Loving Your Neighbor

There is a phenomenon happening in Israel now which is simultaneously satisfying and distressful.

For those of us who are observant, it is a wonderful thing when entire neighborhoods become filled with observant Jews. How pleasant it is to be able to take a walk on Shabbos down middle of what is usually a very busy street - and not have to worry about a car running you over. Little children playing freely, running back and forth on a warm Friday night or Shabbos day, couples taking walks after the Shabbos meal - hearing the sounds of Zimiros coming from the open windows as you pass them by. So very nice. So very beautiful.

It's a great feeling. No matter what slice of Torah Jewry one comes from one cannot help but feel connected with all your brothers and sisters in the Torah world. Charedim, Chasidim, Religious Zionists (Yes - there are some in Bnei Brak) - all participating in the Oneg – the pure enjoyment of the Shabbos day in a totally Frum environment.

This was the feeling I came to love when I used to visit my parents who lived there. I considered it my home in Eretz Yisroel. How I loved that town… and still do. Whenever I am in Israel I make it a point to visit Bnei Brak. Leaving aside the important benefits of more diverse neighborhoods, anyone who has ever experienced this can easily understand the emotionally and spiritually satisfying drawing card such a neighborhood can be.

Cities like this - where sabbath observance is king - are spreading. Three cities which immediately come to mind are Kiryat Sefer and Ramat Bet Shemesh, and Ramat Modi'in . The same is true of many neighborhoods in Jerusalem. Areas that were once almost entirely secular have grown over the years to become almost entirely religious. How nice it must be to have a choice to live in so many different neighborhoods whose character is almost entirely religious.

All this is a result of the natural growth of the Orthodox community in Israel. Religious families are generally quite large. A family of six or seven kids is fairly common. And 13 or 14 children is not that unusual either. Add to that the fact that most Aliyah is made by religious Jews who themselves have large families and the demographic changes are not to difficult to understand. Especially when the opposite is true of the secular members of Israeli society. They tend to have far fewer children. The average is 1 ½ children per family, if I recall correctly. There is comparatively little Aliyah made by secular Jews to Israel. And there is a far greater proportion of secular Jews who leave Israel than there are religious Jews who leave. So of course neighborhoods are changing in the direction of being more observant.

But - as is becoming more and more frequently the case - there is a distressful fly in the ointment.

A writer who is obviously very secular describes - what for her - is this unhappy predicament. She laments the fact that neighborhoods in Jerusalem that were once very secular have been turned in to completely religious ones.

Well, to that I say… too bad. It’s all about demographics. In the 60 years since the state was founded several generations of religious families have been produced. They are now the ones filling up cities and neighborhoods.

But in one area, her complaints are more than justified. It is just more of… the same old same old!

There are religious Jews who feel that change isn’t happening fast enough. Or isn’t complete enough. So in order expedite matters they resort to what has become a typical way of handling things they don’t like. We’ve seen some of the more violent forms of it recently in Ramat Bet Shemesh. But that it is less violent here does not make it any more acceptable.

With increasing numbers there seems to be a corresponding increase in Chutzpah by some of its members. Chutzpah that results in disgusting measures to achieve their ends. Thee are certain Charedim and Chasidim who feel empowered to get their way by whatever means necessary.

In this case they have taken it upon themselves to accelerate the exodus of secular Jews, caring not a whit about how observant Jews are perceived by other Jews or non Jews. They are not at all concerned about the welfare of other human beings. They just want to achieve their aims: Secular Jews - Out!

The latest incidence of this is described in an article in Ha’aretz by one of the participants in a conversation between four secular women:

The third told about her 75-year-old mother who has spent the last 60 years in Jerusalem with the feeling that the ultra-Orthodox are always hot on her heels.

The mother lived in Romema when it was still a working-class neighborhood, in the Bukharan neighborhood when it was mostly secular, in Ramot when it was still considered a prestigious area, in Ma'alot Dafna, which is now entirely ultra-Orthodox but was once a bastion of the secular and leftist media. Today she is the last secular person on her street in Ramat Eshkol, a neighborhood that is still considered secular. The presence of a single secular person, even if she is 75 years old and doesn't hold wild parties on Shabbat or a barbecue on the porch on Yom Kippur, still makes a lot of her neighbors uneasy.

