Mishpatim 76 – Questioning Authority [ Kaminetsky-Greenblatt Heter] by Allan Katz

Guest Post by Allan Katz

A teacher walked around a school wearing a T-shirt with ' Question Authority ' written on it. A kid approached the teacher and asked ' Who is Authority '. It is difficult to imagine a teacher wearing such a shirt in a religious school, but it is the same message we see in the Talmud, Shevuot 31. In court, a student thinks that a poor person is in the right and innocent and the rich person is liable and in the wrong, but his Rabbi, the judge holds differently. He is told to voice his disagreement with the judge, and not remain silent. When, according to his opinion he thinks that his Rabbi, the judge is making a mistake he should not wait but intervene and express his opinion and of course in a respectable way. He does not have to be concerned about his Rabbi's possible loss of esteem and respect and he should not fear any reprisals or retaliation by the rich man. He should speak out for the sake of coming to the truth and distancing himself from dishonesty. The Talmud here is not speaking about a disagreement in learning, but in actual p'sak, how a case in a beit din, a law court should be judged. And it obvious that the student should question his rabbi, the authority figure when it comes socio-moral learning, as to how the rabbi conducts himself in the world. This is especially true where corruption and a lack of honesty is involved.

The Talmud learns this from the verse - מדבר שקר תרחק - Distance yourself from dishonesty and untruths. A person has to take steps to live his life in a way that he is not forced to lie or be dishonest. Being financially independent goes a long way in helping a person's be honest and have integrity. In this area religious institutions are challenged and pressure can be brought that can make one compromise one's integrity and adhering to God's will. When one is involved in mitzvoth, good deeds, expressing gratitude , providing a livelihood for teachers and support for students learning in a Yeshiva , people can feel a sense of self- righteousness – נגיעה הצדקות and justify ' cutting corners' and permitting one to be dishonest for the sake of a greater cause. And when the cause involves a woman who is ' perceived as an agunah', a woman who is ' chained' because he husband refuses to free her by giving her a divorce- get, and the husband is being called an evil person, a rasha, the eyes of people are totally blinded. They then believe and act in a way that' the means justify the end. '

In fact, after the Torah encourages one to distance oneself from dishonesty, it warns people not to take bribes. The Alter from Slabodka explains that we might expect people of lesser greatness to take bribes and certainly justify it for the sake of a greater cause, but the great people, ' gedolim', would never do such a thing. So when the Torah talks about bribery and great people --do not take a bribe, because bribery blinds the eyes of the wise and corrupts the words of the righteous - it is not about money. The Alter from Slabodka explains that the word for a bribe – sho' chad implies that because of a favor being done to them or for some other reason, there is an oneness, a total identification with that person. This oneness and identification prevents a person from seeing the other in a bad light and being the guilty partner. So to identify with a woman who is having problems getting a get- a religious divorce is Ok , but this identification blinds one, and one cannot act as a judge in the dispute between the husband and wife. Each case is different, sometimes the woman is getting the worst end of the deal and it can even be a majority of cases, but sometimes the man is the more innocent party. And of course a final decision has to take into account the children and how the couple will co-parent after the divorce, so identification with either party is problematic.

Questioning and challenging authority is encouraged because it is for the sake of truth and establishing God's authority in the world and personal growth in Torah. And this process means that people have to see ' mistakes as our friends ' in the knowledge that אין אדם עומד על דברי תורה אא"כ נכשל בהם - one only really understands the words of the Torah until one stumbles, makes a mistake in them. Mistakes are also not the problem, because the focus is on Teshuva, repenting and improving, not the falling, but getting up. People who are constantly involved in Teshuva are ready to admit mistakes and see them as a learning opportunity. In fact, it is acknowledged that great leaders are the ones who have to courage to expose their vulnerability and admit their mistakes or lack of knowledge or competence in certain areas. The lesson - being willing and have the courage to expose one's vulnerability is learned from Yehuda and King David. Exposing vulnerability promotes connection and trust, the cornerstones of leadership. Great leaders welcome those who question their authority, because as the sages tell us – we learn a lot from our teachers, but the most from our students and this is not only in the intellectual and academic area but also in the area of socio-moral learning.

Encouraging students to be more challenging also fosters connection and more respect between teachers and their students.We want students to question not only out of a desire to find out what is true but to care and do what is right. They should acquire the insight needed to recognize injustices and the courage needed to oppose them and be willing to take a stand.

