Vicki Polin responds to my criticism of insensitive condescension

Vicki Polin has left a new comment on your post "The insensitive condescension of the secular towar...":

Daniel,

It saddens me that you would write such a strong letter of condemnation to my statements posted on your blog. I wanted to make sure that you are aware that I have been living within the eruv of various orthodox communities for just under 10 years. Though I am no longer looking to become observant, I am very familiar with many of the cultural issues pertaining to sex crimes. When I've had questions I have always sought out one of my halachic advisors.

I'm sorry that your experience with the secular world has been to be looked down at. I have never thought of the Torah observant community as being "Primitive" or "unenlightened." I have used the terms "insulated " and "unaware," yet never "primitive" or unenlightened." I have often asked myself, how can someone have information or reach a level of awareness if they have not been education on various issues?

It was until around 1999 - 2001, that sexual abuse began to be discussed in orthodox circles. It wasn't until the case of rabbi Baruch Lanner www.theawarenesscenter.org/lanner_baruch hit the news media, did the religious world start paying attention.

2001 was the yearThe Awareness Center was founded I was living in Jerusalem at the time, and realized how little was known in how to deal with cases appropriately in the religious world. When I saw appropriate I am meaning reporting crimes to law enforcement, verses chasing the offender out of town -- or shaming and blaming the victim (or their family members) into silence.

I became aware of the severity of the problem when I started doing outreach with a friend with religious teens who made their way down to Ben Yehuda. Just about every teen I met disclosed stories to me of molestation. Some of the kids were incest survivors others were being abused by neighbors, teachers, rabbis, etc. When I tried to get them help -- there was really nothing out there set up to address the issues. Most of the teens I spoke with came from communities such as Neve Yaakov and Har Nof.

Most of those who work in the field of sexual violence have at least a masters degree. This means 4 years of college, plus two years of graduate school. After they receive their masters degrees they are required to received at least 1000 hours of supervision prior to becoming licensed. Law enforcement officials who work sex crimes also have to undergo vigorous training in this highly specialized field.

Though our rabbis are experts in halacha, they are not experts in criminal matters, especially sex crimes committed against our children. When The Awareness Center first got started, I could not find one rabbi who could explain the difference between sexual assault and sexual harassment. Whenever the topic came up of child molestation in which the perpetrator and the victim were male, they automatically called the sex crime -- "homosexual behavior." Unfortunately, in most insulated communities using the wrong terms to describe a sex crime still occurs. By using incorrect termonology often shames and blames the victim and little is done to stop the assailant, which ends up with the offender creating move victims.

Those who are gay do not commit sex crimes anymore then those are heterosexual. When a male sex offender molests a child who is male -- this is NOT "homosexual behavior". The same is true in cases in which a yeshiva bochur is manipulated or forced into having sexual relations with a rav, or anyone else. These are SEX CRIMES!

I'm sorry you are confusing facts and the attempt to prevent anyone else from being a victim of a sex crimes as being condescending, offensive or insensitive towards your religious values. The bottom line is that our ravs don't have the information, education or training to be making determinations if a sex crime had occurred. Just as I would not go to a rav to determine if I needed open heart surgery, I would not go to a rav to determine if a sex crime had occurred.

My suggestion is that our rabbis send a few students to graduate school, let them volunteer at rape crisis centers, let them study law enforcement and then maybe I and many others would feel differently about them making a determination if a child or adult was molested or raped.

Vicki Polin, MA, NCC, LCPC, ATR-BC

Founder, Executive Director -The Awareness Center, Inc.
(the international Jewish Coalition Against Sexual Abuse/Assault)
P.O. Box 65273, Baltimore, MD 21209
www.theawarenesscenter.org
443-857-5560

Gay Pride Parade I - Understanding why gays want to deliberately offend us

This is the first of a series of article concerning the gay parade scheduled for next week (June 26) in Jerusaelm. It is an event which most residents of Jerusalem find highly offensive. This article will present excerpts from Wikipedia regarding the origins and reasons for these world wide events. The purpose is to try and understand why homosexuals feel it so important to act against the universally perceived holiness of Jerusalem as well as offend not only the majority of the residents but also countless millions world wide who view Jerusalem as a sacred place which is desecrated by such activities.
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Gay pride parades are annual parades celebrating lesbian, gay, bisexual, and transgendered (collectively known as "LGBT") identities. The events also at times serve as demonstrations for legal rights such as same-sex marriage. Most gay pride parades take place around June to commemorate the Stonewall riots, a pivotal moment in the gay rights movement.

1970, the one-year anniversary of the riots, the Gay Liberation Front organized a march, coordinated by Connor Weir, from Greenwich Village to Central Park in New York City in commemoration of the Stonewall riots. ^[2] On the same weekend gay activist groups on the West Coast of the United States held a march in Los Angeles and a march and 'Gay-in' in San Francisco.^[3]

The first marches were both serious and fun, and served to inspire the widening activist movement; they were repeated in the following years, and more and more annual marches started up in other cities throughout the world.