For a year now, they have been harassing her in various ways to get her to move. Week after week, they put ads in the paper saying that her apartment is for sale, and when potential buyers show up she has to explain to him that it's a mistake. The phone in her apartment rings at strange hours and when she picks up the receiver, on the other end of the line there is always someone who advises her to leave the neighborhood. They leave garbage on the path in front of her door. On Friday nights they send their kids to stand under her window and yell "Shabbes, Shabbes," even though she, out of fear, is only sitting in her apartment behind closed shutters and watching television with the sound off.

This behavior is disgusting and inexcusable. And it seems to be the standard operating procedure in far too many Charedi or Chasidic enclaves. Instead of showering them with love and understanding, and a live and let live attitude, they shower them with hate filled and venomous acts!

As I often say, the majority of Charedim and Chasidim don’t do these kinds of things and are probably just as upset about it as I am. But that doesn’t make me feel any better about it.

I can’t help noticing the increasing frequency and spread of things like this. Yet, not a word of protest from the rabbinic leadership. Not one poster has been put up in any neighborhood about it. The only posters ever seen are the ones telling us abut the latest ban or Chumra. If they ever do comment, it is in the form of lip service condemnation after the fact.

Shouldn’t the kinds of scenarios described in the excerpt from Ha’aretz be as vigorously opposed by the rabbinic leadership in Israel as are separate seating outdoor concerts? When am I going to see a Kol Korei about these kinds of activities?!

This is yet one more instance that embarrasses me as a religious Jew. And it should embarrass us all! Where are our leaders? Are they not embarrassed too?

Postscript:

Of course there are always the naysayers… those who will say, It’s Ha’aretz. Don’t believe a word those Charedi bashers write. But, here is what Danny Schoemann, a Charedi e-friend of mine who lives in Jerusalem says about that:

We already know that you can't believe every word written in Haaretz, but this isn't another of "those" posts.

I spent Shabbos in a posh part of town (Jerusalem) where only Chareidim live. We davened Motzai Shabbes in the "2nd minyan", i.e. 20 minutes after Motzai Shabbes.

Some Bar Mitzva aged kids were outside - under the supervision of grinning young Avreichim - blocking the road with crates and boulders and making merry. Most of the traffic was from taxis picking up/bringing home frum Yidden who were post-Shabbos. This street is so deep in the neighbourhood that on Shabbos there are no obstructions on
it!

I went outside and loudly reminded them: "Chevra: don't forget to makea brocho!".

Silence! Curious stares.

"Don't forget to say "L'chalel Shem Shomayim B'Rabim!" and I went back inside to finish Ma'ariv.

Updated: 3/31/08 9:10 AM CDT

Reuven's Progress - Baruch Hashem!!!

My daughter, Tova Chaya, has written a message about her son Reuven that I would like to share with my readers. I just want to add my own Hakaras HaTov to HaShem Yisborach for all of His Chasodim Tovim. And yet, we still need all the Teffilos to continue. Reuven is not out of the woods yet. Her message follows:

Baruch Hashem!!!

Yes we are starting to see major improvement in Reuven's recovery from his time here in the bone marrow unit. Although he does still have ways to go to a complete recovery (I"YH), we feel that we must thank HaKadosh Baruch Hu for His amazing kindness each step the way.

Reuven's fever is gone, and Baruch Hashem we are starting to see his counts come back. The doctors are hopeful that we may come home in the beginning to middle of this coming week B"EH!

It has been a long, hard few weeks, especially this past week itself. Reuven was not up to doing anything other than resting and sleeping. - He didn't even want to watch a video - then you knew it was bad :)

Right now he just had a bath where he played with bath crayons for a while. He came out to eat a popsicle. Enjoying these kinds of things is something he has not done in the past week.