Susan Monarez Firing as CDC Director Sparks Outrage: 'Grave Danger'

 https://www.newsweek.com/susan-monarez-cdc-director-outrage-grave-danger-2120718

The White House's decision to remove Dr. Susan Monarez as director of the Centers for Disease Control and Prevention has triggered backlash from health officials and lawmakers, and a former CDC leader warned of "grave danger."

Monarez was fired because she was "not aligned with the President's agenda of Making America Healthy Again," White House spokesperson Kush Desai announced on Wednesday night.

Her attorney, Mark Zaid later said in a statement that Monarez "has neither resigned nor received notification from the White House that she was fired."

Several health officials and lawmakers have spoken out against the firing, including Dr. Tom Frieden, who was CDC director from 2009 to 2017.

Nobel Prize Committee Drops SURPRISE TRUMP BOMB

Trump's Retribution

School Shooting RFKjr Ruins the Country

Chanifa(Hypocrisy) is bad?

Shemos (25:10-11) 10. And they shall make an ark of shittim wood; two cubits and a half shall be its length, and a cubit and a half its breadth, and a cubit and a half its height.11. And you shall overlay it with pure gold, inside and outside shall you overlay it, and shall make upon it a rim of gold around it.

Yoma (72b) Within and without shalt thou overlay it. Raba said: Any scholar whose inside is not like his outside, is no scholar. Abaye, or, as some say, Rabbah b. ‘Ulla said: He is called abominable,.

Vayikra (11:4) Nevertheless these shall you not eat of those that chew the cud, or of those that divide the hoof; the camel, because it chews the cud, but its hoof is not parted; it is unclean to you.

Kli Yakar (Vayikra 11:4) For he chews his cud. Why does the Torah always begin with their sign of purity first? The explanation is because their pure sign adds extra impurity to their impurity, as we find that Chazal compared Esov to a pig that sticks out its hoofs when it lies down to make it appear as if it is kosher, but its innards are full of deceit. This represents anyone whose inside is not like his outside, in the manner of the hypocrites … Therefore, the pig’s split hoof is a sign of impurity because the split hoof can deceive people and make it appear as if it is kosher.

Bava Metzia (85a): Rabbi chanced to visit the town of R. Eleazar son of R. Simeon. ‘Did that righteous man leave a son?’ he inquired. ‘Yes,’ they replied; ‘and every harlot whose hire is two zuz, hires him for eight.’ So he had him brought before him, ordained him a Rabbi, and entrusted him to R. Simeon b. Issi b. Lakonia, his mother's brother to be educated. Every day he would say, ‘I am going to my town; to which his instructor replied, ‘They have made you a Sage, spread over you a gold trimmed cloak at the ceremony of ordination and designated you "Rabbi", and yet you say, I am going back to my town!’ Said he, ‘I swear that my desire has been abandoned.’ When he became a great scholar, he went and sat in Rabbi's academy. On hearing his voice, Rabbi observed: ‘This voice is similar to that of R. Eleazar son of R. Simeon.’ ‘He is his son,’ his disciples told him. Thereupon he applied to him the verse, The fruit of the righteous is a tree of life; and he that wins souls is wise. Thus ‘The fruit of the righteous is a tree of life’ — this refers to R. Jose, the son of R. Eleazar, the son of R. Simeon; ‘And he that wins souls is wise’ — to R. Simeon b. Issi b. Lakonia. When he died, he was carried to his father's burial vault, which was encompassed by a snake. ‘O snake, O snake,’ they adjured it, ‘open thy mouth and let the son enter to his father;’ but it would not uncoil for them. Now, the people thought that one was greater than the other,19 but there issued a Heavenly Voice, proclaiming: ‘It is not because one is greater than the other, but because one underwent the suffering of the cave, and the other did not.

Menoras HaMe'or(Chapter 20 Derech Eretz): A person should always mix properly with others. That means rejoicing with those who are celebrating, worrying with those who are upset, and suffering with the sufferers. He should not jest with those who are crying nor cry with those who are jesting. He should not be awake amongst those who are sleeping nor sleep amongst those who are awake. He should not stand amongst those who are sitting not sit amongst those who are standing. The general rule is that a person should not exhibit characteristics that differ from others if his intent is for good and for the sake of heaven. He should be tolerant and forbearing and nullify his will before the will of others.