A portion of the LGBT and heterosexual populations regard pride parades as vulgar flaunting of sexual orientation, especially those of a more festive character. Critics charge them with an undue emphasis on sex and bizarre behaviour, which they see as detrimental to the cause of LGBT rights. The argument is sometimes taken further, arguing that they expose the "gay community" to ridicule.

Those who take socially conservative political positions are sometimes opposed to such events because they view them to be indecent and contrary to public morality. This belief is partly based on certain things sometimes found in the parades, such as public nudity, S & M paraphernalia, and other highly sexualized features.

Jerusalem

On 30 June 2005, Israel's fourth annual parade took place in Jerusalem. It had originally been prohibited by a municipal ban which was cancelled by the court. Many of the religious leaders of Jerusalem's Muslim, Jewish, and Christian communities had arrived to a rare consensus asking the municipal government to cancel the permit of the paraders. During the parade, a young Haredi Jewish man attacked three people with a kitchen knife.

Another parade, this time billed as an international event (see WorldPride), was scheduled to take place in the summer of 2005, but was postponed to 2006 due to the stress on police forces during in the summer of Israel's unilateral disengagement plan. In 2006, it was again postponed due to the Israel-Hezbollah war. It was scheduled to take place in Jerusalem on 10 November 2006, and caused a wave of protests by Haredi Jews around central Israel.^[5] The Israel National Police had filed a petition to cancel the parade due to foreseen strong opposition. Later, an agreement was reached to convert the parade into an assembly inside the Hebrew University stadium in Jerusalem. 21 June 2007, the Jerusalem Open House organization succeeded in staging a parade in central Jerusalem after police allocated thousands of personnel to secure the general area. The rally planned afterwards was cancelled due to an unrelated national fire department strike which prevented proper permits from being issued.

Calling the police for child molesting - if the offender is no longer dangerous?

One of the major objections to Rav Sternbuch’s psak regarding the police is that in some cases he would not require calling the police. There is a basic difference between the halacha and the secular law in this matter. The halacha is based on the existence of likelihood of present or future danger to the child. Therefore if there is no element of danger – the fact that a crime was committed does not always justify calling the police. In contrast the secular approach is that if there was a crime there has to be punishment. It is important to note, however, that there is no uniformity in the secular law. In America, at least, there is no legal requirement for the average citizen to call the police. American law does not require informing on others for various crimes such as tax fraud or suspected child molesting. There is a major exception for professionals. Doctors, nurse, teachers and therapists are required by law to report suspected child abuse. Thus the issue of following the law of the land versus halacha is an issue only for those that the law requires to contact the police. This is a serious issue which requires consulting with one’s own rav. My understanding is that concerning the halacha the issue is harm. If someone will likely harm a child he must be stopped even if it means being put in jail. However if there is no longer a danger to the child, the question becomes that of the likely danger to a child molester in the prison system. Rav Shlomo Zalman Auerbach paskened that surgical castration is permitted so that the molester will not be a danger. Castration (either physical or chemical) is sometimes offered as the condition for a sex offender to be released from jail. Journal of American Academy of Psychiatry Law.

The insensitive condescension of the secular towards the Orthodox community

One of the consequences of my posting Rav Sternbuch’s psak regarding calling the police for child molesters is the manifestation of the significant gap between those who observe halacha and those who accept secular ideas and values as the objective standard of reality. I had noted that one of the reasons for consulting with a rav is the fact that the police and mental health workers are not always sensitive to religious values and not always sensitive to the welfare of the child. There is often a condescending attitude towards the “primitive” or “unenlightened” Orthodox which is the result of cultural bias – not scientific facts.

An example of the concern that religious Jews have about the secular system is clearly manifest in the following letter I received. I am using Vicki Polin’s letter as an example because there is no question that she is sincere and dedicated in helping people. But it is also clear she has no clue about halacha and religious sensibilities. She read my first posting, and assumed that Rav Sternbuch – who she admits she never heard of before – must be ignorant. And she was so sure – without checking the facts – that she writes a strong letter of condemnation to be posted on my blog. She drew the erroneous conclusion that his concern is shielding the molester from the police – when in fact the opposite is true. She concludes with “Most professionals want to do what they can to help and understand the cultural differences. I'm sure that Rabbi Sternbuch knows this and I'm afraid to say I think that he is trying to sell a bag of goods, with his fear tactics of saying the police will not work with or understand the cultural differences.”

A rather condescending comment which those in the religious community find offensive and as justification for their concerns with the insensitivities towards religious values.

Here are four examples of many from my personal experience.

1) I once consulted with a secular psychologist regarding a yeshiva bachur who had problems of low self-esteem. The psychologist responded that the problem was the result of the fact that the 17 year old bachur did not have a girl friend for sexual relations. When I objected that this was unacceptable, he replied that this was the only possible treatment for the problem!

2) I know a frum family which was falsely accused of child abuse. The police department was called in and they arrived in force - insisting on being allowed into the house without warrant – or the parents would be taken to jail. They then demanded that all the children be separated from their parents and interrogated. It was only due to the fact that one of the neighbors was a lawyer that the crude pressure tactics were called off and the lawyer said this is not unusual. Even if the accusations were true, there was no justification for the gross insensitivity displayed. Even if we grant that these mental health professions really want to help – it doesn’t ensure that they act appropriately.

