Current Detoxification of Israeli Society

(This post may also be viewed on Times-of-Israel: )

In Exodus (19:6), God calls unto His people:

“You shall be to me a kingdom of priests and a holy nation”.

Why should you become a holy nation, and how do you become a holy nation?

The answer and prescription are delivered in no uncertain terms in a certain segment of the Jewish Torah, generally referred to, in Jewish tradition, as Parashat Kedoshim (Segment “The holy ones”).

First the answer (Leviticus 19:1):

“And Jehovah spoke to Moses saying, speak to all the congregation of the Children of Israel and say to them: “Holy shall you be because holy am I, Jehovah your God”.

In a verse, prior to the end of the Parashah, the same assertion is repeated (Leviticus 20:26):

“And you shall be holy to me for holy am I, Jehovah…”.

The prescription to becoming a holy nation is delivered in the Parashah in a series of ‘Do’s and ‘Do-not do’s. However, throughout the Parashah, the signature of the Divine is repeated, time and again, as if to remind the listener (or reader), of their Divine source: “I am Jehovah” (For example, Leviticus 19:16).

Here is a sample of those ‘Do’s and ‘Do-not do’s (see elaboration and references on my post “Becoming Holy” — The Bible Prescription):

“Do not walk around offering your merchandise of slander” … “Do not stand still, while your fellow human-being is in a potentially threatening blood-shedding situation. I am Jehovah” … “Do not hate your fellow human-being in your heart” … “Do not do wrong in return for wrong-doing committed unto you” … “Do not reserve resentment” … “Love thy neighbour as yourself. I am Jehovah”.

Let us relate to resentment (see also my post “Speak Hebrew and Be Righteous”).

Hebrew for “Resentment” (or “Grudge”) is Tinah. Tin is Hebrew for “Silt” (mud that sinks to the bottom of the pool).

The Hebrew language educates: Resentment is like silt.

The latter rests silently at the bottom of a pool of water, nearly undetected, until the pool’s water is disturbed. The mud then rises up to blur and obscure all that shape up under the surface of the water.

Likewise, resentment can be hidden from view (even your own) until triggered into action. Once activated, old grudges rise up to blur and obscure all that is shaping up inside your psyche, rendering your soul non-transparent. This results in distorted vision of reality, in impairing relationships with family and friends and ultimately in poor judgement in decision-making scenarios.

However, there is also an extremely positive side to Tinah. Once activated due to stormy water, it generates an opportunity for Tikkun (“Correction”). The dirt in your soul becomes visible, in full view for you to understand the negative sides of your soul, and to take action to purify yourself from all the dirt and poison that have sunk into you, becoming invisible over the years.

In other words: As a result of stormy water, you undergo a process of Detoxification. Your heart becomes purified.

I believe this is an accurate description of the root of the mayhem, now generating big waves throughout Israel.

The process is both positive and negative.

The positive side is that one may consider the gigantic waves, now rattling Israel, and their expected final result, mass Detoxification, as fulfillment of a biblical prophecy:

  • Ezekiel (11:19): “I will give them one heart, and I will put a new spirit within them; and I will remove the stony heart out of their flesh and will give them a heart of flesh”;
  •  Ezekiel (36:25-26): “..I will cleanse you. And I will give you a new heart and a new spirit will I put within you ; and I would remove the stony heart out of your flesh and gave you a heart of flesh”.

However, this process of cleansing, of Detoxification, is not riskless. It may expose Israel to grave dangers. Israel’s enemies smell internal weakness within the country as predators smell blood. We have been there before. Prior to the Six-Day War (June, 1967), Israel was in decline, economically and otherwise. The general sentiment of Israelis was that of despair and lack of hope. Emigration out of the country assumed unusual proportions. The most widespread cynical joke of the time stated that at the gate of outgoing flights, at Ben-Gurion Airport. there is a label stating: “The last one, please turn off the light” (!!!). Some humor!

