The Jewish concept of slavery and morality?

Moshe Ahron has asserted that slavery is immoral and always was so but that we have advanced over our ancestors who were not aware of its immorality. 

Here is what I mean. The Torah didn't create slavery. Slavery existed before the Torah was given on Har Sinai. The Torah dealt with the situation as it was - slavery already existed. The Torah improved this bad situation by regulating slavery with the goal that slavery would eventually be eradicated.

To be clear, slavery was always immoral, but slavery was never the Torah's fault, the Torah was trying to improve the situation of the slave by regulating it.

Had the Torah outlawed slavery from day one, perhaps it would have been too difficult for people to comply, so Hashem didn't do that. This is similar to the Eishes Yefas Toar, where Rashi says that the Torah couldn't prohibit marrying her as the Torah won't prohibit what people can't refrain from doing.

However as can be seen from the following sources there is no criticism of slavery in the Bible, Talmud or Rabbinic literature and the institution of slavery as described in the Torah basically ceased to exist in Talmudic times. I think a more reasonable assertion that better fits the halachic sources is that slavery is clearly immoral in our present society - but that in the ancient world it was not (especially with the conditions the Torah required compared with secular law). It is not the superiority of our moral sense over that of our ancestors but the change in society which is the critical element. 

In sum, Moshe Ahron's view is very problematic in stating that the Torah itself accepts an immoral practice. While the Rambam does states something like this - in Moreh Nevuchim regarding animal sacrifices (which contradicts his Mishna Torah) - he clearly does not say any such thing regarding slavery. Moshe Ahrons attempt to assert a similar judgment regarding divorce laws in Shulchan Aruch and Poskim is similarly flawed.

See also "Biblical Slavery and Morality"
See Hakirah - Biblical view of Slavery - Then and Now


Professor Judah Rosenthal (The Slavery Controversy and Judaism – Conservative Judaism 31:3 pages 69)

The structure of ancient society was built on slavery, and the old social order ofIsrael was no exception. The Torah, however, distinguishes itself by demanding a humane treatment of slaves. It often repeats the admonition not to forget that the Israelites were once slaves in Egypt.! It is the obligation of the master to let the slave rest on the day when he himself is resting'' and it is forbidden to maim a slave. If a master maims a slave he has to let him go free." There does not exist in all the codes of the ancient world a more humane law than the one which forbids turning over a fugitive slave to his master.  The Hammurabi Code of Laws, unlike the Torah, prescribes that a man who does not turn over a fugitive slave to his master is to be punished by death."

The Talmud, too, contains many laws demanding a humane treatment of slaves. Maimonides (Hilchos Avadim 9:8) sums up the attitude of Rabbinic Judaism towards slavery in the following words:

It is permitted to work a slave with rigor. Though such is the role, it is the quality of piety and the way of wisdom that a man be merciful and pursue justice and not make his yoke heavy upon the slave or distress him, and give him to eat and to drink of all foods and drinks.

The Sages of old were wont to let the slave partake of every dish that they themselves ate of and to give the meal of the cattle and of the slaves precedence over their own. Is it not said: As the eyes of slaves unto the hand of their master, as the eyes of a female servant unto the hand of her mistress (Psalms 123:2)?

Thus also the master should not disgrace them by hand or by word, because scriptural law has delivered them only unto slavery and not unto disgrace. Nor should he heap upon the slave oral abuse and anger, but should rather speak to him softly and listen to his claims. So, it is also explained in the good paths of Job, in which he prided himself.

Cruelty and effrontery are not frequent except with gentiles. The children of our father Abraham, however, i.e., the Israelites, upon whom the Holy One, blessed be He, bestowed the favor of the Law and laid upon them statutes and judgments, are merciful people who have mercy upon all.

Thus also it is declared by the attributes of the Holy One, blessed be He, which we are enjoined to imitate: And His mercies are over all His works (Psalms 145:9).

Furthermore, whoever has compassion will receive compassion, as it is said: And He will show thee mercy, and have compassion upon thee, and multiply thee (Deuteronomy 13:18).

We do not find either in the Bible or in Rabbinic literature a prohibition against slavery or a negative attitude towards slavery as a social institution. Judaism did not consider slavery a social evil nor did it consider a slave owner or slave trader to be a sinner. Slavery was accepted as part of the social order.

 

Elon, Menachem. "Human Dignity and Freedom." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. 2nd ed. Vol. 9. Detroit: Macmillan Reference USA, 2007. 585-588. Gale Virtual Reference Library. Web. 22 Jan. 2015. Document URL

Human Dignity and Freedom in Jewish Tradition

Human dignity and freedom are fundamental values of the Torah and the rabbinic literature. The Torah states that man was created "in the image of God": "And God created man in his image; in the image of God He created him" (Gen. 1:27). Respect for the Divine image in man serves as an important source in the Torah for the preservation of human dignity. The Torah states the following concerning a person who has sinned and is liable to the death penalty: "If a man is guilty of a capital offense and is put to death, and you hang him on a tree, you must not let his corpse remain on the stake overnight, but must bury him the same day. For an impaled body is an affront to God and you shall not defile the land which the Lord your God is giving you to possess" (Deut. 21:22–23). The Sages expound these verses: R. Meir asks – what is the meaning of the words "an impaled body is an affront to God"? This can be likened to two identical twin brothers, one of whom became king over the entire world while the other went out to pursue highway robbery. After a while, the latter was caught and crucified, and passersby seeing the body said "the king himself has been crucified!" This is the meaning of the words: "for an impaled body is an affront to God."

 The principle of human dignity even requires respecting the dignity of criminal offenders. The Torah imposes a penalty on a person who steals an ox and later slaughters or sells it, in the amount of five times the value of the ox, while for stealing a sheep under similar circumstances, one is required to pay only four times its value (Ex. 21:37). The difference between the fine imposed for stealing an ox and that for stealing a sheep is explained by the Sages as follows: "R. Johanan b. Zakkai states: The Holy One blessed be He is mindful of the dignity of mankind. For [stealing] an ox, which walks on its [own] feet, the payment is fivefold; for [stealing] a sheep, which has to be carried on one's shoulders, the payment is fourfold" (Mekhilta de-R. Yishmael, Mishpatim 13). The difference between the fines stems from the sense of shame suffered by the thief in the case of the stolen sheep, which is usually carried away on his shoulders. Hence, the Torah was more lenient in the case of stealing a sheep than with stealing an ox, in which case the thief can simply lead the ox to his home and need not demean himself by carrying it on his shoulders.< The origin of human rights in Judaism lies in the fundamental notion of man's creation in the image of God. This basic axiom is the origin, not only of a person's right to dignity and freedom, but also of man's duty to protect his own dignity and freedom. This principle is given clear expression in a fundamental rule stated by the amora Rav: "A worker can withdraw from service even in the middle of the working day… for it is written (Lev. 25:55): 'for the children of Israel are My slaves [i.e., whom I took out of the land of Egypt'] – and not slaves to other slaves" (BK 116b; BM 10a). According to this law, an employee who hired himself out for an entire working day may withdraw his agreement in the middle of the day (and in such case only receives payment for the time he worked – see *Labor Law ), by virtue of the principle that a person's obligation to work for another person, even if he agreed to do so out of his own volition, constitutes a violation of that person's freedom, and a type of slavery. The principle that a person's subservience to God requires that he not be subservient to another human being receives expression in the principle of the Hebrew slave.

