Yonason Goldson
I'm a Talmudic scholar and professional speaker, as well as a former hitchhiker and circumnavigator, applying ancient wisdom to the challenges of the modern world. I've published seven books, including, Proverbial Beauty: Secrets for success and happiness from the wisdom of the ages.
Homepage: http://yonasongoldson.com
Random nature?
Posted in Science and Nature on August 18, 2008
I find this among the most compelling examples of evidence for “intelligent design.” Try to imagine the countless evolutionary factors that would have to crystallize simultaneously and with perfect synchronization to bring such a phenomenon into existence.

Left: Normal spider web set up to catch prey. Right: The cocoon web and wasp cocoon (Picture: Nature)
SPIDER “DRUGGED” BY PARASITIC WASP
A parasitic wasp has been found to ‘drug’ its spider host, inducing it to weave a special cocoon-like structure for the wasp’s own ends.
A report in the journal Nature [July 2001] describes how the female Hymenoepimecis wasp attacks the Plesiometa argyra spider at the hub of its orb, stings it into temporary paralysis and lays an egg on the spider’s abdomen which hatches into a larvae that grows by sucking the spider’s fluids.
“On the night that it will kill its host, the larva induces the spider to build a cocoon web, molts, kills and consumes the spider, and then spins its pupal cocoon hanging by a line form the cocoon web,” writes William G. Eberhard, of the Smithsonian Tropical Research Institute. The cocoon web results from repetition of certain early stage orb weaving components, and repression of others [to] provide a stronger, more durable protection for the wasp pupae.
[Somehow, the larvae trigger an involuntary reflex in the spider’s brain that compels it to construct a redesigned web of four silk cables, strong enough to support the larval cocoon and perfectly suited to the wasp’s metamorphic needs.]
Eberhard investigated the activity and found that even when the larva is removed shortly before construction of the cocoon web would normally start, the spider was still put off course. He concludes that the mechanism employed by the larva to manipulate the spider’s behavior is manipulated by chemical rather than physical interference from the parasite.
Many parasites manipulate their host’s behavior, but most of them induce only simple changes, such as movement from one habitat to another, eating more or less, or sleeping. Hymenopimecis’ manipulation of its spider host, [Eberhard ] says, is probably the most finely directed alteration of behavior ever attributed to an insect parasitoid.
Anna Salleh (ABC Science Online)
JudaismOnline sees this as an allegory for the battle between the yeitzer hara and the yeitzer tov — our inclinations for good and for evil. Residing within each one of us is an ever-lurking attraction to material self-indulgence that perpetually tries to lead us into spiritual self-destruction by drugging our spiritual conscience and awareness into senselessness.
China, fried in Greece
Computer-generated fireworks inserted into television broadcast. Records of thirteen-year-old athletes disappearing and turning up replaced as doctored sixteen-year-old passports. The adorable little girl lip-syncing her country’s patriotic song because the girl with the beautiful voice wasn’t cute enough to perform on international TV.
China has truly captured the values of ancient Greece — the emphasis of form over content, of appearance over substance, of extending power through cultural manipulation. These Olympics are China’s great leap forward in an effort to dull the world’s awareness of human rights violations, environmental irresponsibility, and economic bellicosity with a gala of glitz.
Pity, really. The wonder of Michael Phelps, who channeled acute ADHD into unprecedented physical achievement, the graciousness of Jason Lezak, who would be the greatest swimmer in the world if he didn’t have the misfortune of swimming in the same era as Michael Phelps, and the bittersweet drama of Dara Torres, who missed gold by a hundredth of a second as she showed up athletes half her age — all these provided moments of true inspiration and examples of the potential of the human spirit.
The Chinese government’s inability to appreciate the benefit the games have to offer in life lessons is a life lesson itself. It’s the same lesson the Greeks taught the world over 2000 years ago.
Tu B’Av reflections
Posted in Holidays on August 14, 2008
Don’t let a day the sages compared to Yom Kippur slip by unrecognized.
Shabbos Nachamu
Posted in Philosophy, Weekly Parsha on August 14, 2008
In his famous explanation of the arei miklat, the cities of refuge to which the perpetrators of unpremeditated murder are exiled, Rashi offers the following case:
The Almighty arranges for two people, each of whom committed an unwitnessed murder, to arrive at the same inn. One of them, who had committed murder without premeditation, will slip while ascending a ladder and fall onto the other, who had committed murder wantonly and with full intent. The latter will be killed, as punishment for his crime, and the former will be seen and this time exiled for both killings. In this way, the True Judge will restore justice.
