Rav Sternbuch/ Parah Adumah

41

Abuse - Rabbi's prime responsiblity is protecting people from harm

In addition to rabbis being the gatekeeper to those who want to utilize resources from the secular government - when the Jewish community lacks the power to properly protect the children – they have a much more fundamental function.The Jewish community is not absolved of its obligations to its members just because the secular government can step in when asked. In fact the Jewish community must first do all that it can to protect its members – before involving the secular government. In other words if the Jewish community can in fact protect its members there is theoretically no basis for permitting contacting the secular authorities. What in fact are the obligation of the Jewish rabbis and community leaders? There is a fundamental requirement that applies to all Jews – especially rabbis and community leaders. This is expressed in a number of mitzvos including the following:

Rambam(Hilchos Rotzeach 1:14): Whoever has the ability to save someone and yet doesn’t - transgresses Vayikra (19:16): Do not stand idly by the blood of your fellow man. Similarly if one saw his fellow man drowning in the sea or being attacked by bandits or wild animals and he had the ability to save him himself or hiring others to save him – and yet he didn’t save him. Or he heard that non‑Jews or informers were plotting to cause someone harm and yet didn’t warn the intended victim. Or he knows that a non‑Jew or influential person is upset with a fellow Jew and he has the ability to placate them and to eliminate their complaints and doesn’t placate them. And all similar situations which a person doesn’t save his fellow man when he had the ability to do so – has transgressed the prohibition of “don’t stand idly by the blood of your fellow man.

It would follow from the above that the leaders have an obligation to make sure that molesters do not get jobs dealing with children. Being a leader doesn’t exempt a Jew from this mitzva. In fact he bears greater responsibility because he has greater power. That means that they need to notify and warn people concerning potential molesters. If they know or even suspect that a teacher or community member is a molester - they need to publicize that there is a real concern and children need to be watched carefuly. It also means that there needs to be a reliable registery of all those that jobs in yeshiva to have a full background check. They need to be fingerprinted. It also means that all information – which includes rumors – needs to be readily shared and accessible. There have to be sanctions that can be applied to someone who is a molester – even if it means harming the molester's family and/or yeshiva.

In other words if the Jewish community insists Jews can not go to the secular authorities with their complaints and concerns because of the laws of moser and a chillul haShem – then they have the full responsibility of the Torah obligation to protect people from harm. What are they doing to fulfill this responsiblity?

To be continued

When reporting abuse is permitted - gedolim should not do it

Rav Tzvi Gartner (Yeshurun 15 page 637) notes that the Maharam Shick (C.M. 50) was asked about the case of someone’s brother who had died suddenly and the deceased brother’s wife was suspected to having poisoned her husband. There was much circumstantial evidence and a partial confession that she had in fact murdered her husband. Gedolim wrote to the Maharam Shick that they were astonished why he was silent when it was obviously a mitzva to destroy evil. He replied that he was silent because there weren’t any witnesses to the killing and even if she had in fact poisoned her husband it was only gramma (indirect killing). Therefore according to the Torah she was not liable to the death penalty. Consequently she should not be reported to the secular justice system since they make judgments based on confessions (which is not accord with Torah law). However the Maharam Shick ultimately decided that it was permitted to report her to the police based on the gemora (Bava Metzia 83b) concerning R’ Eliezer ben R’ Shimon who reported Jewish thieves to the government because he was authorized by the king. However the Maharam Shick noted that while reporting her was definitely permitted according the halacha, but the gemora in Bava Metzia also indicated that it was inappropriate for gedolim to be involved in reporting others to the secular authorities. He noted that this was also the view of the Rashba that was cited by the Beis Yosef in Choshen Mishpat 338. An even greater proof that it is not desirable to inform on others to the secular authorities - even when there is a possible danger not to report - is found in the Rambam (Hilchos Yesodei HaTorah 5:5). Rambam rules that if non‑Jews have specified that they are looking for a certain Jew and that they will kill all the Jews unless he is handed over to them - if that Jew is deserving of the death penalty he can be given to them to save the others. However the Rambam notes that this halacha is not to be taught in advance. This is also the view of the Yerushalmi (Terumos 8:4) which says that even though informing is permitted in this case but it shouldn’t be done by pious people…. Therefore the Maharam Shick concluded that even though one can not protest if other’s inform the police in these cases because they are following the halacha and they have many poskim to rely on – nevertheless gedolim should not actively involve themselves in reporting but should rather do nothing.

RaP: Proselytization in Latin America

MISHPACHA Jewish Family
Weekly 2 Tammuz 5769
Pages 38 – 45"

RaP: Mishpacha magazine for hire continues in its path of publishing stories that promote proselytization, such as in the path with highlighting reaching out to the doubtful Subbotniks and the questionable Jews of Poland by Shavei Israel, and many such articles that seem to always land up mentioning the Anusim/Marranos in a good light, when their status is highly doubtful after 500 years of being lost.

Puerto Rico to Pupa: Rabbi Avraham Goldstein’s Journey from Delivery Boy to Ger Tzedek

By Barbara Bensoussan

With his Monsey residence; Chassidic ensemble of shtreimel, beard, and peyos; and juicy Yiddish, it’s hard to believe that Rabbi Avraham Goldstein’s roots lie in Puerto Rico. But that’s precisely where his unusual journey to Judaism began. Goldstein proceeded through a Williamsburg delivery route to an Orthodox conversion, to yeshivos in Baltimore and Brooklyn and the Pupa Chassidus. Now a violin dealer who’s made it his mission to advocate for South American geirim, he approaches all his diverse roles with an unbounded sense of joy in Judaism.

RaP: If this is all there was to his story it would be fine, but he has taken on more roles for himself than merely being a regular Jew.

"…fourteen-year-old Eduardo Torres…wanted nothing more in December of 1981 than to leave Puerto Rico and go to cold, inhospitable New York…some twenty-eight years have passed since then, but today Torres, better known in the community as Rabbi Avraham Goldstein, lives with his wife and children in Monsey, runs his own business and is ceaselessly busy helping geirim, baalei teshuvah, and anyone else who might benefit from his support."

RaP: Nowhere in this article is it made very clear who exactly gave him semicha to be ordained to undertake the rabbinical counseling and pastoral work, even though he spent time in a few yeshivas and some Chasidishe kehilas.