Ksav Sofer (Bereishis 28:20): If You give me bread to eat and clothes to wear…Medrash Rabba (70:5) explains this verse in various ways. For example “bread” is referring to Torah, while “clothing” is referring to a talis. Meaning that if a person merits Torah he will also merit a talis. See Yafes To'ar which says that the garment referred to here is the rabbinic clothing which had tzitzis in it. In my opinion it is best explained according to Shabbos (114a), “Who is a talmid chachom? One who knows he should always wear his garments right side out. This is in accord with the view of the Chovas HaLevavos (Shaar Prishus 4), “Intelligent people have joy on their face while they mourn in their heart.” That is because those who are intelligent despise the nonsense of this world. Nevertheless it is necessary that they mingle well with others and are not isolated and therefore they have to show a cheerful face to the world and not reveal their inner feelings of mourning. Thus we see a talmid chachom has to appear properly to others but he should not reveal what is truly in his heart. This is actually the intent when Chazal said, “Who is a talmid chachom? One who knows to reverse his clothing i.e., that he should be different and separate from those who are invested in the mundane world and he should keep his heart away from them. Thus his thoughts are not their thoughts and he needs to be able to reverse his garment (exterior) so that it doesn’t reveal what is in his heart before the masses and they should not even be aware that he thinks and feels differently than them – as the Chovas HaLevavos has explained. This is the explanation of the medrash, “When a person merits Torah he merits a talis.” He learns to conceal his true feelings so that others have no idea what is going on in his deepest thoughts – in order that he can participate in human society (me’urav im habrios). G-d in fact helps him that he should not be influenced by them but rather his heart should be completely with G-d and His Torah. This in fact is what Yaakov was asking from G-d, “If You give me bread to eat and clothing to wear.” Bread is referring to Torah. However you must understand that it is impossible to be isolated from other people when you are with them. That is why Yaakov also requested “clothing to wear” as we mentioned before. Perhaps we can use this to explain the words of Hillel (Sukka 53a), “If I am here then everyone is here.” In other words one should not separate himself or act differently in the presence of others. He should not look depressed and bitter so that others avoid him. However when he is by himself he should think “Who am I? What is this worthless life? And when I am by myself what am I truly?” There is much more to discuss on this topic.

Berachos (28a) Rabban Gamaliel issued a proclamation saying. No disciple whose character does not correspond to his exterior may enter the Beth ha-Midrash.

Pele Yoetz (Chanufa): The great evil of chanifa (flattery) is explicitly expressed in the Talmud and medrashim. A pure man – Rav Chaim Vital – has collected the relevant material in his holy sefer Sha’arei Kedusha. A G-d fearing man who studies his sefer will strongly oppose chanifa and this will be firmly implanted in his mind. Nevertheless it is necessary to clarify precisely what chanifa is. That is because there are types of flattery which are not prohibited as chanifa but those who lack proper halachic understanding insist that they are prohibited. For example they mistakenly consider a person who honors a wealthy man as being a flatterer while someone who protests against and ridicules the rich takes pride in his disparagement and claims that he does not know how to flatter. However he greatly errs in what he says because it is in fact proper and fitting to show respect to the wealthy – as we see that Rabbi Yehuda HaNasi and Rabbi Akiva honored the rich (Eiruvin 86a). The reason is that because G-d desires that this man be valued and He therefore has bestowed upon him an abundance of blessings from Above – we are also obligated to honor him. This is especially true for any person who has been the beneficiary of the rich person that he is clearly obligated to honor him. Furthermore the rich person since he has more possessions he is more likely to increase the amount of mitzvos and good deed that he does – compared to the less wealthy and this in turn reverses the spiritual damage done by his sins. Therefore it is appropriate to show him some respect - even if he has done something inappropriate and has deviated slightly from the correct path - and consequently he shouldn't demean the rich man as much as a poor man. We learn this from Pesachim (53a) where the Sages say, "If it were not that you are Todus we would excommunicate you." It is explained that they moderated their criticism because he provide food for Torah scholars.