Will the current status of the country, outwardly looking like fragile and falling apart, will it trigger an all-out assault against Israel’s very existence?

We hope not.

And we hope that the current internal turmoil the country is going through ultimately prove to be a necessary change of heart (from stone to flesh), and a healing process that started with quarrel (Yariv*) but would end up in great joy (Simcah*).


* Yariv and Simchah are first names of, respectively, Israel Justice Minister and chair of Knesset Judicial Committee, both main figures to carry out the planned (and controversial) judicial reform.

General General Statistical Applications

“Quality by Design” – Lectures (Hebrew) Delivered to Engineers from Israel Industry

I have now uploaded the complete series of thirteen lectures (Hebrew) on “Quality by Design”, delivered by me to graduate students (engineers from Israel industry) in the summer of 2014.

Recent AI techniques to improve audio have allowed me to upload this series to YouTube, for the benefit of Hebrew-speaking quality professionals.

Enjoy, and please share:


How I Repaid Maccabiah for Saving My Father from the Holocaust

(A related podcast: How I Repaid Maccabiah for Saving My Father from the Holocaust (Audio-podcast) )

Maccabi World Union is a Jewish International Sports Organization, spanning more than 450 clubs in over 70 countries in 5 continents. Every four years, Maccabi organizes the Maccabiah, routinely called the Jewish Olympics, during which time (summer time), thousands of Jewish athletes come to Israel to compete in various sports branches.

The First Maccabiah opened on March, 1932. A large delegation from Poland participated, among them my late father, Daniel, who was part of the soccer team. My father grew up in Levov, then of Poland (currently Lviv of Ukraine). After the Maccabiah ended, my father decided to stay in Eretz Israel (then named Palestine, under British mandate).

Doing so, his life was spared. Not so with the rest of his family members, most of whom perished in the Holocaust.

On July of 2009, the 18-th Maccabiah was scheduled to take place. About a year earlier, the organizing committee of the 18th Maccabiah approached me with a request to organize a Satisfaction Survey, intended to be administered online after the Maccabiah ended. The survey was to be conducted separately for three groups of people (Athletes, Delegation Officials and Staff).

At the time, I was affiliated with Ben-Gurion University of the Negev, where I served as a tenured engineering full professor (retired 2015). As common practice, Israeli universities allow employees, after obtaining proper permission, to engage in delivering services outside the university, even when services rendered are not in academia. I started negotiating with the representative of the organizing committee of the Maccabiah on the terms of the contract, under which the planned Satisfaction Survey would be carried out.

Shortly after negotiations started, it dawned on me that my own life would not have come into existence were it not for the First Maccabiah, which hosted my father and ultimately caused him to stay in Eretz Israel.

I notified the organizing committee of the 18-th Maccabiah that I would conduct the requested survey free of charge. I explained the motivation.

At the time (summer of 2008), 3rd year undergraduate students in my engineering department were supposed to find a subject for their final project, to be carried out during the final 4th year of study. The final project was supposed to be carried out by a pair of students, although larger teams were occasionally allowed. Two students responded to my call, Rinat Bidany and Keren Farm. During their fourth year of study, the three of us worked diligently to build the necessary tools to conduct the survey. Once the tools were ready, they had been submitted to the Maccabiah, which administered the survey during the summer of 2009. By that time, the academic year was already over, Rinat and Keren got their high mark for their final project, and all three of us were invited to attend the opening ceremony of the Eighteenth Maccabiah, held in Ramat Gan, with participation of the Israeli president, the late Shimon Peres.

I spent most of the summer of 2009 statistically analyzing the results of the survey, culminating in a three-volume report that was submitted to Maccabi World Union Executive body. The first volume is attached herewith.

As a token of appreciation, I was granted a nice three-dimensional figure, representing the Maccabiah 18 emblem. The label (Hebrew) reads:

“Prof. Haim Shore. With Gratitude for Your Contribution to the 18th Maccabiah”.