"Goldstein’s efforts to aid converted Jews and baalei teshuvah in South America ultimately culminated in the creation of an organization entitled Toiras Jesed [Chesed], which has the help and haskamah of Rav Chaim Eliezer Brown and Rav Yitzhak Mandel of Monroe"

RaP: What kind of "haskamah" is this? It should at least be in writing and should have been published with the article that is after all promoting this evidently proselytizing missionary cause, to give it proper Halachic legitimacy.

"Toiras Jesed even mounted a brand-new community designed specifically for geirim in the countryside of Puerto Rico

RaP: Throughout this article, the word "geirim" is used VERY loosely and ambiguously and it's very obvious that it often means people who WISH TO BECOME geirim, but who are not yet at the point where they can be Halachically and officially referred to as "geirim". In any case, why would people who have converted 100% need a separate community in far-off Puerto Rico? when almost all dayanim performing legitimate conversions insist that a gentile who has become a ger tzedek must live in a Torah community or be very near to one where geirim can lots of guidance, and not be detached from the world in a far-off Potemkin village of people who are being kept in seclusion it seems until they can become true gerim, but then, why the need to provide such a service at all isn't it according to Halacha to DISCOURAGE geirim and not to help them by building sponsored villages for them? [To continue click on this link]

Abuse: Competing Jewish and secular authority I

In order to understand the dynamics of abuse, it is first necessary to understand that it is not simply the relationship of the perpetrator and the victim to a society which has the power to punish and protect the individual. There are in fact two competing systems that deal with the issue of abuse. Much of this book will be dealing with the relationship between these two systems. These two systems are the Jewish community and the secular government. At times in history the Jewish community was largely autonomous and thus there are many Jewish laws dealing with the obligation of the Jewish community to help protect the abused and sanction the abuser. On the other hand there are also times, such as the present, where the Jewish community is largely powerless in instituting programs and sanctions on its members and therefore the actual power to protect and sanction is found in the secular government.

It is important to keep in mind that even in the relatively powerless state the Jewish community is today – there is an important requirement of Jewish law that the authority of the Jewish community be acknowledged – even if it is only as to authorize the involvement of the secular government. In Jewish law this concern is manifest in three different laws 1) not to utilize the secular legal system if possible - since that degrades the importance of the Jewish courts 2) the concern with the prohibition of moser (informer) and 3) the perception of kiddush HaShem (positive perception of G‑d’s chosen people) of chillul Hashem (negative perception of G‑d’s chosen people).

The first one is self‑evident and permission is often just a formality. However the second one of mesira (informing) is a much more serious issue. Failure to acknowledge the role of rabbis and Jewish courts as gatekeepers to the secular authorities - with absolute veto power - can lead to catastrophe. A victim or his family going directly to the secular government can lead to severe social condemnation and rejection from the Jewish community as well as the threat that a informer loses his place in the World to Come. At one time being labeled as a moser was literally a death sentence – either by being killed by fellow Jews or because of the social ostracization which meant neither the Jewish community or the Christian-secular society would acknowledge the person. Not only did any Jew have the right to kill the moser, but it was also a death sentence socially as well as spiritually. Social ostracization in the ghetto mean not only that no one would socialize with the moser or do business with him – it also meant that his family was denied elementary needs such as circumcision or burial as well as marriage partners. The law of moser is detailed extensively in the Responsa literature and is codified in the Mishna Torah of the Rambam as well as the Shulchan Aruch. Jews take it very seriously.

The third law concerning Chilul HaShem is also concerned with degradation of the status of the Jewish community. It results when abuse is reported and revealed to the world. Literally it means profanation of G‑d’s reputation in the world. Jewish theology states that the Jews were chosen by G‑d to be a light and guide to the other nations. Since Jews are G‑d’s people, they not only serve as role models but are expected to be perceived by the nations of the world as being morally and ethically superior. Furthermore the Talmud notes that the status G‑d has in this world is directly tied to the status of the Jewish people. Thus only when Jews are perceived as wonderful and morally superior, then G‑d is also perceived as wonderful and superior This is not just a esoteric theological point but also is reflected in the laws of martyrdom. A Jew is required to die rather than degrade the status of Jews and G‑d. This issue of Chilul HaShem and its positive aspect Kiddush HaShem (sanctification of G‑ds reputation) can be achieved in one of two processes. The first is in fact to ensure the superiority of the society and the elimination of the negative elements or alternatively to conceal the bad aspect and to reveal only the good – or even to fabricate them. For example one can either work to eliminate child or wife abuse or one can falsely proclaim that contrary to the general social norm – the Jewish society has minimal or no incidence of such behavior.

Consequently the first question that must be asked is whether the victim is allowed to go to the secular authorities for protection or to punish the abuser. The significance of this step is largely ignored or misunderstood by the secular authorities – or the hesitancy is assumed to be a vestige of the Dark Ages. However the intervention of the secular authority into the affairs of the Jewish community is a very serious affront to the perceived authority of the Jewish community. It severely disrupts the community itself. The public nature of the processes of the secular system changes forever not only the reputation of the perpetrator but also the victim and the family, friends and community institutions associated with both. [To be continued]

Paleontology & Creationism meet in Kentucky

NYTimes:

Tamaki Sato was confused by the dinosaur exhibit. The placards described the various dinosaurs as originating from different geological periods — the stegosaurus from the Upper Jurassic, the heterodontosaurus from the Lower Jurassic, the velociraptor from the Upper Cretaceous — yet in each case, the date of demise was the same: around 2348 B.C.

“I was just curious why,” said Dr. Sato, a professor of geology from Tokyo Gakugei University in Japan.

For paleontologists like Dr. Sato, layers of bedrock represent an accumulation over hundreds of millions of years, and the Lower Jurassic is much older than the Upper Cretaceous.

But here in the Creation Museum in northern Kentucky, Earth and the universe are just over 6,000 years old, created in six days by God. The museum preaches, “Same facts, different conclusions” and is unequivocal in viewing paleontological and geological data in light of a literal reading of the Bible.

In the creationist interpretation, the layers were laid down in one event — the worldwide flood when God wiped the land clean except for the creatures on Noah’s ark — and these dinosaurs died in 2348 B.C., the year of the flood.

