Attempted abduction case in Brooklyn falls apart after suspect, a man from a prominent Orthodox family, comes forward - Sex abuse is only a crime for non-Jewish assailants

NY Daily News     An investigation into an attempted abduction of a 14-year-old girl in Brooklyn fell apart after it was learned that the suspect comes from a prominent Orthodox family, law enforcement sources said Wednesday.

The suspect, a 20-year-old Orthodox man, showed up at the 61st Precinct with his attorney Tuesday — a day after the NYPD released an enhanced photo of him as a suspect in the crime.

But when investigators contacted the victim after the suspect came forward the family "stopped cooperating with the cops," a police source said.

A source with knowledge of the investigation said the girl changed her mind about talking to authorities after receiving pressure from the community.

The suspect's father is the principal of a yeshiva and his grandfather is an "influential rabbi," the source said.

The victim was with her mother when the suspect — initially described as a white or Hispanic man — approached her on E. 7th St. in Midwood about 4:30 p.m. Feb. 16.

"Come here," the man demanded of the teen.

When the girl refused, he grabbed her by the shoulder and wouldn't let go until the victim's former teacher intervened, officials said.

"The case and the investigation is closed," an NYPD spokesman said Wednesday. "No one is charged." [...]

Rabbi Jonathan Rosenblatt voluntarily steps down as community rabbi

Times of Israel     Following a tumultuous year of sexual misconduct allegations and a community effort to bring about his ouster, Rabbi Jonathan Rosenblatt told his New York synagogue Wednesday that he would step down as community rabbi. 

The decision was announced in a letter sent to the members of the Riverdale Jewish Center by its president, Samson Fine. 

“Rabbi Rosenblatt has today informed RJC’s leadership that he intends to step aside from the Senior Rabbinate of the RJC,” the email read. “The Shul’s Board of Trustees was informed at this evening Board meeting and we anticipate discussing transition details the Board in the next two weeks.”

The Riverdale Jewish Center had decided to keep Rosenblatt in place despite protests over reports of sauna chats with naked boys revealed in an exposé in The New York Times in May 2014.

Rosenblatt, who denied any criminal wrongdoing but apologized for inappropriate behavior, had been fighting efforts by some in his Orthodox congregation to buy out the remaining three years on his contract.

Despite the controversy stirred by the article about Rosenblatt’s practice for years of inviting teenage boys and young men for naked heart-to-hearts in the sauna after racquetball games, he retained the support of community leaders. [...]

Rosenblatt’s determination to stay was bolstered by the warm reception he received after a dramatic public apology in front of hundreds of congregants at a synagogue gathering in late June 2015.

“This is a crisis created by my own lapses of judgment,” Rosenblatt said, according to a recording of the speech transcribed by a synagogue member and cited in the Times. “I have brought pain to people, shame to my family and I have caused a desecration of the divine name.” [...]

The real ‘Mandate’ of Rav Dovid Feinstein and the Gedolim (Agudah)

guest post

MISSION IMPOSSIBLE: SAVING YIDDISHKEIT

The real ‘Mandate’ of Rav Dovid Feinstein and the Gedolim (Agudah)

PS. WE CAN SAVE OURSELVES!

If the situation were only as severe, as twisted as Rabbi Eidensohn reports, that Rabbi Dovid Feinstein may rule that there is sufficient halachic basis to allow the Greenblatt/Kaminetsky heter, regardless if the heter is true, due to his mandate to save RSK’s reputation. This is mere political corruption. 

However, I have credible information regarding the ‘Mandate’ that posits another motivation, one that reveals the disrespect, disregard, and I dare say disdain the American Gedolim have for their flock, the people. My sources report that the real ‘mandate’ is to save Yiddishkeit! R' Dovid and the Gedolim (Agudah) believe that we, the people, cannot handle the truth that a Gadol Yisroel has failed, has made a mistake, is not infallible. In plain words, they think that we are no better than brainwashed cult followers, robots, mindless followers who would leave Hashem, leave Yiddishkeit, because of mistaken or corrupt Gedolim. This is a canard, in essence, a motzi sham ra against klal Yisroel.

