The status of migrant workers and their children is a problematic issue not only in Israel, but in neighboring Arab countries as well.
In at least eight Arab countries, particularly in the Persian Gulf but in Syria too, when a citizen weds a foreign man, their children are not considered citizens and do not have the right to own property. In some of these countries, these children cannot even inherit their mothers' estate, in accordance with a law that forbids foreigners from owning property or real estate.[...]
Temple Beth’El is a predominantly black synagogue formed more than 50 years ago by the daughter of a Baptist preacher at a time when many blacks were rejecting Christianity as a slave religion. The same motivation led many blacks to move toward Islam.
The founder of Temple Beth’El, Louise Dailey, studied with a rabbi, but was not ordained by a recognized branch of Judaism. The synagogue has a kosher kitchen and a mikvah, but Dailey also adopted some traditions that are alien to the ancient faith. Congregants called her “Mother Dailey,” and she ordained Bowen, her daughter, before she died.
The Torah ceremony last year was a mix of Hebrew readings and shouts of “Hallelujah!” — a worship style typical of black churches. The booming music came from what Christians would call a “praise band” — with electric guitars, drums and a keyboard.
The Torah was acquired by Rabbi Emmanuel “Manny” Vinas, who leads a Spanish-Jewish synagogue in Yonkers, N.Y. Vinas noted that many suppliers had been reluctant to sell a Torah to Temple Beth’El because of its history, and he expected strictly traditional Jews would criticize him for brokering the purchase.
“I saw the service that was held for the Torah,” Vinas said. “You see those people crying and so deeply moved ... That’s a congregation that’s going to honor and uphold the Torah.”
I received the following. It is important to note that this issue is a major one, not only in Israel but America where a child born in the USA is a citizen and the wisdom of that law is now being questioned.
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Bartley Kulp wrote:
Rabbi Eidensohn, I was wondering whether or not you would be interested in opening a discussion the decision and debate on deporting children of foreign workers.
I know that some people may be reticent on discussing these issue saying that it is not an issue for the involving the frum community. My claim would be that since there are both dati leumi [and chareidi] politicians and rabbis who are involved with the debate and the formulation of policy, I would say that it is a legitimate discussion and an important one in light of the recent headlines.
I have not provided a link to any specific article because I know that most of us have probably read various articles and perspectives on this already. If you could provide us with a few thoughts on this issue or if anybody else may have comments I would appreciate it.
The police announced on Sunday that there is enough evidence against Rabbi Mordechai (Motty) Elon, who is suspected of committing indecent acts by force against two minors, to put him on trial. The investigation material was handed over to the Jerusalem District Prosecution, which is slated to hold a hearing prior to submitting an indictment against Elon.[...]
This was created by a reader. It is obviously a very stunning and powerful statement.
The issue right now seems to be whether to make an emotional appeal or to present a reasoned and calm legal statement
It seems the majority feel that I need to have a simple and dignified bland cover rather than something that grabs the eye and heart. I am open to opinion. Obviously this is not simply a matter of taste but what will reinforce the message or cause it to be dismissed.
Former Speaker of the House Newt Gingrich sought to reframe the American foreign policy debate last week. The central issue, Gingrich told the American Enterprise Institute, is whether policymakers recognize the existence of a civilizational struggle between the West and those who seek to expand the domain of Shari'a, or Islamic law, across the globe. He located the beginning of the struggle as the takeover of the American embassy in Teheran by radical students, including Mahmoud Ahmadinejad.
Gingrich pointedly refrained from painting the issue as one of terrorism. Terrorism and military conquest, jihad, is only one of the tools of political or radical Islam. Dawa, or proselytization, is jihad by other means. A fifteen-page 1991 document produced by the Muslim Brotherhood of North America, and subsequently revealed by the FBI, proclaims, for instance, its goal of "eliminating and destroying the Western civilization from within." The document includes a list of "our organizations and the organizations of our friends," including some of the best known Muslim "defense" organizations in the United States.[...]