“That’s one thing I learned,” Dr. Sato said.

The worlds of academic paleontology and creationism rarely collide, but the former paid a visit to the latter last Wednesday. The University of Cincinnati was hosting the North American Paleontological Convention, where scientists presented their latest research at the frontiers of the ancient past. In a break from the lectures, about 70 of the attendees boarded school buses for a field trip to the Creation Museum, on the other side of the Ohio River. [...]

EJF - recent Jerusalem conference

Yeshiva World News

It was by all accounts an unprecedented gathering of leading kiruv rabbonim from around the world, as well as rabbonim in cities and towns throughout Israel. The event took place from June 15 -17 at Jerusalem’s Inbal Hotel. The sponsor was the Eternal Jewish Family International, which is in the midst of a major global expansion of its activities to support rabbanim and batei din involved with intermarried couples who genuinely strive for a halachic conversion. It also assists kiruv organizations that are on the front lines in the fight against assimilation, such as the co-sponsors of the event: Arachim, Ohr Somayach, Hidabroot, Lev L’achim, Shuvu, and Nefesh Yehudi. In the U.S., it also includes the Gateways organization. [...]

EJF - attracting non-Jews to proselytize - is permitted

The self (?) appointed spokesman for R' Tropper - Roni has left a new comment on "EJF - Halachic justification/ / Roni": I am making it into a post because of what it reveals about the true nature of Eternal Jewish Family. What Roni is asserting here - and I received a letter from R' Tropper to the same effect - There is nothing wrong with proselytizing as long as one does not walk up to a non-Jew and try and convert him. However putting out come-on notices on the internet, ads in the newspapers, or offering all-expenses paid vacations in swank resorts to listen to top speakers promoting conversion is allowed since the non-Jew is attracted to come and you don't go to him. Furthermore it is asserted that Rav Reuven Feinstein - the posek for Eternal Jewish Family - permits this. They also insist that this is not proselytizing but merely kiruv. (You might also notice Roni's liberal use of ad hominem arguments - something which R' Tropper vehemently protests when they come from his critics). In sum the position of Eternal Jewish Family (with the apparent backing of Rav Reuven Feinstein ) is that encouraging non-Jew (especially intermarried couples) to convert is not halachically prohibited - as long as they accept the obligation to keep all the mitzvos in the chareidi way. Thus attracting non-Jews and then pressuring them to convert is not problematic - as long as in the end they agree to keep all the mitzvos as a chareidi Jew. It is also clear from their advertisements that they don't restrict their activities to intermarried couples. I would suggest R' Tropper find a less embarrassing defender.

RAp, talking like a real am hooretz, can you start answering the question "Where in Shulchan Oruch is there aN ISSUR to encourage an intermarried person to convert",

You are unable to start any conversation. You and Dt (and the third stooge) cannot even begin to have a rational discussion over this matter, you do not know where to being so you start with the new testament of

"You are not Rav Yosef Karo writing the Shulchan Oruch and interpreting it definitively nor are you the only one who says "where does it say in the shulchan oruch this and that" like a beginner. Some things are so pushut that the shulchan oruch doesn't have to spell them out,",

like a real am hooretz....you and your colleagues shout from the top of your longues for years about this terrible tragedy and issur and after your introduction of false sources (like a real ignoramus that you are) you now state that this is "so poshut the the SO does not have to spell it out", yet the SO does not find it so poshut to spell out that you are not allowed to convert for the sake of marriage?!?!

All your questions do NOT HAVE ONE HALACHIK SOURCE, BUT YOUR NEW TESTAMENT! You are such a boor that you cannot even begin to bring some halachik points mentioned by Rav Sternbuchwhose points were STRONGLY REJECTED BY RAV MOSHE FEINSTEIN, RAV HENKIN, RAV SZ AURBACH, RAV Y KAMENETZKY AND MORE!

yOU SHOTEH OTZUM "NEW TESTAMENT" IS SOMEONE WHO CHANGES THE LAWS OF YIDDISHKEYT! AND FOR THE UMPEENTH TIME YOU CAN REPEAT LIEK THE BROKEN RECORD, BUT RT DIDN'T BEGIN TO MAKE THE MISSIONARY CONVERSIONS THAT YOUR FRIEND BOMZER MADE...YOUR KRUMMER BROKEN RECORD AND THE SOUR CHOLLENTS ARE GETTING WORSE BY THE DAY YOU DON'T QUALIFY EVEN FOR A "MEGALEH PONIM BETORAH" AS YOUR KRUMKEYT HAS GOT NOTHING WITH TORAH...

So that people do not forgeth the content: The question posed to RAP. DT and the third stooge was: Where is the source in HALACHA that it is ossur to encourage intermarried cpules to covnert???

THese fellow twist and turn but are unable to talk about the issue...

CR Amar bars R' Sherman from conversion cases

JPost

In a move that pits him against the haredi rabbinical establishment and endears him to thousands of converts to Judaism, Chief Sephardi Rabbi Shlomo Amar issued a written order that effectively bars a controversial haredi rabbinical judge from adjudicating in conversion cases.

"Recently, conversion cases have become the focus of public scrutiny," wrote Amar in a letter to Rabbi Eliyahu Ben-Dahan, administrative head of the Rabbinical Courts. "Groups have taken advantage of the controversy surrounding these cases to attempt to limit the jurisdiction of the Rabbinical Courts. As a result, I am exercising my power... to personally choose panels of judges that will rule on conversion cases."

Amar's directive would allow him to remove from a conversion case any judge - but it is seen as being directed, in particular, at Rabbi Avraham Sherman, a judge on the High Rabbinical Court who one week ago issued his second highly controversial halachic opinion on a divorce case involving a woman who converted to Judaism.[...]

