Marijuana legalization in an increasing number of states has yielded some panic and some nonchalance. Neither is really warranted, in my opinion, and you can read why I feel that way here.
The word “sacrifices” used for korbanos, the mainstay topic of parshas Vayikra, is a misnomer. Korban doesn’t carry the meaning of “giving up something.” Its most accurate, if awkward, translation would be “bringer of closeness.”
How closeness is effected by korbanos may have to do, at least in a simple sense, with the hierarchy of creation noted in many Jewish sources, domeim, tzomei’ach, chai, medaber: “still” (mineral), “growing” (vegetation), “living” (animal) and “speaking” (human).
By establishing the korban-bringer as subjugating and employing the lower realms (which are all represented in korbanos), he is placing himself closer to Hashem, in Whose image he was created.
Interestingly, the “still,” or mineral component of korbanos, is a necessary component of all korbanos, both animal and vegetable (i.e. menachos, or flour offerings): salt. “On your every offering shall you offer salt” — Vayikra 2:13).
Rishonim like Ramban and Rabbeinu Bachya, who assert that salt is a combination of water and fire may have based that description on the simple observation of the fact that salt can be obtained through saltwater and that salt can “burn” vegetation and skin. Or maybe the description is meant as symbolic and is part of a mystical mesorah.
But whatever the source of their assertion, they see salt as representing a combination of opposites, of antagonists, which informs the use in parshas Vayikra of the word bris, or “covenant,” in the pasuk quoted above, to refer to the mineral.
The Kli Yakar explains that the “covenant [of opposites]” that salt represents conveys the idea that Dualist philosophies like Manichaeism are false. Hashem is King over all; what may seem like irreconcilable opposites are all ultimately under His control.
I find it intriguing that, in the paradigm of contemporary physics, salt is indeed a compound of two disparate (if not “opposite,” whatever that might mean in the periodic table) elements: sodium and chlorine. Both are highly reactive. (Countless chemistry teachers got the attention of their students by dropping a piece of sodium into a container of water.)
And each is invariably fatal if ingested. Both, in other words, are poisons.
And yet, the ionic compound that results from the two elements’ “covenant” is a mineral that is necessary for life, that flavors our food, that preserves perishables… and that must be part of every korban.
© 2021 Rabbi Avi Shafran
The vaccines are here, baruch Hashem. But are there reasons to be wary about availing oneself of the injection? To read my answer, please click here.
The Torah’s first verse is purposely unclear. As the Ramban, Nachmanides, points out, the deepest truths of how the universe was created are unfathomable and inscrutable, hidden, ultimately, in the realm of mysticism, not physical science.
It is intriguing, though, that the Torah’s first word, “Bereishis,” implies, as the Seforno explicitly states, that time itself is a creation – a notion that comports with traditional cosmological physics (if not with scientists who, terrified at the notion of a “beginning,” postulate a “multiverse” of universes, conveniently beyond observation).
Likewise intriguing is that, according to the Talmud, the Torah’s first word can be split into two words, “bara” and “shis.” While the Gemara sees in “shis” a hint to an Aramaic word meaning “conduit,” hinting to an underground channel into which liquid poured on the mizbe’ach would descend (a channel created at the beginning of time – Sukkah, 49a), the word can also, most simply, mean “six.”
As in the six types of quarks, currently believed to be the fundamental particles of which all matter is, ultimately, comprised.
“He created six”?
One of the Covid-19 vaccines being studied has yielded encouraging results. That good news should yield us something too: a sense of awe at the accomplishment.
Earlier this week, the biotech company Moderna, which partnered with the National Institutes of Health to develop the vaccine, announced that results of a Phase 1 clinical trial showed that eight study participants developed antibodies for the virus like those who have experienced and survived the disease. And lab experiments with mice showed that the vaccine prevented the virus from infecting cells.
The study hasn’t yet been peer reviewed, and Phase 2 trials, which will involve several hundred subjects, are yet to come. But even the achievement to date is impressive.
If our wonderment, however, is only at the amazing progress toward, hopefully, a successful vaccine, we will have missed the truly awe-inspiring story behind the story.