General My Research on the Bible and Biblical Hebrew

How to Build a GAG (Roof) in Two Steps

In an earlier post, we have addressed the significance of GAG (roof in biblical Hebrew). The word comprises two appearances of the second most rare letter in the Hebrew alphabet, the third letter, Gimmel (corresponding to the letter g in English).

In an added comment, I have observed that the two major sins of the Israelites, on their way to the Promised Land, are denoted, in Hebrew, the Sin of The Egel (Sin of the Golden Calf), and the Sin of The Meraglim (Sin of the Spies). For both sins, the Hebrew names include Gimmel as their middle letter. Combined, the two sins form a particular version of Gag, the Israelite Gag.

As the Bible tells us, both sins were responded by extreme Divine wrath.

Reacting to the sin of the Egel, God said to Moses:

“Now, therefore, let me alone, that my wrath may burn against them and that I may consume them; and I will make of thee a great nation” (Exodus 32:10).

Reacting to the sin of the Meraglim, God said to Moses:

“..How long will this people provoke me and how long will they not believe in me for all the signs which I have performed amongst them? I will smite them with the pestilence (Dever), and disinherit them, and will make of thee a great nation and mightier than them” (Numbers 14:11-12).

Moses prayed to God, and his prayer mitigated the severity of the intended Divine punishment.

According to Jewish tradition, as reflected in Talmud and affiliated interpretations, the Jewish people, for generations to come, had to pay dearly for these two sins. For example, the sin of the Meraglim occurred, according to Jewish tradition, on the ninth of the Hebrew month of Av. This date is known in Jewish tradition (and possibly also historically) to be also the date when the First Temple and The Second Temple of Jerusalem were destroyed. Other catastrophes that befell the Jewish people throughout history (like the expulsion from Spain, 1492) had also taken place on that date.

Reading these two episodes in the Bible, the Egel episode and the Meraglim episode, one cannot escape the conclusion that with these two sins, combined, the Israelites have created their own particular form of Roof (Gag), namely, a disconnect between The Heaven and The Earth.

Unlike the Gag of Agag, king of Amalek, Hamman the Agagite, Gog and Magog, a Gag formed with an explicit intention to disconnect The Heaven and The Earth (Genesis 1:1; refer to the earlier linked post), the Israelites formed a particular version of Gag, one that is not deliberately pre-planned, one that is not intentional.

What can we learn from this particular form of Gag? Can we construct a similar Gag?

The two sins teach us a powerful lesson of how to construct own personal Gag. We detail herewith a two-step procedure to achieve this goal.

Step 1: Repeat The First Sin (of the Egel): “Dancing around a Golden Calf”.

Explanation: Build your whole life around a materialistic objective, like gold (money), fame, territory and other similar materialistic assets.

Step 2: Repeat The Second Sin (of the Meraglim): “Slander and refusal to go to the Promised Land” (for whatever excuses).

 Explanation: The latter involves two elements:

  • The spies spoke ill of the Promised Land. The Israelites spoke ill of God (Deuteronomy 1:27). Therefore, Prescription A:

“Speak ill of all, all the time” (whether people, Promised Land, God or otherwise);

  • The Israelites refused to “go up” to the Promised Land, giving excuses (Deuteronomy 1:26-27). Therefore, Prescription B:

“Refrain from any attempt to gain blessing awaiting you; Generate your own personal justification to stay passive, idle, to stay lazy” (Example: “…in Jehovah’s hatred of us He had brought us forth out of the land of Egypt..”, Deuteronomy 1:27).

Articulated more succinctly, Step 2 to owning a Gag involves rejecting any possible blessing by avoiding necessary work to be done (”And Elohim blessed the seventh day and sanctified it, because in it He ceased from all his work which Elohim had created to be done”; Genesis 2:3).