EJF backer Tom Kaplan loses lawsuit

Haaretz

[....] Thomas S. Kaplan, claims to have donated "tens of millions of dollars," according to official court documents. In the lawsuit, Kaplan challenged **** ability and right to manage the foundation, but the judge, Robert Rosenberg of the 17th Judicial Circuit Court in Broward County, Florida, threw out the case, finding Kaplan's claims had no merit. Kaplan objected to the more than $7 million he says his nephew spent in 2008 to advance what the lawsuit called his "claim that he is the Messiah and to promote his messianic mission," according to the South Florida Sun-Sentinel, which reported about the lawsuit when it was filed in January. According to the paper, the family feud is likely rooted in a separate lawsuit involving the two. The second case involves the company the two founded, Leor Exploration & Production, which was sold for about $2.5 billion after discovering vast natural gas reserves in Texas, and which is the foundation of *** newfound wealth.[....]

Rav Sternbuch - Role of Shevet Levi

51

Protest against Gay Parade - 5 p.m.

Today there will be a peaceful protest - authorized by the police - at Kikar Shabbat at 5 p.m - against the parade.

HaRav Moshe Sternbuch, shlita and other rabbonon will speak.

There are reports that HaRav Reuven Feinstein, shlita will also be there.

JPost reports:

The Jerusalem gay pride parade, which regularly riles up religious and haredi city residents, is scheduled to take place Thursday under tight security, as haredi-secular tensions are already running high in the capital over the municipality's plan to open a parking lot on Shabbat.

The annual march, which is organized by Open House, Jerusalem's small gay and lesbian center and is expected to draw a few thousand people, has stirred repeated controversy in the past. This year, however, the haredi community has decided to avoid public protests in an effort to avoid giving the event additional publicity.

The parade is viewed by most religious Jews - as well as by many traditional Jews and by Christian and Muslim religious leaders - as an abomination and an anathema to biblical values and the holiness of Jerusalem. A public opinion poll has found that two-thirds of Jerusalem residents were opposed to holding such an event in the city.[...]

EJF - Halachic justification/ / Roni

After two years of repeated requests - our chaver Roni has succeeded in providing us with two critical pieces of information regarding Eternal Jewish Family. 1) The teshuva of Rav Reuven Feinstein, shlita - which provides the halachic rationale for EJF's kiruv (proselytization) of the non-Jewish spouse in mixed marriages 2) the explanation presented below of why there are no written haskomas from the many gedolei Torah who are actively associated with the organization or at least attend their conferences.

I would like to publicly thank Roni for his tenacity and desire to present the truth as he sees it and the countless hours he has spent trying to explain and defend R' Tropper's activies. It has obviously been an unpleasant experience for him to constantly face and explain to those of us who are less than sympathetic to what is going on. I will also reiterate what I have said a number of times before - I think that R' Tropper and his associates are working leshem Shamayim. However that doesn't preclude the possibility that their approach can be harmful and fail as Roni admits below. I will be transferring a number of comments from the previous posting that are relevant to this thread. Please keep your comments to the point, respectful and avoid personal attacks.

With these pieces of information I think it is possible to have a more productive discussion of these issues. I would like to note that Roni seems to feel Rav Reuven's interpretation of his father's position and other statement as Daas Torah. I apologize if I misunderstood this and I am sure he will correct me if I am wrong. I just want to reiterate a conversation I had with Rav Dovid Feinstein regarding this issue of his father's authority. He said, "I never heard my father justify his psak by saying that it was Daas Torah." Rav Moshe clearly states this in his introduction to Igros Moshe, the essence of his rulings are sevoras. His rulings are to be judged by the perceived validity of his sevoras. He also acknowledges that he is capable of error but that since he has put so much time and effort in arriving at the conclusion which he thinks is correct - one should not be hasty to dismiss it but to seriously analyze his opinion. I don't think that his son's views should be approached with a higher level of authority than that of his father.

[Roni asked that I add the following]

Before I respond to your recent post: I must reiterate and please post this as an addendum to your head post: That the*TESHUVA* IS Rav Reuven's; but the second issue the (the explanation why there are no written haskomos to the *organization* (not that there are not *halachik teshuvas* and discussions, BECAUSE THERE CERTAINLY ARE! PLEASE DO NOT CHANGE WHAT i SAID), ARE MINE ONLY AND MAY NOT NECESSARILY REFLECT THE REAL REASONING BEHIND THAT! BUT MY FEELING IS THAT THESE (AND MAYBE THERE ARE OTHERS) ARE THE REASONS WHY THEY WOULD NOT GIVE A *HASKAMAh* TO A INDIVIDUAL ORGANIZATION! (AS PROBABLY HAPPENS IN *SOME* OTHER ORGANIZATIONS ABOUT A DIFFERENT NATURE).

PLEASE DO NOT ATTRIBUTE THAT TO RAV REUVEN OR TO RAV TROPPER FOR I AM SAYING THIS ON MY OWN.

Roni wrote in response to Mekubal: ( I have made a number of corrections in to the original post)

4) the most important question: Why does he not get haskamot?

I'll give you possible answers which do not mean that they do not agree with him. a) Being that it is a novel approach. Practically speaking this method was not used especially with such an intensity therefore any respected RESPONSIBLE POSSEK would not necessarily want to to put his paper to endorse an organization if Chas Vesholom it does not succeeded to reach the hopeful goals.

b) Maybe others may follow suit and misuse the idea of the organization to take it a step further and perform these conversions without kabbalat hamitzvot. He does not want to take this public step to put his name on paper to that level.

c) and no Rabbi puts his name to sign on an organization which may in the future stumble on occasion and do something that is not correct and then people might mistake that this particular action had the approval of the Rabbi as he signed on the organization.

But on the other hand Rav Reuven partakes himself as member of the Organization. He is involved in guiding them in the Halachik Shaylos and so on. You can see the Teshuva that I posted earlier (and I"ll try BLN to scan it to Dt) as the teshuva Rav Reuven wrote to EJF where he rules on the focal question of the blog to Rav Tropper and he cites that his father the Posek HaDor HaRAv Moshe Feinstein of B"m permitted the issue in certain conditions (which is exaclty what EJF attempts to follow).