A vaccine, you likely know, works by stimulating immune cells called lymphocytes to produce antibodies, specialized protein molecules that counter the targeted antigen, or toxic invader, and thus prevent the disease it could cause from taking hold.
Vaccines are made of dead or weakened antigens that can’t cause an infection but nevertheless stimulate the immune system to produce the necessary antibodies. Although with time, the produced antibodies will break down, special “memory cells” remain in the body and, when the antigen is encountered again, even years later, the memory cells can produce new antibodies to fight it.
This happens within our bodies constantly.
According to the Centers for Disease Control and Prevention (CDC), a healthy individual can produce millions of antibodies a day, fighting infections so efficiently that people never even know they were exposed to an antigen.
Last year, a team of scientists at Scripps Research Institute in San Diego published results of their antibody research in the respected journal Nature. Based on their findings, they estimated that the human body has the potential to make a quintillion — that’s one million trillion — unique antibodies.
Imagine for a moment if the workings of our immune systems were suddenly made visible to us.
We would be struck dumb.
“If the stars should appear,” wrote Ralph Waldo Emerson, only “one night in a thousand years, how would men believe and adore; and preserve for many generations the remembrance of the city of G-d which had been shown! But every night come out these envoys of beauty, and light the universe with their admonishing smile.”
Our immune systems, like the stars, are usually and easily taken for granted; their very ubiquity makes it hard to fully appreciate them. But appreciating them is the privilege, indeed the duty, of every thinking, sensitive person.
Returning to this week’s happy news. Is what really amazes us the technological breakthrough that could lead to an effective vaccine? Or is the true object of our astonishment and wonder the suddenly focused-upon workings of our biological processes?
Once upon a time, after all, heart transplants, too, were flabbergasting. But, at least to thoughtful people, they were never remotely as amazing as hearts.
Back in 1996, a sheep named Dolly was successfully cloned, the first such triumph. I recall the admiration, wonder and dread that the accomplishment evoked around the world.
What exactly had scientists done? They had managed to transfer a cell from the mammary gland of an adult sheep into another sheep’s unfertilized egg cell whose nucleus had been removed; and the egg cell was then stimulated to develop, and eventually implanted in the womb of yet a third sheep, which bore Dolly.
I recall thinking at the time that, impressive as the experiment was, all that had essentially been achieved was the coaxing of already existent genetic material to do precisely what it does, well, all the time. The achievement of producing Dolly bas Dolly was, to be sure, a major one; myriad obstacles had to be overcome, and a single set of chromosomes, rather than the usual pair from two parents, had to be convinced to do the job.
But, still and all, other than the unusual means of bringing it about, what was witnessed was a natural process that takes place millions of times in millions of species each and every day without capturing anyone’s attention. A natural process that was, like all natural processes in the end, a miracle — no less one for its ubiquity.
Likewise, with all due recognition of the great and praiseworthy efforts to create an effective vaccine for Covid-19, may they be successful, what happened this week was, in the end, a cajoling of immune systems to do… what immune systems do billions of times daily.
So our proper appreciation of the scientific knowledge we have today, and our gratitude to the scientists that used that knowledge to advance the drive for an effective vaccine should be joined by — indeed, overwhelmed by — our ultimate awe for the immune systems with which our Creator endowed us.
Whether it’s manipulating the creation of a sheep fetus or of an immune response, the true marvel lies not in the manipulation but in the manipulated, in the myriad miracles Hashem implanted in the world He created.
© 2020 Rabbi Avi Shafran
It’s been some 700 years since the bubonic plague ravaged central Asia, killing millions of people. A decade or two later, in October, 1347, a ship from the Crimea docked in Messina, Sicily. Rats in its hold were infested with fleas that harbored the bacterium that causes the sickness.
That marked the beginning of the era known as the Black Death. Over the next 50 years, it is estimated that at least 25 million people died, between 25% and 60% of the continent’s population.
Yes, that disaster is recalled here because of the coronavirus, or Covid-19, currently spreading around the world. Not, though, in order to raise great alarm, because, at least at this point, it is not warranted. Rather to note, firstly, the stark contrasts between the bubonic plague and the current viral outbreak; secondly, to remind readers of the Jewish angle of the Black Death years; and, thirdly, to convey a lesson from that plague to the current medical challenge.