We have outlined in this post a two-step prescription to becoming happy by pursuing the two sins of the Israelites, on their way to the Promised Land. The Israelites constructed their own version of Gag, namely, disconnecting the physical dimension of life, The Earth, from the spiritual dimension, The Heaven. As related in the Bible, over and over again, constructing the Gag is guarantee to stop “pouring down” of blessing.

If, to the contrary, the idea of building a personal Gag does not seem that appealing, we may wish to re-consider how Eretz Israel is described in the Bible, which also becomes a faithful description, so we believe, of the most basic human condition on Planet Earth (Deuteronomy 11:11):

“And the land, into which you go to possess it, is a land of hills and valleys; By the rain of the heaven will you drink water”.

General Podcasts (audio)

How Israel Transformed from a Land of Common-Sense to a Bastion of Formalities (Podcast)

A magnifying glass directed at the fundamental transformation that the Israeli society is going through, shifting personal responsibility, mandated by free-will, to the responsibility of court of law:

General Shorties

Black Holes and Near-Death Experience (NDE) — A One-way Flow of Information

Black Hole is a place in space where gravity pulls so much that even light can not escape. There are three different types of black holes: Tiny, stellar or supermassive (Source: NASA NASA: what-is-a-black-hole?). Scientists have found proof that every large galaxy contains a supermassive black hole at its centre. The supermassive black hole at the centre of the Milky Way galaxy is called Sagittarius A. It has a mass equal to about 4 million suns and would fit inside a very large ball that could hold a few million Earths.

Near Death Experience (NDE) is a testimony, delivered by individuals who have biologically died, however have been resuscitated to normal life. The testimony delivers the experience an individual went through while the medical team struggles to return that individual to life. NDE is well documented for many years. An example of a recent report of NDE, one of many, is by Shaman Oaks (Jan., 2022):

Man Shocked by What He Saw His Pets Doing in Heaven

There are several features shared by most testimonies of NDE, like “flying” through a black tunnel, total life-review and others.

A basic condition of human life on planet Earth is our total ignorance of where we have come from, or where do we go after we die (if indeed the soul survives the body). This basic life-condition represents to us a unique experience of a one-way flow of information. We are aware of information we produce while we live, or information we are exposed to. Yet we are blocked from any information beyond our life-span, namely, pre-birth or post-death.

A similar statement of our basic human condition may be traced to the first verse of Genesis:

“In the beginning God created The Heaven and The Earth”.

We know much about The Earth (the universe), yet nothing about The Heaven. Indeed, the Bible does not describe the nature of The Heaven, neither does it explicitly refer to it anywhere else in the Jewish Bible, except for the first verse of Genesis (an exception is a single verse, which may be interpreted as describing a hidden two-way communication between humankind and The Heaven (of Genesis 1:1); Find details in this post:

The basic human condition: “Angels of God ascending and descending”.)

These four types of experience (or source of knowledge), accessible to us all, testify to the most fundamental of human condition on Planet Earth:

  • Total ignorance of where we came from (pre-birth), and where do we go from here (post-death, if at all);
  • Deafening silence (lack of explicit communication) on behalf of the “other side”;
  • Supportive testimonies of individuals (NDE), explicitly stating that to preserve free-will, while shaping our life-experience, we are not amenable to glimpses of the “other side” (except, occasionally, via NDE, or messages delivered by uniquely gifted mediums, spiritualists);
  • Lack of any knowledge of The Heaven (existence of which is explicitly stated in the first verse of Genesis).

There is one commonality shared by them all:

One-way flow of information.

Information of what play out here, on earth, is known and exposed to the “other side” (as revealed by NDE reports); Yet, we do not receive explicit communication from the “other side”, barring the possibility of a dual-way mode of communication!!!

These features of our everyday experience on Planet Earth share a surprising commonality with the most basic property of black holes — absorbing from the physical universe, as we know it, but never leaking back information, in the form of matter, energy or any other conceivable form of information (dark energy?).

