Hillel college organization vilifies those who hold Torah view of sexual orientation

What Would Hillel Say?

14 Sivan 5768, 17 June 08 02:17

by Rabbi Avi Shafran Arutz Sheva

Director of public affairs for Agudath Israel of America.

[...]

Absurd Reality

“Hillel: The Foundation for Jewish Campus Life” maintains a presence at more than 500 campuses throughout the United States and Canada and aims to “inspire every Jewish student to make an enduring commitment to Jewish life.”

If that final phrase read “contemporary mores,” a recent Hillel publication entitled “LGBTQ Resource Guide” might make sense. It is intended, after all, in its own words, to make “all Jewish students, of all sexual orientations and gender identities” feel comfortable with their choice of lifestyle. But the term “Jewish life” is simply not sufficiently expansive to include behavior that has been unarguably condemned by Jewish sources throughout the ages.

The publication itself is in equal parts self-righteous and silly. Among its offering of “Selected Jewish Texts Useful for Creating Queer Jewish Ritual” are fun-house mirror versions of Biblical laws and narratives, all imaginatively engineered to erase disapproval of certain behaviors and to imply that great Jewish personages lived in, or emerged from, various closets. Wearing its ignorance brightly on its sleeve, the “Resource Guide” risibly mangles its references. It mistransliterates words (like “v’nigeid” for “v’nigein”) and invents others from whole cloth (“to’arish”). At one point, it identifies Chira, Judah’s father-in-law, as his wife.

Dirty Propaganda

The clumsy attempts at Biblical revisionism are bad enough. Even more disturbing is the propagandists’ next step: demonizing those who dare to uphold authentically Jewish values.

To that end, they refer to “religious conservatives” – presumably those who take Leviticus 18:22 and centuries of oral Jewish tradition seriously – as “purveyors of hate”; and offer up new liturgy, like a refurbished “Al Hanissim” (“On The Miracles”) prayer. The original Al Hanissim is recited on the Jewish holidays of Purim and Chanukah – the latter, as it happens, commemorates the refusal of Jews to capitulate to the mores of the dominant culture. The “LGBTQ Resource Guide” version of the prayer celebrates instead the “dignity and justice” due “lesbians, gay men, bisexuals and transgender people.” And it goes on to deride those who “hate us in the name of [G-d]” and “rose up to victimize us, pathologize us, brutalize us, and erase us.”

The prayer-parody then thanks the Creator for having “fought alongside us, vindicated us,” and “[given] us the courage to stand together… the strength… to be who we are and to love whom we love…”

No Apologies

Jews committed to Jewish tradition (the original, not the “new-and-improved” version) do not hate those who violate the Torah out of carnal desire. And they certainly don’t “pathologize” or brutalize them. On the contrary, countless men and women challenged by predispositions to behavior condemned by the Torah have approached Orthodox rabbis and been treated with great concern and assisted in facing up to their special challenges. But no, we do not kowtow to the Zeitgeist, nor are we intimidated by its proponents. We do not apologize for our embrace of Judaism’s eternal truths.

That a major Jewish organization – one pledged, no less, to “inspire” Jewish students “to make an enduring commitment to Jewish life” – has chosen to vilify us, and to glorify what the Torah considers sinful, should deeply disturb all Jews who care about Judaism – and should make us think. [...]

Today, though, it seems that Hillel has changed. By sponsoring and distributing a document that actively celebrates what the Torah considers iniquitous and that demonizes those who stand up for Jewish truths, it has blatantly betrayed its trust.

All Jews who seek to discern G-d’s will from His Torah, not try to impose their own upon it, should let Hillel’s leaders know that the organization has gone too far, that it has insulted the memory and the admonition of the Talmudic sage it claims to revere, the great rabbi whose name it claims as its own.

Rabbis protest against offensive Gay Parade III

Rabbis against Pride Parade: God is testing us

Jerusalem's Open House announces city's Pride Parade to be held next week, but says 'this year's parade will be modest event held to help decrease tension, violence of previous years'. Meanwhile rabbis holding protest rally say, 'Righteous men killed in Holocaust because they didn't protest'

Ronen Medzini YNET

The Open House in Jerusalem announced on Monday that the city's Pride Parade would take place on Thursday of next week, with the theme of "free love". This year marks the parade's seventh anniversary in Jerusalem, and it has become well-known for sparking annual controversy among the ultra-Orthodox communities in the city.

The parade will begin in Jerusalem's Independence Park at 4 pm on June 26, and end in Liberty Bell Park with a ceremony presenting the gay community's call for equal rights, with the hope of promoting love and tolerance in the country's capital.

"This year we expect the parade to be accepted peacefully by Jerusalem," CEO of the city's Open House Jonathan Ger told Ynet. "We are working very hard with this aspiration in mind. It will be a meaningful and modest event in the center of Jerusalem, held in a way that will help to decrease the tension and violence surrounding the parade in the past few years."

Ger elaborated on the parade's significance: "I grew up in this city believing I was the only homosexual here, and the other members of the community also grew up in this manner.

"The parade is intended first and foremost to tell youths that we are not alone. We constitute ten percent of the city's population, and we are marching in order to strengthen each other and to be proud of who we are. As long as I am unable to walk hand in hand with my boyfriend through the streets without hearing abusive calls, this parade is necessary."

The religious community has already launched its protest against the parade. Two weeks ago religious and ultra-Orthodox Knesset Members met in order to form a unified front against the event planned. "The Pride Parade in Jerusalem is insufferable," the MKs determined.