The contrast lies in several things. For starters, no one at the time of the Black Plague had any idea of what was causing it. At a time of deep ignorance, fueled by Christian lore and superstition, all sorts of theories abounded, none of which did anything to slow the disease. Today, we know what is causing the current pandemic, and, hopefully, modern science can develop the means of protecting the vulnerable from the Covid19 virus’ worst effects.
And, unlike the bubonic plague, baruch Hashem, Covid-19 does not harm the vast majority of those who contract it. It is particularly dangerous to the elderly and infirm, and to smokers and others with less than optimum lung function. But to most people not in any of those categories, the infection results in either no symptoms at all or in flu-like experiences – fever, cough and headache.
Finally, as the eminent and wonderfully readable late historian Barbara Tuchman recounted in her book A Distant Mirror, the Middle Ages plague brought people to turn on one another rather than work together to deal with the challenge.
Christian religious leaders abandoned their flocks, parents deserted children; and children, their parents. “Charity,” she wrote, “was dead.”
Today, nations and scientists and health workers are working hard to educate people about the current virus, to create a vaccine against it and to find the most effective therapies for the stricken, if not an actual cure. People might be quarantined, for their or others’ benefit, but no one is being deserted.
The Jewish angle to the Black Death was the pointing (as usual) of fingers of blame at our forebears.
The plague, it was widely declared, was punishment for Christian society’s allowing Jews to live in their midst as Jews. Although Jews, too, perished in the plague, only in much smaller numbers, it was said. The resulting “logic” had it that ending the epidemic lay in converting, exiling or murdering Jews. Despite the declarations of several popes that the Jews were not at fault for the plague, people on the street were sure they knew better.
Then the populace came up with a better reason to blame Jews – the stubborn rejecters of Christianity were poisoning the drinking wells of communities, the better to harm Christians. Some Jews even confessed to such crimes – after being forced to do so in order to end their horrific torture.
On February 14, 1349, a day on which Christians venerate a third-century clergyman named Valentine, a contemporary observer of events recorded, some 2000 Jews were forced onto a wooden platform in the Holy Roman Empire city of Strasbourg’s Jewish cemetery and burned to death. Parents held tightly to their children when citizens tried to take them away for baptism.
The Jewish communities in Antwerp and Brussels were entirely exterminated in 1350. From 1349 until about 1390, the Jewish communities of France and Germany were decimated by angry mobs. In 1350, Frankfurt had over 19,000 Jews. By 1400, not a minyan was left.
Historians tend to take seriously the contention that Jewish communities were less affected by the plague itself, if not from the hatred it unleashed. And that brings us to the lesson to be learned from events seven centuries in the past.
The ostensible reason that the Black Death may have affected Jews to a lesser degree than Christians lies, the historical consensus has it, in the fact that Jews frequently wash their hands.
Upon arising in the morning, before tefillos, before saying Asher Yatzar, before bread meals (which were most, if not all, meals over most of history), Jews poured water over their hands. And, what’s more, they bathed – a luxury back in the Middle Ages – every week in honor of Shabbos.
We Jews still wash our hands a lot. But today most of us live in environments where every doorknob, subway pole and bus passenger is a vector for the transmission of germs.
Although it is likely that the spread of Covid-19 will intensify before it, b’ezras Hashem, soon, abates, we would do well, especially the elderly and health-compromised among us, to do the equivalent of netilas yadayim through the day, ideally, thoroughly and with soap.
That will not only help protect us from the current and other infections, but be a worthy reminder of the mesirus nefesh of, and kiddush Hashem created by, our ancestors in Europe.
© 2020 Hamodia
It seems that a good part of my youth was spent in a mental asylum without walls.
At least that’s how some mental health professionals might characterize it.
Among the boys in my neighborhood more than a half century ago was one who would today be called obsessive-compulsive, and another was firmly on the autism spectrum. Yet another seemed chronically depressed, and anxiety plagued another. Yet another would have been diagnosed as ADHD (attention-deficit/hyperactivity disordered, for anyone unfamiliar with the acronym) – had the diagnosis existed at the time.
