Wednesday, January 10, 2018

An Event In Poor Taste

Earlier this week, in San Francisco, a number of rabbis and Jewish scholars attended a special banquet with a unique menu.

Everything was treife.

(picture is for illustrative purposes and is not from this event)
I don't mean treife as in not having a Badatz hechsher. I don't mean treife like Braekel chicken or Cornish Rock. I don't mean treife like desert locusts, which no kashrus agency approves but which are certainly kosher. And I don't mean treife like peacocks, which virtually no Orthodox rabbi eats but which is undoubtedly a kosher bird. I mean straight-out treife - rabbit, bacon, lobsters, meat-and-milk, and so on.

The "Trefa Banquet 2.0" memorialized the infamous 1883 "Trefa Banquet," held in honor of the first graduating class of Hebrew Union College. At that meal, pork was not served (unlike in this week's event), but there was crab, shrimp, and frogs' legs. Along with the 1885 declaration of the Reform movement that kashrut is an "archaic practice," this led to a number of people leaving the Reform movement in disgust and creating the Conservative movement and the Jewish Theological Seminary.

An article about this week's event interviews Rabbi Camille Angel, whose father was ordained at Hebrew Union College, and who proudly identifies as a “second-generation lobster-eating rabbi.” She reports that “My mother loved sending me to school during Passover with a lunch of matzah with ham and cheese.” According to the interviewer, "this led to teasing from another Jewish classmate, who felt that this somehow diminished Angel’s Jewish cred." You don't say! At the risk of pointing out the obvious, I would like to note that while you might have two generations of lobster-eating rabbis, it is highly unlikely that further generations of proudly discarding Jewish law and tradition will produce any rabbis or even any Jews.

Rabbi Sydney Mintz of Reform Congregation Emanu-El in San Francisco enjoyed eating the bacon, and declared, "I would rather eat food that’s humanely and ethically raised than kosher.” Now, it is indeed true that most kosher meat and chicken is not humanely or ethically raised (like all factory-farmed animals). And Rabbi Avi Shafran's recent disavowal of Kashrut agencies having any responsibility for this beyond government legislation is incorrect from a Torah perspective (not to mention that kashrus agencies are often particular about issues entirely unrelated to the actual kashrus of the food). And let's assume that Mintz's bacon was indeed ethically raised (although I do wonder if that was the case). But why on earth does she present it as a choice between the two? There are plenty of options available for eating food that is both humanely raised and kosher. Or, you can go vegetarian. What ethical principle is there that requires one to eat non-kosher food?

Event organizer Alix Wall "told the crowd that her mother was a child during the Holocaust, hidden with a family of Poles; she grew up eating what they ate, including plenty of pork. In this family, an essential 20th-century Jewish story of Holocaust survival is tied to pork. So for Wall, “keeping treyf” (if I may coin a phrase) connected her to her Jewish history, just as keeping kosher does for others." How bizarre. Following this logic, perhaps just as her mother was given away, she should give away her daughter to a non-Jewish family, to let her connect to Jewish history? Yes, there are people who were forced to survive the Holocaust by living as non-Jews, but living as a non-Jew is hardly a way to connect to Jewish history.

The journalist concludes his article by claiming that "Judaism — and history of the Reform movement in particular — is full of this: not a transgression of religion, but transgression as religion." Well, Reform Judaism may well be full of transgression as religion (and one wonders how, if that is the case, they expect full recognition in Israel), but it's hardly accurate to describe classical Judaism in that way.

Moshe Basson, Chef for the Biblical Museum of
Natural History's special events, with a plate of locusts
It should be noted that for people who are desperate to taste non-kosher food, the Talmud states that for every non-kosher food there are kosher equivalents. These featured as part of the Feast of Exotic Curiosities held last year at The Biblical Museum of Natural History. We served kosher bacon (made from a certain type of seaweed), kosher oysters (made from certain mushrooms along with real oystershell, which is kosher), food that replicates the taste of meat with milk (udders), and non-shrimpian invertebrates (locusts).

There is no nutritional or ethical need to eat non-kosher food. And there are very good reasons to be loyal to Jewish law and tradition, even for Jews who do not believe that the laws of kashrut are divinely mandated. If people wish to ignore those reasons, well, it's a free society. But to promote it as something that is actually in the spirit of Jewish tradition is incorrect, and in very poor taste indeed. 

Monday, January 8, 2018

How Do You Stop Jews Stoning Jews?