The participants, including National Union (NRP)'s MKs Uri Ariel, Arieh Eldad, and Zvi Hendel, and United Torah Judaism's MKs Meir Porush and Moshe Gafni decided on a number of parliamentary, public, and legal steps set to sabotage the event. They also considered appealing to the High Court of Justice and holding numerous protest rallies running parallel to the parade.

One such protest rally took place on Monday, in the ultra-Orthodox neighborhood of Beit Israel. Rabbi David Batzri called on the participants in the rally to "be zealous towards the lord, and to hate those that fail and the evil that they create. Zeal is atonement for all of Israel."

Rabbi Moshe Sternbuch, who has headed the fight against the Jerusalem parade during previous years and succeeded in sweeping much of the ultra-Orthodox community into the protests, also spoke at the rally in Beit Israel. This year, however, he had to make do with only the few dozen demonstrators present.

"I asked my rabbi: How were so many righteous men murdered during the Holocaust – because they did not protest," Sternbuch called down from the balcony on which he stood. "Whoever does not protest is confessing with silence."

He explained the reason for the parade to his followers: "The lord is testing us in this world and wants to see if we protest. If we don't, there will be disasters. We are alone and they are many, but we are more in quality. They are evil criminals that have no place with the God of Israel."

A Jewish therapist or a therapist who is Jewish

What follows is a letter that I wrote together with my chavrusa of many years Dr. Baruch Shulem. I am posting it because it is relevant to the issue of mental health professionals and the role of religon and religious values in so call value-free therapies.

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We read with interest your special edition of IJP on religion and psychotherapy. We have been involved with these issues for some time and would like to share our observations with you. Dr. Buchbinder's article is an excellent summary of many issues and we would like to explicate an issue that was touched upon in his and other articles but was not clearly addressed. We are concerned with the relationship between the values of the therapist and the values of the model of therapy he uses. As you are aware, the issue of judgmental precepts of models has been a major concern of the professional literature in recent years. There is a growing acknowledgement that all models of therapy are highly judgmental and are inextricably entwined with personal, political and well as philosophical principles. Therefore the choice of any model is first and foremost a value-laden decision on the personal level. This was denied for years under the rubric of "non-judgmental attitudes". We are proposing that once a therapist selects a model, his subsequent therapeutic activities are determined primarily if not exclusively by this model irrespective of the therapists personal or religious values. As Dr. Buchbinder clearly showed that the model is at times influenced by particular concepts at certain points in therapy -- but it is in fact the model which sets the boundaries of therapeutic behavior. Otherwise why choose a therapeutic model at all? It follows then that a religious therapist might actually be using a therapy which is incompatible in part or in totality with his professed religious values. This issue was alluded to by the observations mentioned in your review articles, that Dr. Buchbinder would follow his religious values when there is a conflict with his therapy while Dr. Spero would allow the psychodynamic values to predominate.

This awareness that we can no longer claim that our professional activities are scientifically determined and therefore are value-free is relatively recent. It is obvious that many of us, however, are still influenced by this fallacy. In short, therapies must be first examined by all of us to whether they are compatible with our values and the values of our clients. In is unfortunately necessary to note, however that we are often not aware of our values. This problem is compounded for the therapist whose values are ostensibly determined by the religion he belongs to.

This lack of fit between personal and religious values and those of therapy has been a great concern to us. In our years as religious therapists we have found a significant difference between a religious therapist and a therapist who is (also) religious [1]. The therapist who is religious will be trained professionally but has learned to keep his religion out of his work. He will of course not openly violate Jewish law in this practice (e.g. encourage a client to marry out of the faith) but his therapy is not guided by religious values and goals. His basic view of man is based on his professional model and not those he learned in his religious studies. He may often find Jewish quotes which can be made to be compatible with his professional model. These he will readily use when needed as dictated by his professional model. The relation between religious beliefs and therapeutic behavior is basically pragmatic. The professional criteria determine when and if to utilize religious material. His understanding of his client, the language he uses (particularly with colleagues) and most important of all the goals of therapy are predetermined by secular theory.

In strong contrast, a religious therapist subjugates all aspects of his life and actions to Torah laws and values. Just as he would investigate the kashrus of the food he eats, and the potential conflicts involved in reading modern literature he will critically inspect the model of therapy to determine if it is consistent with Torah principals. In my own case (B.S.) I had to re-examine my professional model of working after I became an observant Jew. I had been originally trained in classic long-term individual psycho-dynamic therapy. After a serious evaluation, I found that it presents serious conflicts with traditional religious values.

The model I now use, developed by Michael White, is as far as I can see (and from the opinions of Rabbis I have consulted) seems to be much more fully compatible with Torah Values. A short but telling example is in order. Torah law prohibits talking negatively about others. The therapist who is religious will seek a blanket exemption from this injunction in order to delve into history, explore negative feelings, etc. because the model requires this type of behavior. The religious therapist would question the validity of the therapeutic need for such a (forbidden) activity on both empirical and religious grounds. This would lead the religious therapist to choose a model that attempts to avoid this type of forbidden activity. Both the therapist who is religious and the non religious therapist at this point are probably asking themselves whether this approach of religion first means that therapeutic effectiveness must be sacrificed in the name of religiously? This can be answered by the extensive research that indicates that most professional models (including White's) are equivalent in effectiveness. That being the case, a therapist should therefore focus on the match between his values and those of the therapeutic model he uses - as well as the values of the client.