In Exodus 33:13, Moshe Rabbeinu (Moses the Lawgiver) asks HaShem to “make Your ways known to me.” The Talmud (Berachos 7a) interprets this to mean that Moshe asked to understand why the righteous suffer and the wicked prosper. According to the opinion of Rabbi Meir, HaShem did not grant Moshe’s request. The following story, presumably of midrashic origin, offers an insight into why such understanding is beyond us:
In the first case, HaShem allowed Moshe to witness a scene where an elderly general stopped to drink at a well. As he leaned over to drink, the general’s money pouch fell from his pocket, after which he continued his journey unaware of his loss. A short time later, a young man came along and discovered the money pouch. With no one in sight and no distinguishing characteristics on the pouch, he kept the money for himself.
After a while, the general noticed that he was missing his money. He retraced his steps until he arrived back at the well, which he surmised must be the place where he had lost his money. He looked around and spotted an old man sleeping under a tree near the well. The general accosted the man and accused him of being a thier. When the man pleaded ignorance, the general flew into a rage and beat him to death.
Upon hearing the case, Moshe replied that the verdict was obvious: the general deserves to die for killing the old man, and the young traveler must return the money to the general’s heirs. Without commenting on Moshe’s conclusion, HaShem presented him with the second case.
A merchant and a young lieutenant were traveling together by carriage when a highway man blocked the road and demanded their money. The merchant struggled to keep his money bag; in the course of their robber killed the merchant and flees.
The young lieutenant gave chase, but lost the robber in the woods. However, as he was returning to the carriage, he discovered the merchant’s money bag, which the robber had apparently dropped as he took flight. The lieutenant picked up the money bag and kept it for himself.
Once again, Moshe declared that the verdict is obvious: the robber deserves death for killing the merchant, and the lieutenant must return the money to the merchant’s heirs.
HaShem then asked Moshe: what would you say if I told you that the second story happened thirty years before the first story, and that the general in the first story was the lieutenant in the second? The money he lost was equal to the money he had kept. And what would you say if I told you that the old man in the first story was the robber in the second? He was killed for the murder he committed. And what would you say if I told you that the young traveler in the first story was the son of the merchant in the first? The money returned to its rightful place.
And so you see, explained HaShem to Moshe, all human history is interconnected, and no event can be understood in isolation. Without seeing the whole span of creation from beginning to end, no one can judge with absolute truth. In each generation, judges are required to judge based on the evidence available to them. That which is hidden from them will be dealt with either through hashgocha pratis — divine providence — or at the End of Days, when ultimate justice will be done.
Perhaps this is what the prophet means when he says in the Haftorah: Every valley shall be raised, and every mountain shall be leveled… Revealed shall be the glory of HaShem, and all flesh as one shall see that the mouth of HaShem has spoken.
All the obstacles, all the highs and lows and twists and turns that seem to hinder us in our journey through life, all these will one day become like nothing — not because they were figments of our imagination, but because they were placed before us to make us stronger and force us to achieve our potential by overcoming them.
When we are shown how we benefited from our suffering, when senselessness is shown to make sense, that will be our greatest comfort: nachamu, nachamu ami — Be comforted, be comforted, My children.
Confessions of a broken spirit
Posted in Education and Parenting on August 14, 2008
As a follow-up to yesterday’s post, here’s an epistle to conventional self-esteem theory — not for the oversensitive or politically correct.
Olympic effort
Posted in Ethics of Fathers, Philosophy on August 13, 2008
In the men’s 400 meter swimming relay, four of the teams broke the previous world record. Imagine turning in a world record performance and not even winning a medal!
The way of the world is to recognize objective accomplishment. In competition, second place is merely a footnote even if it is blindingly fast, and first place garners all the honors even if it is ploddingly slow.
Nevertheless, competition produces greater achievement. In the same way that records are made to be broken by establishing a reachable mark, evenly matched competitors may spur one another to levels of performance beyond what any one of them could attain individually. The same is true spiritually and morally: communal pressure to adhere to a higher standard compels all of us to conduct ourselves with greater responsibility, while the abandonment of standards legitimizes even the most corrupt kinds of behavior. There is no such thing as a victimless crime.
Ultimately, each of us competes only against himself, and the champion is the one who fulfills his own individual potential by resisting the ceaseless pull of his personal inclination to do evil. G-d doesn’t grade on a curve, nor does He favor those endowed with natural talent.
Who is mighty? asks the mishna. The one who conquers his impulses. Whether or not I’m better than the next guy makes no difference. All that matters is whether I’m the best that I can be.
Do We Really Deserve the Right to Vote?
Posted in Politics on August 12, 2008
With election fever raging, I’m revisiting a few commentaries I wrote for the St. Louis Post-Dispatch two election cycles ago. I think some of them are worth another look.