I’m not exaggerating. The boys displayed classic symptoms of their respective “disorders.” But the rest of us kids somehow didn’t see the actions or moods or attitudes as emotional disorders, certainly not as mental illnesses, but only as quirks.
And the quirky kids were not medicated; they were integrated.
In fact, appreciated.
Yes, we were kids, occasionally mocking one another, and the quirky ones were occasional targets for joking. But so were the math prodigies, clumsy kids, sloppy kids or sports-obsessed ones. We all had our idiosyncrasies. But no one was treated meanly and everyone was accepted by everyone.
The memory of the “different” boys – all of whom, I suspect (and in some cases know), went on to live productive lives – came back to me when I read of the recent death of Dr. Bonnie Burstow, a Jewish psychotherapist and University of Toronto professor who was known as a major proponent of “anti-psychiatry.”
Conventional psychiatry holds that things like chemical imbalances, sometimes paired with social factors or traumas, are what lead to mental illnesses. Professor Burstow was famous for her claim that “There is not a single proof of a single chemical imbalance of a single so-called mental illness.”
“Do I believe people have anxiety?” she once challenged listeners. “Do I believe that people feel compulsions? Of course. But I believe these feelings are a normal human way of experiencing reality.”
Now, she targeted not only minor emotional or behavioral peculiarities but things like schizophrenia as well. That would seem to be an overreach. Anyone walking on a Manhattan sidewalk knows that there are people who are well beyond quirky, who are seriously mentally impaired and in need of treatment or, at least, supervision.
That said, though, Dr. Burstow’s view on the over-medicalization of emotional illness is a worthy spur to further thought.
Not every oddity of behavior is a sickness. Should our first reaction to a child with a facial tic be to create a “persistent minor spasm malady” and seek drug treatment? Should a kid who is disobedient and rebellious be labeled with a diagnosis of – oh, I don’t know – “oppositional defiant disorder”?
Oh, scratch that. The disorder actually exists, at least in the view of the ever-changing and usually expanding “Diagnostic and Statistical Manual of Mental Disorders,” or DSM.
That American Psychiatric Association publication is considered authoritative and is used by clinicians, researchers, psychiatric drug regulation agencies, health insurance companies, drug companies and lawyers. (And it’s not delusional to wonder whether those last two categories might have some less-than-humanistic stake in the over-medicalization of emotional challenges.)
Too often missing, as well, from our conception of mental or emotional illness, I think, is the fact that, when it comes to attitudes and behaviors, there are spectra.
There is, for instance, a paranoia spectrum, at one end of which sits a person who is convinced that the CIA has tapped his phones, bugged his home and implanted a computer chip in his brain. At the other, though, is a person with a nagging suspicion that a particular other person or people are ill-disposed toward him. The suspicion may be wrong and unreasonable, but that doesn’t render the uneasy fellow a mental invalid. What’s more, he may be right. As a character in a work of fiction once observed, “Just because you’re paranoid doesn’t mean they aren’t after you.”
And aren’t many, if not most, of us somewhat obsessive or compulsive, at least in certain areas? We may not wash our hands fifty times a day, but we might regularly, just as we’ve closed the door to our homes behind us, turn back and go in to make sure we hadn’t left the oven on. And even the regular hand-washer isn’t necessarily in need of treatment. (In fact, he likely doesn’t often catch colds.)
And between the poles on each spectrum are many gradations. As the Rambam at the beginning of Hilchos Dei’os explains, people are born with certain sets of “default” middos at or between two extremes: Constantly angry, or never moved to anger; excessively prideful or exceptionally humble; ruled by physical appetites or undesirous of even legitimate needs; very greedy or reluctant to pursue even what he lacks; miserly or very generous; jocular or depressed; cruel or softhearted, cowardly or rash… And there is an entire scale of notches between each set of extremes.
While the Rambam, famously, does employ a medical mashal to characterize “off-balance” middos, he considers them normative human states treatable by contemplation, consultation with wise people and willpower.
Again, to be sure, there are mental disorders that require intervention, perhaps even including the use of chemicals.
But we do no one a service by ignoring some realities: “Normal” encompasses much more than some may think; psychological states exist on spectra; and people’s natural middos can, sans drugs, be changed.