3) One of the social workers who was interrogating the children asked a ten year old girl how many children there were in the family. When she was told that there were nine children, this frum girl was asked how many men her mother had lived with.

4) I once was dealing with a yeshiva bachur who was placed in a mental hospital after attempting suicide. I was asked to give background information to the social worker at the hospital. When I asked her not to lock the door of her office because it was against Jewish law, she asked me with a smirk, whether I was afraid she would attack me.

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Vicki Polin, MA, NCC, LCPC wrote regarding - Rabbi Moshe Sternbuch's Guidelines for Calling the Police

It saddens me a great deal to read this posting. With all the information and education that is available to our rabbonim it appears that they are still refusing to learn from their past mistakes. I'll admit that I have never heard of Rabbi Moshe Sternbuch until I received an e-mail with the link to this blog.

My hope by providing the following information will help to prevent one more child from being harmed and that those who are already victims of sex crimes, the will be able to receive the proper help.

It's obvious that Rabbi Sternbuch is lacking basic knowledge about sex offenders and the needs of those who have been sexually violated as children. The most important message that needs to get out is that each of us should consider ourselves mandated reporters. This basically means if you SUSPECT a child is in danger you have to call your local hotline, rape crisis center or police. You don't go to a rabbi to get permission or have them make the call. The key word here is "SUSPECT." We need to leave all the investigating and fact finding/gathering to law enforcement and not our rabbonim.

Most children don't come out and say "I'm being raped at home, school, camp and or in shul." If we suspect a child is being harmed or at risk of harm it's vitally important that we don't ask the child leading questions. It's best to have a highly trained mental health professional and or child protection worker who works with law enforcement to talk to the child to get information.

How many times do I have to remind everyone that our rabbis DO NOT have specialized training in collecting forensic evidence nor do they have the education, training or skills to do a victim sensitive interview. Going to a rav "with concerns" just doesn't work. It's much better for the individual who suspects a child is at risk of harm to call their local child abuse hotlines directly.

The concern Rabbi Sternbuch has regarding child protection workers, rape victim advocates and the police not being "sensitive to the needs and nature of the charedi community" is not true in most cases. Most professionals want to do what they can to help and understand the cultural differences. I'm sure that Rabbi Sternbuch knows this and I'm afraid to say I think that he is trying to sell a bag of goods, with his fear tactics of saying the police will not work with or understand the cultural differences.

Israel's demographic facts defy pessimistic predictions - it is still a Jewish state

Arutz Sheva reported:

by Hillel Fendel

(IsraelNN.com) With Israel's population currently at 7.3 million, and over 75% of them Jews, the demographic trends continue to be pro-Jewish.

Demographer and diplomat Yoram Ettinger notes that pessimistic predictions about Jewish growth in Israel "systematically crash upon the cliffs of reality." His latest target is the "secret memorandum" presented by Israel's first statistician, the late Prof. Roberto Baki, to David Ben-Gurion in 1944.

Baki told Ben-Gurion that Jews could comprise, at best, 16% of the total population in Israel by 2001 - but possibly as low as 8.8%. If Jewish Aliyah [immigration] to Israel was taken into account, Baki predicted, Jews would make up between 21% and 34% of the total population.

In fact, however, at the end of December 2007, Jews comprised 75.6% of the total population, and Arabs were 20%. When taking Judea, Samaria and Gaza into account, the Jews still have a 60% majority.

Baki Ignored Aliyah
Baki, the founder of Israel's Central Bureau of Statistics (CBS), was the "inspiration for Israel's statistical and demographical institutions," Ettinger writes. However, Ettinger says, Baki simply did not take into account the systematic and massive Jewish Aliyah [immigration] to Israel over the decades.

Only 18,000 Jews made Aliyah in 2007 and 19,000 in 2006, compared with 21,000 in 2005. However, Ettinger writes, "The current drop is simply a natural phase of the cyclical nature of Aliyah. The fall and winter herald the spring. This was the case in the 70's and 90's as well. An unprecedented amount of Jewish/Zionist education in the former Soviet Union and in the United States herald the spring of Aliyah."

On the other hand, he notes, "Arab emigration, mostly young Arabs of child-bearing age, has characterized Judea, Samaria and Gaza since 1950."

Baki also predicted, quite mistakenly, that the Arab birth rate would continue to be very high, stabilizing at 6-7 children per woman. In fact, however, it is now 4 in Judea and Samaria, and closer to 3 inside Israel. The Jewish birthrate, on the other hand, continues to crawl upward, up from 2.6 to 2.8 over the past 20 years.

Jewish Births - Up
The annual number of Jewish births has increased by 40% in the past 12 years, from 80,400 to 112,500, whereas the number of Arab births in Israel has remained stable at 39,000.