See the following link which gives an example of the above.
There are three types of cases that are important. 1) There are suspicions that abuse took place or there are suspicions that someone is an abuser. What is missing is evidence but the evidence can be obtained by competent investigation. 2) the facts are well known or the evidence is solid that abuse took place and the identity of the abuser is known. The problem is what to do with this according to the halacha and secular law. These two cases are dealt with at length in my book. However there is a 3) third type of case which is much more problematic. That is where the evidence is not known - either regarding whether abuse happened or whether the suspect in fact abused the child. Or alternatively there is conflicting evidence. This happens in divorce cases where where the wife accuses her husband of abusing the kids. She might even claim that she witnessed it. The husband denies it. In addition there are cases of abuse where the police investigate and say that they don't have sufficient evidence and therefore close the case.
In both these cases claims have not in fact been disproven - but they haven't been proven either. Many times the beis din, police or the secular court system will simply say there is nothing that they can do because of lack of evidence and they close the case.
The suspect has not in fact been declared innocent. What should be done with the suspect?
According to the judicial model (both Jewish and secular)- since there is no case it is equivalent to saying he is innocent. In fact if there aren't two kosher witnesses - the charges are not allowed to be made public. However according to the defense against harm model - the suspected abuser can not be trusted and restrictions or supervisions are necessary.
If he is a teacher or someone who deals with children - he can not be allowed unrestricted access to the children and there are solid grounds for dismissal simply because of the charges. If he is a parent then there needs to be careful monitoring of the children. These are difficult cases to deal with - especially since both sides usually have proponents who feel very strongly that they have the truth.
Prosecutors have submitted to the Be'er Sheva District Court an amendment to the indictment against one of the men suspected of sexual abuse in the ultra-Orthodox community of Moshav Komemiyut. The Southern District Prosecutor's Office has thus agreed to ease the conditions of the suspect's house arrest, allowing him outside for most of the day and evening.
According to the amendment, the man - whose name is banned from publication because most of the deeds attributed to him were committed when he was a minor - performed indecent acts from 2001 to 2004, not earlier, as stated in the original indictment.[...]
The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.
• • • • •
ABOMINATIONS IN YERUSHALAYIM
Guard yourself lest you forget the Almighty… (Devorim 8:11).
The entire world trembles as every passing day brings Iran closer to nuclear capability. However, Torah-true Jews do not have the slightest fears regarding Iran. We know that without Hashem’s consent, they cannot lift a finger against us.
What are we worried about? The posuk warns us that what we must fear the most is the possibility that we may forget the Almighty. If this happens, then we really have something to fear.
The Smag writes that forgetting Hashem is a Torah prohibition. How do we make sure we avoid this transgression? If Divine honor is being trampled on, we must take action to protect it. Otherwise, we have forgotten the Almighty.
The posuk in ParshasHa'azinu writes that to’eivos, abominations, yach’isuhu, arouse the anger of the Almighty. Rashi explains that this refers to the abominations of same-gender marriages. There is no other transgression that Hashem considers as much of an affront to His honor, and it therefore elicits such a harsh Divine response.
On the 18th of Av, in the holy city of Yerushalayim, there was a parade of those who are guilty of this very abominable act. We can only imagine the level of Divine anger that was stirred up by this event. What can Jews in Israel and around the world do to counter the spiritual damage that took place and to save our entire nation from the great catastrophe that this could cause?
THE DANGER OF KEEPING QUIET
There are pesukim in Yechezkel that warn of the great retribution that will come about if there are such abominations in Yerushalayim: the entire population would be killed. At the time of these warnings, the Jewish people did not listen, and eventually Divine patience ran out and a decree was handed down for all of the transgressors to be killed.
