Arab Brooklyn

Abuse prevention: Friendly Message to Camp Summer Staff

Three Weeks - an Overview by Rabbi Yair Hoffman

5tjt.   Although the Three Weeks and the other two fasts are a period of mourning and introspection, Zechariah the Navi tells us (Zechariah 8:19) that eventually, the four fasts of Klal Yisroel will be a source of joy and gladness – if we but embark upon the goal of loving both truth and shalom.  These two themes are central to Torah life.  Rabbi Chaninah tells us (Shabbos 55a) that Hashem’s seal is truth.  Shalom is also one of the names of Hashem, in addition to being a central theme of our daily Tefilos.  If we learn to love these ideals – the fasts will be turned around.

The four fasts mentioned in Zechariah are:

• The fast of the fourth month. [Tamuz - the 17^th of it]
• The fast of the fifth month.          [Av – the 9^th of it]
• The fast of the seventh month. [Tishrei - the 3^rd of it]
• The fast of the tenth month. [Taives – the 10^th of it]

Clearly, we are counting these four fasts from the month of Nissan.  Why do we start from Nissan?  Because this is the first month that we became who we are –  a nation.

MODIFIED DATES

The exact dates of two of the fasts were not always these dates – they were somewhat modified.  As far as the 17^th of Tamuz, originally, in the time of 1^st Beis HaMikdash we observed it on the 9^th of Tamuz because that is when the city walls were first broken through.  Hundreds of years later, during the time of the 2^nd Bais HaMikdash, on the 17^th of Tamuz, the enemy breached the walls of Yerushalayim once again.  The date of the Tamuz fast was moved from the 9^th to the 17^th.   The fast of Tishrei was to be observed on the 3^rd because the tragedy had occurred on the second day of Rosh haShana itself, one day earlier, and we do not want to fast then.

PURPOSE OF THE FASTS

Why do we fast on these days? [...]

Rav Yisroel Salanter: Why doesn't knowledge stop sin?

Prof Mark Stein ( Torah u-Madda Journal 9  (2000) page 46 ) In the talmudic tradition, action takes precedence over theory (at least in theory!), and the idea of disinterested philosophical reflection is discouraged." In the European-Christian tradition, contemplation is encouraged. In fact, among the philosophers, I can think of only one thinker, Benjamin Franklin, who gives serious consideration to the question of inculcating virtue in the individual, as distinct from the question of exploring the essence of virtue.

R. Israel was concerned with bridging the gap between religious ideals and religious practice, which is a question of therapy, not philosophy. But to construct his form of therapy, R. Israel had to analyze the illness: why do people who espouse values act counter to these values in everyday life? Debate over this question is one of the earliest in recorded philosophy, between Socrates and Aristotle. Socrates (in the Protagoras held that virtue is knowledge. Or to put it as a yeshivah student would: hissaron in practice reflects a hissaron in knowledge. Aristotle (Nicomachean Ethics VII, 3) rejected this view as simplistic; his own sug­gestion as to how "weakness of the will" (akrasia) is possible-despite knowledge-will not concern us here."

R. Israel's solution is given, if only by implication, in the first words Iggeret ha-Musar. R. Israel suggests not only a solution to the problem of akrasta, but a deeper one than that of either Plato or Aristotle:

The imagination of Man is free; his reason is bound. His imagination leads him astray ... so that he fears not the certain future ... when he will suffer harsh judgments. No one else will be caught in his stead - he alone will bear the fruit of his sin; he is one, the sinner and the punished ....