I was a junior in college when I cast my first presidential ballot, firm in my conviction that Ronald Reagan would cure the nation’s ills by doubling defense spending, cutting taxes, and balancing the budget, all at once. And yet, for all my youthful naivete, I invested considerable time researching candidates and initiatives in order to make enlightened choices. Now, however, in the maturity of middle age, between three jobs and four children, time is something I can no longer afford.
So I pay a different price: never before this past election day have I felt so sickened by my own ignorance, by my lack of familiarity with the issues. I rubber-stamped judgeships, punched third-party candidates who I knew could never win, and tried to decide between proposals based on pseudo-knowledge gleaned from radio talk shows and advertisements. And, as I slunk away from the polling place, one morbid thought reverberated in my brain: I can’t be the only one who feels this way.
I checked with my friends. I’m not.
The truth is that we could find the time if we felt motivated to do so. Instead, when weighed against our job and family commitments, we shirk our civic duty without much remorse; ultimately, we don’t believe it really matters. Nor does our apathy stem primarily from a dislike or mistrust of the candidates on the ballot (although we don’t like them and we don’t trust them), but from a loss of faith in the public’s ability to make informed, well-reasoned decisions, even if we do.
One recent example is the failed (1998 Missouri) tobacco initiative. When it was introduced, the public strongly supported it. But after the tobacco industry’s multi-million dollar ad campaign associating the bill with big government, the public voted it down. If huge corporations can buy elections, why should I invest my meager resources trying to tip the scale?
It’s been many years since my high school social studies classes, but what I remember about American democratic theory is that the framers intended for us to choose representatives based on their integrity, their commitment to the welfare of the collective, and their ability to understand and evaluate matters of public policy. Merely to fathom government affairs is at least a full time job, and We The People need to recognize that we may not have sufficient exposure or grasp of all the facts and figures to make competent decisions, much less the panoramic overview of the political landscape necessary to keep all that information in perspective.
In short, popular opinion makes for an unsteady moral or legislative compass. Slavery was enormously popular. So was excluding women from the vote. So was segregation. We might never have cast off these social anachronisms if our leaders had not shown us the way.
Our current leadership crisis stems from the simple reality that we don’t want our representatives to lead. We don’t want leaders at all, but government by consensus. We want civil servants who read the polls daily and do what we tell them, who don’t make judgements about whether popular opinion is right or wrong. I wonder if Karl Marx anticipated this when he envisioned the dictatorship of the proletariat.
More likely, this is what the sages of the Talmud envisioned when they predicted a future generation characterized by “the face of a dog.” A dog walks out in front, followed by a man holding on to a leash. To all appearances, the dog is leading the man. But when the dog is uncertain which direction to take, it looks over its shoulder for instruction from its master. Such are our political leaders today, never making a move or taking a turn without first consulting the polls. And that’s exactly the way we like it.
What we like, however, is not often what’s best for us. I for one, would sleep better at night knowing that the ship of state is steered by a captain who does not feel compelled to consult every deck hand before making command decisions.
Of course, with so few commanders deserving of our confidence, it’s not surprising that we have more faith in our own judgement than we have in theirs. But this, too, is our own fault, for we continue to insist that integrity is not an essential quality for leadership. Such an attitude attracts candidates of little substance, and we choose between them based upon what they promise to do rather than what they promise to be. True, integrity alone is not enough. But without integrity, even the most capable administrator will fail to provide for our nation and our communities what is for us, in these uncertain times, most needed: a model of personal and national responsibility.
Apathy at the polls reflects apathy with our leaders, which implies that many Americans do in fact long for a more distinguished list of candidates from which to choose, come election day. But from where will leaders of integrity appear? Only when we as a society begin to insist on a moral standard, then such people will be drawn back to public service. Before that happens, however, we have to outgrow our childish insistence on getting what we want, and learn to appreciate that what is best for the nation is ultimately what is best for us.
(Originally published in the St. Louis Post-Dispatch, January 1999)
Post-Tisha B’av reflections
Posted in History, Holidays, Philosophy on August 11, 2008
Spent Tisha B’av afternoon watching a 5-hour documentary on Auschwitz. What struck me most was the motivation for the SS innovation of gassing their victims as a replacement for firing squads. True, they sought efficiency in mass-murder. But a more immediate concern was the psychological and emotional effect upon the executioners. Incredibly, the same generals who worried that mass-execution might turn their soldiers into “either neurotics or brutes” were incapable or unwilling to entertain even the most fleeting notion that any act having such an effect upon their men had to be intrinsically evil.