Rav Reuven Feinstein: Kiruv and intermarriage

Rav Chaim Ozer Grodinski(Achiezer 3:28): Concerning the common practice of converting women who are married to Jews - according to the straight halacha it is not corrrect to convert them. That is because they are converting for the sake of marriage. Therefore even after marriage she is prohibited to him as is clear from the Rashba (#1205). While previously I had written to be lenient in these cases and I based myself on the Rambam (Pe’er HaDor 132) and Rav Shlomo Kluger also paskened leniently in an actual case. Nevertheless the fact is that there is not genuine acceptance of mitzvos in these cases. It is quite obvious that their hearts are not with the Jewish people since they do not observe Shabbos or niddah and they eat unkosher food as I wrote in the previous letter. This problem has already been noted by by the Beis Yitzchok who concluded that a proper beis din would not be involved in this. And regarding the issue of governing the non‑Jewish children…However the writer is correct that a good beis din should not be involved in this type of conversion. Nevertheless I don’t see that it is proper that the rabbis of the generation should make an open protest against conversion. That is because in the eyes of the masses it would be viewed as a chilul HaShem to prevent the women to convert and in particular their children since according to the straight halacha it is possible to convert them.

Mekubal's translation/analysis of Rav Eliashiv's teshuva (3:140)cited below by Rav Reuven Feinstein

Roni,

First a translation italics are my own comments in the translation:

From all of this it seems obviously we are missing parts already please provide those Roni that a mixed marriage, by means of this the non-Jewish spouse takes part literally they join themselves to or with in shiurim there is a good probability that it will enter into their hear to convert, and by means of this it causes the Jewish man or woman to be saved to return in repentance, there is to see in this b'diavad circumstance that there is to take hold of the understanding that it is permitted to teach Torah to a Goy if his mind is to convert. But in a situation that that this reason is not relevant, there is no place for a heter, this is Ossur.

Let us enumerate the conditions of the above heter:
1) Intermarriage 2) The Non-Jew seeks out and joins shiurim 3) It is permitted to allow them to take part b'diavad 4) Since there is a heter to teach torah to a non-Jew who is converting we can extend that to this case.

To be clear, R' Eliashiv makes a chumra(that one should not teach a person in the the process of Geirut Torah), as this opposes what is written in the Sh"A, but that is OK one can be Chumradik.

Then he removes his own Chumra in the case of an intermarried couple. If the non-Jewish spouse seeks out Jewish learning. His reason for this is that they may be convinced to convert, and thus in a round about way cause the Teshuva of their Jewish spouse.

What this leaves out is any mention of encouraging. Nowhere does R' Elishiv say לאמץ להתגייר he simply says that by them deciding to take part in Jewish learning there is a good chance that they will decide to convert, and we should not stop them.

To sum up. You brought an incomplete Teshuva, and presumably only the part that you thought supported your opinion. Examination of the language and grammar shows that this clearly does not support your position of actively seeking out or encouraging conversion. This is a heter to allow non-Jews in intermarriages who wander into shiurim, to sit those shiurim, that's all.

===================
Rav Eliashiv's view on kiruv to intermarried couples as reported by Rav Efrati

==================================
Rav Reuven Feinstein

Homosexuality & Judaism / R' Freundel

Jonah website

Introduction

Homosexuality, once a word whispered only with revulsion or derision, is now out in the open for all to see and hear. In fact, homosexuality and its attendant issues have become big news.

Whether it is the rapidly spreading, and ever-more frightening AIDS epidemic, or the increase in sympathetic "gay" characters in the theater and in literature, or the widening legal battles over the status of homosexuals, one cannot go very far in contemporary society with out confronting this once extremely closet-bound topic.

Traditional Judaism, too, has been forced to confront the issue as "gay" individuals and "synagogues" have appeared on the Jewish landscape, often appealing for support from the liberal segments of the Jewish community.

Certainly, an authentic Jewish response must begin with the biblical prohibition against homosexuality. The Bible unequivocally states that a homosexual act between two consenting adult males is a capital crime.

Therefore, homosexuality is an activity that no traditional Jew can engage in, endorse, accept, or approve of (recent televised statements to the contrary notwithstanding)

Despite this initial biblical negative, there is much to discuss regarding our attitude to the homosexual, the issue of the homosexual's place in the community, the question of approach and the treatment of the homosexual, and the problem of the homosexual's rights and acceptance in society. In addition, we must consider why the Bible and Jewish thought reject homosexuality keeping in mind as we do that female homosexuality, though forbidden, is not nearly as serious a crime as is its male counterpart.

Sen. Menendez - Israel not created by Holocaust

Sen. Menendez - a fellow Democrat - corrects Obama's mistaken Arab view of the role of the Holocaust in the creation of the State of Israel.

Conversion dilemma in Latin America

JTA

[...] It all began seven years ago when Vargas, now 51, became part of a movement in Bogota of religious seekers.

“As I did, most of the people involved came from Christian roots,” he said. “And we found in Judaism an answer to our inquiries.”

But Vargas’ conversion hit a key snag: Jews.

First, Orthodox Jews in Colombia refused to accept Vargas and 200 or so others as would-be Jews, vehemently disavowing association with them and refusing them access to the community’s mikvahs for conversion.

The group, which calls itself Maim Haim -- Hebrew for “living waters” -- turned to religious authorities in Israel for training and, they hoped, eventual conversion, but it was stymied when Colombia’s Orthodox Jewish leadership contacted rabbinic authorities in Israel and warned them against accepting the would-be converts.

Main Haim eventually found a rabbi in Israel willing to teach its members, and in 2007 the rabbi and two colleagues convened a Jewish religious court, or bet din, and converted 104 of them, including Vargas.

Still, many Jewish institutions in Colombia refuse to accept them as members. [...]

Rav Sternbuch - the Abomination Parade

Rav Sternbuch

Missing in Tel Aviv - Avraham Lemberger

YNET

Police have called off the search for 69-year-old Avraham Lemberger from Netanya, an Alzheimer's patient who has been missing for about 10 days. Nonetheless, officials believe that the missing man is still alive and is in Tel Aviv.

However, Lemberger's son, Nitai, told Ynet Tuesday that he is not optimistic, saying that "the situation isn't looking very good."

Israel's PR - Twitter

Haaretz

An Israeli envoy to the U.S. said on Tuesday that Twitter, the short messaging website, has revolutionized Israeli diplomacy and become a leading advocacy apparatus.

David Saranga, the Consul for Media and Public Affairs, said that in the past the diplomatic service had to wait until someone published an article presenting Israel's standpoint, whereas today, they use Twitter to spread Israel's message to thousands of followers at a fast pace. [...]