R. Israel's explanation for the failure of the good man to live up to his beliefs goes far beyond the mere invocation of the "evil inclination." The question is what the evil inclination is, and how it functions. R. Israel's answer is that the believing sinner becomes alienated from his future self, so that he becomes as indifferent to his own future suffering as most of us are to suffering in a faraway land. It is therefore the task of musar to bring the future to the present, so that the sinner feels the pun­ishment already in his imagination. The philosophical analysis suggests a program of therapy, and this therapy R. Israel calls "learning musar"

But the problem is not just the "remoteness" of the future state. R. Israel's disciples, for example R. Isaac Blaser, reported that their teacher explained that the problem is (or is aggravated by) the great difference between our bodily existence and our eternal one, a difference so great that we find it difficult to identify ourselves altogether in the unimagin­able bodiless state. So we cannot act on our belief in divine punishment after death." R. Israel's view, as attributed to him by disciples, bears a striking resemblance to that of the famous atheist, Hume, who expresses mock horror at...

 the universal carelessness and stupidity of men with regard to a future state .... There is not indeed a more ample matter of wonder to the stu­dious, and of regret to the pious man, than to observe the negligence of the bulk of mankind concerning their approaching condition .... A future state is so far removed from our comprehension, and we have so obscure an idea of the manner, in which we shall exist after the dissolution of the body, that we are never able with slow imaginations to surmount the diffi­culty .... And indeed the want of resemblance in this case so entirely destroys belief, that except those few, who upon cool reflection on the importance of the subject, have taken care by repeated meditation to imprint on their minds the arguments for a future state, there scarce are any, who believe the immortality of the soul with a true and established judgment ....

Though the resemblance to R. Israel's analysis is obvious, R. Israel's is still the deeper. Hume presumes that sinners simply do not believe what they profess, on account of the weakness of the idea humans can have of a future state. Thus, in the end, Hume's diagnosis is a variant of Socrates': a defect in action presupposes a defect in belief. But Hume's diagnosis is based on a superficial account of the nature of belief itself, as constituted by a vivid idea-an account refuted by Thomas Reid in Hume's own lifetime, with the simple objection that we can have the most vivid hallucination without believing in its veracity." R. Israel, on the other hand, locates the problem not in believing in a future state, but in locating ourselves in the future state and relating to our future state as ourselves.

Bar Noar Club - "the proud community" and deviance

Zomet Institute  "Take all of the leaders of the people and hang them before G-d, in front of the sun" [Bamidbar 25:4].

The Discussion Itself gives Legitimacy

In almost twenty years that I have been writing this column (since 5754, that is, 1994) I think that only one time I wrote about "inverted sexual orientation" within the religious community, and I immediately regretted it. One solitary time I agreed to state my position in a television discussion, and I also regretted this afterwards. My reason is very straightforward: Every public discussion on this and similar issues adds to the legitimacy of the subject matter, even if the opinion that is voiced is very critical and sharply and strongly condemns the situation. Some sins are such that any public discussion about them spurs afflicted people to action, and even entices others to emulate them. This, for example, is thought to be true of suicide. Any report accompanied by a discussion – no matter how tragic and sad – is quite likely to encourage others to follow in its footsteps. This is all the more so true with respect to sins of the evil inclination, where every sinner who tells about his sins is interested and even strongly wants to encourage new people to join the "community of sin." Every act of publicity and raising the subject "against the sun" reduces social pressures and enhances the legitimacy, in the eyes of the perpetrators and those who surround them.

But this time I have decided to speak out, in the wake of the solving (?) of the murder in the Bar Noar Club, which has once again turned the spotlight on this dark corner of our lives. My main point is my outrage at the use of the phrase "the proud community" to describe this phenomenon, in this way making it the object of a sophisticated and friendly value judgment. I therefore come to raise my pen in protest at this flawed "community." These two words, prestigious and festive as they are, community and pride, are being used as an envelope of purity for anomalous behavior that is a dramatic perversion of family and social norms. And the entire phenomenon is a prime example of anti-religion (no matter which one) and anti-Judaism. [...]