Igros Moshe (O.C. II #51) Question: To honor a sinner whose services are needed by many such as a doctor? Answer: Concerning a Jewish doctor who is needed by many and he is a good person who is also generous in giving tzedakah as well as many important favors to the community but he married a non-Jewish woman. He was very offended when not given honors for his intermarriage and has distanced himself from the community  The leaders of the community want to know whether they can honor him occasionally to stop the harm that has resulted from his distancing himself? While there is a problem of honoring a sinner because of chanifah, but there is not a prohibition to allow him to open or close the Ark. If he sins only from temptation and not in defiance it is possible to give him an Aliyah.  However there is still the problem of chanifah. Tosfos says this is permitted to avoid danger. It seems that the prohibition of chanifah is that it is understood as saying that that which is prohibited is really permitted. Therefore when it is clear that you are honoring him  to get benefits and not to indicate you agree with his sins this would not constitute chanifa. It would still seem a problem since it is false flattery. However since it is because of peace it is not prohibited. Since the community leaders feel there is an important need for his services it is permitted to honor him with honors other than an aliyah

Kiruv can be dangerous to marriage

 From my book Child and Domestic abuse vol II

There was a very well known kiruv personality. Perhaps you could say that he was a poster boy for kiruv. Warm and wise and very articulate in expressing the wisdom of the Torah. He was much in demand as a speaker - and as a consequence he spent much time flying between speaking engagement. Wherever he went he brought the light of Torah. It warmed his heart to see all the people he was influencing and he was a role model of humility and service of G-d. One day he was flying the long and boring stretch across the Atlantic when the stewardess asked him if he needed anything. He suspected that she might be Jewish so he engaged her in light banter – hoping to influence her to become more religiously observant. He stated in a joking tone that he was an outreach rabbi and that she probably should avoid him since he was a fundamentalist ultra-orthodox rabbi. She had never met such a charming and intelligent religious fanatic so she decided to play along. It turns out she wasn't Jewish - but she really enjoyed the discussion. The conversation deepened and she was really taken with this man. There was something about him that was different than all the men she had ever met. He of course told himself that he was motivated solely by altruistic reasons.  The fact that she was stunningly beautiful and was quite intelligent and asked really good questions – simply made it a more interesting challenge. By the end of the flight they exchanged phone numbers and promised to stay in contact.

To make a long story short - he realized that she really made him feel alive. It was a wondrous thing watching her come up with a really deep question about the Ramchal that he had told her and the joy on her face when he took the question and connected it with Chassidic stories and Kabbala. It was an amazing thing realizing how much this beautiful woman benefited from everything he said. He realized that he once had that relationship with his wife of 20 years - but they hadn't had a deeper issue than who was coming for Shabbos - for at least 10 years. Besides his wife wasn't so beautiful anymore.

After much soul searching he realized that for the sake of his spirituality and hers he needed to drop his wife and marry her. The stewardess had readily agreed to convert - to marry him. Nonetheless it wasn't easy breaking his wife's heart and destroying his kids - but he was willing to make the sacrifice for the sake of G-d. After all isn’t spiritual growth the prime value? Besides all his wife could do was have babies and keep house. His interaction with this stewardess pushed him to spiritual heights and understanding. He just couldn't believe the profound Torah insights coming out of his mouth when he spoke with her. He decided he would abandon his family. He was young enough to start over again with a new family.

He did in fact divorce his wife, the stewardess converted and they married. Of course his former wife, family and community were totally devastated. But he moved elsewhere and is happily starting life over again with his beautiful student – purely for the sake of Heaven of course.

Another Missionary family Outed in Yerushalayim

 https://anash.org/another-missionary-family-outed-in-yerushalayim

A special investigation carried out by Yad L’Achim in recent months has culminated in the exposure of a non-Jewish Messianic family living for the past year in the Ramat Shlomo neighborhood in Yerushalayim.

The story began, according to information provided by an organization that is active against missionaries in Spanish-speaking countries, some time ago when a Christian youth by the name of Goncalo Cabral, who lived in Argentina, decided to move to Israel. He made contact with an elderly Jewish woman in his country, and told her of how he had been abandoned by his parents and was helpless. She took mercy on him, brought him into her home and raised him like a son.

Goncalo used his association with her, including her Jewish family name, to trick the Israeli authorities into thinking he was a Jew and granting him entry to the country. He later changed his name again, this time to Ariel Katzenberg.

Conservative Judaism – taking a teaching Job in their school

Igros Moshe (YD I #139) This that you took a job as a principal at a school for young children under the auspices of heretics and you were told  by one of my principals that it was inappropriate. The fact is that even if the job was kosher such as teaching them G-d’s Torah and praying with them properly. In another location it would be proper to have such a job since it is necessary to teach Torah to their children so that perhaps they will grow up to keeping Torah and mitzvos as proper Jews. However it is still inappropriate to accept this position which involves also being a teacher there because it is possible that the students there will come to view their school as a legitimate place to learn since they have such a nice religious teacher and this can lead to serious damage. However this that you write that they pray an inappropriately abbreviated pray and they don’t say all the Berachos in the Amida and consequently instead of educating them properly in prayer and mitzvos you are teaching them that which is prohibited. That is because all the Berachos of the Amida are required. It is surely a problem if the beracha they say has been altered from the original text it would certainly be prohibited to take this job. Even if it is possible that you might be able to influence some of the students to be better. But the possibility similarly exists that it is more likely that the opposite is true that this will cause some to not be properly religious. That is because heresy is attractive and thus must be avoided. 