According to the Torah, a person may be compelled to work for another individual if he is convicted of theft and is unable to pay his fine, or if he is in a state of absolute poverty and sells himself to another person. In both these cases, his term of service is limited to a maximum of six years, and the goal of this period, during which the slave's employer owes numerous duties towards his slave, is to facilitate the rehabilitation of the offender, who would otherwise remain homeless, as an alternative to imprisonment or remaining on the streets without a roof over his head. According to the Torah, a slave who refused to go free at the end of his term would have his ear pierced by his master using an awl, and would thereafter remain a perpetual slave to his master (Ex. 21:6). The Sages questioned the underlying principle behind this commandment of piercing the slave's ear: "R. Johanan b. Zakkai was asked by his disciples: Why, of all limbs, was the ear [of the slave who refused to go free] chosen to be pierced? He replied: 'The ear that heard at Mount Sinai: "You shall have no other gods but for Me" (Ex. 20:2), and rejected the yoke of the kingdom of Heaven, and in its stead accepted the yoke of a human being; the ear that heard at Mount Sinai (Lev. ad. loc.) "for unto Me the children of Israel are servants" and yet this person went and acquired for himself another master; therefore, let his ear come and be pierced because he disregarded that which his ear heard'" (TJ Kid. 1.2).

The slave is punished for having waived his right to freedom. Perpetual enslavement to another person involves a kind of idolatry. As explained by the aforesaid words of the Sages, the first commandment states: "I am the Lord your God who brought you out of the land of Egypt out of the house of slavery. You shall have no other gods but Me" (Ex. ad loc.). This commandment exhorts a person to be free, and he cannot release himself from this obligation, neither in favor of an idol, nor in favor of another human being. The slave, the worker and the master, are all servants of God, before whom all creatures are equal. Therefore no person is entitled to be the slave of another person, when the latter himself is merely a servant of God. Even this institution of a Hebrew slave, which is in essence an act of hire for a limited period for the purposes of rehabilitation, has not been practiced, according to all opinions, for close to two thousand years, and this too is compatible Page 587

Schlesinger Twins: One Jewish Mother's International Custody Fight

Forward  In an apartment in the Austrian capital, Beth Alexander is deleting hundreds of photos of her 5-year-old twin boys from Facebook.

In one picture, Benjamin and Samuel are laughing as they hold a toy. In another they are waiting to be served lunch in their native Vienna.

The ordinary snapshots are the kind uploaded by countless mothers all over the world. Yet Alexander, a British-born modern Orthodox mother in her 30s, is barred from displaying them by order of an Austrian court, which in November ruled in favor of her ex-husband’s motion claiming the photos violated the twins’ privacy.

“Removing these pictures is painful to me,” Alexander told JTA this month in an interview via Skype. “They allow my family back in Britain to sort of keep in touch with the boys and they show that despite all that has been said about me, I’m a good mother and the children are happy when they are with me.”

The injunction is the latest in a series of legal setbacks that have left Alexander with restricted access to her boys and declared barely fit to be a mother – rulings that have led to mounting international criticism and claims of a colossal miscarriage of justice.

Leaders of the British and Austrian Jewish communities have spoken out about what they consider to be a highly unusual case that has unfairly limited Alexander’s maternal rights. Her case even made it to the floor of the British Parliament, where lawmakers last year described it as a Kafkaesque situation that has wrongly maligned Alexander as mentally ill and an unfit mother.

“I have no reason to assume that Alexander is in any way incapable of being a mother,” Schlomo Hofmeister, a prominent Viennese rabbi who knows the Schlesinger case well, told JTA. Hofmeister said it was tragic that the children were deprived of equal access to their mother and called on both parents to “find a time-sharing arrangement in the interest of these children, who are suffering.” [...]

Problem of Get on demand and Stealing money through secular courts: Rabbi Chaim Malinowitz

JLaw     Section One

Apart from the bill's flaws with respect to the validity of Gittin, there are three other anti-halachic effects. In the opinion of this writer, these effects are so manifest, so incontrovertible, that it is mystifying that any Orthodox Rabbi, much less any rabbinic institution, can be in favor of it.

I. The first basic flaw in the Get Bill is that it is intended to aid in procuring a Get -- even if there is no reason according to Jewish law to assume a Get to be appropriate.

Halacha does not sanction a Get on demand. True, by biblical law, a man can divorce his wife against her will, without giving any reason whatsoever (although it is "religiously forbidden for him to do so until he has "due cause").⁶ The woman, on the other hand, cannot initiate the act of divorce, although she can claim to have certain specific grounds for a divorce. In other words, she can become the plaintiff in a Din Torah (a legal suit before a Bet Din), claiming that a Get is due her. If she wins her case, the Bet Din will order the husband to give a Get. [...]

Without this halachic process, no one is justified in assuming that a Get is obligatory or even appropriate. Halachically, the marital state cannot be rent asunder on a mere whim, or because of boredom or lack of excitement or inconveniences. Rather, there must be halachic grounds for a Get.[...]

These laws which govern the grounds for a Get are the same as all Torah laws which govern our lives: Just as the laws governing Tzitzit, Tefillin, Shabbat, Lulav and business dealings are those dictated to us by Shulchan Aruch, so, too, are the halachic rules which concern grounds for divorce. Anyone purporting to live a life governed by halacha must orient his/her thinking in this direction. Therefore, action taken by anyone to facilitate a Get for a man/woman if the Get is halachically unjustified, even if that action does not halachically invalidate the Get, is anti-halachic. [This does not refer to friendly persuasion. Surely an outsider, considering it irrational for a spouse to continue a marriage when the other spouse wants a divorce for any reason, would consider it correct to advise a partv to take/receive a Get. But any action beyond such friendly persuasion is morally wrong.]

Lack of appreciation of this basic premise -- that a Get is not to be obtained merely because one wants one - explains much of the erroneous thinking of the proponents of the Get Bill. Nothing in the bill limits its effects to where a competent halachic authority -- a Bet Din -- has found a Get called for. Surprisingly, the proponents of the bill have not felt a need to address this issue, although it seems that it is a call for "Get-on-demand" -- an anti-Halachic statement! (Try to imagine a bill passed in the New York State legislature which mandates that A pay B money, even when their monetary dispute is unresolved -- and A maintains vehemently that he owes no such money!) [...]

III. As we have noted, the prohibition of resorting to the secular courts holds true even if every court action happens to follow all the rules of the Shulchan Aruch. If there are any differences, the additional issue of out-and-out theft arises, if the courts award money or privileges to either party.²¹ (Even in circumstances where one had received permission from a Bet Din to "use the courts" one is prohibited from keeing any monies he is not entitled to according to halacha.)

The Get Bill encourages a woman to use the civil courts to set rates of maintenance and "equitable distribution despite the fact that she might not be entitled to that money according to Jewish law. For example, let us say a woman has no due cause (halachically) for a Get, but has opened a case as the plaintiff in the civil courts for a divorce. Rabbi Akiva Eiger discusses just such a case, and compares this woman to a classic Moredet (a rebellious wife) who is not entitled to receive any support whatsoever. Certainly, too, "equitable distribution" has no halachic equivalent, but is merely the transference of property from one party to the other by state fiat; this money, then, does not belong to the acquiring party al pi din.²⁴ (The chances of "equitable distribution" being covered by the rule of Dina D'malchuta Dina are almost nil. [...]