© 2020 Hamodia
Some racial or national stereotypes are outright falsehoods. Mexicans may take siestas (as do many Israelis) during the hottest time of the day, but all the workers from south of the border whom I’ve observed have been exceedingly industrious and hard-working.
Other stereotypes are exaggerations, not fabrications. I think some stereotypes of Jews fall into that category. Some of the mockeries aimed at us may in fact have their origin in high ideals. Penny-pinching, for instance, is just a derisive way to refer to frugality; and frugality bespeaks an appreciation for the worth of every single resource with which Hashem has gifted us.
The Torah forbids the wasting of material or money. “Each and every penny,” Rabi Elazar is famously quoted as saying, “adds up to a fortune” (Bava Basra 9b). And fortunes, we all know, can be put to effective, ideally charitable, use. So, while “penny-pinching” can certainly refer to meaningless, selfish hoarding, it can also be the result of a wise recognition that wasting any resource debases it, and us.
Likewise the stereotype of Jews as worriers. Senior citizens reading this may have memories of telegrams (for you young’uns: they were messages sent instantaneously over distances, like e-mails, but for which one had to pay for each letter of each word). The old Jewish joke had it that a Jewish fellow’s telegram to his family far away read: “Start worrying. Details to follow.”
The Jewish worry-wart stereotype, though, may well have its roots in a deep Jewish truth: there is in fact much about which to worry.
That has always been the case, of course. Whether war or other violence, disease or accident, myriad threats have abounded, and continue to abound. Today, though, we are, or should be, particularly sensitive to all sorts of newer things that can harm us. Cars, guns, terrorists, serial killers and… invisible enemies.
Abba Binyamin (Berachos 6a) describes some such potential dangers as sheidim, demons, and informs us that “If the eye only had the ability to see them, no creature could endure” their sheer multitude.
Most of us aren’t sensitive to the presence of sheidim these days. But we certainly are to microbes – noxious bacteria, viruses and fungi – that are everywhere, and whose onslaughts we only survive because of the workings of our immune systems.
To which we generally give nary a thought. Only when our natural biological defenses malfunction do we – suddenly panic-stricken – recognize how fortunate we had been all that time when things went well.
Our mesorah admonishes us to give that thought constant attention. And no less attention to all the other myriad unseen dangers we face. In Modim, we acknowledge “all the wonders and favors that are with us daily, evening and morning and afternoon.”
From the first words a Jew recites upon arising, thanking our Creator for “returning my soul to me with kindness” – our breathing, after all, proceeded all night apace despite the oblivion of our sleep hours – to the brachah of Asher Yatzar, acknowledging the disasters that would follow were our digestive or circulatory systems hampered – we are guided to be keenly sensitive to the potential disasters that face us continuously.
Thus, the Jewish mandate to recognize always what could go wrong in our lives yields a meaningful disquietude. Which informs the worrier stereotype.
The same readers who remember telegrams might remember, too, the long-ago cartoon character “Mr. Magoo,” whose signature trait was sight-impairment (the caricature would never be acceptable these rightly disability-sensitive days).
Bald, big-nosed and behatted, Mr. Magoo’s comicality stemmed from his constant mistaking of objects for entirely other objects (and occasionally people), and from his encounters with an assortment of life-threatening circumstances, which always ended happily, without the protagonist’s awareness that he had ever been in danger in the first place.
He might be happily driving a car off a cliff overlooking a lake and land on a ship’s deck, only to just drive off the gangplank as the ship docked, to motor along on his merry way, never realizing he had ever left the road.
We’re not really so different. We, too, don’t fully appreciate how every day from which we emerge relatively unscathed was a day during which Hashem protected us from threats of which we weren’t even aware. So, worry away. It’s a very Jewish thing to do. It means we recognize what dangers are out there and, hopefully, to quote Modim again, the nissim shebchol yom imanu, the “miracles that are daily with us.”
The “velt” around us in the U.S. will soon be commemorating a secular holiday that really isn’t so secular at all. Thanksgiving’s religious roots really can’t be denied. Whom, after all, is being thanked?
President George Washington made it abundantly clear when, in 1789, proclaiming the first nationwide Thanksgiving celebration, he characterized it “as a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favours of Almighty G-d.”