The following is a vort regarding the following verse from Shir HaYam, “This is my G-d and I will beautify Him, the G-d of my fathers and I will exult Him.” I was fortunate to learn this when my children were very young; I drilled this into their hearts and minds. “This is my G-d” refers to the chozrim b'teshuvah. They find Hashem, in essence, immediately; their challenge is to come to the mesora, the “G-d of my fathers”, to come face to face with the likes of Yehuda HaNasi, the Rambam, the Chofetz Chaim, and this struggle is the work of a lifetime. Conversely, the FFB was given the “G-d of my fathers” as an inheritance; their challenge is to come to a true revelation that, “This is my G-d”, and they face a lifelong struggle to see that their Avoda Hashem not become stale and rote. This vort is drash; pshat is that BT’s and FFB’s face both challenges. All Jews strive to know Hashem and His Torah, to beautify and exalt Him, regardless of the perfection or imperfection of their leaders. As Rabbi Avigdor Miller, zt’l, pointed out, ‘Gedolim come and go’.

The Maskilim, Reformists, Bundists, and Zionists destroyed European Jewry spiritually before WW2. A few embers, a few Great Men, were plucked from the flames that engulfed our People during the War, including the fathers of Rabbis Dovid Feinstein and Shmuel Kaminetsky. These men were able to rebuild Yiddishkeit in America and Eretz Yisroel due to the fact that they would not sacrifice or compromise emmes. Also, the great majority of frum Yidden would not compromise. The children and grandchildren from that generation are demanding higher standards of kashrus, seeking higher standards of Torah study, etc. 

R’ Shmuel Kaminetsky, just by admitting that he was mistaken, can rise to be the Rabbenu Yona of our Generation.  

R’ Dovid, Gedolim (Agudah), your flock is strong. All we want is that you...; no, we demand the emmes!

Rav Yitzchok Isaac Sher: the Importance, nature and holiness of sexual relations

Kuntres Kedushas Yisroel (Introduction): The Ravad wrote in Baal Nefesh at the beginng of Sha'ar HaKedusha, "I wish to write at length and in detail in this section because there is benefit in being expansive. That is because in these matters the majority of people err in their understanding and therefore make mistakes in what they do. Therefore I saw fit to expound on this topic until it becomes simple and clearly understood to all those who are interested."

We see that this genuinely pious person (Ravad) said that he knows that in these matters most people err. Because he is concerned about these people, he wanted to teach them the proper understanding to deal with these matters and the proper conduct to lead a proper life. However in our lowly times, it seems to me the G-d fearing scholars do not know these matters and there are many talmidei chachomim who simply rely on their knowledge based on studying this Sha'aar HaKedusha of the Ravad. However the truth is that the Sha'ar HaKedusha is a closed document for people like us and is not properly understood. The Ravad with his deep understanding thought that his brief words were sufficiently clear for proper understanding and he even apologized in his introduction for being so expansive in this matter. He did this so that what he wrote should be simple and understandable to all those who studied it. However for those who don't have extensive knowledge, these words are often merely unclear allusions which require much elaborations and explanations in order to understand their profoundity properly

After the Ravad (1125-1198) we merited to have the Igros Kodesh attributed to the Ramban (1194-1270). Even though the Ramban saw the words of the Ravad, he nevertheless decided it would be proper to expand the material into 6 chapters. He explained the material in an impressive manner with principles and detail as to what to do. However due to our poor comprehension even the Ramban’s expansions are too terse and they themselves now need to be expanded and clarified. I will try with G-d’s help to explain the depth of his words and remove the difficulties to those who study them that prevent proper understanding.