Down the hill from the lovely neighborhood where I live is the world's number one hotbed of religious Jewish fanaticism: Ramat Beit Shemesh Bet, known as RBS-B. Earlier today, a religious IDF soldier was driving his car through that neighborhood when he was assailed by stones. He lost control of his car, crashed into a post, and had to be hospitalized.

It could have been worse. He could have been killed. He could have run over a child. God forbid, such a thing could happen next time. As I once wrote in a post, it may be only a matter of time before someone is killed.

What does one do about this? I've been writing about it for years, but I don't know if that's achieved anything. A number of local activists organized a rally. Maybe that will make things better, by motivating locals and authorities to take action. Maybe it will make things worse, by inciting the zealots further. I honestly don't know, and I'm not sure if anyone else knows, either.

Meanwhile, while all this was going down, I was dealing with other stone-throwing religious hooligans in Beit Shemesh. I was in my office at the Biblical Museum of Natural History, and I happened to glance at the feed from the security cameras. To my dismay, I saw three little children with long peyos, who looked no more than seven years old, throwing stones at our outdoors petting zoo. I raced outside and confronted them.

"Yeladim, would you like it if I threw stones at your house?" I asked them.

"What, is this your house?" one of them asked me in puzzlement.

They didn't appear to grasp the message, but they stopped throwing stones.

A half-hour later, we had a scheduled visit of fifty children from a local Talmud Torah from a certain sect in RBS-B. Some of these communities refuse to visit zoos, since they are open on Shabbos. We not only present a rich Torah experience, but we also provide a Shomer Shabbos, "safe" environment for them - there are no dinosaurs or other hashkafically-challenging material, we switch off all the video screens, we hide any promotional literature with pictures of women, and the female members of staff stay out of sight. Today's group even asked our guide to conceal his smartphone.

We run many such tours and it's never clear to me who finds the experience more fascinating, them or us. These are children from communities that don't visit zoos, that don't have pets, and that don't watch wildlife documentaries. They have never have had any significant exposure to the natural world, and it shows in the most unexpected ways. For example, in our record-breaking exhibit of shofars from different species, we have little plastic figurines of the animals that each shofar is from. Frequently, the children ask if the figurines are real animals!

I don't guide these groups myself; we have an American-Israeli charedi-lite guide for these groups (and a chassidic guide from the Kirya Charedit for the Yiddish-speaking groups). But I often step into the main hall to watch, and to assist with the handling of exotic animals that takes place at the end of each tour. Like all Israelis, these kids are often quite unruly compared with Anglos. And within each group, as with any group, there is a spectrum of personalities - there are the adorable, sweet, polite kids, and there are the ruffians.

Sometimes I wonder if I am dealing with a kid who, ten years down the line, will be throwing rocks at soldiers and religious Zionists. But these children inevitably have a certain measure of respect for the staff of the museum, even though we are not from their communities. And we have impressed (and perhaps surprised) them with our knowledge of animals and Torah. I'm not sure if anyone outside of their communities has ever made such an impression on them before.

And when we show them how to handle the animals, which is a completely new experience for them, we teach them how to interact respectfully with others. These children, with no previous exposure to animals, often don't realize that animals are living creatures with feelings. When they bang on the cage to make the animal move, I ask them if they would like it someone banged on their house, and you can see how they are grasping the concept. When they ask if the turtle or lizard or snake will bite them, I tell them that if they treat the animal gently and with respect, it will reciprocate. And they understand, and they handle the animal more gently.

I don't know how much this blog impacts charedi society. I don't know how much counter-violence rallies impact charedi society. Sometimes I wonder if perhaps the Biblical Museum of Natural History, in the long run, has the gentlest but greatest impact.

We are currently working on taking the museum to the next level, by moving to a much larger building. If you'd like to support our efforts, you can do so at this link. Thank you and yasher koach!

Friday, January 5, 2018

Compliments and Insults

And now for something lighter.

At the Biblical Museum of Natural History, as part of the "Wonders of Creation" exhibit, we have a stunningly beautiful eclectus parrot called Hertzl. His role is to present an opportunity for visitors to pronounce the bracha that the Talmud prescribes on beautiful creatures, Baruch shekacha lo b'olamo, "Blessed is the One Who has such things in His world." This is a berachah that can be pronounced on either beautiful people or beautiful creatures, and the Poskim suggest that a parrot qualifies. Hertzl also talks very well, in both English and Hebrew.