I do not call for banishment, casting out, or out-and-out rejection from the religious community of the sinners who are aware of their situation and who seek help. They should be welcomed with bonds of love. I do not propose that we use the word from the Torah, an abomination, which can be seen as offensive and can have the effect of pushing a person away forever. A better word is "stiya" – deviation – but this too is considered as a rejection and no longer maintains its original meaning as being different from the norm (such as a deviation from an original plan for a building). But I do call for the religious – and secular – communications media to completely abandon the word combination "proud community." The proper word to use is "choreg" – a deviation from the norm. And this should not be used with any connotation of forgiveness and acceptance, but rather with the meaning of a deviation which can be treated and which deserves to be pitied.

On the other hand, I call for total rejection and for removal beyond the religious and social boundaries of anybody who shows pride about their fault, those who publicly flaunt their "status" or gather together to show "community pride" and who join active social clubs of this type. Every attempt to show off this way of life is to be considered "enticement and seduction," something that is very harmful and should be punished in a harsh way. Making the deviations public is treated in this week's Torah portion, in the verse quoted above: "Hang them in front of the sun." [...]

NBC: Judy Brown (author of Hush) on child abuse in chassidic world

update: replaced dead NBC Link

Expose of Sex Abuse in Australian yeshivos

Australian Age   A senior Australian rabbi who failed to stop an alleged paedophile from sexually abusing boys at a Sydney Jewish school said some of the man's victims may have consented to sexual relations and warned that involving police now would ''open a can of worms''.

Former senior Sydney rabbi Boruch Dov Lesches, who is now one of New York's leading ultra-Orthodox figures, made his remarks in a recent conversation with a person familiar with a series of alleged child rapes and molestation carried out by one man associated with Sydney's Yeshiva community in the 1980s. Rabbi Lesches' comments are likely to increase scrutiny of Australia's senior rabbinical leaders' handling of child sex abuse cases, amid allegations of cover-ups, victim intimidation and the hiding of perpetrators overseas.

In a legally recorded telephone conversation heard by Fairfax Media and provided to NSW detectives investigating the Sydney Yeshiva cases, Rabbi Lesches admitted to counselling the alleged abuser upon learning that he had sexually abused a boy a decade his junior. Rabbi Lesches said he told the man that both he and the boy would be forced to leave the Yeshiva community if he could not control his urges. [...]

Outspoken Melbourne Jewish sexual abuse campaigner and founder of victim support group Tzedek, Manny Waks, said Rabbi Lesches' comments ''unfortunately seem to be consistent with the approach of many senior Orthodox Jewish figures in the community who for decades have been more concerned with silencing victims and protecting perpetrators as well as their institutions, rather than with protecting innocent children''.

Mr Waks said his organisation would provide the royal commission into religious groups' handling of child sex abuse cases with full details of what has been happening for decades in Australian Jewish communities.

The rift between the chareidim and secular in Israel - a summary

Tablet Magazine   There’s an oft-repeated story of David Ben-Gurion, Israel’s founding prime minister, paying a visit in the 1940s to Avrohom Yeshaya Karelitz, known as the Chazon Ish, a prominent Haredi rabbi living in Bnei Brak. The Chazon Ish, it is said, took off his glasses so he wouldn’t have to properly see the socialist interloper, after which they got down to the business of figuring out what the role of the ultra-Orthodox would be in the new Jewish state.

The Chazon Ish quoted a story from the Talmud to make his point. When two wagons (or camels, in another version of the story) meet on a narrow mountain pass, who shall give way—the “full” wagon laden with goods, or the “empty” wagon? The rabbi’s point couldn’t have been clearer: He expected the “empty” wagon of secular society to defer to the “full” wagon of a religious tradition spanning millennia.

As is well-known, Ben-Gurion granted the small ultra-Orthodox community in Israel an exemption from army service in order to rehabilitate the Haredi “community of scholars” of Eastern Europe wiped out during the Holocaust. Ben-Gurion, it’s believed, predicted that the ultra-Orthodox community would slowly disappear anyway, melding into the assertively modern Zionist project. The opposite, however, has happened. This “community of scholars” numbered 400 in 1949. Today the figure for exemptions among army-age ultra-Orthodox men is estimated at 50,000.