This stunning similarity between the physical properties of black holes (the one-way flow of information), and the most fundamental condition experienced by us on Planet Earth (as expounded earlier), this similarity naturally begs the question:

Do black holes form one-way exit avenues, through which our souls are doomed to pass after we die?

General My Research on the Bible and Biblical Hebrew

“And There was Evening and There was Morning” (Gen. 1) — A Different Interpretation

(Related podcast: “And There was Evening and There was Morning” (Genesis 1) — A Different Interpretation (Podcast) .)

The known verse from the first chapter of Genesis appears therein, not surprisingly, six times.

The two central words of the verse, which confer on it its meaning, are Boker (morning in biblical Hebrew) and Erev (evening). However, their order of appearance in the verse is bizarre:

“…and there was evening and there was morning one day” (Genesis 1:5).

This is logically flawed (and same applies to all other five variations of the verse). The correct articulation should be:

“…and there was morning and there was evening one day”.

Perhaps the verse is misconstrued by us? Is there an alternative interpretation that may remove the logical flaw, inherent to current interpretation?

In this post (and the allied podcast), we offer a new interpretation. The latter integrates well with the creation narrative, as unfolding in Genesis 1, and, astoundingly, it also comports well with current scientific knowledge of the Big-Bang and its aftermath.

Ultimately, the new interpretation also explains why the same two words, Erev and Boker, stand for “evening” and “morning”, respectively, in traditional interpretations of the verse.

We base the new interpretation on a basic root analysis of the two words, and support it by numerous other verses in the Jewish Bible, where same roots appear in a context utterly divorced from the traditional meaning as “evening” and “morning”; yet, in context that is consistent with the new interpretation.

Therefore, both Erev and Boker, and their respective roots, are hence forth discussed with no relationship whatsoever to their acceptable meanings as evening and morning, respectively.

We start with Erev.

This word, and other words of same root, appear over 150 times in the Bible. The Hebrew root of Erev corresponds to E.R.B, in English. Most times, the root is associated with “evening”, but not uniquely so. Another common usage relates to mixing, or mixture. Thus, Erev-Rav (literally, “much mixture”) stands for a mixture of tribes, Arov stands for a mixture of animals (one of the Ten Plights of Egypt), and Le-itarev means to mix together.

In other words, Erev, in biblical Hebrew, simply means mixture.

Not surprisingly, the time of day when darkness starts crawling over earth, is also called Erev in Hebrew.

Let us next consider Boker.

Traditionally, the word means morning. We might be astonished to learn that its root is tightly linked to Erev, when the latter is interpreted as mixture. Furthermore, as we shall soon realize, the root of Boker diametrically represents the opposite of Erev, when the latter is interpreted as mixture.

Let us analyze usage of the root of Boker (B.K.R) in various biblical Hebrew words.

The grammatical structure of Boker is the same as Chodesh (month, in Hebrew). The verb associated with Chodesh is Le-Chadesh, meaning to renew. One may understand why month in Hebrew implies renewal, since the Hebrew calendar is based on the lunar (moon-based) month, with some periodical adjustments to keep it in tune with the solar calendar (sun-based calendar).

Similarly, the respective verb, associated with Boker, is Le-Vaker. Among other related meanings, Le-Vaker in biblical Hebrew means to seek out, namely, to make something that is mixed distinct and separate. For example (from Collins Concise Dictionary): “She sought out her friend from among the crowd”.

A typical example for the use of Le-Vaker, sharing same root with Boker, is found in Leviticus. The verse describes donation of an animal to be sacrificed to Jehovah. The verse addresses the donor and relates to his animal donation (Leviticus 27:33):

“He must not seek out (Lo Ye-Vaker) the good from the bad or make any substitution. If he does make a substitution, both the animal and its substitute become holy and cannot be redeemed.”