The other weekend, I brought Hertzl home for Shabbos. On Sunday morning, I came downstairs to the kitchen, where Hertzl was in his mobile cage. He looked at me intently, and said, with great deliberation, "Baruch shekacha lo b'olamo."

*  *  *

I was duly elated by Hertzl's compliment, but my ego was suitably deflated later in the day. Someone posted an insult about me online: "Slifkin is an ugly retarded apikores."

And my immediate thought was, "Ugly???"

Wednesday, January 3, 2018

Strengthening Emunah: Via Denying Dinosaur Eras, or Sentient Pigs?

This week's Mishpacha magazine has a feature story about the late Rav Moshe Shapiro, through the lens of his leading disciple, Rabbi Reuven Shmelczer. Here is a post from two years ago about Rabbi Shmelczer's book (which is also mentioned in the Mishpacha article, though the article does not mention the story about the sentient pig).

There's a fascinating and disturbing battle taking place about how to strengthen emunah with students. It pits one group of charedi Gedolim against another, and both of them against modern educated people with the capacity for critical thought.

Today I was in a Jewish bookstore in New York, and prominently displayed were two new books on emunah. One was by Rabbi Dovid Saperman of the Ani Maamin Foundation and was entitled Emunah: A Refresher Course. The approbations are from Rav Shlomo Miller, Rav Shmuel Kamenetzky and Rav Aharon Feldman. It contained the usual specious "logical" and "scientific" arguments of the sort popularized by the Discovery seminar - the Kuzari argument, the claim that the Torah claims there to be only four animals with one kosher sign and no others have ever been discovered, the claim that Chazal made a supernatural prediction that there are no fish with scales and without fins, etc.

Unlike the Discovery seminar, however, Emunah: A Refresher Course also included extensive pseudo-scientific material attempting to prove that there was no era of dinosaurs; the universe is only 5776 years old, and dinosaurs lived just a few thousand years ago, concurrently with contemporary species. Likewise, there was extensive presentation of kashyas on evolution, arguing that it is false and nonsense. This material all appeared to be from computer scientist Jonathan Ostroff, well known to long-time readers of this blog as a Young Earth Creationist with bizarre debating tactics and even more bizarre beliefs. Rabbi Saperman apparently rates Ostroff as some kind of scientific expert and unhesitatingly accepts all his material. He appears to believe that convincing people that modern science is all wrong will strengthen people's emunah.

The other book that I saw takes a very different approach and indeed was apparently written as a direct response to Rabbi Saperman. It is entitled The Heart of Emunah: The Torah Approach for Conveying Yiddishkeit to our Children, and it is written by none other than Rabbi Ruven Schmelczer. For those who don't recognize that infamous name, Ruven Schmelczer is the person who, along with Leib Pinter and Leib Tropper, engineered the ban on my books. He subsequently wrote a book in opposition to my own, entitled Chaim B'Emunasam, with glowing endorsements from his rebbe Rav Moshe Shapiro, Rav Elya Ber Watchfogel, and numerous other charedi Gedolim who had signed the ban on my books. Chaim B'Emunasam was a masterpiece of intellectual dishonesty (full critique at this link), rivaling Rabbi Moshe Meiselman's Torah, Chazal and Science as the most dishonest Torah work ever written. Rabbi Schmelczer not only ignored the views of Rishonim and Acharonim which contradicted his claims; he actually re-arranged the words of Rambam in order to entirely change their meaning!

After I printed and distributed a booklet exposing the dishonesty of Rabbi Schmelczer's work, I received reports that Rav Moshe Shapiro's circle was very embarrassed by the whole matter, and claimed that Rabbi Schmelczer was not, in fact, representing Rav Shapiro's positions. (Subsequently Rav Moshe Shapiro himself severely harmed his own reputation, with the police indicting him for instructing one of his followers to beat an old woman half to death, Rav Moshe's denial of any guilt in the crime, but a video then emerging of his giving these exact instructions.) So I was quite intrigued to see Rav Moshe Shapiro again writing a glowing approbation for Rabbi Schmelczer's book, alongside Rav Mattisyahu Salomon, Rav Elya Ber Wachtfogel, Rav Yaakov Hillel and Rav Aryeh Malkiel Kotler.

As the approbations and introduction to The Heart of Emunah make clear, this book is written specifically to counter works and programs such as those of Rabbi Saperman. Emunah, it says, should not be taught via any kinds of "proofs" or "arguments" based on history, science or philosophy, which can lead to dangerous confusion. Rather, it should be based on emunah peshutah, straightforward simple faith.