In summary, it is important to look beyond the overt religiosity of the therapist when studying the interaction between therapist and client. We propose that it is no less vital to focus on the relationship between the therapist and his model of therapy in understanding value conflicts in therapy. We believe that the therapeutic model will predominate in shaping the ongoing therapeutic interaction for both the non-religious and the therapist who is religious. This is in contrast to the religious therapist who will choose a model of therapy which will support his values and the religious behaviors that emanate from them. Our religious/professional experience has shown us that by choosing a model carefully there need not be conflict between model / therapist / religion. Then all we have to do is worry about our clients...

Baruch Shulem Ph.D. Daniel Eidensohn Ph.D.

Conversion Crisis Scorecard of Rabbi Yitzchok Adlerstein

Rabbi Adlerstein has a summary of the state of the conversion crisis on Crosscurrents
[...]

Strip away all the detail, and the conflict boils down to two hostile assessments of what the other side stands for. Haredim believe that the dati-leumi (DL) camp is prepared to subvert “real” Torah to the dictates of non-religious and anti-religious forces in the government. They charge that when Torah matters are left in the hands of members of the DL orbit, issues of State ultimately trump issues of halacha. Gerus is just the latest in a series. The DL camp, on the other hand, believes that haredim have turned a deaf ear to concerns of Israeli society as a whole, content to contribute their mitzvos and learning, but nothing in areas of the enormous political, military and social issue that face Israel. At the same time, haredim have moved to assert greater control over a Rabbinate that their own people do not use, while attempting to impose their piskei halachah (e.g. the attempt to ban all Shemitah produce that relies on the heter mechirah) on a public that needs all the flexibility that halachah can legitimately deliver.

In duking it out in the current imbroglio, both sides have simply reinforced the stereotypes held by the other. In alienating the other, both sides deserve near-perfect scores.

Rabbi Druckman’s supporters have not responded to a single one of Rabbi Sherman’s charges in halachic language. They have thus added fuel to the fire of those who believe that the DL camp is incapable of dealing responsibly with sophisticated Torah thinking. Rabbi Sherman may or may not be right, but he raises important issues. Rav Druckman, to the best of my knowledge, is a fine gentleman, but not one of the halachic luminaries of the DL world. Professional politicians and MK’s – of any religious party – rarely are. The DL world suffers from no shortage of real bnei Torah and a group of authentic poskim who could and should be dealing with Rabbi Sherman’s point in halachic language.
[...]
On the haredi side, the silence has been equally disturbing and revealing. There have been no soothing voices allaying the fears of thousands of converts now in limbo. No one has insisted to the general public or to the DL community that the needs of the rest of the country concern haredim as well, but halachic principle rests atop a list of priorities. No one has answered all the pain and indignation expressed by good people within the DL world. Silence is the worst form of contempt.
[...]
The only glimmer of hope comes from the realization that both sides, further apart from each other than ever before, are animated by exactly the same concern! Both sides feel that the other is compromising Torah and creating chilul Hashem. Haredim feel that nothing can ever trump halacha, and that DL playing fast and loose with halachah compromises the integrity of Torah. The DL world argues that the inability of haredim to come up with a modus vivendi for so many issues plaguing the State implies that our Torah is antiquated and not a Toras Chaim that can shine Divine illumination upon the issues over which we agonize. Each side sees the sanctity of the Torah violated and desecrated, and abreacts in pain.

Gay Pride Parade II - Understanding why gays want to deliberately offend us: In their own words

In order to understand the parade, it is necessary to understand that it is political and moral activism. There is an agenda to "educate" us that their lifestyle is equal if not superior to our lifestyle and values. They are not merely asking to be tolerated but that their vision of "anything and everything goes" become accepted by society at large. Thus offending traditional values in Jerusalem is part of a deliberate program to have religious values rejected and replaced with their vision of morality. In other words they view our morality as a provocation which has to be challenged. What follows is an article by one of their leaders explaining their perspective.

Jerusalem: An open house?

THE JERUSALEM POST - March 26, 2005

Hagai El-Ad - The writer is the executive director of Jerusalem’s Lesbian, Gay, Bi, and Trans center, the Jerusalem Open House.

Five months from now, thousands of people from all over the world are expected to gather in Jerusalem, united by a vision of community instead of conflict, a celebration of diversity instead of the blind repetition of dogma.

Together with Jerusalemites, both Arabs and Jews, they plan to make a global statement for love, tolerance, and pride. A city often absorbed in bitter disputes will get a chance to be seen in the context of an optimistic future. Boosting tourism, providing an alternative to total immersion in this summer’s disengagement plan, and enjoying some unique cultural, religious, and personal experiences are also part of the deal.

Five years after Rome WorldPride 2000, the global title is scheduled to come to Jerusalem this August. Organized for the fourth consecutive year by the Jerusalem Open House, the city’s annual gay pride festival promises to be transformed into an event truly befitting what Jerusalem should be: a world city.

Jerusalem is a powerful symbol for people the world over. But is it a symbol of religious fanaticism or "a house of prayer for all peoples" (Isaiah 56:7)? Is it a city where different ethnic and national communities are becoming more and more segregated, or a place where diverse people can come together? In essence, the conversation with regard to Jerusalem WorldPride is simply providing us with an early opportunity to discuss an even broader issue, relevant to all those who love Jerusalem: what should Jerusalem be?