Ettinger states that many Israeli demographers, such as those of the CBS, Prof. Professor Sergio Della Pergola of Hebrew University, and Prof. Arnon Sofer of Haifa University, "consistenly ignore the principle of demographic cycles... Their predictions do not take into account the great influence on Arab demographics of emigration, urbanization, expanded education, family planning, fewer teenage pregnancies, later marriage, and divorces."

Ettinger: Jews are Non-Normative
Ettinger accuses them of "basing their predictions on linear extrapolations, which are doomed to failure, especially in the long-term. They also tend to deal with Jewish demographics in normative Western terms - corresponding income and education with child-bearing - when in fact this is generally not relevant to the Jewish nation, which is non-normative."

www.IsraelNationalNews.com

© Copyright IsraelNationalNews.com

Flying the enemy flag in Jerusalem - limits of tolerance for the sake of democracy

One of the issues connected with the gay rights parade concerns the limits of what needs to be tolerated in the name of democracy. The following article concerns this matter.

Arutz Sheva

Inbal Hotel Apologizes for flying PLO flag

by Hillel Fendel

(IsraelNN.com) In response to dozens of letters of complaint, the manager of Jerusalem's Inbal Hotel says he feels he had no choice, but he's sorry for flying the flag of the Palestinian Liberation Organization-Palestinian Authority last month.

The flag was flown for two days at the end of May, when the hotel hosted the International Security Forum, chaired by Public Security Minister Avi Dichter of Kadima. Government representatives from various countries, as well as from the Palestinian Authority, took part, and flags of each participating country - or "political entity," in the case of the PA - waved proudly in the breeze of the hotel.

News of the enemy flag adorning the popular Jerusalem hotel spread quickly after Arutz-7 blogger Yisrael Medad published a letter by Yonatan Adler informing of the Inbal-PLO flag display. Various grassroots organizations quickly took up the gauntlet, and letters by citizens expressing extreme concern began arriving at the Inbal Hotel.

By last week, Inbal's General Manager Rodney Sanders had answered at least a few of them. His first letters expressed regret that the letter-writers were offended, but by the end of last week, at least one writer received a straight-out apology.

Sanders wrote, "I, too, felt uncomfortable when asked, even by the Israeli government, to fly the colors of the Palestinian Authority at the hotel... We were instructed by the Israel Ministry of Public Security and the organizing committee to fly the flags of all those participating in the conference, including that of the Palestinian Authority."

Sanders explained that Minister Dichter "chose the Inbal Jerusalem Hotel to be the venue for the International Security Forum, a conference on 'Challenges to Homeland Security,' of which MK Avi Dicter was the chairman. US Secretary of Homeland Security Michael Chertkoff and a dozen other internal security ministers from Europe and beyond were invited and Minister Dicter also invited the Palestinian Minister of Interior."

"While not meaning to add to anybody's distress," Sanders continued, "I think it important for me to mention that other prominent hotels are often asked by the Israel Ministry of Foreign Affairs to host Israel-Palestinian negotiating sessions. Sometimes this also involves flags."

Apology
"I would like to apologize for placing the flag on the building," Sanders then wrote, adding, "I have now since learnt how sensitive this issue is to the feelings of our nation and our people, but I believe I had no choice but to follow the request of the Ministry."

Response
Susie Dym, spokesperson of the Cities of Israel grassroots organization, commented afterwards, "Our activists feel that the people of the Inbal Hotel must be proud Israelis with a strong backbone. If the manager of the hotel had acted so, Minister Dichter of Kadima would have learned how to straighten the national back, and the peace negotiations would have gained greatly from this. We will not respect a hotel that does not know how to respect itself and its country."

Some activists say the campaign should be pursued by faxing protests to Minister Dichter, at 02 (9722, from outside Israel) 542-8039.

Edah Haredit won't organize protests against gay parade

Jun. 15, 2008
Matthew Wagner , THE JERUSALEM POST

The Edah Haredit, an umbrella rabbinical organization that brings together some of the capital's most zealous haredim, will refrain from organizing demonstrations against the gay pride march slated for June 26.

In previous years the Edah spearheaded efforts to block the annual parade organized by the Jerusalem Open House. These demonstrations often deteriorated into fisticuffs between haredim and police, the burning of garbage bins and the blocking of roads.

However, this year a strategic decision was taken by the rabbis of the Edah Haredit not to call the faithful to the streets.

"We reached the conclusion that it would be better off not getting involved," said Shmuel Poppenheim, an activist of the Edah Haredit.

"We are not telling people not to demonstrate, but we are also not telling anyone to demonstrate, either. There will always be a few weirdos who will demonstrate no matter what. But we will not be responsible for them."

Asked the reason for the change in policy, Poppenheim said that unlike the previous march in June 2007, which drew participants from many countries, this year's parade was local in nature.

"It is not worth it to bring that filth into our houses, to involve yeshiva students in demonstrations against that depravity."

Poppenheim was commenting on the dilemma faces by rabbinical leaders in the haredi community. These leaders believe it is important to do everything in their power to stop the parades from taking place.

