Rabbinate converts 60 active missionaries

Arutz Sheva

The Chief Rabbinate has been given a list of more than 60 recent converts to Judaism who continue to believe in Jesus – and are active missionaries.

Rabbi Shalom Dov Lifshitz, chairman and founder of the anti-missionary and anti-assimilation Yad L’Achim organization, met in recent days with Chief Rabbi Shlomo Amar and provided him with the list. Rabbi Amar was reportedly “shocked” at seeing that the Chief Rabbinate had authorized the conversions

An immediate solution was found for the future, however. Rabbi Lifshitz presented Rabbi Amar with a list of 17 questions that should be asked of any prospective convert. Under the assumption that the missionaries will either not lie straight out, or that the specific questions will help detect the lies, it is hoped that missionaries will be spotted and weeded out from the conversion rolls.

Yad L’Achim had prepared the list of names, ID numbers and addresses of more than 60 people who were active in missionary groups before, during and after their long conversion process to Judaism. The "converts" were then accepted as members of religious communities, and their children were accepted into religious schools. [...]

Proselytizing - Purpose of countermissionaries

JPost

I am completely misunderstood. As a countermissionary, people think that it's my goal in life to make people miserable, to persecute poor Christians living in our country and to tell people what they should believe. Nothing could be further from the truth. People think that a countermissionary's raison d'être is to destroy freedom of religion and to create within Israel a state similar to that of the Muslim countries that surround us, where no one has any freedom to believe anything other than those beliefs held by the thugs who hold power. Again, wrong. Some people think I hate Christians. Wrong also.

Believe it or not, the purpose of a countermissionary is ultimately to improve Jewish-Christian relations. As it says in Robert Frost's poem, "Mending Wall," good fences make good neighbors. By teaching Jews why we are not Christians and by teaching Christians to respect our boundaries, we improve relations between the two faiths. Blurring the lines between the two faiths doesn't serve to bridge the gap caused by fear and misunderstanding; it weakens Judaism and causes Christians to have less respect for the Jewish people. Breaking down the walls breaks down the distinctiveness and the different callings of each faith system, and only fosters more hatred and fear.

The purpose of the countermissionary is to strengthen the Jewish people and to teach Christians that we have reasons for choosing to reject their faith. When they can understand and accept this, we can progress to a level of rejecting their faith without rejecting them as people, and the two peoples can live side-by-side in mutual respect and understanding, agreeing to disagree.

WHEN WE say that it should be illegal to proselytize in Israel, we are not saying that a Christian doesn't have the right to believe as he wishes or even to worship God as he sees fit. What we are saying is that a Jew has the right to live in the Jewish state in freedom, without needing to worry about being harassed by someone trying to convince him that his faith is not good enough, that he needs to accept Christianity's concept of God to be able to even have a relationship with God in the first place, or that his child will be convinced to abandon the faith of his forefathers.[...]

Conversion - What is a Reform ger?

Ora asks the following:

What is the difference between no Giur and a non recognised Giur?

A young man is fascinated by some aspects of judaism. However, orthodox judaism poses some problems of philosphical and of practical nature. (e.g. He does not want to oppose homosexuality, his wife is not jewish and he does not want her to convert because of him, he lives far from the synagogue he wants to attend and would have to drive to go there, he does not really believe in "exclusivity" of religion, i.e. that all other religions but judaism are false)

But he considers a reform giur, since reform judaism is the religion he would like to choose for himself, because it addresses the problems he has with orthodox judaism.

Now: anyway, a reform Giur is not recognised. So it will be considered null and void by orthodox rabbinate. So there is no problem that the person will not be shomer mitzwoth. Is it therefore legitimate for him to convert (reform), knowing that his reform giur has "limited validity"? In other words: Is reform judaism a legitimate way of being mekaim 7 mitzwoth bney noach?

Abuse - Secular knowledge is from ruach hakodesh

The need and importance of consulting psychologists and doctors and other experts in secular knowledge should not be regarded as against Torah. Aside from the fact that Moshe consulted with Yisro and that through the ages gedolim have always done such - the following Chasam Sofer asserts that secular wisdom itself is inspired by ruach hakodesh.