Right now Neil (A.K.A. Menachem) just brought Elisha (Reuven’s older brother) to visit him for the first time since Reuven's admission. They are playing a serious game of Monopoly Junior. When Neil asked who is the most happy here, we all raised our hands (Elisha raised both). We feel so blessed.

We thank you all for the calls (even those that we did not return), visits, dinners, thoughts and of course Tefillos.

Please don't stop with those Tefillos. They are going staight to Shamayim. We must also say thanks to both of our parents for dropping everything and coming in to keep seder in our house, and just keeping our children happy. Even when it may have been paticularly hard to come at this time.

We daven that we can continue to provide everyone with good news, and that Reuven and all the cholim of Klal Yisroel should have a REFUAH SHELAIMA B'Karov.

With Sincere Hakaras Hatov,
Menachem and Tovi Kirshner

Isaac Hersh Freed!

I do not usually report the news here but rather comment on it. But I am making an exception in this case because the news is very good.

Vos Iz Neias has reported that 16 year old Issac Hersh has been rescued from his ‘imprisonment’ and torture at Tranquility Bay. He arrived in New York this morning at 7:00 AM EDT. Thank God his ordeal is over. Rabbis Shmuel Kaminetsky and Dovid Feinstein deserve tremendous thanks for their efforts in securing his release. For more details - see VIN.

A Climate of Chumros

According to a story in the Jerusalem Post* a mother of 12 was arrested for the severe abuse of her own children. This woman has been subsequently identified as Rabbanit Bruriah Keren of Ramat Bet Shemesh.

She is the woman who has developed a cult of followers whose focus is on extreme Tznius. In her view the best form of Tznius observance is to cover up as much of the female body as possible, including the head. Thus when one sees her or one of her adherents in the street, one will see the equivalent of a Muslim woman who wears a Burkha.

How does such an insane woman develop a religious following?

For any human being to do that, they must have several things going for them. They must appear to be very spiritual. They must be very persuasive in their rhetoric. Their words must be based in Halacha. They must also appear to be of exemplary character… I would think almost saintly in their demeanor. And most of all they must be charismatic. Apparently Rabbanit Keren was all or most of these. I don’t know how many adherents she has but she more than a few. They followed her and adopted her standard of Tznius by wearing this Burkha type clothing.

One can thus easily see how a legitimate Halacha can be taken to extremes. Especially in our day where Chumros seem to be popping up all over, many through the use of rabbinic bans and edicts.

Here are some examples:

There are books on Tznius that tout Chumra as Halacha. Separate seating concerts are banned. A Beis Din of Tznius exists that grants certification to clothing stores upon approval of the Tznius level of the clothing. Much of which are clearly based on Hashkafa rather than Halacha. It is therefore not that great of a leap to see a Rabbanit Bruriah Keren arise and take advantage of that climate. And end up with a following.

It’s just a variation on a theme. Other people who have taken advantage of this climate have committed all kinds of atrocities in the name of their Chumros or their Hashkafos. Like beating up women in public buses, or trashing a restaurant, or trashing the streets of Jerusalem… all in the name of God!

This is just another offshoot of that. We end up with a scenario where seriously religious women looking for guidance and a role model find it in a Rabbanit Bruriah Keren. But what they did not know is that instead of following the holy dictates of a righteous woman, they were following an evil and mad woman who persuaded them of her righteous ways.

It doesn’t matter that even the most right wing of Charedi Rabanim opposed her extreme clothing requirements as not in concert with any Torah Hashkafa. They created the climate. Where some misguided women have come to see Tznius as the most important feature of their lives and found a woman who they thought exemplified it. And they followed her.

Some people who are serious about their religion can easily be convinced to go to absurd extremes in an effort to observe Halacha not just in a minimal way but in the highest way they can. They have been taught that there are levels of observance, and that the highest level is the most stingent form of observance. So it is not too much of a strech for a woman to be persuaded to wear a tent that covers every inch of their body. It is that attitude which gave rise to this phenomenon. There are enough people in this world who suffer from various degrees of obsessive compulsive disorder that will find Rabbanit Brirual quite appealing.

Rabbanit Keren has created this following for herself taking advantage of the current religious climate. She uses it as a tool for recruitment.