Klal Yisrael has in many ways positively influenced the larger world. The first American president’s words well reflect that fact.
But our recognition of the signal favors of Hashem is a daily, indeed constant, one.
© 2019 Rabbi Avi Shafran
Like many 60-somethings, I remember being informed in grade school of the imminent solution to the mystery of life.
Triumphantly, teachers described an experiment conducted by two researchers, Stanley Miller and Harold Urey, in which molecules believed to represent components of the early Earth’s atmosphere were induced by electricity to form some of the amino acids that are components of proteins necessary for life.
Soon enough, we were told, scientists would coax further artificial formation of primordial materials, proteins themselves and even, eventually, actual life – some single-celled organism like the one from which we ourselves (our teachers dutifully explained) were surely descended.
A half-century later, however, we are left with nothing – not even a pitiful protein – beyond Miller-Urey’s original results. And even that experiment is now discredited by scientists as having gotten the original atmospheric soup all wrong.
The Miller-Urey memory is an important reminder of how, with all of science’s unarguable accomplishments, every generation’s scientific establishment is convinced it has a handle as well on the Big Questions. And of how much more common hubris is than wisdom. It is a thought well worth thinking these days.
No one denies that species, over time, tend to retain traits that serve them well, and to lose others that don’t.
But the appearance of a new species from an existing one, or even of an entirely new trait within a species – things contemporary science insists have happened literally millions of times – have never been witnessed. There isn’t necessarily anything in the Torah that precludes them from happening, or being made to happen artificially. But the solemn conviction that they have occurred countless times and by chance remains a large leap of… well, faith. Which is why “evolution” is rightly called a theory (and might better still be called a religion).
Scientists, to be sure, protest that billions of years are necessary for chance mutations of DNA, the assumed engine of Neo-Darwinism, to work their accidental magic. A lovely scenario, but one whose hallowing of chance as the engine of all is easily seen as a rejection of the concept of a Creator, Judaism’s central credo.
It also begs the question of how the first living organism might have emerged from inert matter. Spontaneous generation is generally ridiculed by science, yet precisely that is presumed by the priests of Randomness to have occurred – by utter chance, yet – to jump-start the process of evolution.
What is more, the first creature’s ability to bring forth a next generation (and beyond), would have also had to have been among the first living thing’s talents. Without that, the organism would have amounted to nothing more than a hopeless dead-end. No DNA, after all, no future. And so, a package of complex genetic material, too, would have had to have been part of the unbelievably lucky alpha-amoeba.
And yet to so much as express doubts about such a scenario is to be branded a heretic by the scientific establishment, the Church of Chance.
The issue is not “Biblical literalism,” a decidedly non-Jewish approach. Many are the p’sukim that do not mean what a simple reading would yield; our mesorah is the key to the true meaning of the Torah’s words; and there are multiple levels of deeper meanings inaccessible to most of us. The words of Braishis hide infinitely more than they reveal – which is only that the universe was created as the willful act of G-d, and that the biosphere unfolded in stages. Details are not provided.
The issue is more stark: Are we products of chance, or of G-d?
Jewish belief, of course, is founded on the latter contention, and, as a result, on the conviction that there is a purpose to the universe we inhabit, and to the lives we live. That what we do makes a difference, that there is right and there is wrong.
Is the very notion of good and evil an illusion, an adaptive evolutionary strategy that provides human beings some cold biological advantage – or does our innate conviction that some human actions are proper and others not reflect a deeper reality?
If humanity’s roots lie in pure chance, there can be no more meaning to good and bad actions than to good or bad weather; no more import to right and wrong than to right and left. The game is zero-sum. Either we are here by chance or by design. Either there is no meaningful mandate for human beings; or there is. And if there is, there must be a Mandator.
Opposing the promotion of a particular religion in American public schools is a worthy stance. But, at the same time, there is simply no philosophically sound way of holding simultaneously in one’s head both the conviction that we are nothing more than evolved animals and the conviction that we are something qualitatively different.
And no way to avoid the fact that when children are taught to embrace the one, they are being taught, ever so subtly, to shun the other.
© 2019 AM ECHAD RESOURCES
(First published in 2006, edited slightly here.)