In the first chapter I will discuss the topic in general – that these issues determine the sanctity of the Chosen Jewish People and whether they are able to be holy to G-d as the Torah says, “You should sanctify yourselves and be holy because I the L-rd am holy. Just as He is holy so should you be holy. Given that the material that man is made of and his nature are the causes of being good or bad based on his temperment and this is determined by the nature of the drop from which he developed – it follows that sexual intercourse of a man and woman is the cause of the holiness of the Jewish people and the holiness of G-d or mundaneness according to the children that are born since they constitute the nation. Therefore we are commanded to sanctify ourselves at the time of intercourse since that is the cause of giving birth to tzadikim who sanctify G-d’s name or evil people who profane G-d’s name. Therefore it is a holy obligation to know what is this sanctification. In explaining this holiness there are five aspects which are explained in these chapters – the nature of intercourse, the appropriate time, the food that is appropriate to eat, the intent and motivation for intercourse and the quality of intercourse. [to be continued]

Vaccination is unquestionably a parental responsiblity: Review article by Rav Bleich

 Rabbi  J. David Bleich Survey of Recent Halakhic Periodical Liturature  Tradition Summer 2015 p55

[...]

Childhood vaccinations are not accompanied by any significant danger. Despite widespread belief to the contrary, autism is not at all associated with M.M.R. inoculation. That misinformation gained currency and became widespread because of a spurious article based upon fraudulent research that appeared in a British medical journal. The principal author's malfeasance was subsequently exposed and his license to practice medicine was revoked. Possible connections between autism and M.M.R vaccine were rigorously investigated and in 2004, in a publication entitled "Immunization Safety Review: Vaccines and Autism," the Institute of Medicine reported that epidemiological evidence failed to establish a causal relationship. Other dangers attendant upon various forms of inoculation are infinitesimal.28 The dangers that do exist are well within the parameters of shomer peta'im as defined by Binyan Zion. For Shem Aryeh and Imrei Shefer they are far below the threshold level requiring even invocation of shomer peta'im. 

Even assuming a higher degree of danger, as earlier argued, a parent is nevertheless charged with assumption of a minimal danger on behalf of a child in order to ward off more serious danger, as evidenced by a father's obligation to teach his sons to swim. 

Nor can the principle of shomer peta'im be invoked to justify assumption of a recognized danger that can be readily averted. That is clearly the import of the statement of R. Moshe Feinstein, Iggerot Moshch, Even ha-Ezer, IV, no. 10, to the effect that, with the development of blood tests to determine whether prospective marriage partners are both carriers of the gene responsible for Tay-Sachs disease, one may no longer rely upon shomer peta'im in assuming the risk of that disease. For precisely the same reason, a danger posed by childhood disease tor which a vaccine is available may not be assumed on the plea of shomer peta'im. That is certainly the import of the statement attributed to the late R. Yosef Shalom Eliashiv to the effect that "failure to immunize would amount to ncgligence.” 29

Perfection of vaccines that immunize against disease results in a situation in which failure to vaccinate is tantamount to willfully exposing oneself to Zi1'liWI ptihim, Once divine providence has made a vaccine safely available, any misfortune resulting from failing to avail oneself of immunization is to be attributed to human negligence rather than to divine decree. Exposure to the disease without immunization is equivalent to exposure to the elements without protection. Allowing a child to be exposed to the ravages of communicable disease is no different from exposing the child to zinim pahim. Any resultant harm is not at the hands of Heaven but is derekh ikesh which the parent bears full responsibility. […]

Vaccination of one's children is unquestionably a parental responsibility." Education of parents in their halakhic responsibilities in light of the overwhelming benefits of vaccination and their resultant voluntary compliance would entirely obviate the quandary forced upon dedicated and well-meaning educators.

28 See the website tor the Center for Disease Control, www.cdc.gov. See also, Alice Park, "How Safe Are Vaccines?" Time Magazine ,inc, June 2, 2008.

29 See Akiva Tatz, Dangerous Disease & Dangerous Therapy in Jewish Medical Ethics, (Southfield, Michigan, 2010), p. 48.

Skulener Rebbe: Consequences of avoiding sex education with bachruim

  Skulener Rebbe Speaks Out

Rabbi Daniel Travis regarding Mishlei 5:19 and Rav Sternbuch's view on Planet X and Moshiach

A yeshiva bachur comments about public discussions of sexuality

Guest post by a Yeshiva Bachur

Relevant to whether these sorts of topics should be discussed publically is the following medrash rabba. 