Igros Moshe (YD II  #107) To take a job as teacher and principal in a religious school of the Conservatives in something which is displeasing to Sages. However you cannot say it is prohibited if he is allowed to teach G-d’s Torah and to pray properly and that the school is located away from their synagogue. Consequently don’t object  against those who need a livelihood and want to take such a job. .It is also a positive thing since the children of the Conservative Jews need to learn G-d’s Torah and perhaps this will aide them to acquire Torah as proper Jews. However because of this possibility it doesn’t make taking the job something pleasing to the Sages. That is because it is uncertain whether he will have a positive influence on them and  this means he will be closely associating with heretics. Our Sages have stated that we should distance ourselves from heresy and to be greatly concerned with their danger even if it is only a small problem. Therefore this can only be tolerated if needed for a livelihood. So in this case where the job is sought not because of livelihood but for idealistic reasons you were correct to object and his time better spent with helping children who are properly observant and already attend a proper shul. While it is important to attract those children of the irreligious but not to take an official position with them. 

Igros Moshe (Y. D. V #38) Question Teaching Torah to the daughter of a Conservative Rabbi and other children of Conservative Jews in a class. You feel It is necessary to explain to them the great damage done by Conservative rabbis even though this will cause them embarrassment  by saying their fathers are evil people and cause them to cry and possibly leave the school. But you feel if you don’t tell them they will think that the Conservative approach is a valid Jewish one. So your question is how to deal properly with this. Answer I think you need to deal with this intelligently and explain that there is one Torah that was given to all Jews at Sinai through Moshe in written form while the details were transmitted orally and that this is attested to in the Talmud and commentaries. Furthermore you need to convey the idea that the Conservative and Reform religious faith is false and is heresy, however not to use words like evil or wicked. She already is aware that the Orthodox claim that the faith of the Reform and Conservative is heresy but she will surely object to the terms evil or heretic and thus saying such is not beneficial or productive  Furthermore these terms have acquired a new meaning. They used to simply indicate a person who has transgressed a mitzva but now they are understood to mean a bad or cruel person. Therefore it is not appropriate to call her father or other Conservative or Reform by these terms In fact you should first explain what a rasha connotes in the Torah. Nonetheless you need to explain that the faith of the Reform and Conservative is not  true  without using the terms such as rasha. 

Mesira (Informer): Butcher selling treif as Kosher Meat?

 Igros Moshe (CM I #8) Question: A butcher has been found to have sold unkosher meat as kosher meat, is it permitted to have him arrested by the secular government who claim they follow the same rules as required by Jewish law?  Answer The  question is primarily the concern that he will be punished more harshly by fines and imprisonment than Torah Law would punish. Therefore should the matter be dealt with instead entirely by Rabbis and beis din?  In my view even though he has done a terrible transgression and seems to not have any regrets, neverless as long as it is not clear that the rabbis can not stop him he is not to be turned over to the government for two reasons. 1) It is prohibited to utilize the secular courts. 2) They will punish him with jail and fines that exceed that provided by Jewish law thus getting into the problem of moser.That is because it is prohibited to cause a Jew to be taken by non-Jews whether physically or financially even if he is a rasha and sinner. It is only if it is clear that the rabbis can not stop him is it permitted. It is only after he is warned first that if he doesn’t stop he will be arrested. There is also the concern he will deny the accusation in civil court and even make a fale oath. In conclusion, he should first be judged by a beis din and they should try to stop him from selling meat. If he doesn’t comply  then he should be turned over to the secular government 

Mesira (Informer): Tax Auditor?