For those behind the recent "Homosexuals to desecrate Jerusalem" campaign, Jerusalem is holy as long as certain sets of people are excluded, or at least made invisible. For them, Jerusalem’s sanctity lies with the not-so-delicate act of categorizing people and deciding who should be left out. Pride is simply a provocation and protecting Jerusalem from it should not be considered an additional step down the exclusionary ladder, but rather a further refinement of the city’s "holiness."

There is nothing provocative about the celebration of humanistic, democratic values in Jerusalem. On the other hand, it is provocative to proclaim that a city is somehow holier by shunning people. Even more so, it is shameful to be attempting to do so in the name of two of the world’s great monotheistic religions.

What brings an American Evangelical leader, a Sephardi haredi Knesset member, and a New York rabbi together? No, this is not the beginning of a joke. Rather, it is the manifestation of how powerful a coalition fear and prejudice can be. A coalition of fundamentalist Christians and Jews has joined hands in an attempt to yet further monopolize their interpretation of the meaning of Jerusalem.

At first glance, the crude Evangelical intervention can be written off as an effort to export their hateful domestic United States politics, a misguided attempt at the globalization of bigotry. Such merchandise will likely find little sympathy amongst Israelis, who are intuitively suspicious of a Shas-new Christian Coalition. However, in the unholy Israeli marriage between religion and politics, there is always room for surprise.

Finally, it is important to note the growing likelihood of WorldPride partially coinciding with the implementation of Israel’s disengagement plan. As Israelis and Palestinians move towards more peaceful times, one would assume that an international event such as WorldPride in Jerusalem would be thought of as an opportunity for reconciliation. Instead, the disengagement is being used as the excuse-du-jour for why WorldPride should not take place. It seems that the usual excuses have worn off, hence the urgent need for a new pretext.

Regardless of excuses, WorldPride in Jerusalem will not only provide us with an alternative to overdosing on disengagement mania. It will serve as a reminder of the many post-disengagement issues we must face, on the path towards building a more democratic, civic society.

Jerusalem’s gay and lesbian community is a unique example of people coming together beyond ethnic, religious, or national boundaries. At the Jerusalem Open House, this is the daily reality for Israelis and Palestinians; Christians, Muslims and Jews; gay and straight. This August, for 10 days, this will be the opportunity presented to the city at large.

Wouldn’t you want to be living in a Jerusalem where this is every day’s reality for all?

Vicki Polin responds to my criticism of insensitive condescension

Vicki Polin has left a new comment on your post "The insensitive condescension of the secular towar...":

Daniel,

It saddens me that you would write such a strong letter of condemnation to my statements posted on your blog. I wanted to make sure that you are aware that I have been living within the eruv of various orthodox communities for just under 10 years. Though I am no longer looking to become observant, I am very familiar with many of the cultural issues pertaining to sex crimes. When I've had questions I have always sought out one of my halachic advisors.

I'm sorry that your experience with the secular world has been to be looked down at. I have never thought of the Torah observant community as being "Primitive" or "unenlightened." I have used the terms "insulated " and "unaware," yet never "primitive" or unenlightened." I have often asked myself, how can someone have information or reach a level of awareness if they have not been education on various issues?

It was until around 1999 - 2001, that sexual abuse began to be discussed in orthodox circles. It wasn't until the case of rabbi Baruch Lanner www.theawarenesscenter.org/lanner_baruch hit the news media, did the religious world start paying attention.

2001 was the yearThe Awareness Center was founded I was living in Jerusalem at the time, and realized how little was known in how to deal with cases appropriately in the religious world. When I saw appropriate I am meaning reporting crimes to law enforcement, verses chasing the offender out of town -- or shaming and blaming the victim (or their family members) into silence.

I became aware of the severity of the problem when I started doing outreach with a friend with religious teens who made their way down to Ben Yehuda. Just about every teen I met disclosed stories to me of molestation. Some of the kids were incest survivors others were being abused by neighbors, teachers, rabbis, etc. When I tried to get them help -- there was really nothing out there set up to address the issues. Most of the teens I spoke with came from communities such as Neve Yaakov and Har Nof.

Most of those who work in the field of sexual violence have at least a masters degree. This means 4 years of college, plus two years of graduate school. After they receive their masters degrees they are required to received at least 1000 hours of supervision prior to becoming licensed. Law enforcement officials who work sex crimes also have to undergo vigorous training in this highly specialized field.

Though our rabbis are experts in halacha, they are not experts in criminal matters, especially sex crimes committed against our children. When The Awareness Center first got started, I could not find one rabbi who could explain the difference between sexual assault and sexual harassment. Whenever the topic came up of child molestation in which the perpetrator and the victim were male, they automatically called the sex crime -- "homosexual behavior." Unfortunately, in most insulated communities using the wrong terms to describe a sex crime still occurs. By using incorrect termonology often shames and blames the victim and little is done to stop the assailant, which ends up with the offender creating move victims.

Those who are gay do not commit sex crimes anymore then those are heterosexual. When a male sex offender molests a child who is male -- this is NOT "homosexual behavior". The same is true in cases in which a yeshiva bochur is manipulated or forced into having sexual relations with a rav, or anyone else. These are SEX CRIMES!