In other words, if the donated animal is defective, impaired in some way, the donor must not distinguish the good from the bad, or make substitution, so that the sacrifice includes only good parts of the animal. The latter must be sacrificed in its totality.  

Similarly, refer to Leviticus 13:36, or Ezekiel 34:11-12.

We realize that, according to the new interpretation based on root analysis, Erev and Boker are inherently connected, diametrically representing two opposite states. Erev describes a state of mixture; Boker describes a state that is the outcome of sorting out the mixture into its individual constituents, rendering them distinct, “separate from the crowd” (the mixture). In short, Boker describes a new state, where constituents of the mixture stand each on its own, materializing to full fruition as a result of the act of bakarah (seeking out the ingredients of the mixture).

With this new insight, based on root analysis of the two words Erev and Boker, the well-known verse, “and there was evening and there was morning”, acquires a completely new meaning. It may more precisely be re-articulated as follows:

”There was mixture (Erev), and then there was non-mixture (Boker)”, a new state where the mixture is dissolved, sorted out into its individual constituents.

We again note that the traditional interpretation, “And there was evening and there was morning one day” (and other versions of same verse) are logically flawed. The morning appears before the evening (to define a day), not the other way around. With the new interpretation, this logical flaw disappears since time is appropriately preserved.

Is the new interpretation consistent with the general description of creation, as unfolding in Genesis creation narrative?

Indeed, very much so.

In Genesis creation narrative, as unfolding in the first chapter of Genesis, the word “create” (Bara), appears not six times, as might be expected, but only twice. It first appears in Genesis 1:1 as an overall statement of all that have been created:

“In the beginning Elohim created the Heavens and the Earth” (Genesis 1:1).

The second time creation is mentioned in Genesis creation narrative relates to the human species (Genesis 1:27):

“So Elohim created Mankind, in His own image, in the image of Elohim created He him, male and female He created them”.

One may wonder:

If creation had happened “In the Beginning” (Genesis 1:1), and then on the sixth day (Genesis 1:27), what has the Divine being engaged in the rest of the six days, where creation is not at all mentioned?

The surprising answer is embedded in the two words, Erev and Boker, based on their new interpretation, based on their root analysis.

In the other days, when no creation is specified, Genesis creation narrative describes, individually for each day, how Elohim, by Divine utterance, has turned Erev (a state of mixture) into Boker (a state of non-mixture, individual parts sorted out from the mixture).

In other words, in most of the creation narrative of Genesis 1, the Divine separates the mixture, created “in the beginning”, into its distinct individual elements, materializing them from the uniform mixture, into which they were initially embedded.

How does this interpretation comport with modern science?

Indeed, surprisingly well.

The two words, Erev and Boker, as newly interpreted, are extremely consistent with how the Big-Bang and its aftermath, in the first few seconds of existence, are currently described by science.

A central element in this description is the Cosmic Microwave Background Radiation (CMBR). This radiation is a relic of the Big-Bang and its immediate aftermath. The uniformity of the radiation across the universe testifies that in the “Beginning” the universe was extremely uniform.

This uniformity is echoed in the Bible, describing the just created physical world (“The Earth”; Genesis 1:2):

“And The Earth was without form and void (Tohu Va-Vohu)..”.

Using root analysis of the two Hebrew words, Tohu and Vohu, let us make sense of this verse and find out what it really conveys.

Science describes the first few seconds after the Big-Bang as extremely uniform. Nothing is yet distinct, there is no information to observe. This scientific description is reflected in Tohu and Bohu. The Bible describes the just created world as being in a state that whatever an observer at the time would observe, he or she will be bewildered (Li-Tehot, to wonder; Hebrew verb linked to Tohu). Also, the imaginary observer would look around purposelessly (Li-vehot; Hebrew verb linked to Bohu). Both descriptions allude to an observer, bewildered and looking around purposelessly. Why? because there is no information, nothing to observe that might help making sense of the observed (just as in a desert).

