Tony Baloney

“After prosecution, the chair, the gallows, or lethal injection?” was the question posed on a Facebook page featuring an image of National Institute of Allergy and Infectious Diseases (NIAID) director Dr. Anthony (“Tony”) Fauci superimposed over a noose.

It wasn’t the page of some intoxicated pajama-clad couch potato but the official Congressional campaign page of Wyoming State Senator Anthony Bouchard.

Over in Kentucky, General Assembly Representative Regina Huff tweeted a photo of mass murderer cult leader Jim Jones next to one of Dr. Fauci.

The Fauci-as-fiend motif has gained momentum — after more than fifty years of the doctor’s lauded service to every president since Ronald Reagan and his receiving the Presidential Medal of Freedom from President George W. Bush — beginning the moment he first dared, during the early days of the pandemic, to contradict virus-related statements and prognoses made by former president Trump. 

But, of late, the vilification has built to a fevered pitch. 

On social media, the latest big Fauci story was an old one, about how, in the 1980s, he sponsored clinical drug research in which minority children were supposedly targeted for trials, ripped away from their families and in some cases died as a result of the trials.

Days earlier, there was “Beaglegate,” the accusation by an animal rights group that the NIAID funded a project that allowed a lab in Tunisia to “drug beagles and lock their heads in mesh cages filled with hungry sandflies, so that the insects could eat them alive.”

On the Senate floor, Kentucky Senator Rand Paul, when not busy delaying a Senate vote on a bill to expedite Iron Dome funding for Israel, has been shouting at Dr. Fauci, calling him a liar (and asking the Justice Department to investigate him) for denying to Congress that the National Institutes of Health funded “gain of function” experiments — research exploring how viruses can become more virulent or lethal — at the Wuhan Institute of Virology.    

These days, there is more interest in fingering foes than in ferreting facts, but, for anyone interested in the latter, here goes.

The 1980s trials involved HIV-infected foster children and sought effective therapies to prevent that virus from resulting in AIDS. A BBC documentary at the time reported accusations made by a fringe figure as fact. The Beeb later apologized for the documentary, admitting that it hadn’t properly investigated the claims referenced above, which a 2009 investigation found were not true.

As to the beagles, the NIH did indeed partially fund research on dogs conducted at the University of Georgia to test the efficacy of a potential vaccine for lymphatic filariasis, a parasitic disease. A university spokesperson indicated that the testing was necessary and that all humane standards set by applicable agencies were adhered to. The dogs were infected with the parasite through injection, not by being exposed to flies — and were certainly not “bitten to death by” them.

The issue of “gain of function” research, though, that has consumed Senator Paul and assorted talk show bloviators is a real one. Credentialed experts are divided over whether the use of the funding at issue in fact meets the definition of that phrase, so the senator and doctor will likely continue to spar over the charge of the latter’s “lie.” 

But, biological semantics aside, the entire “gain of function” issue arose only because of the assertion that the Covid-19 virus was caused by the NIH-funded experiments.

Now, it is entirely plausible that the virus emerged not from Chinese animal markets but from a China-directed lab experiment gone awry (or, horrific to consider, but consider we must) the intentional unleashing of a new virus.

But the naturally occurring coronaviruses that were studied under the NIH grant, analysis of genomic data proves conclusively, “could not possibly have caused the COVID-19 pandemic,” according to NIH Director Dr. Francis Collins. “Any claims to the contrary,” he added, “are demonstrably false.”

As psychologists and life readily affirm, in times of distress, some people  experience an intense urge to find someone to blame and vilify. When that quest yields fabricated accusations, unfair depictions and imputations of malevolence, it might smell familiar to history-conscious Jews. 

So, Dr. Fauci: 1) Thank you for your service, and 2) Welcome to the club.

Critical Race Leery

“Critical Race Theory,” which rests on the assumption that racial bias remains hard-wired in our country’s laws, policies and institutions, is dangerous nonsense. But perfectly legitimate topics for discussion and inclusion in school curricula are things that many mistakenly conflate with CRT. Those two points comprised the topic of my Ami column last week, which is at  https://www.amimagazine.org/2021/10/27/critical-race-leery/

Parshas Toldos – Confining Minds

A word often translated as “hunting” is used by the Torah to characterize Esav — “a man who knows hunting” (Beraishis 25:27). Likewise, earlier, to describe Nimrod — “a powerful hunter” (10:9). 

Rashi explains that the word in Esav’s case refers to his ability to mislead his father Yitzchak. Regarding Nimrod, similarly, Rashi comments that he employed language and subterfuge to amass followers.