 Rambam(Chovel u’Mazik 8:10) An informer may be slain anywhere, even at the present time when Jewish courts do not try capital cases. It is permissible to slay him before he has informed

Shulchan Aruch (C M 388:12) All those who inform against the community and distress it can be given over to the government through non Jews even though they will be beaten and imprisoned but it is prohibited for the sake of the disress of an individual

Semah (30) but it is prohibited for the sake of the disress of an individual – this is prohibited only for general distressing. However If the informant is causing a monetary loss  and surely if he is causing torture or physical punishment it is permitted

Aruch HaShulchan (CM 388:7) Historically it is well known that in previous ages  in times of old in far away places, no person had any assurance in the safety of his life or money because of the pirates and bandits even with government assurances. It is known that this is true even today in some places in Africa where the government itself is corrupt. One should remind people of the kingdoms in Europe and particularly our ruler the Czar of Russia and his ancestors as well as the the kings of England, who spread their influence over many lands in order that people should have confidence in the security of their body and money. The wealthy no longer have to conceal themselves so that they  will not be robbed or killed. The prohibition of informing in fact depends on the existence of lawlessness in the Talmud and poskim. In other words the prohibition is only not to inform on another to bandits which endangers that person's money and life but not to a just legal system. Bandits chase after the person's body and money

Igros Moshe (CM I #92) Question: Is it permitted to take the job of government tax auditor since it might result in someone getting criminal punishment for cheating and thus he becomes an informant? Answer You are concerned about discovering cheating that will be punished more severely than Torah law. This is a valid concern since an auditor’s job is to find cheating. However it is certain that if you don’t take the job there will be  others who will, and thus there it makes no difference to the tax cheat since he will be caught anyway.In other words there is no unique harm to the tax cheat if you take the job and without the unique harm there is no prohibition. Furthermore most of his work involves accounts which don’t contain illegal activity. Therefore he doesn’t work on the basis that he will find illegal activity and he simply assumes that each account will be legal though there is a possibility that it might be illegal. Such a job is not prohibited just because of the possibility that he will sometimes discover illegal activity. If he discovers illegal activity he is obviously forced to tell the truth because other wise it would create a chillul HaShem

TeachingTorah to Reform and Conservative Children

Igros Moshe (Y. D. V #38) Question Teaching Torah to the daughter of a Conservative Rabbi and other children of Conservative Jews in a class. You feel It is necessary to explain to them the great damage done by Conservative rabbis even though this will cause them embarrassment  by saying their fathers are evil people and cause them to cry and possibly leave the school. But you feel if you don’t tell them they will think that the Conservative approach is a valid Jewish one. So your question is how to deal properly with this. Answer I think you need to deal with this intelligently and explain that there is one Torah that was given to all Jews at Sinai through Moshe in written form while the details were transmitted orally and that this is attested to in the Talmud and commentaries. Furthermore you need to convey the idea that the Conservative and Reform religious faith is false and is heresy, however not to use words like evil or wicked. She already is aware that the Orthodox claim that the faith of the Reform and Conservative is heresy but she will surely object to the terms evil or heretic and thus saying such is not beneficial or productive  Furthermore these terms have acquired a new meaning. They used to simply indicate a person who has transgressed a mitzva but now they are understood to mean a bad or cruel person. Therefore it is not appropriate to call her father or other Conservative or Reform by these terms In fact you should first explain what a rasha connotes in the Torah. Nonetheless you need to explain that the faith of the Reform and Conservative is not  true  without using the terms such as rasha. 

New York is 'sublime spiritual experience': Haredi politician urges Netanyahu to allow draft dodgers to leave country

 https://www.ynetnews.com/article/sj4d11l9fll

Following a ynet report that the government will allocate millions of shekels to fund flights for worshipers traveling to the grave of Rabbi Nachman of Breslov in Uman, Ukraine, and with police and the IDF preparing to intercept thousands of draft evaders who may attempt to fly to the annual pilgrimage, United Torah Judaism lawmaker Yitzhak Goldknopf appealed to Prime Minister Benjamin Netanyahu to broaden the travel framework.

Goldknopf asked Netanyahu to “expand the outline to also include the thousands of Chabad Hasidim who travel each year during the holidays to be in the presence of their spiritual leader” — referring both to pilgrimages to Chabad headquarters at 770 Eastern Parkway in New York and to other Hasidic sects such as Skver, Bobov and Vizhnitz-Monsey that hold large gatherings abroad.

The UnHoly Mile - creating Homogeneity in the Community

 https://withinthemile.com

New Square established a committee of Skverer Chassidim to buy houses within a one mile radius of New Square

They have purchased over 350 houses, which they refuse to rent to Jewish families

To finance this project, single family homes are illegally rented out by the room to multiple families.