Was Shaul Hamelech Allowed to Forgive the Slight to His Honor?

Shmuel I 10:27:

ובני בליעל אמרו מה ישענו זה ויבזהו ולא הביאו לו מנחה ויהי כמחריש.

Yoma 22b – 23a:

אמר רב יהודה אמר רב מפני מה נענש שאול מפני שמחל על כבודו שנאמר ובני בליעל אמרו מה ישענו זה ויבזהו ולא הביאו לו מנחה ויהי כמחריש וכתיב ויעל נחש העמוני ויחן על יבש גלעד וגו’.

Mishlei 11:12:

בז לרעהו חסר לב ואיש תבונות יחריש.

Rashi on Mishlei:

ואיש תבונות יחריש, כשמבזהו החסר לב כמו שאול דכתיב ויבזהו ולא הביאו לו מנחה ויהי כמחריש.

What’s the Difference Between Welfare and Tzedakah?

Mishlei 14:34:

צדקה תרומם גוי וחסד לאמים חטאת.

“Giving charity elevates the nation; the kindness of the nations is a sin.”

Rashi explains:

צדקה תרומם גוי, ישראל. וחסד לאומים חטאת, שהיו נוטלים מזה ונותנים לזה.

“Giving charity elevates the nation” – This refers to the Jews.

“The kindness of the nations is a sin” – who take from this one and give to that one (I assume the past-tense word “היו” is only due to the censor).

In short, Tzedakah is specific.

Metzitzah Bapeh and Austrian Economics

Here is Shut (responsa) “Binyan Tzion” at the end of siman 23 defending Metzitza by focusing on the empirical nature of medicine:

Download (PDF, 51KB)

Statistical analysis is never perfect, and doctors know little of inexorable cause and effect, if anything, for certain. The same approach to this question was taken by the Chasam Sofer and Maharam Shick.

Economics, however, is logical. We know what laws will do before they do them. Nor can one say “Nishtanu Hateva’im”. Of course, while some may be of the opinion Chazal were not aware of every empirical fact, I don’t know of anyone who would (or has) dared claim Chazal misunderstood pure, unchanging logic.

And if the Torah itself mandates a socialistic mitzvah or a centralized Temple or Ribbis, this is because maximum profits are not the goal, anyway.

שויתי השם לנגדי תמיד

הינדיק – לא אכפת לי

Published on May 24, 2016

‘לא אכפת לי’ מתוך אלבום הבכורה של הינדיק:
להורדת האלבום: http://goo.gl/maAwsb
קרדיטים:
מילים ולחן: הינדיק
עיבוד והפקה מוסיקלית: איציק קרייף
גיטרות: דרור ראובני ויהונתן מוסקוביץ
קלרינט: לונה
סיטאר: יהונתן מוסקוביץ’
הוקלט באולפני ההקלטות: IK פרודקשיין
מיקס ומאסטרינג: שמעון דיין
גרפיקה: רוסי רוייס
יחסי ציבור וניהול מדיה: יוסי לחיאני – 054-2455565 | yossiyahatz@gmail.com
לפרטים ויצירת קשר חייגו: 0525108853 – אולפני IK

מילים:

צריך תמיד להיות שמח
כי הזמן חולף בורח
ואם נפלתי לעצבות
אני ארקוד אקפוץ
אני אעשה מעשה שטות

כי לא אכפת לי מה אומרים עליי
לא משנה לי מה חושבים
רואה רק את השם אל מול עיניי
ולא את האנשים

לא חייב לעשות מה שכולם עושים
כי לפעמים הם טועים
מחפשים כסף כבוד ופרסום
ובסוף לא נשאר מזה כלום

מאתר יוטיוב, כאן.

The Masores Seudah Returns!

I Can’t Believe It’s Not Treife!

Here is an article that I published this week in the Jewish Link of New Jersey
Notwithstanding the vast range of kosher foods available today, keeping kosher sometimes seems limiting in terms of the actual species that we can eat. I remember staying at a lodge in Zimbabwe, where the other guests were eating ostrich burgers, crocodile steaks and grilled warthog, whereas the participants in my group had to settle for chicken and beef. And while the species that are available to the kosher consumer are strictly of the mammalian, avian or piscine variety, if you go to the market in Bangkok, you’ll see people munching on all kinds of grub—literally.

Still, the truth is that there are many more kosher species than is commonly assumed. A few years ago, at the Biblical Museum of Natural History, we decided to prepare banquets that were not only delicious, but also educational, and very special from a kashrut standpoint. Inspired by the trailblazing work of our colleague Rabbi Dr. Ari Zivotofsky and Dr. Ari Greenspan, we decided to see how far we could take this idea. These events are enormously complicated, stressful and expensive to produce, but they are unique educational and cultural experiences!

Our first banquet at the museum, two years ago, was a Feast of Biblical Flora & Fauna. This featured species that we see in the Torah were consumed, but that are not normally eaten nowadays. Thus, there was no chicken—chickens are not mentioned anywhere in Tanach, since they were domesticated from Indian jungle fowl, which had not yet reached the land of Israel in the Biblical period. Instead, we served species such as doves, quails, geese, goa and deer—which was served daily at King Solomon’s table, but which is almost impossible to obtain (under kosher certification) today.

Dessert was, of course, chocolate-covered locusts. The Torah states that certain locusts are kosher, and various North African and Yemenite Jewish communities retained the tradition as to which species is kosher—namely, the desert locust, Schistocerca gregaria. Eating locusts is not a relic of a primitive era; locusts are considered by food nutritionists to be the super-food of the future. They are high in protein and very nutritious, although that benefit is lost somewhat when they are coated in chocolate. The Feast of Biblical Flora & Fauna will be repeated in Teaneck in October, though there is not yet any guarantee as to exactly which species will be served, since the shechitah of unusual species can be even more complicated in the US than in Israel.

The next year, we wanted to do something different at the museum, and so we held a Feast of Exotic Curiosities (which we plan to run again in Los Angeles next February). That menu featured non-Biblical foods of halachic intrigue, including kingklip, sparrow, pheasant, guinea-fowl, udders, turkey animelles, Asian water buffalo and more. Yet perhaps most controversial were the breeds of chicken; after all, last year was the summer in which controversies raged in Israel as to whether conventional supermarket Cornish Cross chickens are a treife breed and only a rare breed called the Braekel is kosher, or whether Braekel is treife and only Cornish Cross are kosher. We made a soup out of both of them together! (Contrary to widespread misconception, all these breeds are simply varieties of chickens—they are not new halachic categories that require a separate mesorah.)