Redefining Mental Illness:No strict dividing line between psychosis and normal experience

NY Times    TWO months ago, the British Psychological Society released a remarkable document entitled “Understanding Psychosis and Schizophrenia.” Its authors say that hearing voices and feeling paranoid are common experiences, and are often a reaction to trauma, abuse or deprivation: “Calling them symptoms of mental illness, psychosis or schizophrenia is only one way of thinking about them, with advantages and disadvantages.”

The report says that there is no strict dividing line between psychosis and normal experience: “Some people find it useful to think of themselves as having an illness. Others prefer to think of their problems as, for example, an aspect of their personality which sometimes gets them into trouble but which they would not want to be without.”

The report adds that antipsychotic medications are sometimes helpful, but that “there is no evidence that it corrects an underlying biological abnormality.” It then warns about the risk of taking these drugs for years.

And the report says that it is “vital” that those who suffer with distressing symptoms be given an opportunity to “talk in detail about their experiences and to make sense of what has happened to them” — and points out that mental health services rarely make such opportunities available.

This is a radically different vision of severe mental illness from the one held by most Americans, and indeed many American psychiatrists. Americans think of schizophrenia as a brain disorder that can be treated only with medication. Yet there is plenty of scientific evidence for the report’s claims. [...]

Disneyland measles outbreak: Rapid spread by non vaccinated individuals

LA Times    The measles outbreak that began at Disneyland during the holiday season is now spreading beyond people who contracted the disease at the theme park, with those patients now exposing others after returning to their hometowns, health officials said Saturday.

There are now 51 confirmed cases of the highly contagious virus across California, three other states and Mexico, and the Orange County Health Care Agency said the reports of new cases “indicate the measles outbreak will continue to spread.”[...]

Officials say that many who have become ill were not vaccinated for measles. In the San Diego County cases alone, nine out of the 10 who fell ill did not get the measles vaccine.  [...]

But health officials have long expressed fears that progress against measles was threatened by a growing anti-vaccination movement in the United States, based on parents’ fears that the vaccine causes autism -- a theory that has been thoroughly discredited by numerous scientific studies.

“The greatest threat to the U.S. vaccination program may now come from parents’ hesitancy to vaccinate their children,” Dr. Mark Grabowsky, a health official with the United Nations, wrote last year in the Journal of the American Medical Assn.-Pediatrics. "Although this so-called vaccine hesistancy has not become as widespread in the United States as it appears to have become in Europe, it is increasing."

“Many measles outbreaks can be traced to people refusing to be vaccinated; a recent large measles outbreak was attributable to a church advocating the refusal of measles vaccination.”

A Times analysis published last September reported that the rise in vaccine exemptions among kindergartners because of parents’ personal beliefs was most prominent in wealthy coastal and mountain communities, such as southern Orange County and the Santa Monica and Malibu areas. [...]

דרמה: הגר"א שכטר פרש ממועצת גדולי התורה

update January 17: Just spoke with someone who discussed with Rav Ahron Schecter his threat to resign from the Moetzes

Reb Ahron is concerned about a number of issues 1) the dispute in Israel between the followers of Rav Shteinman and Rav Auerbach 2) the fact that certain yeshivos and individuals have been destroyed or messed up as a result of this dispute 3) that it is no longer accepted in Israel that gedolim disagree and that it is legitimate to follow the gadol a person wants 4) the attempt of the Aguda and other American rabbis to take sides in the dispute - when traditionally American gedolim have stayed out of Israeli disputes of this nature 5) his health is not optimal and he doesn't want to squander it in dealing with disputes of this type.

BHOL

(see also Kikar HaShabbat)

דרמה באגודת ישראל בארה"ב: זקן ראשי הישיבות הגאון רבי אהרן שכטר, ראש ישיבת רבינו חיים ברלין וחבר מועצת גדולי התורה, הודיע על פרישתו ממועצת גדולי התורה על רקע הפילוג הליטאי.

לפני כשבועיים התקיימה אסיפת חירום של גדולי התורה בבית ראש הישיבה הגר"א שכטר בפלטבוש בניו יורק, בה הועלתה על ידו דרישה נחרצת להפסיק כל התערבות ולא לתת דריסת רגל בארה"ב לפילוג הליטאי, שכבר גבה מחיר כבד מנשוא בארץ ישראל.

האסיפה התקיימה לאור טענות קשות שהועלו בדבר התערבותה של אגודת ישראל בארה"ב בפילוג הליטאי בישראל.

כידוע, מידי שנה מתקיימת ישיבת 'ירחי כלה' מטעם אגודת ישראל במלון רמדה בירושלים. כשמאות בעלי בתים מגיעים מארה"ב, להשתתף בשיעורי ה'ירחי כלה' מפי גדולי התורה, ראשי ישיבות ומרביצי תורה.

הרבנים משתתפי האסיפה הביעו צער על כך, כי למרות המצב הסבוך, ממשיכה אגודת ישראל לקיים את "ירחי כלה" בירושלים דווקא, כשעל האירוע מעיב צל כבד של מחלוקת וביזוי כבוד התורה.

הגר"א שכטר ציין כי אגודת ישראל באמריקה מאז ומתמיד הייתה מאוחדת ונזהרה מכל שמץ של התערבות במחלוקת. לדבריו היה נחוץ להעביר את ה'ירחי כלה' למיקום גיאוגרפי אחר עד יעבור זעם.

הרבנים ציינו כי בתקופת ייסוד מפלגת "דגל התורה" ע"י הרב שך זצ"ל, הקפידה אגודת ישראל בראשות הרב משה שרר זצ"ל, ובהנחיית הגראמ"מ שך זצ"ל ועמו כל גדולי ישראל שלא לנקוט צד במחלוקת, "באשר כל מהותה של אגודת ישראל היא ליכודם ואחדותם של כל החרדים לדבר ד'".

בשיחה טלפונית שהתקיימה במהלך האסיפה, הבהירו גדולי התורה ליו"ר אגו"י בארה"ב הרב חיים דוד צוויבל כי על אגודת ישראל לסלק את ידם מכל התערבות ונקיטת צד במחלוקת הליטאית, וכי כל פעולה כזאת תכניס את היהדות החרדית בארה"ב לסחרור קלחת המחלוקת המכלה כל חלקה טובה. על כן דרשו הרבנים לבטל את התכנית המקורית של ה'ירחי כלה'.

[...]

Klausenberger Rebbe - American Gittin are problematic

Shefah Chaim(Derashos Chumash - Parasha Beshalach page 224-225):

Mordechai Wolmark - charged with Mendel Epstein - pleads guilty to using threats to obtain a Get

US Attorney's Office     FOR IMMEDIATE RELEASE

January 14, 2015

TRENTON, N.J. - An Orthodox Jewish rabbi today admitted conspiring to travel to New Jersey to coerce a Jewish man to give his wife a religious divorce – referred to as a “get” – through threats of violence, U.S. Attorney Paul J. Fishman announced.

Martin Wolmark, 56, pleaded guilty before U.S. District Judge Freda L. Wolfson in Trenton federal court to an information charging him with conspiracy to travel in interstate commerce to commit extortion.