Finance Minister Yair Lapid and many other Israeli politicians are now intent on reversing Ben-Gurion’s edict, spurred on by a Supreme Court ruling early last year that declared the Haredi draft exemption unconstitutional. Many of Lapid’s campaign slogans, like “Equal Service for Everyone,” squarely targeted Haredi Jews, who comprise 10 percent of the Israeli population, about 800,000 people, and 15 percent of the Israeli Jewish public. In mid-April, in his first speech as finance minister, the charismatic but untried politician entered into a heated exchange from the Knesset podium with the ultra-Orthodox caucus. “You’re pushing yourself into a corner,” Lapid said ^[1]. “No one hates you. The only thing that happened is that you’re not in the [governing] coalition. It’s called democracy. … I don’t receive orders from you anymore, and the state doesn’t take orders from you anymore. We’re done taking orders from you.” [...]

Yet the ultra-Orthodox, for the most part, don’t seem interested in the proposals currently being floated by secular politicians. In mid-May, a demonstration took place in central Jerusalem outside the main army conscription office. An estimated 30,000 ultra-Orthodox men took part, and events quickly spiraled out of control. Rioters threw rocks at security personnel and lit trash cans on fire; nearly a dozen police officers and demonstrators were injured, and several arrests were made. It was seen as the opening gambit in what could be a summer of serious internal unrest.

The most interesting aspect of the demonstration, however, was the fact that it was organized by an extremist, Jerusalem-based faction of the Lithuanian Haredi movement. Rabbi Shteinman and his moderate faction, which greatly outnumbers the extremists, refused to participate. It seemed that, despite the rhetoric, there was still some hope of striking a peaceful compromise.

Israel’s political class is hoping that the difficult socioeconomic conditions of the Haredi community will be the prime motivator for the necessary changes. “The No. 1 daily problem—not talking about the coming of the Messiah—but day-to-day problem for the Haredis, is making a living,” Brig. Gen. (ret.) Meir Elran, one of Israel’s foremost experts on military-social affairs, told me recently. “They need to see that at the end of the process they’ll be able to make a living. It’ll be the only thing that convinces them—they don’t care about the army, or Zionism, or the state. They care about making a living, honorably.”

Anti-Semitism in America: Being hated because you look Jewish

Tablet Magazine   Nine years ago, when I got married, I started to cover my hair. At home I chose comfortable fabric head-coverings. But in public I wore a sheitel, or wig, since wigs were considered de rigueur by most of the women I was becoming friends with in Brooklyn. After only a few years of being Torah observant, I had a sense that a woman’s choice of head-covering was a statement in a language I did not yet speak. So, I stayed bewigged in public with my friends, slipping out of my sheitel and into a headscarf only in the privacy of my own home, much the same way I kicked off my street shoes and slid into slippers.

Because it’s impossible to tell the difference between a good sheitel and real hair, my friends and I didn’t immediately stand out in public as Orthodox women—or even as Jews. But all that changed when I went out with my husband: Standing by his side, I quickly learned that there were risks to looking like a Hasidic Jew.

Taking the subway in New York City with my husband for the first time was like being pushed into a wall of ice. He is a big man—it’s not difficult to see that he once played ice hockey, football, and basketball. He’s also a former trophy-winning martial artist and, though he is really a very gentle, kind-hearted person, his appearance can seem intimidating. And yet, to some subway riders, with his beard, peyos, and yarmulke, he looks like nothing as much as a target.

Because he’d been dressing this way for quite a few years before we got married, he was used to the stares and occasional audible curses. I wasn’t.

“How can you stand this?” I asked.

“Stand what?”

“Some people are staring—no, glaring—at you. With hatred.”

He shrugged. “People are glaring at that other Orthodox Jewish guy over there, too.”

He was right. They were.