That actually sounds quite reasonable, in and of itself, but when Rabbi Schmelczer fleshes out what he means, it becomes very problematic. On p. 33 we are told that "the foundation of emunah is surrendering one's own sechel to those who have acquired sechel haTorah." On p. 71, Rabbi Schmelczer guarantees that one can cure a bone stuck in the throat by placing another bone from the same dish upon the forehead and saying certain Kabbalistic words. He then proceeds to insist that a person is obligated to believe in the existence of salamanders that are formed from fire, mice that are formed from dirt, mermaids and phoenixes. The main thrust of the book is that children must be be brainwashed with emunah peshutah, by having it repeatedly drilled into them, and removing any influence that might cause them to have any questions. Any questions or discussion should be strongly discouraged; the ideal is to accept everything without questioning anything.

The book mixes this message with all sorts of questionable hashkafic dictates, such as that one's non-Jewish "cordial neighbor" lives a life of "transient self-indulgence," and can turn against you "with utmost cruelty," because it is a halachah that Eisav hates Yaakov (p. 219). Chapter 24, "Combatting Disenchantment," addresses those who "claim" to feel disenfranchised from Klal Yisrael, and who have unanswered questions; Rabbi Schmelczer assures his readership that such heretics are simply seeking license to pursue their lusts for corrupt behavior. The possibility that there are other approaches to these issues amongst the Rishonim and Acharonim is entirely negated; when Rabbi Schmelczer discusses the topic of the sun's path at night (p. 368), his extensive Hebrew footnotes entirely ignore all the dozens of Rishonim and Acharonim who saw this topic as demonstrating that the Sages' beliefs about the natural world were not always correct.

Rabbi Schmelczer relates countless stories about the supernatural powers of Gedolim, the truth of miraculous phenomena, and suchlike. He saves the best one, a second-hand story allegedly told by the Chafetz Chaim, for the final chapter. In the city of Shavel (Šiauliai), a pig once forced its way into a shul, went to the ammud, and stood up on its hind legs. Demonstrating a level of intelligence, eyesight, and dexterity not normally seen in this species, it opened up the siddur, and began turning pages. It found its way to a piyut that mentioned pigs, tore that page out of the siddur, and ran out of shul. The rav explained that this pig was a gilgul of Eisav, and that this was a bad sign; a few days later, the entire city was destroyed in a fire. Rabbi Schmelczer concludes by noting that "stories such as these, told by tzaddikim and gedolim who personify trustworthiness.... are proof to our emunah that there is always a spiritual dimension above what we can see and understand."

So, this is the debate between the charedi gedolim. How do we strengthen emunah in our children? Do we give them pseudo-scientific proofs of the truth of Torah, and explain why all the world's scientists are wrong and there was never an age of dinosaurs? Or do we tell them that they have to unquestioningly accept everything, and demonstrate the truths of Torah with tales of sentient pigs?

I wonder how this battle of giants will play out. Personally, I think that for students who are connected to modern knowledge (which is virtually everyone), the healthiest approach is to avoid insisting that they must accept far-fetched claims, and to focus instead on the wonderful experience of Judaism, the significance of Jewish identity, and that which is unquestionably true (yet no less miraculous), such as the return of the Jewish People to the Promised Land.

And if I'm going to inspire people with amazing animals, I prefer elephants and chameleons to mermaids and sentient pigs.

Tuesday, January 2, 2018

The Lion, the Jackals, and the United Nations

Here is an article that was published in yesterday's Jerusalem Post. But first, some great news! In the previous post, I wrote about the need for a new weekly centrist Orthodox magazine that would feature women rather than criminals. One person wrote to me and said that he has the know-how and experience to make it happen, but not the resources. Another person wrote to me and said that he has the resources to make it happen, but not the know-how or experience. Voilà! I made the shidduch, and let's see what happens!

The Lion, the Jackals, and the United Nations

The recent spectacular events at the United Nations with Nikki Haley and the State of Israel were not just a political drama. At another level, there has been a wildlife drama playing out.

In 1755, Voltaire attacked the authenticity of Scripture, referring to the account of Samson capturing three hundred foxes, tying them to fire-brands and setting them to the crops of the Philistines. Voltaire mocked the story, noting that it is impossible to find three hundred foxes at any one time. Foxes are solitary creatures; if one finds a fox, there will not be another anywhere nearby.