This is truly the character of Amoleik, which defines good and evil not in terms of absolute morality but only in terms of pragmatic self-interest.
Truth and Faithfulness — Shabbos Chazon
Posted in Jewish Unity, Philosophy, Weekly Parsha on August 7, 2008
Mercy and justice. Reason and intuition. Truth and faithfulness. These are the qualities that the ba’alei machshava, the teachers of profound insight and mysticism, associate with the two aspects of creation — male and female. The more overt and external qualities describe masculinity, where the more subtle and internal qualities describe femininity.
Justice derives from the intuitive recognition that everything in creation ultimately conforms to the will of the Creator of all; mercy derives from the reasoned conclusion that the function of free will is to influence the world in which we live. Logic dictates that life is an active search for truth, where faithfulness dictates patience and restraint. In the evening prayer, as we conclude our reaffirmation of our national mission through the recitation of Shema Yisroel, we immediately assert emes v’emunah kol zos — true and faithful is all this [that we have just declared]. Either one without the other is not sufficient; male or female by itself is incomplete.
When Adam and Chava (Eve) transgressed the word of G-d in Eden, Adam betrayed his Creator through misuse of his inclination toward truth by rationalizing his decision to eat from the forbidden fruit, where Chava betrayed her Creator by failing to be faithful to the mission that had been given her. Created perfect and immortal, man and woman forfeited immortality and would have to begin the long process of working their way back to perfection.
Consequently, Adam was punished through a curse upon the earth: by the sweat of your brow shall you eat bread. Already assigned the more active role, Adam and his male descendants would have to toil merely to survive; spiritual achievement and perfection would not proceed naturally as they would have according to the original design.
Chava was punished through a curse upon her capacity to produce the next generation: in pain will you bear children. Moreover, the passive role assigned her would become even more pronounced: Your passion will be for your husband, and he will have dominion over you. The sign of Chava’s transgression would be the blood of niddah, her monthly cycle, symbolizing the death she had brought into the world by breaking faith.
This Shabbos, which precedes the week of Tisha B’av and our observance of national mourning, is called Shabbos Chazon after the opening words of the Haftorah, the weekly reading from the Prophets. Scripture describes the prophet Isaiah’s vision of the Jews’ suffering in and ultimate redemption from exile. Says the prophet in the name of the Almighty: [I]f your sins will be like scarlet, they will become white like snow…
The Chassidic classic Me’or VaShemesh offers a deeper insight into the accentuated passivity imposed upon Chava and manifested through the blood of niddah. Because G-d always prepares the cure before the affliction, He built into the system of biology the means for rectification. When a woman conceives, the blood of niddah stops; after she gives birth, the flow of blood does not immediately resume but is replaced by the production of milk to sustain her nursing child. The scarlet of sin becomes transformed into whiteness like snow as the woman, condemned to increased passivity by the first woman’s misdeed, now becomes an active participant in producing and nurturing the future of mankind.
When we become absorbed in our own agendas, our own projects, and our own priorities, we become passive in the sense that we turn ourselves inward with no concern for the world around us. We become resentful of those around us whom we perceive as impediments to our success as they pursue their own individual goals. This leads to the kind of corruption and divisiveness that brought about the destruction of the First and Second Temples respectively.
However, when we look beyond ourselves, when we define our sense of purpose as members of a larger whole and direct our efforts for the benefit of the community around us, then we become true givers. By combining the logic of truth with the commitment of faithfulness, by recognizing that we cannot succeed individually but only in concert with the whole, may we earn the merit to see the scarlet of our sins permanently transformed into the white purity of snow and thereby hasten the rebuilding of the Third Temple, speedily and in our days.
Reflections on Jewish Unity
Posted in Jewish Unity on August 6, 2008
Here are some thoughts, for better or for worse, on the struggle toward Jewish unity. If the orthodox world has so much difficulty making peace with itself, how far away must be peace throughout the larger community?
The late Lubavitcher Rebbe once hosted Rav Joseph Soleveitchik and said that there, at his table, the neshomah (soul) of the Vilna Gaon and the neshomah of the Ba’al Shem Tov finally made peace after the tragic conflict that raged between the early Chassidim and their opponents. Rav Soleveitchik replied that no, their neshomos made peace in Auschwitz.
May our generation make peace without, G-d forbid, such terrible impetus.
Jonathan Rosenblum on the Zurich Jewish community
http://www.cross-currents.com/archives/2008/07/23/turbulent-times-%e2%80%93-zurich-style/
Rav Emanuel Feldman on frum polarization
http://www.ou.org/index.php/jewish_action/article/10000/
Yours truly on the same
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