But the Hebrew word used in both cases, tzayid, doesn’t really mean hunt, but, rather, “trap,” as per the definition of tzad, one of the actions forbidden on Shabbos. And, as per Rashi’s comments, the idea of trapping fits well — colloquially, we might say of a good debater that he “trapped” his opponent. 

Trapping, in hilchos Shabbos, is defined as “confining” an animal — closing the door to a room, for instance, that a deer has entered (Shabbos 106b). 

In its own way, misleading a person does much the same: it confines the victim to a particular mindset, disallowing him to consider other ways of thinking. That is how con men and demagogues operate, by cutting off their casualties’ ability to regard things objectively, leaving them “trapped” in a slyly manufactured perspective.

Much of our world today suffers from being “confined” to particular ways of thinking. Whether it is a mullah convincing followers that Jews are evil or a political leader persuading masses that his enemies are theirs and that he alone can save them, Esavs and Nimrods, unfortunately, still abound, perniciously confining minds.

© 2021 Rabbi Avi Shafran

The Bull by the Horn

Something about the news reports in the wake of the December 10, 2019 shooting at a kosher grocery in Jersey City store bothered me at the time, but I couldn’t quite put my finger on it. Novelist Dara Horn, in her new collection of essays, “People Love Dead Jews: Reports From a Haunted Present,” fingers it well.

She quotes the Associated Press report, which was picked up by many news outlets: “The slayings happened in a neighborhood where Hasidic families had recently been relocating, amid pushback from some local officials who complained about representatives of the community going door to door, offering to buy homes at Brooklyn prices.”

Ms. Horn wonders why other cases of domestic terrorism, like against black churches or nightclubs, aren’t similarly “contextualized” in an attempt to explain what motivated the murderer. And she muses further that “Like many homeowners, I too have been approached by real estate agents asking me if I wanted to sell my house. I recall saying, no, although I suppose murdering these people would also have made them go away.”

That dagger of a comment is one of many marvelously acerbic observations in Ms. Horn’s book. 

Like her further observation on the Jersey City massacre, that when it comes to identifiably Jewish Jews, the crime for which they are persecuted, even killed, is the sheer audacity of “Jews, living in a place!”

Or like the story she tells at the book’s beginning, about the Anne Frank museum in Amsterdam, about an employee who donned a yarmulke one day and was told to cover it with a baseball cap. The museum relented after four months’ deliberation, which, Ms. Horn writes, “seems like a rather long time for the Anne Frank House to ponder whether it was a good idea to force a Jew into hiding.”

Zing.

Anne Frank inspires a further observation from Ms. Horn, about the most famous quote from the young girl’s diary, “I still believe, in spite of everything, that people are truly good at heart.” 

Ms. Horn: “It is far more gratifying to believe that an innocent dead girl has offered us grace than to recognize the obvious: Frank wrote about people being ‘truly good at heart’ three weeks before she met people who weren’t.”

The writer journeyed to China, where she visited the Manchurian village of Harbin. Jews once lived there, until they were forced to flee or were killed in the 1930s by the invading Japanese army. Today, in tribute to the Jewish community that once thrived there, Harbin hosts a museum that replicates the once-Jewish part of the town, complete with shuls and stores. The writer’s suggestion for a name for such exhibits about former Jewish dwelling places: “Property Seized from Dead or Expelled Jews.”

The unifying theme of the essays in “People Love Dead Jews” — the author was surprised when her publisher actually accepted her suggestion for a title — is that all the concern and admiration for Jews seemingly reflected in memorials and museums and novels and movies comprises something other than true goodwill toward actual Jews today. 

“I had mistaken the enormous public interest in past Jewish suffering for a sign of respect for living Jews.” she writes. But, she says she came to realize, “even in its most apparently benign and civic forms” it is “a profound affront to human dignity.” Focusing on dead Jews, Ms. Horn seems to be saying, avoids having to confront the reality of live ones.

The book’s final essay, unexpectedly and enthrallingly, focuses on the most recent Daf Yomi Siyum HaShas, where more than 90,000 Jews packed MetLife Stadium (and nearly 20,000 at Brooklyn’s Barclays Center, and countless others in locations across the continent and around the world). The essay bears the title “Turning the Page.”

Ms. Horn, who wasn’t raised, and doesn’t consider herself, Orthodox, opts to study Daf Yomi. By doing so, she says, “I turn the page and return, carried by fellow readers living and dead, all turning the pages with me.” 

Don’t expect the world to understand, or even care about, us, she seems to be saying to fellow Jews. Just connect with one another, with all of us, and, most importantly, with our mutual spiritual heritage.