According to documents filed in this case and statements made in court:

On Aug. 7, 2013, Wolmark, an ordained Orthodox Jewish rabbi, spoke with a woman and her brother about obtaining a Jewish divorce from the woman’s recalcitrant husband. A get is a divorce document which, according to Jewish Law, must be presented by a husband to his wife to effect their divorce. Unbeknownst to Wolmark, the woman and the brother were actually undercover FBI agents. During the conversation, which was recorded by law enforcement, Wolmark informed the agents that there were two ways to go about obtaining a get from such a recalcitrant husband, one of which was to “nail him.” Wolmark also told the agents that coercing the husband into giving a get could be expensive. He then recommended that the agents speak with his colleague, Mendel Epstein, who he knew had previously used violence to coerce recalcitrant husbands into giving gets to their wives. Wolmark then initiated a conference call with the agents and Mendel Epstein.

On Aug. 14, 2013, the agents met with Mendel Epstein at his home to discuss the case further. On Oct. 2, 2013, Wolmark convened a rabbinical court (a “beth din”) with Mendel Epstein and Jay Goldstein in his office in Suffern, New York. The purpose of this proceeding was to determine whether there were grounds under Jewish law to coerce the husband into giving the get. The female agent also attended and recorded the meeting. During this meeting, Mendel Epstein discussed openly the plan to kidnap and assault the purported husband in order to obtain the get.

On Oct. 9, 2013, a group of Wolmark’s conspirators – including Jay Goldstein, Moshe Goldstein, Avrohom Goldstein, Simcha Bulmash, Ariel Potash, Binyamin Stimler, and Sholom Shuchat – traveled from New York to a warehouse in Edison, New Jersey, with the intent of forcing the purported husband to give his wife a get by means of violence and threats of violence.  Six of these coconspirators previously pleaded guilty to traveling to New Jersey to commit extortion.

The conspiracy count to which Wolmark pleaded guilty carries a maximum potential penalty of five years in prison and a $250,000 fine, or twice the gross gain or loss from the offense. Sentencing is scheduled for May 18, 2015.

U.S. Attorney Fishman credited special agents of the FBI, under the direction of Special Agent in Charge Aaron T. Ford in Newark, for the investigation leading to today’s guilty plea.

The government is represented by Assistant U.S. Attorneys R. Joseph Gribko and Sarah Wolfe of the U.S. Attorney’s Office in Trenton.

The pending charges and allegations against related defendants are merely allegations, and they are considered innocent unless and until proven guilty.

15-016                                          

Defense counsel:  Benjamin Brafman Esq., New York

------------------------------------------------------------------

lohud

An Orthodox Jewish rabbi from Monsey admitted Wednesday to traveling interstate to use threats of violence to force a man to give his wife a religious divorce.

Martin "Mordechai" Wolmark — along with Rabbi Mendel Epstein, a prominent Ultra-Orthodox divorce mediator from Brooklyn — had initially been accused of heading a gang of eight thugs who used cattle prods and other devices to torture men into giving their wives a "get," a document a woman must obtain from her husband should she seek a divorce under Jewish law.

On Wednesday, Wolmark, 56, appeared in a federal courtroom in Trenton, New Jersey, and pleaded guilty to conspiracy to travel in interstate commerce to commit extortion, U.S. Attorney Paul J. Fishman said in a statement.

Ksav Sofer: Why the Egyptians were suspicious of the Jews

Guest post by Rabbi Raffi Bilek

An interesting piece from the Ksav Sofer on Shemos 2:14,

 ספר כתב סופר על שמות פרק ב פסוק יד

אכן נודע הדבר. ונ"ל מבלי להאריך בדקדוקים, ע"פ שמפרשים וירעו אותנו המצרים, דהיינו שהחזיקו אותנו לפועלי און שאין אנו מכירים טובה, וחשדו אותנו כי נוספים אנחנו על שונאיהם ללחום בהם, וזה היה תכלית הרעה שחשבו עלינו רמיה בלב, ועל חשד זה שיעבדו אותנו בעבודת פרך. ולמרע"ה הוקשה איך עלה זה על דעת פרעה ועמו לחשוב מחשבות רעות כאלו, אבל יובן הדבר כי אנו אצל האומות נחשבים לעושי מרמה ותחבולות שונות בעלי מחלוקת וכדומה, יען שהם רואים כי איש (לרעהו) [על רעהו] יעמוד לדחותו מכל וכל ולדבר רעה עליו ולמוסרו ביד שונאיו, ולומדים קו"ח אם איש ברעהו יהתלו מכ"ש שישנאו אותנו ויחשבו עלינו תמיד מחשבות איך לרמות ולהטעות. והנה אילו היו המחרחרי ריב הולכים אל דייני שופטי ישראל לשאול את פיהם, לא היו הגוים יודעים מרמיות ותחבולות בני עמינו, אבל המה מוסיפים חטא ואשמה ואין נוטים אזנים לשופטים ודייני ישראל, רק מקריבים דינם אל שופטי אומות, וע"י זה נתחלל שמו הגדול ית"ש:

It appears to me, without discussing inferences extensively, according to what the commentators say about the verse “vayerau’u osanu hamitzrim” (Dev. 26:6), i.e. that they held us to be sinners since we were not grateful to them, and they were suspicious of us that we would join their enemies to wage war against them, and this was the evil that they ascribed to us, that they thought we were duplicitous, and as a result of this suspicion they enslaved us with crushing labor. And Moshe Rabbeinu asked how it could possibly occur to Pharaoh and his nation to think such negative thoughts; but the matter can be understood since we are thought of by the non-Jews as cheaters, schemers, quibblers and so on, since they see that people are trying to oust their fellow Jews, to speak evil about them, and to hand them over to their enemies. The non-Jews learn a fortiori from this that if the Jews are willing to fight against each other, all the more so they will fight against them and think constantly how to cheat and mislead them.  If these rabble-rousers would go to the Jewish judges to ask of them, the non-Jews would not know about the duplicity and cheating of our people; but instead they add sin and guilt and do not listen to the judges of Israel, rather they bring their cases to the gentile judges, and thus is the name of G-d profaned.”

The Ksav Sofer appears to accept here as a given that there are nasty people among the Jews – cheaters, liars, informers, and so on.  He laments, however, that in light of the existence of these problems Jews will take their suits to secular court rather than avail themselves of the Jewish judicial system.  (I presume that he would not be opposed to using the secular court where a beis din would rule it permissible.)  If we must accept that there are such low-level people among the Jewish nation, at least, he seems to suggest, let us avoid “airing our dirty laundry” by bringing in the non-Jewish authorities.

This is obviously not a new concern, nor is it out of fashion.  Readers of this blog have surely encountered this perspective in the very many discussions of child sexual abuse in the Orthodox community.  Of course, the Ksav Sofer was living in a different time and place than we are, and so while the keep-it-under-wraps approach certainly has a Torah basis, we need to make sure we are applying it appropriately for our generation. 