The Gemara in Maseches Shabbos (55a) states that this instance was the only time in the history of Klal Yisroel that Hashem rescinded a positive decree. These abominations that took place during the times of Yechezkel were similar to the acts of those who marched in Yerushalayim on the 18th of Av.
At that time, Hashem made a gezeirah to destroy all of the resha’im, but to put a tuf on the heads of the tzaddikim. The Soton went to Hashem and pointed out that the tzaddikim didn’t protest all of these abominations. Hashem replied that even if they had said something, it would not have helped. The Soton continued his accusation and said that although this may be true, the tzaddikim did not know that, so they should have taken action.
Hashem did not argue with this claim of the Soton, and responded by rescinding His decree to protect the tzaddikim from being killed along with the resha’im in this gezeirah of destruction. In no other case in history did Hashem rescind a positive decree. History tends to repeat itself, and if we keep quiet, we may find ourselves in a similar situation.
AN OBLIGATION TO PROTEST
At Har Sinai, the malachim told Hashem not to give us the Torah, for we were destined to violate it. While their prediction was accurate, Klal Yisroel replied to the malachim that they accepted arvus, i.e., responsibility for the sins of all future Jews, and it was under these conditions that Hashem agreed to give us the Torah. Since we have accepted responsibility, even though we are not actively marching in this parade, we are responsible for the actions of those who are.
Tosafos in Maseches Shavous writes that if a talmid chochom is quiet and does not give evidence that he knows, it is as if he did the act himself. So, too, if we sit by quietly while an abomination happens, we will be held accountable for it as if we had done it ourselves. We must do what we can to stop future events.
Other Torah luminaries agreed with the importance of protesting this abominable display. When Rav Yosef Shalom Elyashiv was asked whether Jews should attend the protest, he replied, "The Torah says that when abominations take place, one must make a protest. What can I add to the words of the Torah?”
FIGHTING AMALEIK
The war against Amaleik continues in every generation. Amaleik completely denied the existence of Hashem and laughed at Him. They took the milah of Jews and threw them to the Heavens, implying that that is where this mitzvah belongs.
Rav Chaim Brisker said that the Rambam writes that the mitzvah of destroying Amaleik is to destroy the zeicher of Amaleik, not just the seed of Amaleik. Anything that has to do with Amaleik is included in this prohibition. The animals who are parading today are not only zeicher Almaleik. They are Amaleik.
Chazal tell us that Amaleik comes when Klal Yisroel is weak in Torah learning. Targum Yonason says that this is what Eisav had in mind when he said that he would kill Yaakov when Yitzchok died. It was because Yaakov would not be learning Torah then. Even if Yaakov would be learning, he could not be learning b’iyun. Under such circumstances, he was vulnerable.
The Torah states that if we allow abominations, the Shechinah will leave us. Women also have to strengthen themselves to prevent the strengthening of Amaleik. Inappropriate clothing fuels the power of Amaleik. Every Jew has to look into his or her own life and try to eliminate what they are doing that might have had a part in bringing this abominable parade to Yerushalayim.
PROFANING YERUSHALAYIM
During the time of the Vilna Gaon, there lived a famous righteous convert whose name was Avrohom ben Avrohom. He was from a distinguished family of religious non-Jews, and they were appalled by his decision to convert to Judaism. For his betrayal to the faith, he was sentenced to be burned alive.
Right before the ger tzedek was about to be killed, the goyim said that if he would make the smallest sign of agreement with the religion of the notzrim, they would release him. The ger tzedek replied that he was not willing to engage in even the smallest act of agreement, and Avrohom ben Avrohom died a death of complete kiddush Hashem. The Vilna Gaon commented that, at that moment, the power of the Soton was weakened.
On the other hand, when great chillul Hashem takes place, the power of the Soton is strengthened. This is what happened on the 18th of Av when this abominable parade took place in the holy city. The Yerushalayim of 4 p.m. on the 18th of Av was not the same Yerushalayim as that of 8 p.m., after it was profaned by the parade.