It's in parshas tazria יט:ג

‎ר' שמואל בר יצחק פתר קריא בפרשיותיה של תורה אע"פ שנראות כאילו הן כעורות ושחורות לאומרן ברבים כגון הלכות זיבה ונגעים נדה ויולדת אמר הקדוש ברוך הוא הרי הן עריבות עלי שנאמר (מלאכי ג) וערבה לה' מנחת יהודה וירושלים וגו' תדע לך שהוא כן שהרי פרשת זב וזבה לא נאמרו כאחת אלא זו בפני עצמה וזו בפ"ע איש איש כי יהיה זב מבשרו ואשה כי יזוב זוב דמה וגו':

This seems to clearly be saying that the attitude of hush hush that we usually have towards these types of "untzniyus" halachos is in fact wrong and just the opposite hashem finds our learning of them most pleasing. So much so that instead of having them all together in the torah he split them up so they'd get "maximum exposure". This reminds me of the gemaras in brachos that say similarly תורה היא וללמוד אני צורך.

So whether or not the a blog is an appropriate place for discussion of these types of issues is a question to debate, but the reaction of some people that these things should only be learnt privately or one on one or with a rav/chassan teacher etc. does not seem to be the approach of chazal.

(Full disclosure I myself am a bachur in yeshiva, but while we wouldn't regularly come across such explicit stuff like what you posted anyone who learns mishnah berurah will eventually get to siman reish mem and anyone who learns Gemara will learn many similar gemaras like the one in shabbos which is probably more explicit than what you posted. And this is besides for what one picks up from just growing up in today's world unless you live in an extremely sheltered community but even there I can tell you many times the parents and rebbeim are living in denial about what their children know. The point is that today if everywhere around we are exposed to these things but when it comes to Torah we suppress them and refuse to talk it sends very bad signals to talmidim. My rebbeim never shied away from discussing these things with us and and one rebbe who I am very close with once told a group of first year bachurim when discussing a similar topic this exact idea."

And I can tell you from personal experience from learning with younger bachurim still in mesivta that not having rebbeim that will talk about these topics with them can have negative consequences.)

Kol tuv and zai gezunt

The Steipler: The correct understanding of the mitzva to love one's wife Igros Kodesh #1

Igros Kodesh (#1): 1) While it is true that asceticism in dealing with the lusts of this world is an important thing [assuming that it is done for the sake of heaven to give pleasure to G-d and not just to be more developed in spirituality] but that is only if it is done after he has already fulfilled is Torah obligations. However if by being ascetic he nullifies the slightest of his Torah obligations then his deeds are credited to the Sitra Acher [evil] - G-d forbid and he doesn’t advance in true spirituality. So even though he views himself as becoming a more elevated being by his asceticism he in fact is burying himself in the grave of pride by considering himself a very spiritual person when in fact his spirituality is seriously defective. And this frequently manifests itself as degradation in that it leads him to committing an actual Torah prohibition and he is not able to restrain himself at all as we know from a actual case where this happened – G-d should preserve us!

Conjugal rights of the wife is a Torah commandment just as serious as eating matzo. And even ignoring it when she is pregnant [when the wife has not truly excused him wholeheartedly from his obligations] makes into a complete sinner. And sins like this which are between two people are not atoned for even by Yom Kippur. He is like a robber or mugger who steals from his wife what is owed to her. This is comparable to killing his wife since it is known that the prime hope of a woman in this world is that she have a husband who loves her. Therefore when she see that he doesn’t love her, it is almost life threatening (pikuach nefesh) because of the great upset and anguish he causes her by making her like a widow while her husband is still alive.

The conjugal obligations of workers is twice a week, for a talmid chachom it is once a week. The Achronim write that in modern times we do not have people who are called talmidei chachomim according to Chazal [that is because in modern times we are not properly careful about not nullifying ourselves from Torah study and there are other reasons], nevertheless the reason why a talmid chachom only has an obligation once a week is because the Torah weakens his physical strength. That reason would therefore apply also a talmid chachom in modern times. However a talmid chachom who knows that he has the strength retains the obligation of having intercourse twice a week. This is how it is explained in the Biur Halacha (O.C. 240). This was the practice of the Chasam Sofer as is known – see the Mishna Berura there. It is also the practise of most talmidei chachomim in modern times ]before they reach old age ] It is obvious that she married with the understanding that her husband would follow the accepted practise. And furthermore the husband is obligated by the kesuba to conduct himself according to normative practise [for those similar to himself]. It is obvious that if he wants to exempt himself by have intercourse only once a week and not twice that this is close to creating a situation of a genuine uncertainty regarding a Torah obligation. Aside from that there is a separate obligation for the husband when he is aware that she desires to have relations – even if she indicates this by very slight hints as is explained in Shulchan Aruch (O.C. 240:1 which is from Pesachim 72 and in a number of other places.