Were it realistically possible to manage sexual abuse cases within the Jewish community, I think that approach would have a lot more supporters. Unfortunately, as we have all seen too many times now, the Jewish infrastructure is not at this time able to address the problem.  The Baltimore Vaad Harabbonim put out an explicit statement to this effect, and over time more and more poskim have come to permit reporting to secular authorities from the outset.  If we are to protect our children, we must be prepared to do so.  There’s no question that it doesn’t make frum Jews look good when these things are plastered across the news – but the responsibility for the chillul Hashem lies squarely with the perpetrator of the abuse, not with those who try to stop him.  As always, Torah perspectives that were taken for granted in the past need to be balanced with daas and sensitivity to current concerns.

Schlesinger Twins: Chabad of Manchester supports Beth

Siruv against Rabbi Shlomo Zalman Kaufman by Beis Din Givas Hamorah

See previous post 
See post regarding siruv issued by Rabbi Kaufman

Landmark Program Uncovers False-Positive In Neonatal Herpes Case (Why does New York City refuse to do DNA testing?)

Yated Why would a mistaken diagnosis in a case of reported neonatal herpes make headlines anywhere - especially if no adverse health consequences resulted from the error? Yet a false positive diagnosis of this nature, recently reported by the Rockland County Department of Health, has stirred profound interest in the Orthodox community.

 

That’s because the erroneous diagnosis involved a Jewish baby boy who had undergone bris milah with metzitzah b’peh and was brought to a NYC hospital with a respiratory infection. He was immediately tested for neonatal herpes, although no symptoms of the virus were present. To the parents’ surprise, the test was positive.

Weeks later, to the family’s relief, those findings were discredited in a most unusual way - through a landmark DNA testing program in existence for only two years. The baby’s long hospitalization and treatment for herpes turned out to be totally unnecessary. 

This strange turn of events has raised questions about other City-reported cases of herpes. In view of the DOH’s relentless efforts to cast mbp as deadly to babies, the discovery that the “positive” was a false-positive has fueled suspicions that other reported cases of HSV-1 infections following bris milah might have also been false-positive.

Perhaps even more newsworthy, the findings of a misdiagnosis also revealed the existence of the trailblazing DNA testing program quietly launched in Rockland County in 2013 to track the source of herpes infection in infants. 

This extraordinary program was formed by the Rockland County Department of Health working in close cooperation with the Orthodox Jewish community.

The DNA program - the very first of its kind anywhere - can track the source of HSV-1 by comparing samples of the virus in the afflicted infant with samples of DNA from the mohel, the baby’s parents and the main caregivers. The testing is done in the State’s Wadsworth Laboratory in Albany, the one facility in New York - and perhaps in the country - that performs DNA testing of this nature. [...]

Muslim Employee of Kosher Market in Paris Praised for Hiding Customers From Gunman

NY Times  As the authorities in France worked on Saturday to piece together the sequence of events at a kosher supermarket in Paris where a gunman and four hostages were killed on Friday, there was an outpouring of praise online for a young employee credited with saving the lives of some customers by hiding them in a cold-storage room.

The employee, Lassana Bathily, 24, was identified in the French news as a Muslim from Mali who worked at the supermarket, Hyper Cacher, near the Porte de Vincennes in eastern Paris.

In an interview with the French channel BFMTV, Mr. Bathily said he ushered about 15 people into the basement room after the gunman burst into the shop. He then turned off the power and the lights.

Личная война Бесс Александер - Schlesinger Twins

Relevant Info  (posted with permission of the author - Google Translate does a good job)

В интервью газете HuffPost UK Бесс сказала, что её мальчики не говорят вообще – в возрасте 4 лет. Они могут лишь произнести несколько слов на смеси английского и немецкого, не знают никаких игр или песен. В центр встреч дети приходят с грязными, спутанными волосами, в грязной, давно не стиранной одежде, немытыми и очень, очень напуганными. Знакомые семьи подали многочисленные жалобы о состоянии детей в социальные службы, но ни одна из них не была принята к сведению. 

Жила-была в Манчестере девушка по имени Бесс Александер, религиозная еврейка, окончившая Кэмбриджский университет.  И однажды она познакомилась в Париже с доктором из Австрии, Михаэлем Шлезингером, тоже ортодоксальным евреем, принадлежащим к одной из наиболее влиятельных и богатых семей в Австрии. Бесс поспешила выйти за него замуж. Вскоре она поняла, что совыршила ужасную ошибку. Муж издевался над ней, угрожал и бил, даже после рождения детей – близнецов Самуэля и Бенжамина. В 2010 году Шлезингер попытался добиться госпитализации жены в психиатрической лечебнице закрытого типа, но вместо этого полиция удалила из дома его, посчитав, что его поведение представляет угрозу для жены и детей. Доктор бил не только жену, но также и своего тестя, и даже собственного отца.

Шлезингер позвонил судье Верховного суда Австрии, своему близкому другу Констанзе Тау, и поросил ее поговорить с судьей, которая вела его дело о насилии в семье и разводе, Сюзанне Готтлихер. После встречи друх судей, Готтлихер изменила своё мнение и постановила, что отныне Бесс не будет иметь полной опёки над детьми, как было решено раньше. Половину времени они будут проводить с отцом. Бесс был перекрыт выезд за границу. Слушания в суде не было – судья приняла это решение за кулисами. В 2011 году Шлезингер потребовал психиатрической экспертизы для своей бывшей жены. Экспертизы была проведена на немецком языке, которым Бесс почти не владеет. Психиатр ( состоящий в штате судьи Констанзы Тау) пришел к выводу о её неадекватности, основываясь на том, что она отвечала медленно и неуверенно… Вам это ничего не напоминает, уважаемые читатели?

Неоднократно проведенные независимые экспертизы показали, что Бесс вполне адекватна и способна заботиться о детях. Несмотря на это, судья Готтлихер вынесла постановление о передаче детей под полную опеку Шлезингера. Дети были букально вырваны из её рук полицией. Несчастная женщина подавала одну апелляцию за другой, включая Верховный Суд Австрии , но ни одна из них не была рассмотрена, без объяснения причин.

Дети находятся под надзором няньки-филипиннки, не говорящей ни на одном из европейских языков. Отец детей отменяет все посещения матери – за последние несколько лет он отменил 50 визитов (!)- за которые она должна платить центру посещений – 40 евро за визит, вне зависимости от того, состоялась ли встреча в детьми.

В интервью газете HuffPost UK Бесс сказала, что её мальчики не говорят вообще – в возрасте 4 лет. Они могут лишь произнести несколько слов на смеси английского и немецкого, не знают никаких игр или песен. В центр встреч дети приходят с грязными, спутанными волосами, в грязной, давно не стиранной одежде, немытыми и очень, очень напуганными. Знакомые семьи подали многочисленные жалобы о состоянии детей в социальные службы, но ни одна из них не была принята к сведению.

Доктор Шлезингер отказался комментировать состояние, в которм находятся его дети. (История его семьи может пролить свет на его поведение. При разводе его родителей его мать получила все права на детей и не давала отцу видеться с ними. До сегодняшнего дня он не поддерживает отношений с отцом и ненавидит его – в сущности, совершенно незнакомого человека).