Arabs self-defeating reaction to Netanyahu's speech

JPost Khaled Abu Toameh

The Palestinian Authority leadership's hysterical, hasty and clearly miscalculated response to Prime Minister Binyamin Netanyahu's speech at Bar-Ilan University on Sunday night is likely to boomerang because it makes the Palestinians appear as "peace rejectionists."

The PA, perhaps, has every right to be angry with Netanyahu's statements. However, its leaders should have been more careful in choosing the right words to express their sentiments.

Even before he completed his speech, several PA officials and spokesmen used every available platform to declare their total rejection of Netanyahu's ideas, especially with regards to the establishment of a demilitarized Palestinian state and recognition of Israel as a Jewish state.

Some went as far as hurling personal insults at Netanyahu, branding him a liar, a fraud and a swindler. Others hinted at the possibility that, in the wake of his strategy, the Palestinians would now have to resort to another intifada.

PA representatives are now saying that Netanyahu "cannot even dream of finding one Palestinian to talk to."

One senior official in Ramallah announced shortly after the prime minister finished his address that the Palestinians won't resume peace talks with Israel for at least a thousand years.

The harsh response of the PA is the direct result of high hopes that its leaders have pinned on the administration of US President Barack Obama.[...]

Obama upsets Amercian Jewish leaders

Haaretz

There is growing concern among the American Jewish community over Obama's Mideast initiatives, this according to the executive vice chairman of the Conference of Presidents of Major American Jewish Organizations, Malcolm Hoenlein.

"President Obama's strongest supporters among Jewish leaders are deeply troubled by his recent Middle East initiatives, and some are questioning what he really believes," Hoenlein, said in an interview published Monday.

Reacting to Obama's Cairo speech, Hoenlein said "I have no problem with addressing the Muslim world... But the question is, what is the message they get?"

"There was no reference to the 3,000 years of Jewish connection to this land," Hoenlein says. "And that is again one of the propaganda lines that the Arabs have used: that the Jews are interlopers, that the two temples never existed, that there was never any Jewish history in the land of Israel." [...]

Israel losing PR war

JPost

The war that Israel keeps losing is the war of world opinion, the war for individual hearts and minds. Consider recent stumbles.

Israel's military campaign in Gaza should have been named "8,000 is enough!" This would have communicated a determination to stop the barrage of missiles from Hamas, using surgical precision to destroy its arsenal, but destroying all of it, not just a part. Enough was enough: 8,000 missiles launched on the nation's civilian population would no longer be tolerated.

Unfortunately the operation was dubbed, "Cast Lead." The resulting image in the English-speaking world was not helpful. Lead is a soft metal associated with poison. The implication, then, was an unprofessional plan with ambivalent determination, biased motives and toxic methods.[...]

EJF - higher standards isn't enough

Racheli wrote:

Roni said...

It is indeed something that is really bothersome. as you write about those who are less committed. Actually R' Tropper's approach attempts to remedy that, by raising the standards of commitment of the convert. This is the reason why many Rabbis (like Rav Reuven Feinstein or Rav Shmuel Kamenetsky support his efforts).In such cases, one can understand that they earn to some degree respect, as (those who) transform their lives with some difficulty.

It happens that the Beis Din which I converted through is a well respected, accepted Beis Din with very high standards (Bli Ayin Hara). However, creating higher standards does not necessarily bear a stronger connection, commitment, and love of Torah within the individual conversion candidate.

Those feelings and commitments are something which exist in the person or do not, can be roused or can’t be – but in my opinion they cannot be forced upon the person or implanted in them. You could say that higher standards weed-out people who are less committed and serious, who are lacking these internal convictions, and perhaps this is true in some cases. However, if someone has an ulterior motive that is strong enough, it also could push them through a rigorous geirus process.

I do not believe (at least from what I have witnessed from the people I have seen go through conversions) that higher standards make for a better Ger. There is a lot of change involved in a conversion. It is not as simple as learning how to keep Shabbos and kashrus…. A Ger needs to completely resocialize themself to a different culture and lifestyle. You don’t learn all the social norms and nuances which make the Jewish people as a community so unique and JEWISH by taking a shiur on Kashrus.

Conversion should be viewed as a holistic change for the person. It is not just a change in halachic status from non-Jew to Jew; from not keeping Shabbos, to keeping Shabbos. In my opinion it takes a high commitment and drive for an individual to properly integrate and join the Jewish people successfully, and holistically.

All I am trying to say is that higher standards, although necessary, should not be viewed as some sort of panacea for preventing poorly integrated, insincere or wayward converts. It’s not a year or two year course in Orthodox Judaism that create well integrated, committed Jews; it’s an internal conviction and drive toward living a life dedicated toward Avodas Hashem which continues to drive that individual long past the geirus process is finished.

Abuse - Sex and Kiruv/Being friendly

Kiddushin(70a): He said, “Let my daughter Donag serve drinks.” He replied, “But Shmuel said that one may not make use of a woman.” “But she is only a child!”“But Shmuel said explicitly not to make use of a woman at all whether she is and adult or a child.”

Kiddushin(81b):Rav Acha went to visit Rav Chisda his son‑in‑law. He took his young granddaughter and put her on his lap. Rav Chisda asked: Don’t you know she is betrothed [and thus you not show affection because she is a married woman – Rashi]? Rav Acha said: Then you have violated Rav ruling that one should not betroth a child while she is still a minor but should wait until she has grown up and say who she wants to marry. Rav Chisda said: But you have transgressed Shmuel ruling - by placing her on your lap – that one should not utilize a woman. Rav Acha said: I am following a different ruling of Shmuel that all is to be done for the sake of Heaven [and my intent was not love of a woman but rather to show affection for my granddaughter and make my daughter happy when she see me being affectionate - Rashi]

Beis Shmuel(E.H. 21:11): Only their intent should be for the sake of Heaven – to make it pleasant for her father and mother and other such things. Because of this there is a custom to dance with the kallah in order to make her more beloved of the chasan or to honor or father. However it is appropriate for a talmid chachom to be strict. The Bach writes that in our land the practice is to be lenient and not to prohibit it. It is apparent from Tosfos that all that is not for the sake of love but for the sake of Heaven is permitted.