It is of course obvious to all that she is a very sick woman. The descriptions about her private life are beyond that of any description of any child molester. Pick the worst molester you’ve read about. She’s worse. The children have admitted committing incest with their siblings. In the case one of her sons, he had sexual relations with both a sister and a brother. Age didn’t seem to matter either! And according to at least one early report, she has been accused of having forced her children to do it!

She also physically abused them:

The mother is also suspected of breaking one daughter's nose with a rolling pin, leaving her children to sleep outside in a locked shed when they came home late, and preventing them from receiving medical treatment for their injuries.

One can obviously not make any generalizations about sick people like this to any religious community Sick people exist all over… in every civilized society on the face of the earth. Nor can you blame anything any rabbi ever said or did for her behavior. She is depraved.

But what one can say about this new climate of Chumros, I think, is that opportunities now exist for any human being with a motive to do what Rabbanit Keren did - and thrive. They take advantage of it and use religion as a tool for their own purposes. The personal motives may range from a psychotic and twisted sense of religion to a nefarious motive of feeding their abnormal desires.

I think we ought to take note of that and next time there is a call for additional Chumros beyond basic Halacha, and think twice about taking them on. Because by doing so we contribute to a climate that enables all kinds of crazy people to use it as their means to achieve their perverted ends.

*Some information in this post comes via Rafi's blog, Life in Israel

Updated: 3/8/08 5:57 AM CDT

When the Media Gets It Right

One of the nagging questions that still remain with us about the Rabbi Baruch Lanner sex abuse case at NCSY is whether it was handled properly. For those who aren’t familiar with the case, Rabbi Lanner who worked for NCSY was eventually convicted of sex abuse and sentenced to prison.

The charge is often made that exposure by the media to this incident could have been avoided. It is possible that the problem could have been dealt with properly in some other less damaging way. They feel those other avenues were not properly explored. Thus there was - and still is - strong criticism of the Jewish Week publisher, Gary Rosenblatt who broke the story. That was followed by a New York Times article about Orthodox criticism of the the Jewish Week for publishing it. The public was made aware and the rest is history.

The damage to NCSY was immediate. This very popular youth group and Kiruv organization suffered a loss - both financial and in membership. Should publicity have been minimized at that time so as to avoid the damage?

The answer, I’m afraid, is no. Not in the case of this particular abuser and in this particular institution.

Not that I don’t agree in theory. Of course if a problem like this can be resolved quickly and discreetly without damaging the good work done by an organization like NCSY, it should. Nobody is a bigger supporter of NCSY than I am.

But in this case the abuser was involved in abuse for a very long time. People knew about it and looked the other way. Had it been left in house, seeking to minimize the damage, the hierarchy might still be looking the other way.

If memory serves - accusations of abuse by NCSYers were brushed aside for years. In some cases victims who accused Rabbi Lanner of abuse were vilified. He was considered a valuable asset to NCSY and ironically was very successful at Kiruv. So even though there was some suspicion about him, the hierarchy did not want to lose this talented employee. So they looked the other way.

Their intentions were good but their judgments were terrible. They either didn’t believe it - or the extent of it - or discounted the abuse. They probably thought more people would be Mekurav - won over to religious observance - by retention of Rabbi Lanner than by his dismissal. They therefore refused to see the truth that was staring them in the face - blinded by good intentions.

So Rabbi Lanner stayed in his position for years continuing to abuse some of his NCSYers along the way. People all the way up and down the hierarchy at NCSY were aware of this man’s abusive behavior - if not the full extent of it - and pretty much ignored it.

It wasn’t until his actions were submitted by the media to the light of public exposure that the problem was taken care of. He was dismissed, prosecuted, convicted and sent to prison.

One may not like the way Gary Rosenblatt deals with the Charedi community or his perceived antipathy toward some of Yeshiva University's Roshei Yeshiva. But he was right on this one. The story was picked up by the New York Times and the rest is history.