But Voltaire was making a fundamental mistake. The creatures that Samson captured were not foxes. The Hebrew word shu’al does not refer to the fox. Instead, it refers to an animal in the same family: the jackal. Whereas foxes are solitary animals, jackals band together in large groups. The reason for the mistranslation was that Biblical scholarship had moved away from the Land of Israel and into Europe, where there were no jackals and people were unfamiliar with them. The animals of the Bible are the animals of the Land of Israel. Translators and readers of the Bible always interpret its animal life in terms of the animals with which they are familiar; but if they are living in the United States or Europe, then the animals with which they are familiar are not necessarily going to be the right animals. It was not foxes that Samson captured, but rather a pack of jackals.

In 1981, the Democratic Senator Daniel P. Moynihan, a former United States Ambassador to the United Nations, wrote an article entitled “Joining the Jackals,” in which he sharply criticized the Carter Administration for supporting an anti-Israel resolution in the UN. The title was borrowed from an earlier Washington Post editorial of the same title, which described the UN as a pack of jackals that shamelessly hounds Israel. Moynihan observed that the Carter Administration’s downfall was brought about by a failed approach to the UN, which was in denial of the innate hostility of the UN towards both the United States and Israel, and which failed to stand up for true moral standards.

Three thousand years ago, Jerusalem became the capital of the Jewish nation of Israel, where it housed the Temple (though the Palestinians and UNESCO continue to deny this simple historical fact). Throughout the exile and dispersion, the Jewish people prayed for the rebuilding of this city, which finally happened with the modern State of Israel. The emblem of the city of Jerusalem is the lion, which appears in last week’s Torah portion as the symbol of the tribe of Judah. Judah was the tribe from which the kings of Israel arose, and was therefore symbolized by the lion, king of beasts. The kings of Israel reigned from the capital city of Jerusalem, which the prophet Isaiah called Ariel, “lion of God.”

When the United States—first Congress in 1995, and then President Trump and Nikki Haley last week—acknowledged Jerusalem as being the capital of Israel, they took on the lion’s cause. And, when they stood against the condemnations of the world, they took on the lion’s courage. Proverbs 30:30 declares that “The lion is the mightiest of animals, and does not turn away before anyone.” The original Hebrew of this verse, velo yashuv mipnei kol, can perhaps more accurately be translated as saying that the lion does not turn away even before everyone. It is not just any individual animal of which the lion is unafraid; it is not even afraid of masses of animals together. Not even a huge pack of jackals. The United States has adopted the lion’s cause, and, like the lion, it has stood unafraid of the jackals.

The Mishnah (Avot 4:15) states, in its common translation, “Be a tail to lions and not a head to foxes.” Yet as with Samson, the animals being mentioned here are not foxes, but rather jackals. Be a tail to lions, and not a head to jackals—it is better to attach oneself to greater entities, even as an insignificant follower, then to be in a leadership position with lowly entities. Guatemala, in stating that it will follow America’s lead and move its embassy to Jerusalem, has recognized this, and several other countries are poised to follow suit. Let us hope that other nations will recognize the wisdom and morality in following the leadership of the lion rather than joining the jackals.

Rabbi Dr. Natan Slifkin is the founder and director of The Biblical Museum of Natural History in Beit Shemesh,

Friday, December 29, 2017

How To Save Orthodox Judaism

How do you stop Orthodox Judaism from descending into madness?

There are several manifestations of this to be found in popular Jewish weekly magazines. This week presents an extreme example. On the cover of Mishpacha, Ami, and all the rest is a smiling Sholom Rubashkin, who is being glorified as some sort of frum Sharansky. There are photos of his being paraded in front of adoring crowds like a Rebbe, and he is presented (at least in the Mishpacha article that I read) as innocent of any moral wrongdoing.

Now, many people agree that Rubashkin's sentence was excessive, and it is therefore wonderful that it was commuted. But he is nevertheless a convicted felon who hurt many people and committed some serious crimes for which he expressed no regret and does not seem at all concerned about the appalling chillul Hashem that he caused and continues to cause. What kind of message do we send, both outside and inside the Orthodox community, when we glorify such a person as a hero?

Yet this is just one of many examples of the shortcomings of the frum media. Another is how, contrary to recent Orthodox practice, they now refuse to print any pictures of women or girls, even if the woman is wearing a burqa! What kind of message does that send, when even covering yourself up with a burqa is still not enough to let your picture be seen?