In our days, we are suffering through a bitter golus, and the pain of the Shechinah is great. Some rabbonim said that we should not protest the parade because it will cause people to speak about things that are an abomination. While this sounds logical, remaining silent actually makes these issues even worse.
From the story of the ger tzedek, we see that the mere presence of these people here in the holy city strengthens the forces of impurity in Yerushalayim. The entire city is threatened by this. If we sit back silently, these forces will quietly grow stronger and stronger.
BIRTHPAINS OF MOSHIACH
Rav Yochanan, who experienced the death of ten of his children, said he could not withstand the pain of chevlei Moshiach. These words are extremely difficult to understand. What could be worse than having ten children die?
Rav Elya Lopian, in the name of Rav Simcha Zissel, explains that Rav Yochanan was afraid that he would not be able to stand the nisyonos of the End of Days.
Having such an abominable parade marching through the streets of Yerushalayim is surely included in the events that Rav Yochanan feared.
On the 18th of Av, the Creator of the Universe was disgraced in His holy palace. By protesting, we show that we also share in His pain. Whatever we can do, we are responsible to do.
One tumah brings another tumah. If we sit by silently and let this happen, then it will get worse and worse. We must do what we can to stop these types of events.
This year's parade was much larger than last year's parade. Next year, they are planning an even bigger parade. They want to bring people from all over the world to flaunt their abominations.
The Torah warns us about forgetting Hashem, and, as mentioned above, one of the greatest expressions of ignoring Hashem is standing by quietly while Divine honor is trampled upon. Every Jew, both inside and outside of Israel, should try and feel the great pain that the Shechinah suffered from this abomination that took place in Yerushlayim, and try and do teshuvah for the transgression that may have helped bring it about. In this way, we will merit to see the great revelation of Divine honor soon.
• • • • •
Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch’s weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.
TEASER
If we sit back silently, these forces will quietly grow stronger and stronger.
Police recently reopened criminal investigations based on sexual abuse allegations made against Rabbi Mordechai “Motti” Elon, it was reported Wednesday.
A former student of the charismatic rabbi accused him of sexual abuse, which sparked the new scrutiny. Police expect to present their findings to the state attorney within a few weeks.[...]
There is a remarkable Malbim on the book of Jonah 2:4. The Malbim discusses how Jonah was caught in a river under the sea – where the waters of the river were separate from the ocean waters. Until this month – this was generally thought to be a physical impossibility.
Below, however, we find an article written by Richard Gray – the science editor of the British newspaper the telegraph. The results are striking. The reader is urged to see the Malbim with his or her own eyes. The term utilized by the Malbim - “Levav Yamim” clearly means sea bed.
“Researchers working in the Black Sea have found currents of water 350 times greater than the River Thames flowing along the sea bed, carving out channels much like a river on the land. [...]
On Tuesday afternoon, several hours before a highly anticipated televised speech by Hezbollah leader Hassan Nasrallah, Lebanese army snipers fired at an Israeli military detail that was trimming trees on the Israeli side of the border. The premeditated attack, which killed a colonel and left another officer severely wounded, came exactly four years since the end of the war between Israel and Hezbollah in Lebanon. The question now is whether this incident could spark a chain reaction that results in another war.
Despite its overwhelming military might, Israel emerged badly bruised from its confrontation with the Shiite militia in 2006. Since then, the Jewish state has repeatedly threatened that any act of aggression on the Israel-Lebanon border would be met with a punishing response. It claimed it would hold the Lebanese government—in which Hezbollah is a key player—responsible, regardless of the identity of the perpetrators.. [...]
JERUSALEM — The United Nations peacekeeping force in South Lebanon, Unifil, said on Wednesday it had concluded that Israeli forces were cutting trees that lay within their own territory before a lethal exchange of fire with Lebanese Army troops on Tuesday, largely vindicating Israel’s account of how the fighting started. [...]