NCSY survived and is now thriving because they finally did the right thing. The OU - the parent organization of NCSY - established a blue ribbon commission to investigate the truth of the accusations and to determine whether the OU and NCSY leadership had properly reacted to earlier complaints. It was headed by current Yeshiva University president, Richard Joel.

The entire affair was studied and analyzed. Recommendations were made and put in place, and heads rolled! …all the way up to the top! Had there been no exposure, the abuser might still be there. This is a true tribute to good investigative journalism

The Mashgiach of Yeshivas Rabbenu Yitzchak Elchanan, Rabbi Yosef Blau has weighed in on the matter. A discussion of this issue took place on a private e-mail list. I asked for his permission to post his reply here and he granted it. And I fully agree with him. Here - with some very minor editing - is what he said:

I have been asked to comment on Gary Rosenblatt's series of articles about Baruch Lanner June 2000. Knowing the background of the story and his willingness not to go to print if the OU would act decisively I can only applaud Gary Rosenblatt for his concern for survivors and potential victims. If the story had not appeared it is possible that Rabbi Lanner would be presently working for NCSY.

The question that disturbs me is why the Orthodox community has learned so little many scandals and almost eight years later? It would be better if proper procedures would exist for responding to allegations of sexual abuse and newspaper reports would not be necessary. The Chilul HaShem is caused by the abusers, their enablers and those who cover up.

After each new account steps are announced by little really changes. If rabbis in Baltimore issue a strong statement no corresponding statement is made in New York. Even in Baltimore the recognition that abusers have to be reported to the police, which is the clear Psak since they are an ongoing danger to others, has become muddled. Instead of blaming the reporters and the bloggers let us seriously confront the problem and protect our children.

Is Isaac Being Tortured?

I didn’t want to write about this until I had more information or at least until it hit the media. But my conscience compels me to do so. And yet, I must admit I have very few details other than an official public document of complaint filed with the Washington D.C. courts. It requests injunctive relief through the U.S. State Department. I also received a press release by the law office filing suit. It was sent to me by an interested party who was asked and is trying to help out.

Obviously I do not know the defendants named nor do I have their side of the story. Nor do I know anything about the law firm filing this complaint. But I cannot imagine any possible explanation for what’s going on.

I wanted to hold off writing about it and to try and get more information. But I have no real way of doing so here in Chicago other than making this story public and hoping those who know about it will somehow read this post and respond with more information - either corroborating or refuting it.

The descriptions in this document if in any way true, cry out: “Pikuach Nefesh and Pidyon Shvuyim”. It tells of the horrible ongoing torture of a young Jewish boy - a child of religious parents with 8 children. The allegations involve horrifyingly cruel and malicious treatment of this young boy by a behavior modification facility. The description that follows is taken directly from the document filed in the D.C. Court.

A young sixteen year old boy by the name of Isaac was sent to a virtual concentration camp by his parents. The sequence of events was as follows. In 2002 the parents had ostensibly gone to Israel for a Pesach vacation. But that was a ruse. They really had intended to make Aliyah and ended up staying for four years until the father was charged by Child Protective Services with child abuse. That stemmed from a complaint by Isaac’s former school that his father was forcing medication without prescription on the child and his twin brother in order to control their behavior.

In July of 2006 Isaac was brutally taken by force to a psychiatric facility in Long Island, New York. Isaac was released six weeks later when the facility determined that he did not need their services. He was then sent to a religious family in Houston, Texas that he knew. Isaac lived with them for nine months and was not visited or contacted at all by his family.

At that time Isaac was lured back to his family in New York under a pretext of obtaining a passport for a summer job. On June 13, 2007 at 5:00 AM Isaac was seen by at least two witnesses dragged out if his parents home by two burly white males. He was handcuffed while crying, begging and pleading not to take him away.

When neighbors asked about his whereabouts, they were told he was sent away to school.

Four months later, it was determined by a witness who was there and spoke to him that Isaac was sent to a reform type school in Jamaica called Tranquility Bay. Isaac begged him to contact his twin brother to tell him where he was and get him out of there. Isacc’s twin subsequently received a surreptitious letter from him confirming that he was indeed at Tranquility Bay.