Nevertheless, they are concerned that by allowing young yeshiva men to get involved they are exposing their impressionable personalities to "negative" sexual influences.

This year, explained Poppenheim, the rabbis decided that the spiritual dangers of battling the parade outweighed the benefit of stopping the parade, which will not pass through haredi neighborhoods.

Gay couples discover surrogate option - who is the parent?

The issue of homosexuality is not a theoretical issue in Jewish identity - or even a rare incident. It is no longer limited to the question of individuals but now also includes marriage and families with two father or two mothers. The following concerns babies from two women - an egg donor and a birth mother. The sperm donor is one or perhaps both of the homosexual couple. In lesbian couples it could be one is a donor and a the partner is the birth mother - or that their is a 3 woman who is either the egg donor or the birth mother.

These are families who might want to live in our neighborhoods, attend out synagogues and have their children attend our schools. These are families who also might be interested in becoming more observant - how should communities, synagogues, schools and kiruv organizations respond? How does this impact people who want to convert?

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The following appeared on YNET

New alternative for homosexual couples in Israel who desire children – surrogacy in US or India brokered by agencies specializing in single-sex planned parenthood
Liat Rotem-Melamed

Four years ago, after they had been together for six happy years, Dror and Gil Zitat-Mandelbaum decided it was time to expand their family. As a homosexual couple they knew their options in Israel were limited. They could either try their luck with adoption agencies abroad or, if they found it important to have a biological child, contact a woman who would agree to be artificially inseminated by one of them, also abroad.

Each option came with its own specific problems, but they had no alternative. Unlike lesbian couples, who can start a family with a simple sperm donation, male couples are not blessed with the luxury of a womb.

"We tried to adopt for many years and through many agencies," Dror recounted. "We paid a lot of money but it didn't work out. We didn't know we had the option of a surrogate mother." Today Dror and Gil are fathers to a pair of 10-month old twins, given birth to by a surrogate mom.

The surrogate law in Israel, dubbed "the law of accords for the carriage of fetuses", states that in order to be eligible for a surrogate agreement, the parents must be "a man and woman defined as a couple" which, of course, does not include gay couples. The idea of contacting a surrogate abroad is relatively new and applies only to the US, where prices range from 100 to 150 thousand dollars, and India, where the standard price is about $30,000.

Matter of choice

Ran Paul-Dayan, an Israeli living in the US with his partner, Greg, told Gil and Dror about this option. "They were the first couple who came to me with this problem," he said. "I told them about Circle Surrogacy, an American agency that provides surrogacy for gay couples and single people."

"A year ago 85% of the couples seeking the agency's help were local, but today over 40% are Israeli," said Paul-Dayan, who is currently the agency's Israeli contact and advisor. According to him, nine Israeli couples are currently "pregnant", nine others have recently signed on, and 20 more couples are currently being approved.

"The process undergone by a couple interested in surrogacy is very complex," Zitat-Mandelbaum explained. "There are a lot of legal documents, hundreds of checks, a lot of medical issues and a ton of bureaucracy. The process also includes two women – the egg donor and the surrogate. We contacted the agency and they took care of everything.[...]

Rav Moshe Sternbuch, shlita - Guidelines for calling the Police VII - critical addendum

I talked to Rav Sternbuch this Shabbos regarding the issue of whether a rabbi must always be consulted before calling the police.

In my first posting on the subject I reported that he said:

The rule is summarized simply – if one knows that someone is being physically abused or will be abused than it is required to call the police after consulting a rabbi who agrees he is a future danger as is common in such cases.


In response to the question as to whether a rabbi must be called, he said that the key issue is to ascertain whether the child is in danger or will be in danger. If it is obvious that that is the case - either because of one's direct knowledge or a responsible person has informed you of that fact - the police should be called.

Talking to others who have discussed the issue with him, they noted that Rav Sternbuch's focus is on the issue of harm to the child. When they told him about other poskim who have focused on "is the particular act truly sexual contact, or has the perpetrator promised to stop, or if the perpetrator agrees to be supervised" he got furious and said these approaches are nonsense. He is fully aware that therapy is not very successful and that the perpetrator is likely to repeat the crime.

Bottom line: If a child is in danger of being molested - the police need to be called. If there is any uncertainty - either regarding the facts or the seriousness of the incident - an experienced rabbi or professional should be consulted. However if it is clear that children are in danger of being molested - a rabbi does not have to be consulted. Rav Sternbuch concluded, "Let the molester rot in jail."

Rev. Hagee apologizes to Jews for 'God sent Hitler' comments

_{By Haaretz Service}

A prominent American televangelist and outspoken supporter of Israel publicly apologized Friday for remarking that the Holocaust was the work of divine providence, and that "God sent Adolf Hitler to help Jews reach the promised land."

"In a sermon in 1999, I grappled with the vexing question of why a loving God would allow the evil of the Holocaust to occur," John Hagee, the Texas-based preacher wrote in a letter to Anti-Defamation League director Abe Foxman. "I know how sensitive the issue of the Holocaust is and should be to the Jewish community and I regret if my Jewish friends felt any pain as a result."

