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“The Sayanim: Mossad’s International Volunteers
by Michael Ellmer
April 16, 2021
In the Hebrew language, Sayanim translates to mean “helpers” or “assistants”. In the Mossad, the Sayanim are a volunteer network of Jews across the world who are loyal to the nation of Israel and willing to help the agency in their global mission. According to a comparative study of HUMINT in counterterrorism between Israel and France, Amy Kirchheimer writes that Israel has “the challenge of collecting intelligence on a vast array of targets with a comparatively small number of intelligence officers, and the Sayanim network helped the Mossad Katsas (case officers) somewhat lessen this problem.”
According to Gordon Thomas in his book Gideon’s Spies: Mossad’s Secret Warriors, the Sayanim were a creation of Mier Amit, the Chief Director of the Mossad from 1963-1968. Thomas writes, “Each Sayan was an example of historical cohesiveness of the world Jewish community. Regardless of allegiance to his or her country, in the final analysis, a Sayan would recognize a greater loyalty: the mystical one to Israel, and a need to help protect it from its enemies”.
The loyalty of the Sayanim is what fuels their mission and none reside on a Mossad payroll. The flexibility and diversity in their roles give the Mossad a unique operational capability with increased protection from detection and a way to avoid budget restraints or accountability.
Most Sayanim fulfil various roles that can themselves be used to support Mossad operations. For example, Thomas writes, “A car Sayan, running a rental agency, provided a Katsa with a vehicle without the usual documentation. A letting agency Sayan offered accommodation. A bank Sayan might unlock funds outside normal hours. A Sayan physician would give medical assistance – treating a bullet wound for example – without informing the authorities”.”
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by Michael Ellmer
April 16, 2021
In the Hebrew language, Sayanim translates to mean “helpers” or “assistants”. In the Mossad, the Sayanim are a volunteer network of Jews across the world who are loyal to the nation of Israel and willing to help the agency in their global mission. According to a comparative study of HUMINT in counterterrorism between Israel and France, Amy Kirchheimer writes that Israel has “the challenge of collecting intelligence on a vast array of targets with a comparatively small number of intelligence officers, and the Sayanim network helped the Mossad Katsas (case officers) somewhat lessen this problem.”
According to Gordon Thomas in his book Gideon’s Spies: Mossad’s Secret Warriors, the Sayanim were a creation of Mier Amit, the Chief Director of the Mossad from 1963-1968. Thomas writes, “Each Sayan was an example of historical cohesiveness of the world Jewish community. Regardless of allegiance to his or her country, in the final analysis, a Sayan would recognize a greater loyalty: the mystical one to Israel, and a need to help protect it from its enemies”.
The loyalty of the Sayanim is what fuels their mission and none reside on a Mossad payroll. The flexibility and diversity in their roles give the Mossad a unique operational capability with increased protection from detection and a way to avoid budget restraints or accountability.
Most Sayanim fulfil various roles that can themselves be used to support Mossad operations. For example, Thomas writes, “A car Sayan, running a rental agency, provided a Katsa with a vehicle without the usual documentation. A letting agency Sayan offered accommodation. A bank Sayan might unlock funds outside normal hours. A Sayan physician would give medical assistance – treating a bullet wound for example – without informing the authorities”.”
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“Wikipedia: Amity-enmity complex
The amity-enmity complex theory was introduced by Sir Arthur Keith in his work, A New Theory of Human Evolution (1948). He posited that humans evolved as differing races, tribes, and cultures, exhibiting patriotism, morality, leadership and nationalism. Those who belong are part of the in-group, and tolerated; all others are classed as out-group, and subject to hostility…”
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The amity-enmity complex theory was introduced by Sir Arthur Keith in his work, A New Theory of Human Evolution (1948). He posited that humans evolved as differing races, tribes, and cultures, exhibiting patriotism, morality, leadership and nationalism. Those who belong are part of the in-group, and tolerated; all others are classed as out-group, and subject to hostility…”
―
“Page 154:
The presumption that the workforces of all nondiscriminating employers would be sexually balanced—which is the ‘central assumption’ underlying the use of statistics in discrimination cases—is so at variance with reality that one must question a legal system that erects it.”
― Biology at Work: Rethinking Sexual Equality
The presumption that the workforces of all nondiscriminating employers would be sexually balanced—which is the ‘central assumption’ underlying the use of statistics in discrimination cases—is so at variance with reality that one must question a legal system that erects it.”
― Biology at Work: Rethinking Sexual Equality
“I have sought to prove ... that the code of enmity is a necessary part of the machinery of evolution. He who feels generous towards his enemy, and more especially if he feels forgiveness towards him, has in reality abandoned the code of enmity and so has given up his place in the turmoil of evolutionary competition. Hence the benign feeling of perfect peace that descends on him.”
― A New Theory of Human Evolution
― A New Theory of Human Evolution
“Wikipedia: Asabiyyah
'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism.
Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. …
The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history …
Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.”
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'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism.
Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. …
The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history …
Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.”
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