But I was never able to get used to the enormous difference between riding solo and incognito on the subway, looking like any other woman (except that every day is a good hair day when you wear a sheitel) when I was alone, versus traveling with my husband as part of a couple whose garb screamed “Hasidic.” [...]

Kolko Case: Please print out Reb Dovid Epstein's letter and put it up in your shul

We are rapidly approach the dark side of our Jewish calendar – the Three Weeks. This is the period that begins the time of mourning and depression over the loss of the Beis Hamikdosh. It is well known that in a generation in which the Beis Hamikdosh in not rebuilt – it is on such a low spiritual level that it doesn’t deserve having the Beis Hamikdosh. If the Beis Hamikdosh had existed then it would have been destroyed in our generation. Thus whether or not we have a Beis Hamikdosh is not simply a historical question – but rather the measure of our spiritual state

Our Sages tell us that the critical issue in the spiritual failure that led to the destruction of the Beis Hamikdosh was the failure of proper relationships between Jews. The classic story that Chazal mention regarding the destruction of the Beis Hamikdosh is that of Kamtza and Bar Kamtza. They teach us that ultimately the Beis Hamikdosh was destroyed because one Jew strongly embarrassed another – and the Rabbis witnessed it and did nothing. That failure to intervene and correct one Jew shaming another was enough to cause the Beis Hamikdosh to be destroyed!

Unfortunately we are now witnesses an ongoing situation which seems worse. In this case the Rabbis were not just passively witnesses – but they were the major players in causing the embarrassment. I am referring of course to the Kolko case in Lakewood in which the Rabbis orchestrated the public shaming of Rabbi “S” and his family for reporting his son’s abuse to the police. Rabbi “S” only went to the police after he had gone to a beis din and found it was totally ineffective in keeping the abuser from other children. Furthermore he went to the police only after he received a psak from Rav Sternbuch and other gedolim which stated that he was obligated to go – to protect the children of Lakewood. Despite doing this heroic act solely to protect the children of other families from what had been done it is son - none the less he was driven out of his home and his shul and his community. This was done by self-righteous individuals who didn’t bother finding out that he was acting properly – even according to the most stringent standards of halacha. Despite the fact that Kolko has confessed to abusing the boy and other victims have come forward – none of the major rabbinical figures that were involved in hurting Rabbi “S”  have come forward and apologized. None!

Two weeks ago a crack was created in this disgusting wall of rabbinic silence. One of the people – Reb Dovid Epstein - who had publicly embarrassed Rabbi “S” in his own shul – displayed incredible courage and strength of character by writing a heart rending apology note to the family of Rabbi “S”. In addition he authorized his letter to be publicized. Rabbi “S” and his family view this as welcome progress – out of the abyss of spiritual filth.

The next step in mending the broken hearts and rebuilding the Beis Hamikdosh – is to have this letter more widely circulated. It is clear that pressure for the Rabbis to do the right thing will only come from Klal Yisroel. They have to understand how important it is for them to apologize and make amends for the harm they have caused.

Therefore I ask everyone to make copies of Reb Dovid Epstein’s letter and to hang it up in their shul before Shabbos and to give it to friends and neighbors. While this is especially important for the Lakewood community, the example of the courage of Reb Dovid should inspire everyone to mend and improve their relations with others.

The letter can be downloaded here

Archeology conceals evidence about King David for political considerations

Fox News    A carved pillar discovered near Bethlehem may be linked to the Biblical King of Kings, David himself, or perhaps validate the scope of wise Solomon's majestic kingdom.

If they ever get around to digging it up, that is.

Israeli tour guide Binyamin Tropper, who thought he was the first to discover the major historical artifact, was astonished to find out that authorities had known about the pillar for decades -- and had been keeping it a secret all that time.

"When I realized the significance of the pillar, I told my boss who spoke with the Israeli Antiquities Authority (IAA)," Tropper, who works at the educational field school at Kibbutz Kfar Etzion, told FoxNews.com. "The IAA then told him, 'that's great, now shut up.'"