Beis Shmuel(E.H. 21:12): To examine her scalp – for lice…It would appear that there is a distinction between examination of his wife – which is not to be done in the presence of others because they will come to sexual fantasy because they will remember their own personal intimacies but concerning his daughter or his sister and granddaughter there is no memories stirred of indelicacies and therefore it is permitted before others.

Rambam(Hilchos Ishus 21:5): It is prohibited to make use of a woman at all – whether she is an adult or a child or whether she is a slave or a free woman – because it might lead to sexual fantasy. What type of service are we talking about? It is washing his face and feet, making his bed before him, filling up his cup – all of these things are only to be done by his wife. Furthermore one should not ask after the welfare of a woman at all – even by means of an intermediary.

Shulchan Aruch(E.H. 21:5): It is prohibited to utilize a woman at all. It doesn’t matter whether she is an adult or child or whether she is a slave or a free woman – because this might lead to sexual fantasy. What utilization are we talking about? It is the washing of his face, hands and feet. Even to pour the water to wash his face, hands and feet even with out touching him is prohibited. Making his bed before him and pouring his cup. Rema Some say that it is also prohibited with all prohibited relations to eat from a common dish – just as when his wife is a nidah. Some are lenient with all these because they are only prohibited when his wife is a nidah. Others say that all of this is only in private but in a location where many people are present such as a bath – it is permitted to wash from non-Jewish slaves. And that is the way we are accustomed. Others say that all actions which are not done in a loving manner but his intent is for the sake of heaven is permitted. Therefore we are accustomed to be lenient with these things. Some people say that we are not to act even with one’s wife in acts of loving affections – such as to examine the scalp for lice – in the presence of others.

Tosfos(Kiddushin 82a): Everything is to be done for the sake of heaven - We rely on this now to permit utilizing women.

Abuse - Sex and Kiruv III

Rav Sternbuch has a teshuva 5:278 regarding the incident described before. It is part of a larger discussion about men teaching Torah in girls seminary.

At this point it is important to note that in recent times that kiruv (religious outreach) has become widespread. They have succeeded in bringing back many souls to the life of Torah. However it is often a mitzva habah b'aveira (a mitza associated with sin) because of the close association of teachers or rabbonim to the girls in private conversation. This brings many tragedies and causes chillul HaShem (profanation of G-d's name). (There have already been a number of cases that have come before us at the Bedatz concerning kiruv workers who deal with girls and women which have resulted in tragedy.)

Obama hovers from on high

Washington Post Charles Krauthammer

When President Obama returned from his first European trip, I observed that while over there he had been "acting the philosopher-king who hovers above the fray mediating" between America and the world. Now that Obama has returned from his "Muslim world" pilgrimage, even the left agrees. "Obama's standing above the country, above -- above the world. He's sort of God," Newsweek's Evan Thomas said to a concurring Chris Matthews, reflecting on Obama's lofty perception of himself as the great transcender.

Not that Obama considers himself divine. (He sees himself as merely messianic, or, at worst, apostolic.) But he does position himself as hovering above mere mortals, mere country, to gaze benignly upon the darkling plain beneath him where ignorant armies clash by night, blind to the common humanity that only he can see. Traveling the world, he brings the gospel of understanding and godly forbearance. We have all sinned against each other. We must now look beyond that and walk together to the sunny uplands of comity and understanding. He shall guide you. Thus:

(A) He told Iran that, on the one hand, America once helped overthrow an Iranian government, while on the other hand "Iran has played a role in acts of hostage-taking and violence against U.S. troops and civilians." (Played a role?!) We have both sinned; let us bury the past and begin anew.

(B) On religious tolerance, he gently referenced the Christians of Lebanon and Egypt, then lamented that the "divisions between Sunni and Shia have led to tragic violence" (note the use of the passive voice). He then criticized (in the active voice) Western religious intolerance for regulating the wearing of the hijab -- after citing America for making it difficult for Muslims to give to charity.

(C) Obama offered Muslims a careful admonition about women's rights, noting how denying women education impoverishes a country -- balanced, of course, with this: "Issues of women's equality are by no means simply an issue for Islam." Example? "The struggle for women's equality continues in many aspects of American life."[...]

Rav Sternbuch - G-d provides

52

Abuse - Sex and Kiruv II

I made a comment in the previous posting that, " The first recorded case was in fact Zimri - who was the first kiruv rabbi who fell in the line of duty - trying to convert the non-Jewish princess." RaP questioned by noting that Avraham was the first kiruv rabbi. The answer is simply that Zimri was the first kiruv rabbi who died because of his kiruv techniques.

Below are some of the discussion of Rav Tzadok of the problem of confusing lust with holiness. It is a major theme of his and he brings in such topics as Amalek and Esther's relationship with Achashveros as well as Rabbi Akiva and why ultimately the Oral Torah is from converts.

Rav Tzadok also notes that sexual lust is a major problem for those studying kabbala because there are many sexual concepts. In fact a number of years ago there was a kabbalist in the Old City who had a study group with women and it was discovered he was having intimate relations with a number of them.

Rav Tzadok^[1](Machshavos Charutz #4): Zimri went to Moshe with the defense, “And who permitted the daughter of Yisro to you?” In other words Zimri was defending his sexual activity with Kosbi as being permitted to him as being a spiritual activity in the same way that Tzipora was permitted to Moshe. This is according to the explanation of the Arizal that Kosbi had the soul of Dina and Zimri was convinced that all his lusts were genuine spiritual desires in accord with the Torah…

Rav Tzadok^[2](Likutei Amarim #16): Zimri went to Moshe with the defense, “And who permitted the daughter of Yisro to you?” That is when Moshe married Tzipora she had not yet converted since she was under the control of her father Yisro to the degree that the Mechilta says that Yisro insisted to Moshe that his first son should be for idolatry – conversion came later…

Rav Tzadok^[3](Takanas HaShavim #6): Dina was incarnated in Kosbi whose father was the source of evil of Midian who wanted to destroy the Jews so that they would be like all the other nations. But Kosbi didn’t listen to her father and wanted to convert if Zimri was interested. This is the meaning of Zimri’s claim, “Who permitted Tzipora to you?” Zimri grabbed Kosbi by her hair in the manner of the Amorites while she was still a non‑Jew because he was the incarnation of Shechem and he sensed that there are souls of non‑Jews that come into to Jews and non‑Jews who have Jewish souls. He thought that by having intercourse with Kosbi he would collect the holy sparks that were in her while she was still a non‑Jew.

