What else, secure in that knowledge, could we need? Time and again, when conducting a funeral or visiting mourners, I discover that the deceased had led a life of generosity and kindness unknown to even close relatives. I came to the conclusion -- one I never dreamed of before I was given this window into private worlds - that the vast majority of saintly or generous acts are done quietly with no desire for public recognition. That is humility, and what a glorious revelation it is of the human spirit. Humility, then, is more than just a virtue: it is a form of perception, a language in which the "I" is silent so that I can hear the "Thou", the unspoken call beneath human speech, the Divine whisper within all that moves, the voice of otherness that calls me to redeem its loneliness with the touch of love. Humility is what opens us to the world. And does it matter that it no longer fits the confines of our age? The truth is that moral beauty, like music, always moves those who can hear beneath the noise. Virtues may be out of fashion, but they are never out of date. The things that call attention to themselves are never interesting for long, which is why our attention span grows shorter by the year. Humility -- the polar opposite of "advertisements for myself" -- never fails to leave its afterglow. We know when we have been in the presence of someone in whom the Divine presence breathes. We feel affirmed, enlarged, and with good reason. For we have met someone who, not taking himself or herself seriously at all, has shown us what it is to take with utmost seriousness that which is not I.