Last month, audio of Hagee's remarks surfaced on the internet, prompting Republican presidential hopeful John McCain to disavow the pastor's prior endorsement of his candidacy.

Foxman issued a statement welcoming the pastor's apology. "Pastor Hagee has devoted his life to combating anti-Semitism and supporting the State of Israel," Foxman said. "We are grateful for his efforts to eradicate anti-Semitism and to rally so many in the Christian community to stand with Israel."

Labor Party MK Colette Avital, a former consul general in Israel's mission in New York, penned an op-ed piece for Haaretz earlier this month in which she called on the Israeli government to follow McCain's example and disassociate itself from Hagee.

"As someone familiar with the evangelicals' views and beliefs on the second coming of Jesus, there is nothing surprising to me about his statements," Avital wrote. "It only causes me to sigh in relief because the truth is coming out."

Ombudsman recommends firing rabbinic judge in Druckman saga

Jun. 12, 2008
Matthew Wagner , THE JERUSALEM POST

In another salvo in the ongoing battle surrounding state-sponsored conversions, Tova Strasberg-Cohen, a former Supreme Court judge and ombudsman of the judiciary, called on the Committee for the Appointment of Rabbinical Judges to consider removing Rabbi Avraham Sherman from his post as judge on the High Rabbinical Court for badmouthing the head of the National Conversion Authority Rabbi Haim Druckman.

Strasberg-Cohen's letter was addressed to Druckman and was a response to a complaint filed by Druckman against Sherman.

"In light of the serious faults in Rabbi Sherman's conduct, I find it appropriate to recommend that the Committee for the Appointment of Rabbinical Judges consider firing Sherman," the letter said.

"Sherman's behavior is not in accordance with the legal system's ethical standards nor is it in line with that system's fundamental principles.

"It seems to me that Rabbi Sherman's perception of the essence of his role and obligations is flawed. My impression is that Sherman has not internalized the problematic nature of his conduct and the way he ran the case against Druckman."

Strasberg-Cohen's letter comes after Sherman issued a 50-page document - half halachic decision, half diatribe - against Druckman and the Conversion Authority.

The document, in which Sherman discredits Druckman as a rabbinical judge, was copied and distributed during a conference for rabbinical judges several months ago.

Druckman was never given a chance to respond to the charges leveled against him, which included forgery, purposely transgressing Halacha and placing a stumbling block before the wider public.

The upshot of Sherman's document was that the validity of all the conversions performed by Druckman and other religious Zionist judges was questioned.

Doubt was cast on the Jewishness of literally thousands of converts and Druckman's good name was besmirched.

Strasberg-Cohen's letter includes a response from Sherman.

According to Strasberg-Cohen, Sherman said that the ombudsman did not have the power to judge the case since it involved halachic issues that "involved the very soul of the Jewish people".

Sherman also said that his accusations against Druckman were based on classified documents that belonged to the rabbinical courts and could not be shared with others.

In an official response released by the Rabbinical Courts in the name of Sherman, it was stated that the high rabbinical court judge had conducted himself in accordance with the Halacha, the law and ethical standards.

"Rabbi Sherman is sorry for the pain caused as a result of the publishing of the halachic opinion," read the press release.

"However, rabbinical judges are obligated to abide by the laws of the Torah as written and expounded upon by the great rabbis of each generation.

"According to Torah law it is forbidden for a judge to be partial out of deference to social standing or rank, especially in a ruling that deals with maintaining the purity of the Jewish people."

[...]

Religious Zionists & Rav Druckman - Divided on unity

JPost June 12, 2008

Matthew Wagner , THE JERUSALEM POST

The specter of early elections has thrown the splintered, embattled religious-Zionist camp into a mad rush to somehow consolidate its ranks and present a unified front.

The obsession with forever illusory unity was palpable this week at a conference that brought together hundreds of religious-Zionist leaders and educators.

Big names in religious Zionism, such as Rabbi Haim Druckman - the assailed outgoing head of the Conversion Authority - and Rabbi Ya'acov Shapira, head of the Mercaz Harav Yeshiva, called to "unify the ranks."

"Consolidating our political strength is absolutely essential right now," said Shapira. "It is our biggest challenge. It is the commandment of the hour."

Druckman, meanwhile, declared that religious Zionists have had "such a profound impact on the shaping of Israeli society that we deserve to make an impact politically as well."

"What would this country look like without religious Zionism?" he asked. "It would be a spiritual wasteland."

Druckman received a standing ovation from the crowd of several hundred who were crammed into the hot Givat Washington Educational Center's basketball stadium for the afternoon festivities that celebrated "60 years of religious Zionism in the Jewish state."

His popularity among religious Zionists has skyrocketed in recent months, following a bitter clash with the haredi rabbinical establishment over conversions. Druckman was lambasted by the haredim for allowing his Zionist, nationalistic ideological leanings to taint his conversion policies. Haredi rabbis accused him of purposely adopting flagrant leniencies that sharply deviated from normative Jewish law.