I'm sorry you are confusing facts and the attempt to prevent anyone else from being a victim of a sex crimes as being condescending, offensive or insensitive towards your religious values. The bottom line is that our ravs don't have the information, education or training to be making determinations if a sex crime had occurred. Just as I would not go to a rav to determine if I needed open heart surgery, I would not go to a rav to determine if a sex crime had occurred.

My suggestion is that our rabbis send a few students to graduate school, let them volunteer at rape crisis centers, let them study law enforcement and then maybe I and many others would feel differently about them making a determination if a child or adult was molested or raped.

Vicki Polin, MA, NCC, LCPC, ATR-BC

Founder, Executive Director -The Awareness Center, Inc.
(the international Jewish Coalition Against Sexual Abuse/Assault)
P.O. Box 65273, Baltimore, MD 21209
www.theawarenesscenter.org
443-857-5560

Gay Pride Parade I - Understanding why gays want to deliberately offend us

This is the first of a series of article concerning the gay parade scheduled for next week (June 26) in Jerusaelm. It is an event which most residents of Jerusalem find highly offensive. This article will present excerpts from Wikipedia regarding the origins and reasons for these world wide events. The purpose is to try and understand why homosexuals feel it so important to act against the universally perceived holiness of Jerusalem as well as offend not only the majority of the residents but also countless millions world wide who view Jerusalem as a sacred place which is desecrated by such activities.
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Gay pride parades are annual parades celebrating lesbian, gay, bisexual, and transgendered (collectively known as "LGBT") identities. The events also at times serve as demonstrations for legal rights such as same-sex marriage. Most gay pride parades take place around June to commemorate the Stonewall riots, a pivotal moment in the gay rights movement.

1970, the one-year anniversary of the riots, the Gay Liberation Front organized a march, coordinated by Connor Weir, from Greenwich Village to Central Park in New York City in commemoration of the Stonewall riots. ^[2] On the same weekend gay activist groups on the West Coast of the United States held a march in Los Angeles and a march and 'Gay-in' in San Francisco.^[3]

The first marches were both serious and fun, and served to inspire the widening activist movement; they were repeated in the following years, and more and more annual marches started up in other cities throughout the world.

A portion of the LGBT and heterosexual populations regard pride parades as vulgar flaunting of sexual orientation, especially those of a more festive character. Critics charge them with an undue emphasis on sex and bizarre behaviour, which they see as detrimental to the cause of LGBT rights. The argument is sometimes taken further, arguing that they expose the "gay community" to ridicule.

Those who take socially conservative political positions are sometimes opposed to such events because they view them to be indecent and contrary to public morality. This belief is partly based on certain things sometimes found in the parades, such as public nudity, S & M paraphernalia, and other highly sexualized features.

Jerusalem

On 30 June 2005, Israel's fourth annual parade took place in Jerusalem. It had originally been prohibited by a municipal ban which was cancelled by the court. Many of the religious leaders of Jerusalem's Muslim, Jewish, and Christian communities had arrived to a rare consensus asking the municipal government to cancel the permit of the paraders. During the parade, a young Haredi Jewish man attacked three people with a kitchen knife.

Another parade, this time billed as an international event (see WorldPride), was scheduled to take place in the summer of 2005, but was postponed to 2006 due to the stress on police forces during in the summer of Israel's unilateral disengagement plan. In 2006, it was again postponed due to the Israel-Hezbollah war. It was scheduled to take place in Jerusalem on 10 November 2006, and caused a wave of protests by Haredi Jews around central Israel.^[5] The Israel National Police had filed a petition to cancel the parade due to foreseen strong opposition. Later, an agreement was reached to convert the parade into an assembly inside the Hebrew University stadium in Jerusalem. 21 June 2007, the Jerusalem Open House organization succeeded in staging a parade in central Jerusalem after police allocated thousands of personnel to secure the general area. The rally planned afterwards was cancelled due to an unrelated national fire department strike which prevented proper permits from being issued.

Calling the police for child molesting - if the offender is no longer dangerous?

One of the major objections to Rav Sternbuch’s psak regarding the police is that in some cases he would not require calling the police. There is a basic difference between the halacha and the secular law in this matter. The halacha is based on the existence of likelihood of present or future danger to the child. Therefore if there is no element of danger – the fact that a crime was committed does not always justify calling the police. In contrast the secular approach is that if there was a crime there has to be punishment. It is important to note, however, that there is no uniformity in the secular law. In America, at least, there is no legal requirement for the average citizen to call the police. American law does not require informing on others for various crimes such as tax fraud or suspected child molesting. There is a major exception for professionals. Doctors, nurse, teachers and therapists are required by law to report suspected child abuse. Thus the issue of following the law of the land versus halacha is an issue only for those that the law requires to contact the police. This is a serious issue which requires consulting with one’s own rav. My understanding is that concerning the halacha the issue is harm. If someone will likely harm a child he must be stopped even if it means being put in jail. However if there is no longer a danger to the child, the question becomes that of the likely danger to a child molester in the prison system. Rav Shlomo Zalman Auerbach paskened that surgical castration is permitted so that the molester will not be a danger. Castration (either physical or chemical) is sometimes offered as the condition for a sex offender to be released from jail. Journal of American Academy of Psychiatry Law.

The insensitive condescension of the secular towards the Orthodox community

One of the consequences of my posting Rav Sternbuch’s psak regarding calling the police for child molesters is the manifestation of the significant gap between those who observe halacha and those who accept secular ideas and values as the objective standard of reality. I had noted that one of the reasons for consulting with a rav is the fact that the police and mental health workers are not always sensitive to religious values and not always sensitive to the welfare of the child. There is often a condescending attitude towards the “primitive” or “unenlightened” Orthodox which is the result of cultural bias – not scientific facts.