What is Tranquility Bay? It is a facility owned by a company that operates out of Utah. It has barbed wire fences and guards. And it is a faculty that has had many allegations of abuse documented against it in a lawsuit filed by 140 former students.

Allegations include children being forced to eat their own vomit; being bound and tied by their hands and feet; chained and locked in dog cages, small boxes, and cages; forced to stay in isolation for long periods of time; forced to live in unsanitary conditions; being denied adequate food, or medical treatment; or even a minimally sufficient education; numerous forms of sexual abuse... and much more. Facilities like this are currently being investigated by congress. Tranquility Bay has the most complaints lodged against it.

I hope none of this is true. But my instincts tell me that there is substance to it. In fact I am also told by the individual who sent me the court document, that various rabbinic leaders are already involved. But amazingly, they are not all on the same side. It is beyond belief that at least one of them actually sides with the parents here and opposes any interference by outsiders.

Of course there are those rabbinic leaders who vigorously support interdiction to save this young boy’s life. I would hope all rabbinic leaders who are made aware get involved. Apathy and inaction here is tantamount to complicity.

The parents have thus far not only resisted all attempts to remove Isaac from this facility, they have actively sought and obtained assistance from prominent community members in resisting efforts to transfer Isaac out of Tranquility Bay. The father has gone so far as threatening witnesses and taken retaliatory measures against them.

I don’t know what Isaac did that made his parents do this to him. But no child or any human being deserves this kind of torture.

This is where things stand now. I am told that this story is about to hit the media. It will probably name names of the rabbinic leaders involved …and make the Torah world look bad. Again.

But that shouldn’t matter at this point. What matters is that if any of these allegations are true, a young boy is being tortured in what can only be described as a modern day concentration camp - while his parents stand by and do nothing… or worse… approve of what goes on there.

If and when this does hit the media (and I hope it does soon) and the involved rabbinic leaders are identified, I would hope that all who read this post contact their rabbis or the rabbinic leaders themselves to see how they can help. This young man has suffered enough. Who knows what kind of permanent psychological damage has already been done!

Update: I wasn't aware of it when I wrote this post but Isaac's story has already been published in the New York Daily News.

Killing the Messenger

One of the problems in dealing with matters of sexual misconduct by members of our community is tendency to defend ourselves against negative implications about ourselves rather than to see justice done. This is true no matter what slice of Judaism one identifies with. We all want to protect our image.

This was typified by the response of the members of a Charedi community in Melbourne Australia. They were angry.

The media had reported on a sex abuse story in a very Charedi girls school. There have been several reports in both the secular and Jewish media about a Charedi headmistress who had molested some of her students. The most recent one was published in The Forward.

The response was anger. Not so much at the headmistress who molestated some of her students, but at the media for making the community look bad. Here is the response by one Charedi man interviewed for the Forward article:

“We are innocent people being made to look guilty” “We have been besmirched by the actions of one woman”

As if to say that sexual molestation is so rare in the Torah world that it never happens. And this is the only time it ever did. We in the Torah world should not be vilified because of one case.

Of course we know that isn’t true. Every large Torah community in large metropolitan areas has its share of child molesters as we have all painfully have become aware of in recent years.

The first concern should be with the victims and the students of the school. I believe that was handled appropriately:

Since the allegations emerged, the school has engaged a number of psychologists, including experts in sexual abuse, to counsel the school’s 250 students, as well their parents, former students and staff. It also flew in an expert from Israel to counsel the students.

But after that - instead of being indignant about how the media portrays them, they should be concerned about prosecuting the perpetrator. That is not what happened. She was able to leave town without prosecution. She even absconded with money she borrowed from people who trusted her to the tune of $100,000 dollars. Instead of making her actions known to the public, it was hushed up. And now she and the money are gone.

How can something like this happen? Perhaps the following will help explain:

In his Sabbath sermon on March 8, Adass Chief Rabbi Avrohom Zvi Beck said Leifer should not be considered guilty because no charges have been brought against her. Beck, a Vishnitzer Hasidic rabbi whose brother is head of the anti-Zionist Neturei Karta in America, also warned his flock not to engage in malicious gossip.