These leniencies were designed to make it easier for gentiles who came here under the Law of Return, including those who were not sincere about adhering to an Orthodox lifestyle, to be allowed to marry Israelis born to a Jewish mother - the halachic definition of Jewishness. Druckman, said the haredim, mistakenly believed that compromising Halacha was justified in the name of Zionistic goals, such as fostering a more cohesive Israeli society and preventing intermarriage.

The attack, which emphasized the deep ideological divide between religious Zionism and the haredi community, is also symptomatic of religious Zionism's decreasing influence within the Chief Rabbinate. Neither Chief Ashkenazi Rabbi Yona Metzger, who was placed in office by the haredi rabbinic establishment, nor Chief Sephardi Rabbi Shlomo Amar, who is strongly deferential to the haredi community, has come out openly in defense of a more lenient conversion policy.

The Chief Rabbinate was originally conceived and created by the founding father of religious Zionism, Rabbi Avraham Yitzhak Hakohen Kook, to provide rabbinical leadership for the challenges facing a modern Jewish nation. However, it has gradually been taken over by more haredi elements who do not view the creation of a Jewish state as a revolutionary change in Jewish reality that necessitates innovative halachic approaches.

Power within the Chief Rabbinate is directly related to political clout, since the religious affairs minister has broad powers in choosing the members of the body that elects the chief rabbis. Municipal politics also has a major influence on the appointment of mayors, city rabbis and heads of religious councils who are members of the election body.

The fall in religious-Zionist influence within the rabbinate has been coupled by a parallel rise in haredi power, particularly that of Shas, which cooperates with Ashkenazi haredim against the religious Zionists. Some examples of rising haredi influence within the rabbinate include the recent appointment of 19 rabbinical court judges, the vast majority of whom were connected either to Shas or United Torah Judaism; the decision by the Chief Rabbinate, later overruled by the High Court, to support a stringent version of shmita that boycotted Jewish-grown produce; and the recent conversion controversy, in which a panel of haredi High Rabbinical Court judges cast doubt on the validity of thousands of conversions performed by Druckman.

RELIGIOUS ZIONISTS have long lamented their inability to realize their full political potential. Although about 15 percent of the Jewish public attends national-religious schools, only about half of them voted for the two religious-Zionist parties in the Knesset - the National Religious Party and the National Union - which joined forces under a unified list in the last election, gaining just nine seats, less than 8% of the Knesset.

Voters who identify with religious Zionism's aims nevertheless choose to scatter their votes among various parties such as Kadima, Likud, Israel Beiteinu and Shas.

Yaki Sa'ada, director-general of Givat Washington and one of the organizers of the conference, said that part of reason for religious Zionism's failure politically is its emphasis on full integration into Israeli society. "We educate our children to take an active part in all aspects of Israeli society, from army service to business to academic pursuits," he said. "Why should we be surprised if religious Zionists end up developing independent and diverse political opinions?"

In parallel, unlike Shas, the religious-Zionist camp has failed to attract those who do not define themselves as Orthodox, but who are religious traditionalists.

The deterioration of religious Zionism's political clout has resulted in major setbacks in several areas. Perhaps the hardest hit has been education. Institutions from grade school through pre-military academies have seen their budgets cut. Religious Zionists barely avoided a deep cut in the budget for National Service, which is an option provided for female high school graduates who do not serve in the IDF for religious reasons.

But the prospects for unity do not look good. Although they might agree on the need for solidarity, religious Zionists are split on how to achieve it. No fewer than three new initiatives, all aimed at bringing together the diverse groups within religious Zionism, have been launched in recent months. Each disagrees with the others over the best unity-building strategy. All three seem to think the old NRP cannot represent all the streams within religious Zionism. [...]

Influence of non-Jewish maids and teachers on our children

Jersey Girl wrote "New Argentine Orthodox Jewish leader denies favori...":

[...]

A website for Christians looking for opportunities to evangelize Jews recommends South American Jews as prime targets for conversion to Christianity because:

"In South America, Jewish executives have been extremely successful. However, the more successful the Jewish executive in South America becomes, the greater tendency he may have to be assimilated into the Christian European society."

Perhaps this is true due to the tendency for wealthier people to hire servants to work in their homes. Chazal admonished us to be careful about the laws of Bishul Akum because transgressing these leads to intermarriage.

Shulchan Aruch 165 says that we should not let our children be taught by non-Jewish teachers to prevent our children being affected & influenced by them, and from being steered away from Torah ch"v.

Some try to justify the practice of hiring Christian teachers in yeshivas by quoting the Rama that Christians are not Idolators for this halacha, (it has been said that the Rama was forced to say this because he lived in a Christian society and did not want to upset the balance there).

How much more so are children influenced when their primary caregivers (maids) from birth are Christians?

I was sitting in a pizza shop in Boro Park a few years back and heard a three year old boy with peyos to his chest singing a perfect rendition of "Jesus es la Luz del Mundo" from John 8:1-30).

I went over to the little boy who was sitting with his mother and older siblings and conversed with him in Spanish. The mother was surprised that he spoke so animatedly with me because she said that at home he barely speaks(in Yiddish).