Как известно, Британские официальные лица, и уж тем более правительство, крайне неохотно вмешиваются в то, что происходит с их гражданами за границей. Но в этом случае злоключения гражданки Великобритании заслужили внимание членов Парламента и обсуждение в Палате Общин. Грахам Стрингер, депутат Парламента назвал случай Бесс Шлезингер «Кафкианским» и «недоступным пониманию». В докладе в Палате Общин Стрингер рассказал депутатам о сотоянии детей, о том, что у одного из мальчиков отсутствуют 4 передних зуба, а у второго – два, без всяких на то медицинских оснований. Судья Готтлихер отклонила раппорт из ясель малышей, в котором говорилось о том, что они плачут и прячутся при виде отца. Дети серьёзно отстают в развитии – чего не наблюдалось, когда они жили с матерью – и черезвычайно травмированы.

Бесс рассказала в интервью HuffPost UK, что её семья готовит иск в Европейский Суд по правам человека, при помощи Британского правительства. (Что само по себе очень необычно и доказывает неординарность этого случая).

Бесс борется за право быть матерью своим детям уже 3 года.

В статье, написанной самой Бесс, она расказывает о невыносимой боли разлуки с детми, о их дне рождения, праздниках и семейных торжествах, проходящих без них. О том, как она вернулась на Рош Га-Шана в Манчестер, чтобы не быть одной на праздники, и как рыдала в объятиях своей матери в синагоге, когда трубили в Шофар. О двойной боли ее матери – за дочь и за внуков.

Шлезингер утверждает, что Бесс отошла от религии (что не соответствует действительности,) и община Вены отвернуласть от неё, оклеветанной чужестранки, по указанию раввинов.

При чём тут мы и Израиль, скажут читатели.

Все евреи ответственны друг за друга, и когда где-то совершается зло, мы не имеем права просто стоять и смотреть. Евреи диаспоры и Израиля всегда связаны. И не только в таких случаях, как дело Полларда, когда человек пожертвовал всем ради Израиля, но и в таких, когда вроде бы Израилю нет до этого никакого дела.

Очень часто зло совершается совсем рядом с нами. Бесс – далеко не единственный человек, пострадавший от произвола чиновников, коррупции, лжи и поклёпа. Наверняка каждый из нас знает о случаях, когда это происходило в Израиле. Особенно страдают иностранцы и олим, не говорящие на иврите. Об одной из них я расскажу в следующей статье.

Бесс и её семья просят, чтобы о её истории узнали как можно больше людей. Никому не известно, где найдётся человек, который сможет ей помочь. Все материалы для этой статьи находятся в открытом доступе в Интернете, на сайте семьи Александер и в Британской прессе.

Setting a Personal Example - reasons why it doesn't always work by Allan Katz

 Guest post by Allan Katz 

Setting a personal example is said to be crucial in the parenting or educating children. However, there are many kids and students who are being raised and educated in an environment where parents and teachers are setting great personal examples and yet it has no impact on these kids or on students.  So what is the problem?

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Setting a personal example is said to be crucial in the parenting or educating children.  Albert Einstein   said  - “Setting an example is not the main means of influencing others, it is the only means.”

 For sure the ' Do as I say and not Do as I do '   attitude and approach of care givers just undermines the credibility and authenticity of a parent and teacher. However, there are many kids and students who are being raised and educated in an environment where parents and teachers are setting great personal examples and yet it has no impact on these kids or on students.  So what is the problem?

The problem is the behaviorist nature of ' setting a personal example'. Education is not about a passive student or child absorbing information but a child and student actively noticing what is happening around them and then making meaning of this. In order to learn from the personal example of a parent, teacher or Rabbi, the child needs to notice and to be sensitive to the nuances and the motives behind the behavior or personal example set by his parent, teacher etc. One can only benefit from ' Shimush Talmeidi Chachamim ', being an apprentice to great sages or being exposed to them if one keenly observes and is sensitive to the example they set.  Education is not only noticing the inconsistencies and incongruent passages or words in a text, but to notice them in situations and on peoples' faces. Kids and students don't learn from 'personal example ' because they are simply not sensitive enough to be aware of what is happening and certainly they are not in a position to reflect and learn from personal example.

The portion-parasha of Shemot has examples where actively noticing something peculiar in the environment actually changed history. Pharaoh's daughter noticed a basket hidden among the reeds. This led her to being a mother to Moses – the future savior and redeemer of the Israelites in Egypt. Moses himself while looking after Yitro- Jethro's flocks in the desert noticed a fire, a burning bush. This excited his curiosity. He went to investigate and he saw that the bush was burning but not being consumed .If he would not have noticed the bush, he would not have experienced God's revelation and accepting the leadership role to take the Israelites out of Egypt.  As they journey towards Mount Moriah, the place where the 'Akeidat Yitzchak' – the binding of Isaac would take place, Abraham and Isaac notice a cloud hovering over the mountain. Abraham says – do you notice what I see and Isaac says yes. Abraham asks the same question to his 2 attendants and they did not see anything unique. This ability to notice reflected on Isaac's spiritual insight which made him fit to be an offering, while the attendants who did not notice could not continue the journey.

Kids and people have a problem about being grateful and expressing gratitude. As a sign of gratitude, Moses does not execute the plague of blood that turned the Nile and other water resources into blood, and the plague of lice that infected the dust and ground, because he was saved by the Nile and he hid the dead Egyptian in the sand. In order to be grateful and express gratitude - ha'carat ha'tov  in  Hebrew, one has to be aware and recognize the good that was done. People simply are not aware and don't see the good done to them. This is reinforced by the fact that people don't like to feel indebted to others so we tend to subconsciously minimize or ignore the good done to us.

We are told in the Ethics of our Fathers that a wise person learns from every person. The difficulty people have in learning from the example of others is that they t end to be very judgmental and only notice things that already fit in with their  world view and justify their  opinions about  people and events. This is very true if kids don't have a good relationship with parents and teachers and don't see them as their teachers and guides. Kids must have a good relationship with parents and teachers and seek relationship in order to   benefit from the example set by care givers and teachers.

Setting an example is not enough. We have to bring kids ' behind the scenes ' and share our thinking, our motives and values behind our decisions and actions. We can share our dilemmas, our concerns and perspectives and get a kid's input as well. Kids can also pick up our attitude, enthusiasm and why we feel joy and privilege in what we do. The best way to set an example is to get them involved with us, cooperating and collaborating when appropriate and solving problems in a collaborative way. In this way, we teach them the skills needed for their lives, adult life and marriage.

Is vaccination required/permitted? Rav Eliashiv's view

 update see Wikipedia - vaccine controversies
 Regarding the discussion about medical procedures such as genetic testing or vaccinations, I was sent this recording of Rabbi Tatz discussing the issue of vaccinations in a situation where is is accepted in the general population to vaccinate children. He asked Rav Eliashiv who paskened that if everyone does it then it is permitted without evaluating the risks.

The discussion of vaccinations starts at about 27 minutes

New Genetic Tests for Women Who Are Expecting

Wall Street Journal   Women expecting a baby or planning a pregnancy are being pitched a fast-growing array of tests to check if they are carriers for hundreds of mostly rare genetic diseases.<

Such genetic testing, called carrier screening, has long been targeted mainly at people of certain ethnic groups such as Ashkenazi Jews, who are at higher risk for some conditions such as Tay-Sachs disease. Now, companies that offer carrier screening are promoting the idea that testing everyone for many diseases is a more effective way to reduce the number of babies born with serious disorders, including cystic fibrosis, a life-limiting lung condition, and Canavan disease, a fatal neurological disorder.