An example of the concern that religious Jews have about the secular system is clearly manifest in the following letter I received. I am using Vicki Polin’s letter as an example because there is no question that she is sincere and dedicated in helping people. But it is also clear she has no clue about halacha and religious sensibilities. She read my first posting, and assumed that Rav Sternbuch – who she admits she never heard of before – must be ignorant. And she was so sure – without checking the facts – that she writes a strong letter of condemnation to be posted on my blog. She drew the erroneous conclusion that his concern is shielding the molester from the police – when in fact the opposite is true. She concludes with “Most professionals want to do what they can to help and understand the cultural differences. I'm sure that Rabbi Sternbuch knows this and I'm afraid to say I think that he is trying to sell a bag of goods, with his fear tactics of saying the police will not work with or understand the cultural differences.”

A rather condescending comment which those in the religious community find offensive and as justification for their concerns with the insensitivities towards religious values.

Here are four examples of many from my personal experience.

1) I once consulted with a secular psychologist regarding a yeshiva bachur who had problems of low self-esteem. The psychologist responded that the problem was the result of the fact that the 17 year old bachur did not have a girl friend for sexual relations. When I objected that this was unacceptable, he replied that this was the only possible treatment for the problem!

2) I know a frum family which was falsely accused of child abuse. The police department was called in and they arrived in force - insisting on being allowed into the house without warrant – or the parents would be taken to jail. They then demanded that all the children be separated from their parents and interrogated. It was only due to the fact that one of the neighbors was a lawyer that the crude pressure tactics were called off and the lawyer said this is not unusual. Even if the accusations were true, there was no justification for the gross insensitivity displayed. Even if we grant that these mental health professions really want to help – it doesn’t ensure that they act appropriately.

3) One of the social workers who was interrogating the children asked a ten year old girl how many children there were in the family. When she was told that there were nine children, this frum girl was asked how many men her mother had lived with.

4) I once was dealing with a yeshiva bachur who was placed in a mental hospital after attempting suicide. I was asked to give background information to the social worker at the hospital. When I asked her not to lock the door of her office because it was against Jewish law, she asked me with a smirk, whether I was afraid she would attack me.

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Vicki Polin, MA, NCC, LCPC wrote regarding - Rabbi Moshe Sternbuch's Guidelines for Calling the Police

It saddens me a great deal to read this posting. With all the information and education that is available to our rabbonim it appears that they are still refusing to learn from their past mistakes. I'll admit that I have never heard of Rabbi Moshe Sternbuch until I received an e-mail with the link to this blog.

My hope by providing the following information will help to prevent one more child from being harmed and that those who are already victims of sex crimes, the will be able to receive the proper help.

It's obvious that Rabbi Sternbuch is lacking basic knowledge about sex offenders and the needs of those who have been sexually violated as children. The most important message that needs to get out is that each of us should consider ourselves mandated reporters. This basically means if you SUSPECT a child is in danger you have to call your local hotline, rape crisis center or police. You don't go to a rabbi to get permission or have them make the call. The key word here is "SUSPECT." We need to leave all the investigating and fact finding/gathering to law enforcement and not our rabbonim.

Most children don't come out and say "I'm being raped at home, school, camp and or in shul." If we suspect a child is being harmed or at risk of harm it's vitally important that we don't ask the child leading questions. It's best to have a highly trained mental health professional and or child protection worker who works with law enforcement to talk to the child to get information.

How many times do I have to remind everyone that our rabbis DO NOT have specialized training in collecting forensic evidence nor do they have the education, training or skills to do a victim sensitive interview. Going to a rav "with concerns" just doesn't work. It's much better for the individual who suspects a child is at risk of harm to call their local child abuse hotlines directly.

The concern Rabbi Sternbuch has regarding child protection workers, rape victim advocates and the police not being "sensitive to the needs and nature of the charedi community" is not true in most cases. Most professionals want to do what they can to help and understand the cultural differences. I'm sure that Rabbi Sternbuch knows this and I'm afraid to say I think that he is trying to sell a bag of goods, with his fear tactics of saying the police will not work with or understand the cultural differences.

Israel's demographic facts defy pessimistic predictions - it is still a Jewish state

Arutz Sheva reported:

by Hillel Fendel

(IsraelNN.com) With Israel's population currently at 7.3 million, and over 75% of them Jews, the demographic trends continue to be pro-Jewish.

Demographer and diplomat Yoram Ettinger notes that pessimistic predictions about Jewish growth in Israel "systematically crash upon the cliffs of reality." His latest target is the "secret memorandum" presented by Israel's first statistician, the late Prof. Roberto Baki, to David Ben-Gurion in 1944.

Baki told Ben-Gurion that Jews could comprise, at best, 16% of the total population in Israel by 2001 - but possibly as low as 8.8%. If Jewish Aliyah [immigration] to Israel was taken into account, Baki predicted, Jews would make up between 21% and 34% of the total population.

In fact, however, at the end of December 2007, Jews comprised 75.6% of the total population, and Arabs were 20%. When taking Judea, Samaria and Gaza into account, the Jews still have a 60% majority.