I asked her if she knew the song he was singing and she answered that "it was a lullaby the maid sings to him". I explained to her what he was singing.

I have repeated similar incidents many times over the years. When I meet frum children who I know have been cared for by maids, I converse with them in Spanish (in front of and with the permission of their parents). More often than not, when the young child is spoken to in Spanish, he will repeat parts of the Catechism etc.

I used to expect that frum parents would be horrified by this, but I have learned over the years that most families feel their children are immune to these influences in their homes because the children receive a yeshiva education.

In the face of rising numbers of frum kids going OTD, perhaps it is time to rethink the issue of Christian maids in our homes and the hiring of Christian secular studies teachers in yeshivas.

Naomi Ragen - A Modest Proposal [for the conversion crisis]

What follows are comments which I assume were sent by Naomi Ragen. I personally view them as a gross misunderstanding of the issue - but I do acknowledge that there are many who agree with her views. In the interest of civil dialogue with a sincere person who has a significant impact on society I am publishing her comments - even though I personally find them offensive. Improvement in the present situation does require greater mutual understanding than exists at present. Please note that since this is a moderated forum, I will reject all comments which I feel do not promote dialogue.

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A Modest Proposal

By Naomi Ragen

What began as a routine divorce between a Danish-born convert and her Israeli husband now threatens to tear apart the country, opening deep wounds and revealing the ugly face of the haredi judges who rule Israel's Rabbinical Court system.

This all began during an uncontested divorce in Ashdod. Rabbi Avraham Attia, a member of the Ashdod Rabbinical Court, asked the woman a question or two about her religious observance (which was none of his business, by the way). Apparently, he didn't like her answer, or maybe he didn't like the way she was dressed. In any case, on February 22, 2007- ignoring the reason she had come to court in the first place- he ruled that her conversion was invalid! Since she was not Jewish, she was not really married to her husband and therefore did not need a divorce.

By overturning this woman's conversion, which had taken place in the special conversion court set up in 1995 to help convert many Russian soldiers and other immigrants who wanted to be Jewish, but found the Rabbinical Courts unwelcoming, Attia, and his haredi counterparts, were calling into question the validity of thousands of conversions that have taken place there, and insulting its head, Rabbi Haim Druckman, the spiritual leader of religious Zionism in Israel.

On April 22, 2007, the couple appealed the lower court decision to the Higher Rabbinical Court, arguing that the Ashdod court had exceeded its authority and violated religious law, disqualifying Druckman's court without giving him a chance to defend himself.

The Higher Court ignored these issues. Instead, it chose to deal only with the question of whether the woman was observant. Granting the divorce, the court also ruled that the Jewishness of the woman and her children was in doubt and needed to be re-examined, and that in the meantime the family should be added to the list of people who are forbidden to marry. Outrageously, they ruled that all Druckman's conversion decisions since 1999 should be canceled, and that marriage registrars not register a convert who does not look observant from his or her external appearance.

This unbelievable decision was not only a slap in the face to religious Zionism, but openly violated the severe Torah prohibition of oppressing the convert and causing them pain, i.e. Shemot 23:9 - "Do not oppress a convert; you know the feelings of a stranger, for you were strangers in the land of Egypt."

Ruth (not her real name) is on my mailing list. She is a convert. This decision has broken her heart. She writes: "At what point will my children and I no longer have to worry that someone will unilaterally and arbitrarily remove the cloak of Torah and Jewish identity out of our self-definition? How many years - 30, 50, 100 - never?

Does this mean that if I ever speak a drop of lashon hara, or some of my hair peeks out from under my tichel, or my elbows become uncovered, or I wear my sandals without socks - that I must reckon with someone's claims that this is sufficient evidence to disclaim my Jewish soul? If the Rabbis today reject numerous sincere converts and needlessly oppress them, causing them untold pain, is this not a much more terrible sin than a convert who may not keep all her hair covered? We do not care to be involved in internal conflicts and back biting. We call upon all G-d fearing Jews to speak with one voice in our defense. We ask all Jews to not become embroiled and ensnared in this evil which will split the Jewish nation if not reined in now. We ask that you stand up for us and call our leaders to account."

Susan Weiss, an attorney for the Center for Justice for Women, who represents the Danish convert, has taken this case to Israel's Supreme Court. Her petition is aimed at Avraham Attia, Dayanim Avraham Sherman, Hagai Eiserer and Avraham Scheinfeld of the Higher Rabbinical Court. According to Weiss, the case highlights many of the faults of the rabbinical courts. "They have no concept of due process or fairness, and they display no sensitivity to those who come before them," she told Dan Izenburg of the Jerusalem Post.

I have a modest proposal. Since all the dayanim involved here have openly violated an oft stated Torah prohibition against"oppressing the convert," and have spoken slanderously against a fellow Rabbi (another strict prohibition), they can hardly be called G-d fearing or religious. In light of their behavior, I think we should retroactively take away their rabbinical ordination, and nullify all the decisions in which they've been involved. They should certainly be thrown out of their posts as judges.

Naomi