Even though this sermon took place after the perpetrator left town it reflects an over-all attitude in dealing with molesters that can be summed up with one word: Shhhhhhh!

Of course there were no charges. And there will be no charges.

In an effort to spare this woman malicious gossip, she was able to skip town with other people’s money.

And there will be no prosecution. This is because of an attitude expressed here:

“I doubt that there can be a police case because, knowing our families, no girl or parent will report these allegations,” Abelesz, the former Adass secretary, said. “The girls are modest and shy and would only be further hurt by any publicity.”

I understand that people who see themselves as dedicating every fiber of their body to serving God - get upset when something like this happens and makes their community look bad. But it happened. And it does look bad. It should be acknowledged as a problem - one that is universal and one to which the Charedi world is not immune.

I also understand the reluctance to prosecute. It's hard. But instead of ‘killing’ the messenger and not prosecuting for fear of embrrasment - they ought to be seeking justice. Because if this one got away and is not prosecuted… then it’s open season.

Going Too Far – Again!

Rabbi Sharon Cohen Anisfeld is the associate Dean for Student Life at The Hebrew College Rabbinical School. She received her ordination from The Reconstructionist Rabbinical College.

Reconstructionist theology - developed by its founder Rabbi Mordecai Kaplan - is unique among the denominations of Judaism. It is the only denomination whose concept about God is a 2nd cousin to atheism.

Rabbi Kaplan believed that God is not personal and is merely the sum of all natural processes that allow man to become self-fulfilled. Though his views have been subject to various interpretations, "Classical" Reconstructionist Jews reject traditional forms of theism. This is their mainstream view. And this is Rabbi Sharon Cohen Anisfeld’s denomination, the one that gave her ‘Semicha’.

I don’t think there can be any doubt about her identification with this movement. Even in the event that she is one of the few who interpret Rabbi Kaplan’s theology as a form of Deism - there is little doubt about her association with this most unusual group whose views are mostly akin to atheism.

One can - indeed one must - ask how Rabbi Cohen Anisfeld could be invited in any capacity by an Orthodox Yeshiva to address a group of Jews about prayer and religious leadership. Yet this is precisely what has happened. Yeshivat Chovevei Torah (YCT) had a Yom Iyun - a day devoted to the study of prayer and Jewish leadership. And they invited the participation of The Rabbinical School of Hebrew College, a self described transdenominational institution. And one of their associate deans, Reconstructionist Rabbi Cohen Anisfeld spoke as did her boss, Rabbi Arthur Green, Dean of Hebrew College. Rabbi Green is also a former dean of the Reconstructionist Rabbinical College (1987 to 1993).

Even though I disagree with the idea of joint participation with non Orthodox movements I can understand their reasons for doing so. The idea is inclusion. The thinking is that as long as there is nothing said that contradicts Halacha, it is acceptable - even laudable - to have such gatherings in an effort to include all Jews. These movements and their members are therefore to be considered under the umbrella of Klal Yisroel. They thereby hope to influence its members by their tolerance to become more interested in Orthodoxy.

I understand it but I disagree with it. I agree instead with every single Gadol of the previous generation, including both Rabbis Joseph B. and Aaron Soloveichik. They strongly objected and protested against participating with heterodox movements. Sharing the same podium in a religious context even under very carefully crafted circumstances that do not allow discussions of non Orthodox views nevertheless legitimizes these movements. How can it not?! One cannot have leaders of ‘transdenominational movements’ speaking about prayer and Jewish leadership in the context of the rabbinate, which is what YCT is all about. By default this grants them legitimacy.

But in this case what YCT did is far worse, in my view.

They not only invited participation of heterodox groups, but invited rabbis - authority figures - that are very likely near atheists to address the participants! What possible justification can there be for that - even if they don’t mention that little detail about themselves?

How can a Talmid Chacahm like YCT Rosh Hayeshiva, Rabbi Dov Linzer, condone it let alone participate? He spoke following Rabbi Green! And then there was a panel discussion on the subject of prayer which included participation by Rabbi Green, Rabbi David Silber, founder and dean of Drisha Institute for Jewish Education, and Rabbi Avi Weiss, founder and Dean of YCT.