Baki Ignored Aliyah
Baki, the founder of Israel's Central Bureau of Statistics (CBS), was the "inspiration for Israel's statistical and demographical institutions," Ettinger writes. However, Ettinger says, Baki simply did not take into account the systematic and massive Jewish Aliyah [immigration] to Israel over the decades.

Only 18,000 Jews made Aliyah in 2007 and 19,000 in 2006, compared with 21,000 in 2005. However, Ettinger writes, "The current drop is simply a natural phase of the cyclical nature of Aliyah. The fall and winter herald the spring. This was the case in the 70's and 90's as well. An unprecedented amount of Jewish/Zionist education in the former Soviet Union and in the United States herald the spring of Aliyah."

On the other hand, he notes, "Arab emigration, mostly young Arabs of child-bearing age, has characterized Judea, Samaria and Gaza since 1950."

Baki also predicted, quite mistakenly, that the Arab birth rate would continue to be very high, stabilizing at 6-7 children per woman. In fact, however, it is now 4 in Judea and Samaria, and closer to 3 inside Israel. The Jewish birthrate, on the other hand, continues to crawl upward, up from 2.6 to 2.8 over the past 20 years.

Jewish Births - Up
The annual number of Jewish births has increased by 40% in the past 12 years, from 80,400 to 112,500, whereas the number of Arab births in Israel has remained stable at 39,000.

Ettinger states that many Israeli demographers, such as those of the CBS, Prof. Professor Sergio Della Pergola of Hebrew University, and Prof. Arnon Sofer of Haifa University, "consistenly ignore the principle of demographic cycles... Their predictions do not take into account the great influence on Arab demographics of emigration, urbanization, expanded education, family planning, fewer teenage pregnancies, later marriage, and divorces."

Ettinger: Jews are Non-Normative
Ettinger accuses them of "basing their predictions on linear extrapolations, which are doomed to failure, especially in the long-term. They also tend to deal with Jewish demographics in normative Western terms - corresponding income and education with child-bearing - when in fact this is generally not relevant to the Jewish nation, which is non-normative."

www.IsraelNationalNews.com

© Copyright IsraelNationalNews.com

Flying the enemy flag in Jerusalem - limits of tolerance for the sake of democracy

One of the issues connected with the gay rights parade concerns the limits of what needs to be tolerated in the name of democracy. The following article concerns this matter.

Arutz Sheva

Inbal Hotel Apologizes for flying PLO flag

by Hillel Fendel

(IsraelNN.com) In response to dozens of letters of complaint, the manager of Jerusalem's Inbal Hotel says he feels he had no choice, but he's sorry for flying the flag of the Palestinian Liberation Organization-Palestinian Authority last month.

The flag was flown for two days at the end of May, when the hotel hosted the International Security Forum, chaired by Public Security Minister Avi Dichter of Kadima. Government representatives from various countries, as well as from the Palestinian Authority, took part, and flags of each participating country - or "political entity," in the case of the PA - waved proudly in the breeze of the hotel.

News of the enemy flag adorning the popular Jerusalem hotel spread quickly after Arutz-7 blogger Yisrael Medad published a letter by Yonatan Adler informing of the Inbal-PLO flag display. Various grassroots organizations quickly took up the gauntlet, and letters by citizens expressing extreme concern began arriving at the Inbal Hotel.

By last week, Inbal's General Manager Rodney Sanders had answered at least a few of them. His first letters expressed regret that the letter-writers were offended, but by the end of last week, at least one writer received a straight-out apology.

Sanders wrote, "I, too, felt uncomfortable when asked, even by the Israeli government, to fly the colors of the Palestinian Authority at the hotel... We were instructed by the Israel Ministry of Public Security and the organizing committee to fly the flags of all those participating in the conference, including that of the Palestinian Authority."

Sanders explained that Minister Dichter "chose the Inbal Jerusalem Hotel to be the venue for the International Security Forum, a conference on 'Challenges to Homeland Security,' of which MK Avi Dicter was the chairman. US Secretary of Homeland Security Michael Chertkoff and a dozen other internal security ministers from Europe and beyond were invited and Minister Dicter also invited the Palestinian Minister of Interior."

"While not meaning to add to anybody's distress," Sanders continued, "I think it important for me to mention that other prominent hotels are often asked by the Israel Ministry of Foreign Affairs to host Israel-Palestinian negotiating sessions. Sometimes this also involves flags."

Apology
"I would like to apologize for placing the flag on the building," Sanders then wrote, adding, "I have now since learnt how sensitive this issue is to the feelings of our nation and our people, but I believe I had no choice but to follow the request of the Ministry."

Response
Susie Dym, spokesperson of the Cities of Israel grassroots organization, commented afterwards, "Our activists feel that the people of the Inbal Hotel must be proud Israelis with a strong backbone. If the manager of the hotel had acted so, Minister Dichter of Kadima would have learned how to straighten the national back, and the peace negotiations would have gained greatly from this. We will not respect a hotel that does not know how to respect itself and its country."

Some activists say the campaign should be pursued by faxing protests to Minister Dichter, at 02 (9722, from outside Israel) 542-8039.

Edah Haredit won't organize protests against gay parade

Jun. 15, 2008
Matthew Wagner , THE JERUSALEM POST

The Edah Haredit, an umbrella rabbinical organization that brings together some of the capital's most zealous haredim, will refrain from organizing demonstrations against the gay pride march slated for June 26.