2) The details of sexual intercourse of the mitzva of conjugal obligations are explained in the Siddur of Rav Yaakov Emden in the section of the laws of Shabbos night. It should be studied carefully because these are actual halachic obligations. Because according to the Torah it is prohibited to have intercourse in circumstances where the woman is not interested and therefore it is necessary to get her interested with intimate activities such as hugging and kissing until she is sexual aroused and desires intercourse. Because if this is not done first – it is like placing her before a lion who mauls and eats as is explained in Pesachim (49). [It is a terrible sin to deprive her of her sexual rights even if he is doing it for the sake of piety and asceticism. Taking what belongs to his wife can not be the basis of piety by theft and treating her as a slave]. Furthermore to have sexual intercourse against her will results in having children who are sinners and rejecters of Torah – they are call bnei anusa (children of rape).

A husband who grabs and has intercourse immediately without preliminary intimacy and then separates immediate after ejaculation and leaves her, might think that he is acting like a highly spiritual angel. But in actual truth he has not lowered his lust at all even though he definitely has placated his desires for the time being sine he has in fact obtained full pleasure from this intercourse. In contrast his wife felt no pleasures at all from this abrupt sexual act. In fact she has been hurt and shamed and the tears she sheds in private will not go unanswered. That is because our Sages(Bava Metzia) tell us that the Gate of Tears has not been closed. They say that a man should be very careful with his wife honor because she readily cries. There is no question that such a brutal act arouses Divine judgment against him. Furthermore he does not merit to have Divine help either in spiritual or material issues. And this that he mistakenly thinks he becomes a highly spiritual person by trying to be insensitive to his wife in sexual matters – this is a worthless fantasy and a lie. That is because from sins and transgression, one becomes blemished and spiritually impure – not elevated.

And this is stated in Shulchan Aruch (240:8) that it is done only after his wife is placated and is interested in doing it. Because otherwise it is prohibited to have intercourse without her consent as is explicit there in the Shulchan Aruch (240:3) and as is explained in the Siddur of Rav Yaakov Emden and this is actual Torah halacha. [In particular what is written in Shulchan Aruch (68). We see in Orchos Chaim in the name of Neziros Shimshon who writes that according to the Zohar and the writings of the Arizal – the halacha is in accord with the first explanation [that one should not have intent for the sake of pleasure but only for the sake of doing a mitzva]. However according to the second and third explanations [that they should be dressed during intercourse and that it should be done quickly] the opposite is true and there is a prohibition in doing this according to kabbalah. Nevertheless even according to the view of the Shulchan Aruch this is only if done with the full agreement of the wife. And thus is my understanding.

3) One who is intimate with his wife with hugging and other things for the sake of Heaven because he wants to have mercy on her that she shouldn’t be pained and feel abandoned – this will not cause the slightest weakening of his fear of Heaven or succumbing to lust. The opposite is true – it will bring him to holiness (kedusha) and he will be fulfilling the Torah command of imitating G-d. Just as He is merciful so to you should be merciful. Besides that hugging and kissing or any other act of intimacy is an inherent part of the mitzva of onah (conjugal duties) as is explained by the poskim regarding Shulchan Aruch (Y.D. 184:10) concerning the obligation when a man goes on a trip just before the time for his wife’s menstrual period. 