Then there are all the other things that I and others have written about over the years. The notorious Ami puff-piece about Skver after the Rebbe's assistant set fire to a dissident (and continued to enjoy good standing in the community). The ridiculous Mishpacha editorials about why charedim should not go to the army and about how critics of charedi society are only motivated by hate. The enormous concern over the fate of frum people imprisoned for crimes, and the relatively little concern for captured Israeli soldiers. Ami magazine's interview with the pedophile Nechemia Weberman's defense attorney - but not with the attorney for the prosecution! The glorification of criminals and protectors of abusers and enemies of the State of Israel. The flood of advertisements from tzedaka and snake-oil organizations manipulating people with mysticism for money. And the general non-Torah u'mada, non-Torah im derech eretz, non-rationalist charedi outlook, which reflects the values of many Orthodox Jews, but by no means all.

(Mishpacha magazine, after the notorious YTT coverup of a pedophile, deserves praise for asking Rav Shlomo Miller "Why don't rabbanim take a firm stand on developments in frum life, such as denouncing perversions and corruptions, wrong agendas, wrongdoers?" But they did not protest when he replied that the Gedolim did indeed do so when they objected to the writings of Nosson Slifkin!") 

Especially frustrating is that these magazines are not only read in the chareidi community. On several occasions I have praised Mishpacha for pushing the envelope of charedi norms and publishing some excellent critiques of charedi society, but there's no reason why other communities should be restricted to such publications. Recently I was in a frum supermarket in the Five Towns and it was distressing to see that the only magazines available for purchase were Mishpacha and Ami. I'm sure that there are many, many families in the Five Towns who do not adhere to such a hashkafah. But there is no other comparable magazine to read over Shabbos.

The solution is very simple. We need a weekly magazine to rival Mishpacha and Ami. It should contain articles of interest to people across the Orthodox spectrum, but it should primarily reflect classical/Centrist Orthodox values, both in terms of its editorial policy and its writers. It should have pictures of women (except perhaps where the picture is not of the subject of the article/advertisement and would only be to allure people to buying a product). It should quote from, and profile, religious Zionist, centrist and modern Orthodox rabbis, as well as charedi rabbis. It should not have puff-pieces for quacks, criminals or protectors of abusers, and it should not run predatory advertisements from tzedokos.

The simplest way would be for the OU to make its superb Jewish Action magazine into a weekly instead of a quarterly. But if that's not going to happen (and perhaps it would be best to have an independent magazine), someone else should step up to the plate. There could be a lot of money to be made from it, but even if not, it's a way to exert tremendous positive influence on the Orthodox community.

(If you missed my previous post about Ayin Hara, check it out!)

Wednesday, December 27, 2017

The Surprising History of Ayin Hara

What is the “Evil Eye,” known in Hebrew as ayin hara? Does it affect the person giving it (the person looking) or the person receiving it (the person being scrutinized)? Can it be given to inanimate objects, or only to people? Can you bring an ayin hara upon yourself? Does it require seeing something? Does the damage result from the eye, or from the mind? How exactly does it work? And is there a way to protect against it?

Over the past few years I have been engaging in extensive study of this topic, and I discovered several things that were surprising, even astonishing. One of the most important rabbinic figures in history stated that you can block an ayin hara with a window, and based on that, a certain Chief Rabbi suggested that you can avoid giving an ayin hara by wearing glasses! The medieval rationalist and non-rationalist views turned out to be completely the opposite of what one would expect. Rambam's denial of ayin hara turned out to be very difficult to explain. And I found that the key to this topic lies in the ostrich eggs that are found hanging in several ancient synagogues!

I have finally written up my research in a 7000-word monograph. This will eventually be published in my planned book, Rationalism vs. Mysticism: Schisms in Traditional Jewish Thought. But it will also be e-mailed to contributors to my most important project, The Biblical Museum Of Natural History. We are inspiring and educating tens of thousands of people, from across the full spectrum of society, about the relationship between Torah and the natural world. And we are working on taking the museum to the next level, such that we can reach hundreds of thousands of people. We are planning to move to a much larger facility, and become a premiere national attraction! You can make a tax-deductible donation at this link (please add a note stating that it is for the Ayin Hara monograph). While the monograph will be sent for contributions of any amount, we are really hoping for substantial donations with this end-of-year giving campaign. Thank you for your support of our mission, and we look forward to the museum rising to even greater levels of success - bli ayin hara!

An Event In Poor Taste

Earlier this week, in San Francisco, a number of rabbis and Jewish scholars attended a special banquet with a unique menu. Everything was ...