Chasam Sofer (Orech Chaim 1:208): And this that you have written a number of times concerning the issue of wisdom and prophecy and Azniel ben Kenaz who restored the lost Halacha by pilpul… You correctly explain that which the Raavad said that there was ruach hakodesh in his beis hamedrash and similar such expressions does not mean ruach hakodesh in the sense that Dovid HaMelech had. Rather it means the spirit of G‑d for those who engage in Torah for pure motivations who merit to ascertain the truth even if according to the nature of their wisdom and intelligence they should be incapable of comprehending it properly. Nevertheless, G‑d in His mercy gives extra inspiration of wisdom for a limited time. In this manner Azniel ben Kenaz merited to ascertain the truth through pilpul, kal v’chomer and gezera shaveh [Temurah 16a] that which his natural intelligence was incapable of doing. This is similar to what it says in Bava Basra 12a that even though prophecy was taken from the prophets but not from the sages. However, your understanding of this gemora to be that wisdom was not taken from the sages is incorrect. Rather it is that prophecy was not taken from the sages. In other words, that type of prophecy which is attainable through the wisdom of one who studies Torah for pure motivation merits many things [Avos 6:1] with his intellect and his wisdom even though he doesn’t have the natural ability for it. The gemora wants to prove this from the common fact that a talmid chachom comprehends something on his own which in fact is according to the understanding of Rabbi Akiva. We know that this person’s level is not up to Rabbi Akiva’s heels. This proves that it happened by the prophetic ability we mentioned. In addition, we also find that he says things which in fact are Halacha L’Moshe m’Sinai. The gemora rejects this proof by saying that perhaps this occurs by chance like a blind person groping through a window. However, the gemora concludes that it is not by chance since he gives justifications for his views and thus it is like a prophetic form of wisdom. This idea can explain the gemora in Megila (16a): “Whoever says wisdom even if he not Jewish is called a wise man.” The obvious question is why shouldn’t he be called a wise man? Don’t we in fact even say a beracha on the wise men of the non‑Jews “who gives of His wisdom to human beings” (Berachos 58a)? The answer is that without this gemora we would have mistakenly thought that Divinely inspired wisdom only comes to Jews while if a non‑Jew said something brilliant that seems to transcend his intellectual capabilities we would have thought it was just blind chance….

Proselytizing as a reality tv show

JPost

Have you heard the one about a rabbi, an imam, a priest and a Buddhist monk?

It's no joke, but rather Turkey's latest reality show, which brings together leaders from four religions who attempt to convert non-believers to their respective faiths.

Penitents Compete features select religious authorities seeking to make believers out of 10 atheists - on camera.

Istanbul-based television station Kanal T plans to launch the show in September.

The prize for the converts? A trip to a holy site of the winner's newfound religion: Muslims will go to Mecca, Christians to the Vatican, Jews to Jerusalem and Buddhists to Tibet.

But the religious establishment and personalities are neither amused nor impressed. Jewish authorities, for example, are vehemently opposed to the program, since according to Halacha, active proselytizing is forbidden.

As a Jew, it is against our world outlook to seek to proselytize," Rabbi David Rosen, director of the American Jewish Committee's Department for Interreligious Affairs, told The Jerusalem Post. "We respect other people's attachment to their faiths."

Rosen added that proselytizing is dubious by nature and could be destructive to the religion and its reputation.

Rosen is also opposed to the show from a more universal perspective.

"I think it's very tasteless," he said. "Matters of faith, profession and lifestyle commitment are not something that should be decided on a reality show."[...]

Abuse - Torah knowledge alone is not sufficient to safeguard society

Rashi(Bamidbar 10:31):And you [Yisro] will be our eyes - This is past tense according to the Targum. Others say it is future tense. Every matter that is concealed from our eyes you will illuminate our eyes.

Ohr HaChaim (Shemos 18:21): Why did Yisro deserved being the source of the information about forming the judicial system - especially when it implies - chas v'shalom - the ignorance of G-d's people prior to his suggestions? It seems that G-d wanted to teach the Jewish people a fundamental lesson for all generations. The lesson being that there are among the nations of the world men of great intelligence and understanding and these nations have awareness of important and valuable information. G-d's intent was to show through Yisro that the election of the Jews was not because their knowledge and insight was greater than other nations. They were not chosen because of their superior wisdom and knowledge. Their election was the result of G-d's supreme kindness and His love of the Patriarchs. This explanation is more appropriate according to the view that Yisro came prior to the Revelation at Sinai. Accordingly G‑d's message was that even though there are amongst the Nations greater wise men than amongst the Jews - the Jews were nevertheless chosen. We are those to praise Him for choosing us because of his Kindness. However, even according to the view that Yisro came after the Revelation at Sinai - a similar lesson can be learned by the fact that Yisro is mentioned in the sequence of events of the Torah prior to the giving of the Torah.

R. S. R. Hirsch (Shemos 18:24): Nothing is so instructive for us, as this information regarding the first legal institution of the Jewish State, coming immediately before the chapter of the law-giving. So little was Moshe in himself a legistlative genius, he had so little talent for organizing that he had to learn the very elements of state from his father-in-law. The man who tired himself out to utter exhaustion and to whom of himself did not occur to arrange this or some similar simple solution, equally beneficial to himself and his people, the man to who it was necessary to have a Jethro to suggest this obvious device,that man could never have given the People constitution and laws out of his own head, that man was only, and indeed just because of this the best and most faithful instrument of G-d.

Chareidi Protest - media reporting & perception of violence

YNet reports

In a rare move, an ultra-Orthodox protestor sat in front of the cameras in Jerusalem on Saturday night in order to explain the position of haredim protesting for the past few weeks against the opening of a parking lot in the capital on Shabbat.

The protestor, who identified himself only as Moshe, spoke about one of the less violent demonstrations this week: "Within the haredi community it was stressed that the protest will only be for adults. The haredi community in general does not use violence.

"The violence last week and until now was only from youth on the fringe. No one has picked up a rock or thrown anything in the haredi community, even not objects such as were described in the secular press, like diapers and such."

"We come, we yell 'Shabbes' (Yiddish for Sabbath) because it is painful for us. This is what we will continue to do. What the lead scholar of the religious court tells us," explained Moshe. [...]

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]