Tropper may have stumbled across further proof of the real-life world behind the Biblical stories related in the Old Testament. The 2,800-year-old stone pillar could help locate those legends on a map, archaeologists say, and connect the modern country of Israel with the historical roots of Judaism.

But due to the complexities of Arab-Israeli relations, the find is being ignored, experts say, hushed up to avoid a major political battle over centuries of debate concerning who has the more legitimate claim to the Holy Land.

"As the site is located in the West Bank, not within the official borders of Israel, it is more problematic to excavate there than inside Israel," Yosef Garfinkel, a professor of archeology at Hebrew University who inspected the site, explained to FoxNews.com.

In a carefully worded statement to FoxNews.com, the IAA acknowledged the discovery of the pillar but would not discuss the matter further, expressing concern over the unavoidable relationship between archeology and the Middle East conflict.

"The complex reality in Israel sometimes brings the scholarly discipline of archaeology in contact with political issues regarding the subject of historical roots and rights," the IAA told FoxNews.com in an email. "When a significant archaeological discovery requires additional research, the IAA sees that this is carried out. Such is the case in this issue: the IAA is operating in effort to carry out a full excavation of the site, which will enable thorough study of the findings and their disclosure in both popular and scholarly publications." 

Tropper defied the IAA's request to stay mum on his discovery, however; he believes it's worth the political headache a proper excavation would provoke.

Tropper explained that in the last 20-30 years, an internal debate in Israel has ensued over the size and importance of King David's kingdom as described in the Bible. This pillar's design, he says, is consistent with the time period of the First Temple and would help provide concrete evidence of the Judean king's existence in Israel. [...]

Italian policeman viewed as a saint for rescuing Jews - was in fact a collaborator with Nazis

NY Times   He has been called the Italian Schindler, credited with helping to save 5,000 Jews during the Holocaust. Giovanni Palatucci, a wartime police official, has been honored in Israel, in New York and in Italy, where squares and promenades have been named in his honor, and in the Vatican, where Pope John Paul II declared him a martyr, a step toward potential sainthood. 

But at the United States Holocaust Memorial Museum in Washington, the tale of his heroic exploits is being removed from an exhibition after officials there learned of new evidence suggesting that, far from being a hero, he was an enthusiastic Nazi collaborator involved in the deportation of Jews to Auschwitz. 

A letter sent this month to the museum’s director by the Centro Primo Levi at the Center for Jewish Studies in New York stated that a research panel of more than a dozen scholars who reviewed nearly 700 documents concluded that for six years, Palatucci was “a willing executor of the racial legislation and — after taking the oath to Mussolini’s Social Republic, collaborated with the Nazis.” 

The letter said that Italian and German records provided no evidence that he had helped Jews during the war and that the first mention only surfaced years later, in 1952. Researchers also found documents that showed Palatucci had helped the Germans identify Jews to round up.[...]

Alexander Stille, a professor at the Columbia University journalism school who has reviewed some of the documents, said the Palatucci case is a result of three powerful institutions, all with a vested interest in publicizing what appeared to be a heroic tale: “The Italian government was anxious to rehabilitate itself and show that they were better and more humane than their Nazi allies. The Catholic Church was eager to tell a positive story about the church’s role during the war, and the State of Israel was eager to promote the idea of righteous gentiles and tell stories of right-minded ordinary people who helped to save ordinary Jews.”  [...]

The End of an Era: The Sulitzer Rebbe – An Appreciation by Rabbi Yair Hoffman

Five Towns Jewish Times   The entire community is mourning the passing this past Tuesday night of one of the founders and pioneers of the Torah community in Far Rockaway.  Rav Shmuel Shmelka Rubin, the Sulitzer Rebbe, represented to all who knew him, the authentic bearer of the Chassidishe Yiddishkeit of Europe.