“We have the technology and it’s affordable enough that we don’t need to put people into ethnic categories,” says Shivani Nazareth, director of women’s health for Counsyl Inc., in South San Francisco, Calif., one of the largest carrier-screening companies. “If we can offer the same panel to everyone, it’s so much more efficient.”

Scientists keep identifying new gene mutations, or variations, associated with specific diseases. Advances in DNA technology allow companies to quickly screen large numbers of people, using saliva or blood samples, to determine if parents could pass the genetic variations to their children.

Counsyl offers tests that aim to detect heightened genetic risk for at least 98 different diseases, for between $599 and $999. Another company, Gene by Gene Ltd., of Houston, plans in the next few months to introduce First Look, a test billed as the most comprehensive on the market that can screen for more than 300 diseases. The company expects the price could be close to $1,500.[...]

Ashkenazi Jews, those hailing from Eastern Europe, have long been tested for about 20 genetic disorders including Tay-Sachs disease, Canavan disease and familial dysautonomia, a neurological condition. New York’s Mount Sinai Medical Center recently expanded its screening for this group to include 38 possible diseases, after the hospital’s genetic testing laboratory found these patients are at increased risk of being a carrier for a wider range of genetic conditions than previously thought.

Mount Sinai also offers for as much as $1,000 broader carrier screening to all women, Jewish or not, for a total of 111 disorders. “If you want to know your carrier status for a larger number of diseases, do the all-inclusive testing,” says Lisa Edelmann, director of Mount Sinai’s genetic testing lab. “So many people don’t really know their full ancestry. I know on one side that I am a quarter Italian and at least a quarter Polish, but the other half is not as clear.” [...]

Prince Andrew sex claim: Alan Dershowitz threatens action : Destroying reputations with unsubtantiated allegations

BBC  A US lawyer says he is planning legal action against a woman who claims she was forced to have sex with him and Prince Andrew when she was a minor.

Alan Dershowitz told the BBC he wanted her claims to be made under oath.

He and the Duke of York were named in documents filed in a Florida court over how prosecutors handled a case against financier Jeffrey Epstein.

Buckingham Palace has denied the woman's claims that she was forced by Epstein to have sex with Prince Andrew.

On Saturday, the palace issued a further statement, in which it "emphatically denied that the Duke of York had any form of sexual contact or relationship" with the woman.

The Mail on Sunday has identified the claimant as Virginia Roberts, but the BBC has not been able to verify her identity. 

The woman behind the allegations says she was forced to sleep with the prince when she was under age, and on three occasions - in London, New York and on a private Caribbean island owned by Epstein - between 1999 and 2002.

Mr Dershowitz, a former Harvard Law professor, said he intended to legally challenge the woman's allegations. 

"My goal is to bring charges against the client and require her to speak in court. If she believes she has been hurt by me and Prince Andrew, she should be suing us for damages.[...]

Dor Yeshorim's work to save children from genetic diseases

Update: see Rav Moshe Feinstein - Medical tests and bitachon

Tablet Magazine     An office sits on a humble corner on Wythe Avenue in Williamsburg, a Brooklyn stronghold for hipsters and Hasidim alike. Above a locked and graffitied metal security gate is a weathered sign, its gold letters scratched and peeling. “Dor Yeshorim: Committee for Prevention of Jewish Genetic Diseases,” it reads. It’s unclear if anyone works there and whether or not the office is now just an idle space below closed-curtained apartment windows. The organization operates quietly, some would even say secretively: Phone numbers linked to Dor Yeshorim are automated, its website outdated and often unclickable, and its services little-known to those outside the Orthodox world.

The Brooklyn-based organization, which now offers Jewish genetic testing across the United States, Canada, Israel, and Europe, works to eliminate any chance that two carriers of the same genetic disease will even date, avoiding the heartache of having to abandon a progressing relationship, or worse, having a child with a fatal or debilitating genetic disorder. After conducting genetic screening, Dor Yeshorim assigns identification numbers that correspond to its clients’ genetic data. Before or soon after meeting, potential partners exchange ID numbers and dial an automated hotline to check genetic compatibility—a phone call that almost always determines if a relationship will move forward or end.

Described as both a matchmaking service and a preventative health organization, Dor Yeshorim provides an anonymous medium for clients to check compatibility. “You have reached Dor Yeshorim, the internationally recognized program for the prevention of Jewish genetic diseases,” answers the hotline’s automated male voice. “To submit a request for compatibility, press 1. To check compatibility, you will need to submit both the male and female’s nine-digit Dor Yeshorim identification number and both their dates and months of birth, not the year of birth,” the robotic voice instructs.

Since Dor Yeshorim’s founding in 1983, numerous Jewish genetic testing services have emerged worldwide. Secular Jews might choose to get screened through their physician’s office or at a hospital-based program. New York City’s Mount Sinai, NYU, Columbia, and Beth Israel hospitals all have medical genetics departments that offer testing. There are also community and nonprofit screening programs, as well as commercial labs. As genetic science advances, screening and access to genetic data have become easier and more affordable for the general population. But Dor Yeshorim differs, in one important way: Those tested never find out their results.

The only information provided is whether a pair is compatible—meaning that the two individuals are not carriers of a mutation for the same disease. If a boy and girl are incompatible, Dor Yeshorim indicates that continuing the relationship is “not advisable” and offers genetic counseling. Meanwhile, everyone’s test results remain locked in a confidential database. [...]

Bat Melech shelter for religious battered women in Israel to double its capacity

Times of Israel   An organization that runs two shelters for religious battered women will double its capacity and wipe out its current waiting list. 

Bat Melech currently serves over 1,000 women and children each year who require a kosher and Shabbat-observant atmosphere. [...]

“Many of Bat Melech’s residents are English-speakers from the United States, Canada, England and South Africa, so I see ourselves as the ‘international Jewish women’s shelter’ as we provide service to everyone, “ said Bat Melech’s overseas director Amy Oppenheimer.

An Oasis of Care for People With Intellectual Disabilities

NY Times   LOUISVILLE, Ky. — A mother needs to get her son out the door. Thick white socks cover his contorted feet, a coat drapes his twisted shoulders, a water bottle with a straw nestles in the concave of his chest, and black straps on his wheelchair secure his wrists. He is 33 years old, and she has to get him to an appointment.

“I always forget something,” the mother, Mimi Kramer, says, looking about her small, immaculate house. “Oh. A change of pants, just in case.”

Her son, Trey, has intellectual disability, autism and cerebral palsy. He was a joy as a child, she says, but with puberty came violent acts of frustration: biting himself until he bleeds, raging against sounds as faint as a fork scrape on a plate, lashing out with his muscular right arm. He nearly bit her finger off one Kentucky Derby Day when she tried to swipe away foam that he had gnawed from his wheelchair’s armrest.

“But he’ll also definitely make you smile when he’s happy,” says Ms. Kramer, 52, a slight, divorced woman who has raised her son mostly alone. “His smile will light up the room.”

For years, parents like Ms. Kramer have struggled to find compassionate health care for their adult children with profound disability, among the most medically underserved populations in the country. They are told their children are not welcome: too disruptive in the waiting room, too long in the examining room — beyond the abilities of doctors who have no experience with intellectual disability.

“It’s been really hard to find anyone to even take him,” Ms. Kramer says. “Much less the experience when you go into a waiting room with someone as challenging as Trey.”