“We used to spend a good two hours here… chaos,” Palestinian construction worker Imad Khalil explained to National Public Radio’s Daniel Estrin. “Today we arrive and we immediately pass.”
The worker was marveling at the efficiency of “Speed Gate,” a facial recognition technology that has done away with crowds and individual inspections by Israeli soldiers at checkpoints through which Arab day laborers must pass from Yehudah and Shomron to work in Israel proper. Nearly 100,000 Palestinian laborers cross such checkpoints daily.
Where the technology is in place, the workers now need only place electronic ID cards on a sensor and stare at a camera. Panels then open to let them through.
Palestinians wishing to work in Israel have for many years been photographed and fingerprinted, in order to ascertain that they have nothing in their records to indicate they’re a threat to anyone.
Having soldiers ascertain identities of crossing workers created long lines and frustrated people. The new facial recognition software allows workers’ ID cards to immediately connect to a biometric database and confirm their identities in an instant.
Israel is also building a database of its own citizens, and already uses similar facial recognition technology for passport control at Ben Gurion airport.
As might be expected, human rights advocates are upset by the effort, seeing it as helping perpetuate the current political status quo and as a violation of individuals’ privacy.
Omer Laviv of Mer Security and Communications Systems, an Israeli company that markets the technology to law enforcement agencies internationally, had four words in response to such anxieties: “Security concerns override privacy.”
Several thousands of miles to the west, in New York City, the city’s police department use of identification technology is likewise being criticized by privacy advocates.
The department has not only built a giant facial recognition database and loaded thousands of arrest photographs, including of children and teenagers, into it, but was recently revealed to have accelerated the collection and storage of criminals’ and suspects’ DNA, obtained from cheek swabs or even from coffee cups, water bottles or cigarette butts harboring trace amounts of suspects’ saliva.
There are currently more than 80,000 genetic profiles in the city database, begun in 2009, an increase of 28 percent over the past two years. Scores of violent crimes have been successfully prosecuted based on collected DNA.
The criticism, from groups like the Legal Aid Society, has focused on the fact that some 30,000 of the profiles are of people, including minors, who were only suspected of crimes, but never convicted.
Some civil liberties lawyers contend that taking someone’s DNA without probable cause to suspect that they did something illegal violates the U.S. Constitution’s Fourth Amendment’s ban on “unreasonable searches and seizures.” The legitimacy of that assertion depends on the meaning of “searches and seizures.” DNA and facial recognition technology were things unimagined, likely unimaginable, to the Constitution’s crafters.
But is there anything qualitatively different between fingerprinting a suspect – or just photographing him – and recording the patterns of his DNA? While DNA identification is not, in many cases, at all as indisputable as most people assume – there are a number of issues that can render it less than conclusive – it is certainly a most useful tool in better focusing investigations that can lead to more decisive evidence.
And there can be little doubt that not only does “searches and seizures” in the Fourth Amendment need a modern definition; so does the word “unreasonable.
There may well be activists who maintain that street cameras should be considered unlawful, or who shun EZ-Pass or GPS technology because they consider such things, which identify users’ locations and movements, dangers to individual privacy. But, justified in their fears or not, they are blowing hard at a hurricane.
Because, like it or not, we no longer have private lives, at least not in the sense of being invisible to a plethora of commercial, governmental or law enforcement entities. Cameras on the sides of buildings, and inside them, abound. Anyone with a driver’s license or passport has surrendered information to authorities, and anyone who uses the internet is shedding dribs and drabs of facts about himself to untold numbers of commercial and other interests.
That might dismay some people, but it is, in the end, a simple fact of modern life. And leveraging technology to fight crime – as long as it is done responsibly and with recognition of new tools’ limits – doesn’t strike me as unreasonable. Even if a youngster’s DNA is on file in a police database, well, youngsters grow up, after all, some of them, sadly, into violent criminals. And a means of identifying a perpetrator of a crime is something beneficial to society.
For Jews who recognize the truth of the Jewish mesorah, the new technologies can serve to remind us that, as Rabi Yehudah Hanasi stresses in Avos (2:1): “An eye sees and an ear hears…”
And, particularly apt, with the Yamim Nora’im still fresh in our memories, “…all of your actions are in the record written.”
© 2019 Hamodia