Rav Rubin zt”l was born in 1925, and was a scion of the Ropshitzer dynasty of Chassidus, descendants of Rav Naftoli Tzvi Horowitz of Ropshitz.  Rav Naftoli Tzvi was a contemporary of the author of the famed Nesivos HaMishpat on Choshen Mishpat, and studied with him.  Rav Naftoli Tzvi was the author of the Zera Kodesh, a work that inspired those who learned it to reach remarkable heights in Dveikus Bashem.

“What defined him?”  He came to Far Rockaway when only the White Shul was here,” remarked Rabbi Amnon Nissan, a congregant.  “He remained true to his Chassidish mesorah – unwavering.”[...]

The neighborhood of Far Rockaway soon deteriorated to the point where people started to move to Lawrence and beyond.  This greatly grieved the Rebbe personally and affected the attendance of the shul as well. The Rebbe thought hard and invented the term “West Lawrence.”  This was his brainchild.

Eventually, people did stop moving, but he went a step further.  He assured them that things will change and the market would rise again.  The Rebbe’s words were prescient.  Far Rockaway became one of  most expensive neighborhoods in New York.  Much of this was on account of his wisdom.    In spite of the neighborhood’s initial decline, those that did move away walked to shul on Shabbos.  Sometimes it would even be a half hour or an hour walk.  They did this to attend the Kehilas Yaakov shul of Rav Shmuel Rubin zt”l [...]

MK Dov Lipman demands apology from Jonathan Rosenblum for 15 falsehoods

Update (June 20, 2013)  Jonathan Rosenblum just issued - An apology and rebuttal
 Times of Israel   Prior to my election to the 19^th Knesset, I devoted time to writing books and columns. Since taking office, my time is consumed fulfilling my responsibilities as a member of the Knesset, and I no longer have the additional time to write.

Many people ask why I have not responded to the many negative articles and columns written about me in American Jewish media outlets. I must admit that I pay little attention to them. Now, however, a red line of falsehood, inaccuracy and distortion has been crossed, and therefore I am compelled to respond.

Someone forwarded a link to a column written about me by prolific charedi columnist Jonathan Rosenblum – a column replete with falsehoods. I will begin my response by addressing the most glaring inaccuracy.Mr. Rosenblum wrote: “In a widely circulated video last year, Lipman is seen leading a woman whose attire guaranteed to provoke an angry response past a shul in the ‘Yerushalmi’ neighborhood of Ramat Bet Shemesh.”

False. Here are the facts: There was no shul, there was no woman dressed provocatively, and there was no Yerushalmi neighborhood. Mr. Rosenblum is revisiting an incident which occurred nearly two years ago, and he has chosen to believe hearsay and to rewrite history. Here is what actually happened:

As the video shows, dozens of extremists were blocking the sidewalk near a religious girls’ school on a main thoroughfare in Beit Shemesh, in an attempt to intimidate young religious girls on their way home from school with chants of “prutzah,” “shiktzah” and more.

I was at the school in order to help guarantee the safety of the girls, and requested that the police clear the extremists off the sidewalk. The police chose not to get involved. I then asked a religious woman standing nearby to walk with me towards the extremists, in order to ensure that the girls could walk through safely. It was important that a woman be there to hold the girls’ hands, or give them a hug as they walked through the threatening crowd of hostile men.

As we approached the mob, they began screaming at me, including blatant threats on my life. [...]

Jonathan Rosenblum represents the Torah world, and wrote this particular piece in Yated Neeman, a newspaper which is governed by the Torah giants of our time. Thus, I hope Rosenblum has the courage to correct these falsehoods and apologize. Whether he does or not will say a lot about him, but I am satisfied that all readers now have been presented with the facts. I also hope that readers understand that while I would never initiate such harsh discourse, I had to address this misleading column in order to correct the inaccuracies regarding the work I have done in the past, and the work I will continue to do, with G-d’s help, as part of the Yesh Atid party in the Knesset.