We have come to the end of our exploration journey regarding creation of The Earth, as alluded to in Genesis 1. We realized that in most days of creation, the Divine sorted out, by uttering a Divine command, that which was created “In the beginning”.

We address the second creation, that of humankind (on the sixth day of creation; Genesis 1:27).

Humankind was not created when God created “The Heavens and the Earth” (Genesis 1:1), or the word “created” would not be repeated describing creation of Mankind (Genesis 1:27).

Since creation first alludes to “The Heavens and the Earth”, and only later to Humankind, we, human beings, are doomed to repeat, in our own life, the same process, as described regarding The Earth in the first five days of Genesis creation (and some also on the sixth day) .

According to the creation narrative, the physical world (The Earth) has moved, from one day to the next, from a vague mixture (Erev, Tohu Va-Vohu) into its visible distinct constituents (Boker), turning the potential into observable reality.

We, human beings, who were separately created, are doomed to repeat the same process as The Earth.

Exercising free will, we are doomed to sort out the hidden faceless mixture, residing within us from infancy, into observable, distinct and separate personality and character.

Once we do that, transforming the potential, lurking within us in a mixture form, into the “I”, or “Me”, which we have grown up to become;

Once we do that, then, and only then, may we offer our own creation, our own non-mixed unique self, to the world, to be of benefit to the rest of humanity, and to all other creatures living on the surface of Planet Earth.


“Rough Justice” – The Case of “Shore vs. Motorola” in an American Court

The following is an excerpt from a forthcoming entry in Wikipedia (the Free Encyclopedia):

“In 1994, Haim Shore sued Motorola, in an American court, for failing to publish the much publicized “Six Sigma Encyclopedia of Statistical Tools”, to which he volunteered eight modules that were reviewed by Motorola University (Six-Sigma Research Institute) and accepted for publication. Modules contributed by about two hundred other authors, mostly contributing each a single module or two, were also not published. Though Shore lost the case (Shore vs. Motorola), the verdict triggered an intensive debate within academia that resulted in several publications, where the term “Rough Justice” reigned supreme.”[1]

Relating to this case[2], Stewart Macaulay, law Professor Emeritus at the University of Wisconsin Law School (spouse of the late attorney Jacqueline Macaulay (1932-2000), who had led the litigation against Motorola), writes (footnote 5, p. 54):

“The price of the position I take in this article is that I have to accept that sometimes judges will use their discretion to reach results that I think are outrageous. Shore vs. Motorola was for me an unhappy example”.


[1] Linzer, Peter (2001). Rough Justice: A Theory of Restitution and Reliance, Contracts and Torts. Section IV: Haim Shore’s Case Against Motorola. With Commentary by Caroline N. Brown. Wisconsin Law Review (Published by the University of Wisconsin Law School), 3:695-794.

[2] Macaulay, Stewart (2003). The real and the paper deal: Empirical pictures of relationships, complexity and the urge for transparent simple rules (pp. 51-102). An article in (book): Implicit Dimensions of Contract: Discrete, Relational, and Network Contracts. International Studies in the Theory of Private Law. Editors: David Campbell, Hugh Collins, John Wightman. Bloomsbury Publishing. ISBN 1847312179, 9781847312174.

Comment: First item in references list is accesible below:

Peter Linzer_Shore vs. Motorola_Rough Justice_2001


Quality Control and Review — Two Concepts Confused by Israel Supreme Court

A new post on The Blogs of The Times of Israel:


New “Haim Shore Blog” Launched

The new site, at (same domain address as the outgoing site), is based on a new up-to-date WordPress theme, rich with new editorial opportunities and features.

The new site contains all posts, pages, videos and podcasts of the former blog (“Professor Haim Shore Blog”). The latter had been off the net at end of August, 2020.

All registered subscribers were automatically migrated to the new site.

I hope you like the new site —

messages and content !