In previous years the Edah spearheaded efforts to block the annual parade organized by the Jerusalem Open House. These demonstrations often deteriorated into fisticuffs between haredim and police, the burning of garbage bins and the blocking of roads.

However, this year a strategic decision was taken by the rabbis of the Edah Haredit not to call the faithful to the streets.

"We reached the conclusion that it would be better off not getting involved," said Shmuel Poppenheim, an activist of the Edah Haredit.

"We are not telling people not to demonstrate, but we are also not telling anyone to demonstrate, either. There will always be a few weirdos who will demonstrate no matter what. But we will not be responsible for them."

Asked the reason for the change in policy, Poppenheim said that unlike the previous march in June 2007, which drew participants from many countries, this year's parade was local in nature.

"It is not worth it to bring that filth into our houses, to involve yeshiva students in demonstrations against that depravity."

Poppenheim was commenting on the dilemma faces by rabbinical leaders in the haredi community. These leaders believe it is important to do everything in their power to stop the parades from taking place.

Nevertheless, they are concerned that by allowing young yeshiva men to get involved they are exposing their impressionable personalities to "negative" sexual influences.

This year, explained Poppenheim, the rabbis decided that the spiritual dangers of battling the parade outweighed the benefit of stopping the parade, which will not pass through haredi neighborhoods.

Gay couples discover surrogate option - who is the parent?

The issue of homosexuality is not a theoretical issue in Jewish identity - or even a rare incident. It is no longer limited to the question of individuals but now also includes marriage and families with two father or two mothers. The following concerns babies from two women - an egg donor and a birth mother. The sperm donor is one or perhaps both of the homosexual couple. In lesbian couples it could be one is a donor and a the partner is the birth mother - or that their is a 3 woman who is either the egg donor or the birth mother.

These are families who might want to live in our neighborhoods, attend out synagogues and have their children attend our schools. These are families who also might be interested in becoming more observant - how should communities, synagogues, schools and kiruv organizations respond? How does this impact people who want to convert?

======================================

The following appeared on YNET

New alternative for homosexual couples in Israel who desire children – surrogacy in US or India brokered by agencies specializing in single-sex planned parenthood
Liat Rotem-Melamed

Four years ago, after they had been together for six happy years, Dror and Gil Zitat-Mandelbaum decided it was time to expand their family. As a homosexual couple they knew their options in Israel were limited. They could either try their luck with adoption agencies abroad or, if they found it important to have a biological child, contact a woman who would agree to be artificially inseminated by one of them, also abroad.

Each option came with its own specific problems, but they had no alternative. Unlike lesbian couples, who can start a family with a simple sperm donation, male couples are not blessed with the luxury of a womb.

"We tried to adopt for many years and through many agencies," Dror recounted. "We paid a lot of money but it didn't work out. We didn't know we had the option of a surrogate mother." Today Dror and Gil are fathers to a pair of 10-month old twins, given birth to by a surrogate mom.

The surrogate law in Israel, dubbed "the law of accords for the carriage of fetuses", states that in order to be eligible for a surrogate agreement, the parents must be "a man and woman defined as a couple" which, of course, does not include gay couples. The idea of contacting a surrogate abroad is relatively new and applies only to the US, where prices range from 100 to 150 thousand dollars, and India, where the standard price is about $30,000.

Matter of choice

Ran Paul-Dayan, an Israeli living in the US with his partner, Greg, told Gil and Dror about this option. "They were the first couple who came to me with this problem," he said. "I told them about Circle Surrogacy, an American agency that provides surrogacy for gay couples and single people."

"A year ago 85% of the couples seeking the agency's help were local, but today over 40% are Israeli," said Paul-Dayan, who is currently the agency's Israeli contact and advisor. According to him, nine Israeli couples are currently "pregnant", nine others have recently signed on, and 20 more couples are currently being approved.

"The process undergone by a couple interested in surrogacy is very complex," Zitat-Mandelbaum explained. "There are a lot of legal documents, hundreds of checks, a lot of medical issues and a ton of bureaucracy. The process also includes two women – the egg donor and the surrogate. We contacted the agency and they took care of everything.[...]

Rav Moshe Sternbuch, shlita - Guidelines for calling the Police VII - critical addendum

I talked to Rav Sternbuch this Shabbos regarding the issue of whether a rabbi must always be consulted before calling the police.

In my first posting on the subject I reported that he said:

The rule is summarized simply – if one knows that someone is being physically abused or will be abused than it is required to call the police after consulting a rabbi who agrees he is a future danger as is common in such cases.


In response to the question as to whether a rabbi must be called, he said that the key issue is to ascertain whether the child is in danger or will be in danger. If it is obvious that that is the case - either because of one's direct knowledge or a responsible person has informed you of that fact - the police should be called.

Talking to others who have discussed the issue with him, they noted that Rav Sternbuch's focus is on the issue of harm to the child. When they told him about other poskim who have focused on "is the particular act truly sexual contact, or has the perpetrator promised to stop, or if the perpetrator agrees to be supervised" he got furious and said these approaches are nonsense. He is fully aware that therapy is not very successful and that the perpetrator is likely to repeat the crime.

Bottom line: If a child is in danger of being molested - the police need to be called. If there is any uncertainty - either regarding the facts or the seriousness of the incident - an experienced rabbi or professional should be consulted. However if it is clear that children are in danger of being molested - a rabbi does not have to be consulted. Rav Sternbuch concluded, "Let the molester rot in jail."