  In 1916, Martin and Paula moved to Heppenheim/Bergstrasse, half-way between Frankfurt/Main and Heidelberg. At that time, his friend Gustav Landauer severely criticized Buber’s enthusiasm for the salutary effect that, as Buber saw it, the war was having on a hitherto fragmented society (Gesellschaft), transforming it into a national community (Gemeinschaft). Buber later claimed that it was at this time that he began to draft the book that was to become I and Thou. In Frankfurt, Buber met Franz Rosenzweig (1886–1929) with whom he was to develop a close intellectual companionship. In the early nineteen twenties, Rosenzweig recruited Buber as a lecturer for his unaffiliated (“free”) Jewish adult education center (Freies jüdisches Lehrhaus) and he managed Buber’s appointment as university lecturer in Jewish religious studies and ethics, a position endowed by a Jewish community that initially opposed Buber as too radical. Rosenzweig also became Buber’s chief collaborator in the project, initiated by the young Christian publisher Lambert Schneider, to produce a new translation of the Bible into German, a project he continued after Rosenzweig’s death. Dismissed by the Nazis from the university in 1933, Buber served as the architect of German Jewish teacher re-education through the so-called Mittelstelle für jüdische Erwachsenenbildung (Simon, 1959). In 1937 Buber received a long-coveted call to teach at the Hebrew University in Jerusalem (officially founded in 1925), an institution whose creation he had promoted since 1902 and that he  represented as a member of its board of overseers. In Jerusalem, Buber returned to the field of social philosophy, an academic appointment the university administration wrested from a faculty that deemed the “Schriftsteller Dr. Martin Buber” neither a genuine scholar of religion nor sufficiently educated as a specialist in Jewish studies. World-famous in his later years, Buber traveled and lectured extensively in Europe and the United States.