Rav Tzadok^[4](Takanas HaShavim #15): Zimri meant by his defense to Moshe, “And who permitted the daughter of Yisro to you?” that the children he had with Kosbi would be considered Jews. Thus he was doing a sin for the sake of Heaven which is like a mitzva not for the sake of Heaven (Nazir 23b)…

^[1] רב צדוק (מחשבות חרוץ - אות ד ע' ז:): וזמרי בא למשה רבינו ע"ה בטענת בת יתרו מי התיר לך שפירשו בו קמאי דבא בטענה שמכיר שגם היא ראויה לו כצפורה למשה רבינו ע"ה, וכנודע מטעם האריז"ל שהיה בה נשמת דינה וחשב שגם הוא כל תאוות שלו על פי התורה, ובירור התאוה הוא על ידי הקנאה שהוא היפך התאוה וקנאים פגעו בו...

^[2] רב צדוק (ליקוטי אמרים - אות טז): והוא טען בת יתרו מי התיר לך היינו דבעת נשואין עדיין לא גיירה שהיה תחת ידי יתרו עד שאמרו ז"ל (מכילתא יתרו א') דהתנה עמו בן ראשון וכו' רק דסופה להתגייר, וגם הם ראו אז במדינים דסופן הטף בנשים החיו לכם דנדבקו בישראל והשאר נהרגו כולם וחשב דעתידין לידבק הכל ולהתגייר ועל ידי זה נצמח עיקר תאוה זו בהם:

^[3] רב צדוק (תקנת השבין - אות ו): ועל כן דינה נתגלגלה בכזבי בת נשיא מדין שכזבה באביה שהיה נשיא ושורש כח הרע שבמדין ורצה להכשיל ישראל ולהמשיכם למקום שאין להם שייכות ולהיות ככל הגוים, אבל היא לא שמעה לו ודבקה רק במקום שהיה לה שייכות והיא היתה מתרצית להתגייר גם כן אילו רצה זמרי, וזהו טעם טענתו בת יתרו מי התיר לך כי גם היא דוגמתה חפצה לידבק בישראל לא להמשיך ישראל להם, אלא שהוא תפשה בבלוריתה שהוא דרכי האמורי וכאשר היא עדיין בגיותה כי הוא גלגול שכם והרגיש בדבר זה שיש נפשות גוים מתגלגלות בישראל ודישראל בגוים, ודימה מזה דאפשר להיות גם כן קליטה לניצוצות קדושות גם בעודן בגיותן ובפרט במדין שסמוך לעמלק:

^[4] רב צדוק (תקנת השבין - אות טו): וכן זמרי שטען בת יתרו מי התיר לך חשב שגם הנולדים מאלו יחשבו על זרע ישראל והוא בא להכניס גם מהם תחת כנפי שכינה, ועבירה לשמה היא כמצוה שלא לשמה כמו שאמרו בנזיר (כג:) ובישראל אזלינן בתר המחשבה טובה ובאומות אחר מעשה הרע היפך במצוה שלא לשמה,

Abuse - children are valid witnesses II

Abuse - children are valid witnesses I

Sho’el U’Me’shiv(1:185):... And here, in [the week of] Parashas Va’era, a letter reached me with testimony signed by three respected men, and one man who recognizes the signatures, and two young men testified, one who is now 15 years old and one who is today 13 years old or more, that in their youth when they learned from him, boys of around 9 years or less, he would defile them with homosexual intercourse, for they would sleep with him in a bed in the room where he lived, and the things came with much elaboration that is disgusting to put into writing. And this is what I responded: in truth, I already went on at length about this in a responsum, that to disqualify a person it is necessary that there be two kosher witnesses, and I brought the words of the Pri Chadash and the Ritva that to disqualify a person it requires two kosher witnesses, and that it is like capital matters. And if so, in this case, where they were minors at the time of the act and they are only believed to testify in their adulthood about what they saw in their childhood for questions of rabbinic law [not biblical], as elaborated in Choshen Mishpat siman 35, and here to disqualify a person they are certainly not believed. However, according to what the Mahari”k and the Terumas Ha-Deshen wrote, and the Rem”a set in the Shulchan Aruch, that in a situation where kosher witnesses are not necessary, even a woman and a minor child are believed. And if so, in this matter, where it is definitely impossible for there to be adult men, and it is impossible for there to be testimony in the matter, for without a doubt this man even if he is wicked and corrupt, but his acts are in secret and he only amuses himself with young children, and he is like one who (mislahleha be-zikim?) and says “I am only playing.” If so, it is obvious that they are believed to testify, and are we also [not - GS] coming to disqualify him from testimony and oaths but only say that perhaps he did this. And they already said in Niddah (61), this bad talk [i.e. lashon ha-ra], even though to accept it is not required, to be concerned however is required. And in Moed Kattan (18) they said that this bad talk—in any event some bit of it is true. And if so, however, woe unto us that in our days such a thing arose, that a man like this would be a teacher of young children of the study house, the breath of whose mouth is pure, and there is a concern that the breath of his unclean mouth will defile them. And therefore, in my opinion it is appropriate to remove the crown of education from his head, and they should worry for their lives until he fully repents with afflictions as appropriate, and then he will return to accept the status of a full community member and it will be for him atonement for his sins. And as long as he does not admit his sins repentance is inapplicable, as the Tevu'os Shor wrote in siman 2. And I went on at length about this in a responsum to Dravitch… And here, regarding what was written above from this bad talk, even though to accept it is not required, to be concerned however is required, I found afterward in the Mahari”k shoresh 188, that he wrote that this is specifically to save them that it is permitted to desist [based on the lashon ha-ra], but not to punish them with any punishment, and to embarrass them is prohibited based on bad talk. However, this is specific to the case there, where there was only bad talk. But here there was a testimony, even if there are no kosher witnesses it is worth more than (mere) bad talk, and it is obvious that one should desist from giving him students.