Now, though, Ms. Kramer has a place to go. A motorized lift raises her son into her customized Ford Econoline van, where a home care aide named David Stodghill keeps some fudge cookies nearby as positive reinforcement for Mr. Kramer. [...]

Off they go into the wintry Kentucky rain, bound for refuge on the other side of Louisville: the Lee Specialty Clinic, one of the very few free-standing facilities designed exclusively to provide medical and dental treatment — and a sense of welcome — to people with intellectual disability.

The 17,000-square-foot clinic, which opened in June, offers certain amenities. A reception area with natural light and easy-to-clean cushions. Extra-wide halls. Scales designed to weigh people in wheelchairs. An overhead tram to lift patients into dental chairs.

Just as important, say the clinic’s co-directors, Dr. Henry Hood and Dr. Matthew Holder, is its staff, trained to understand what their patients and families have been through. For example, Dr. Hood says, parents will often recall being told at the last medical clinic “to get your son or daughter out of here, and don’t ever bring them back.”

Science Increasingly Makes the Case for God

Wall Street Journal    In 1966 Time magazine ran a cover story asking: Is God Dead? Many have accepted the cultural narrative that he’s obsolete—that as science progresses, there is less need for a “God” to explain the universe. Yet it turns out that the rumors of God’s death were premature. More amazing is that the relatively recent case for his existence comes from a surprising place—science itself. 

Here’s the story: The same year Time featured the now-famous headline, the astronomer Carl Sagan announced that there were two important criteria for a planet to support life: The right kind of star, and a planet the right distance from that star. Given the roughly octillion—1 followed by 24 zeros—planets in the universe, there should have been about septillion—1 followed by 21 zeros—planets capable of supporting life.

With such spectacular odds, the Search for Extraterrestrial Intelligence, a large, expensive collection of private and publicly funded projects launched in the 1960s, was sure to turn up something soon. Scientists listened with a vast radio telescopic network for signals that resembled coded intelligence and were not merely random. But as years passed, the silence from the rest of the universe was deafening. Congress defunded SETI in 1993, but the search continues with private funds. As of 2014, researches have discovered precisely bubkis—0 followed by nothing. 

What happened? As our knowledge of the universe increased, it became clear that there were far more factors necessary for life than Sagan supposed. His two parameters grew to 10 and then 20 and then 50, and so the number of potentially life-supporting planets decreased accordingly. The number dropped to a few thousand planets and kept on plummeting.

Even SETI proponents acknowledged the problem. Peter Schenkel wrote in a 2006 piece for Skeptical Inquirer magazine: “In light of new findings and insights, it seems appropriate to put excessive euphoria to rest . . . . We should quietly admit that the early estimates . . . may no longer be tenable.”

As factors continued to be discovered, the number of possible planets hit zero, and kept going. In other words, the odds turned against any planet in the universe supporting life, including this one. Probability said that even we shouldn’t be here. [...]

One in five women in college sexually assaulted: an update on this statistic

Washington Post     “We know the numbers: one in five of every one of those young women who is dropped off for that first day of school, before they finish school, will be assaulted, will be assaulted in her college years.”

–Vice President Biden, remarks on the release of a White House report on sexual assault, April 29, 2014

“It is estimated that 1 in 5 women on college campuses has been sexually assaulted during their time there — 1 in 5.” 

–President Obama, remarks at White House, Jan. 22, 2014

This is an update of an article that originally appeared on May 1, 2014. It now has a Pinocchio rating.

Reports of sexual assault on college campuses spurred the White House early in 2014 to launch a task force to examine the issue. The group’s report was issued on April 29, and the first sentence of the report echoes what both the president and vice president have asserted in public: “One in five women is sexually assaulted in college.”

Where does this oft-repeated statistic come from? We dug into the data so you don’t have to.

The Facts

This statistic is derived from a 2007 study, The Campus Sexual Assault Study, which was conducted for the Justice Department’s National Institute of Justice. The researchers, led by Christopher Krebs of RTI International, also surveyed men, but the statistic cited by the administration focuses on women so we will look carefully at that part of the study.

In the winter of 2006, researchers used a Web-based survey to interview undergraduates at two large public universities, one in the Midwest and one in the South. A total of 5,446 undergraduate women, between the ages of 18-25, participated as part of a random sample. The survey was anonymous and took about 15 minutes to complete. (Participants received a $10 Amazon.com certificate for participating.)

So, first of all, it’s important to remember that this is a single survey, based on the experiences of students at two universities. As the researchers acknowledged, these results clearly can be generalized to those two large four-year universities, but not necessarily elsewhere. Moreover, the response rate was relatively low:

“Another limitation of the CSA study, inherent with Web-based survey, is that the response rates were relatively low. Although the response rates were not lower than what most Web-based surveys achieve, they are lower than what we typically achieve using a different mode of data collection (e.g. face-to-face interviewing).”

The survey found that 1,073 women, or 19 percent, said that they experienced attempted or completed sexual assault since entering college. The actual breakdown was that 12.6 percent experienced attempted sexual assault and 13.7 percent experienced actual sexual assault. (There was some overlap.) [...]

Why I’m now a former Conservative Jew - because Interdating is now permitted

Times of Israel    My name is Jesse Arm. I am a grandson of a former Conservative rabbi, a former student of a Conservative Jewish day school, a former president of the Detroit chapter of USY, and a former Conservative Jew.

The last of those characteristics is the newest one attached to my identity. In fact, I made the decision to no longer classify myself in this fashion less than 24 hours ago, upon reading of the recent change in standards decided upon at USY’s international convention. Formerly, to take on a leadership position in the USY youth movement, it was considered a requirement that board members commit themselves to refrain from, “relationships which can be construed as interdating.” The language was changed to, “The Officers will strive to model healthy Jewish dating choices. These include recognizing the importance of dating within the Jewish community and treating each person with the recognition that they were created Betzelem Elohim (in the image of God).” The change was made in an attempt to become a more inclusive youth group within a more inclusive movement

Perhaps the crux of why this change so fundamentally irks me is in its lack of forthcoming language. If my former youth group, and in essence my former movement, is willing to compromise its commitment to the preservation of Jewish nationhood in the name of inclusivity, then why doesn’t it just say so? It is clear that this movement is on a path of setting its commitment to its original, cardinal principles aside in an effort to salvage some of its continually dwindling membership and “changing with the times.” The addition of Hebrew words in the language which adopts the permissibility of interdating is truly laughable. Saying that recognition of all humans being created betzelem elohim serves as a justification for interdating and eventually intermarriage, makes about as much sense as me arguing I should be eating delicious bacon in my Sukkah because the Torah says v’samachta b’chageicha, v’hayita ach sameach (we should rejoice in our holiday and we should feel nothing but total happiness). [...]

Wife who used child porn to frame husband gets jail time

Fox News   A Pennsylvania woman convicted of downloading child pornography to frame her estranged husband must spend six months to two years in county jail.

The Indiana Gazette reports 43-year-old Meri Jane Woods was sentenced Monday by an Indiana County judge who rejected her attorney's request for leniency and flexibility to start serving the sentence after the holidays.

A jury previously found Woods downloaded 40 images to the family computer, took it to police in August 2013 and blamed Matthew Woods for the material.[...]