4) While it is true that many talmidei chachomm conduct themselves in an ascetic manner in a number of intimate things – but that is only with the complete agreement of his wife and with her forgiveness with a full heart. And this agreement comes in most cases after it is explained to her that in truth her husband loves her and it is only for the sake of heaven that he is restraining himself. Or alternatively she married someone who is known as a tzadik whose reputation compensates for her loss of intimacy with him. But G-d forbid that the husband should conduct himself as an ascetic when it causes pain to his wife who is dependent upon him and does not forgive him whole heartedly concerning that which he is obligated to do for her.

5) Our Sages (Yevamos 62b) say, One who loves his wife as himself and honors her more than himself…is described by the verse "You should know that you will have peace with your wife…." It is important to note that our Sages are not saying to love one's wife with the natural love that man is attracted to a woman but rather to love her with the love that friends have for each other - as someone he knows and has a covenant with him and that they are partners in many things and each one helps and receives help from the other. In addition the love he feels for her should also come from gratitude. He needs to have the clear image in his mind that if he had not gotten a wife and would have remained alone and isolated - how much suffering and pain he would have from this. But now that he has a wife his life is in place and functioning. The significance of gratitude is immeasurably important. In fact our Sages state in the Mishna Rabbi Eliezer (Chapter 7) that all those who lack gratitude to their fellow men will eventually lack gratitude towards G-d. If you look there you will see how extremely stringent they are in this matter. This type of love is what our Sages say a man is obligated to have towards his wife. And again this love does not come from the lust a man has for a woman at all but from one of the good attributes which he is obligated to have. He needs to have this type of love and feeling towards her when he strives to cause her rejoicing at the time of intercourse and well as before and afterwards. Such a relationship is not disgusting – chas v'shalom – but rather it is a mitzva. In fact he should conduct himself in this manner even if he were not obligated by the Torah and surely now that the Torah does obligated it - as we mentioned before.

Scientist who won’t divorce wife fired from university post

Times of Israel

A scientist who has for years been refusing to divorce his wife was fired from his position at Bar Ilan University over the weekend, after a Jerusalem rabbinical court excommunicated the man and ordered the publication of his name, photo and personal details. 

The Rabbinical High Court of Appeals last week issued a herem – a writ of banishment — against Oded Guez, a physicist at Bar Ilan University, because he had refused to give his wife a divorce, the Ynet news website reported Friday. 

The university said Guez had already been suspended from working at the institute’s physics department a year ago, Haaretz reported. [...]

Suspected cult of Aharon Ramati - which preys on young religious women - re-emerges

update:After talking with people with connections to chinuch in Israel, it is clear that the school is considered a cult and is not an accepted part of Orthodox education. The facts presented by the newpapers was confirmed as accurate.


ynet   Beleaguered families of women who follow rabbi Aharon Ramati find their daughters trapped inside a seminary where they live in squalid conditions. Since all participants are adults, the state currently has little power to intervene

One person who joined the fight in helping the families in their struggle against the seminaryis MK Aliza Lavie (Yesh Atid). She met with parents and appealed to the Ministry of Health to examine the conditions in which the daughters live .

"From the moment I discovered what was going on at the Be’er Miriam (“Miriam’s Well”) seminary headed by Rabbi Aharon Ramati, who attracts many young women, I met many family members and I became aware of the size of the phenomenon," said MK Lavie. "I joined the struggle with the families who have daughters who study there."

"We brought about an investigation and the closure of the place, but unfortunately the activity has recently been started anew in another location. The sad thing is that years ago the senior rabbis - the late Rabbi Ovadia Yosef and Rabbi Shalom Elyashiv - called it a 'dangerous cult' and stated that 'the daughters of Israel must not study with him or go to his location, his branches, or any place under his instruction,' and called for the immediate closure of the institution. "

The Ramati affair exploded a year ago, after many parents filed complaints which suggested Ramati was running a cult. All those girls who came to his seminary came to learn with him, lost touch with families, and became more and more extreme. After examining what was going on, it was revealed that the girls live in a neglected apartment under austere and difficult conditions.

After receiving evidence of the cult, the Jerusalem Police raided Ramati’s apartment and seized computers and documents. Health Ministry officials arrived as well, confiscating edibles that were improperly stored. Ramati himself was arrested and spent several days in custody, and then released on house arrest, but not indicted. [...]