© 2021 Ami Magazine

Parshas Chayei Sara – What to Tell the Shadchan

When parents of young people seek proper husbands or wives for their sons or daughters (or when the young people do the seeking themselves), one or more of a number of factors are usually considered. For some people, the “quality” of the family of the prospective mate is paramount. For others, his or her yichus, or ancestry, plays a major role. 

Others, still, look for someone of financial means, if only to ensure that the potential couple won’t be overly pressured by legitimate economic needs. 

At the beginning of Klal Yisrael’s development, we find Eliezer, the servant of Avraham Avinu, tasked with finding a proper life partner for Yitzchak. Eliezer was a wise and accomplished man, someone who was not only wholly dedicated to Avraham but who (as per a drasha based on the adjective “damesek” used before Eliezer’s name [Braishis 15:2]) “would draw up and teach” (“doleh umashkeh”) all that he had learned from Avraham to others (Yoma, 28b). He is described by Chazal as “an elder who sat [and studied] in yeshiva” (ibid).

In fact, were it not for the fact that, at the start of Klal Yisrael, a Cna’anis would be unfit to be one of the Imahos, Eliezer’s own daughter would have fit the bill.

So, at least at that point in history, at least general yichus mattered. As did family, since Avraham asked Eliezer to look for Yitzchak’s shidduch among his kinfolk.

But we don’t find Avraham offering his servant any further guidance about how to find the right person. Avraham, it seems, knowing Eliezer’s high level of wisdom and character, relied entirely on his faithful servant’s judgment.

And what Eliezer clearly sought out in a mate for Yitzchak, as per his prayer that he be guided to a young woman who will gladly give him and his camels water (Beraishis 24:14), was a person exemplifying chesed — kindness. 

Beyond all other priorities, whether worthy or less so, what most matters when it comes to shidduchim, is the character of the potential life partner. 

All else, even if it may seem important, is secondary.

© 2021 Rabbi Avi Shafran

Parshas Vayeira – The Will IS the Way

Inordinate attention is afforded the menu that Avraham Avinu offered the angels disguised as nomads whom he welcomed to his home: Water, fine-flour bread, cream and milk; and, according to the Gemara, the tongues of three calves, served with mustard (Bava Metzia, 86b). 

And yet, it was all a futile feast, as angels don’t eat, and the visitors only pretended to do so (teaching us the Talmudic equivalent of “When in Rome…” [ibid]).

Rav Shlomo Yosef Zevin points out that a similarly ineffectual effort ends the parsha too: The Akeidah, where Yitzchak is bound in preparation for his sacrifice at the hand of his father — something that not only didn’t take place but was never even considered by Hashem (Taanis 4a).

The bookend narratives, says Rav Zevin, teach us that it is the will that matters most. To be sure, actions are indispensable. But the intention motivating our behavior is what gives it its greatest value.

And, what’s more, as Rav Yitzchak Hutner notes, when the goal we imagine is not reached, the value of the will is undiminished. For we invoke and rely upon the merit of the Akeidah to this day, despite the fact that its intent, blessedly, never came to fruition.

© 2021 Rabbi Avi Shafran

Letter in the Wall Street Journal

A letter I wrote to the Wall St. Journal was published today, and is here.

It reads as follows:

WSJ • OPINION
• LETTERS
Mr. Peretz Takes a Swipe at Orthodox Jews
In reviewing a book about the ‘othering’ of Jews, no less.
Oct. 10, 2021 3:04 pm ET

Irony has seldom been more glaring than in Martin Peretz’s claim, in his review of Dara Horn’s “People Love Dead Jews” (Bookshelf, Oct. 5), that “many of the ultraorthodox, the very pious, the canonical don’t think of me and mine as brothers and certainly don’t think of Jewish women like Ms. Horn as sisters.”


How dolefully humorous that my brother, Mr. Peretz, in reviewing a book by my sister, Ms. Horn, about how much of the world treats Jews as “others,” not only misinforms readers but engages in a particularly ugly “othering” of fellow Jews, those of us who hew to our—his, Ms. Horn’s and my—mutual religious heritage.


Rabbi Avi Shafran
Agudath Israel of America
New York

80 Years Since Babi Yar

Wanton murder of Jews was a prominent feature of Ukrainian history from time immemorial. But the most infamous massacre of Jews on Ukrainian territory came in 1941, when the Nazis and their Ukrainian friends massacred nearly 34,000 Jews within two days, at the ravine known as Babi Yar.


Jewish history, though, is full not only of tragedies but of unexpected twists and turns. To read what I mean, please click here.