Can there be any clearer indication that YCT has lost its way? I don’t think so. This goes way too far. Even further than inviting a group of distinguished Catholic Cardinals to learn Gemarah and discuss theology one on one with their students in their Beis Hamedrash a while back.

The Rabbinical Council of America (RCA) has recently decided not to recognize YCT ordinations. That has been seen as a very controversial move which probably did not sit well with some of the more liberal members of the RCA. But in light of this type of event, I don’t blame the RCA one bit.

And that’s really too bad. Because in theory I have no objection to a Yeshiva whose primary purpose is to ordain Rabbis who can serve Modern Orthodoxy even in its most liberal incarnations. With their strong emphasis on pastoral care and professional development which offers programs spanning the entire four year curriculum it can only add to the knowledge and abilities of their students.

YCT has leading psychiatric professionals teaching future rabbis practical rabbinical applications of their expertise. The curriculum includes clinical experience and mentored field work. They train their students how to deal with subjects like: religious doubt; substance abuse, marital and family problems, sexual function and dysfunction, homosexuality, and many other subjects. All good. These are areas where all rabbis should have formal training.

That there is a Yeshiva producing rabbis with this kind of training is a good thing. But veering in the direction they have makes it all an exercise in futility. If you do not have recognition by your peers, then your legitimacy as an Orthodox rabbi is questionable. And there should be little doubt about the reasons the RCA has rejected them. And that’s too bad.

Rabbi Grossman’s Response to Comments

Rabbi Herschel Grossman’s post generated many thoughtful comments from readers. He has asked if I could post his responses to some of them. I have done so here. I would just like to add my personal thanks to Rabbi Grossman for taking time from his very busy schedule to answer questions on these very important educational matters. Also linked to this post is an article that was publsihed in Spring 2006 in Ten Daat, the journal of the Azrieli graduate school of education at Yeshiva University. To quote: it focuses more on "the modern day school system, their educational approach, and the need to adjust the educational methodology and school structure in a way that would inspire greater numbers towards Torah and Yiras Shamayim".

The format is as follows. Original statements from the article are in italics (where applicable). Reader’s comments and/or questions are identified by name (where given) and are followed by Rabbi Grossman’s responses in bold print. Here now, Rabbi Grossman’s response:


"Whereas in the past, the values of the American culture were meant for the Goyim, and the Jew was grateful for its freedoms, today the Jew actively seeks out the finest of Americana."

"I'm not sure that American Jews ever passed on the values of American culture."

I was not making an ideological statement here, nor being judgmental, merely commenting on a change in lifestyle that effects our youth. I merely state that schools who are trying to influence their students must be aware of their current mindset, and adjust a disciplinary approach that may have worked well in a previous generation.

Michael Balinsky :
While I was impressed by the author's sensitivity to some issues, my reading of his understanding of education was quite disappointing. His description of the typical Humash lesson, with which he had no fundamental methodological problem, is really the problem with what passes for bad Torah education. …..it must be the student's discovery of the problems of the text, and their wrestling with it and discovery of the solutions posed by the meforshim, and their learning of the meforshim inside the text, that is critical… A teacher that does that, that steps back and allows the student's voices to fill the room, that in the end will have much more of a positive impact. Teachers do not need to fill the vacuum, they need to cultivate students whose voices engaged with study of our texts who will be able to do that rather well.

I wish that my words were deserving of such careful attention to warrant Diyukim of this sort. No, the fact that I voiced no objection to educational methodology in an article that addressed other issues does not indicate that I find no methodological problem with that approach. In a separate article, published in Spring 2006 by Ten Daat, the journal of the Azrieli graduate school, I address a number of improvements that could be made to the educational methodology of the modern school system.

While I do appreciate the method that Mr. Balinsky recommends, there is an inherent drawback in teaching Torah in that way: fully empowering the students, with the teacher serving merely as a facilitator negates the possibility of a full and accurate transmission of the Mesorah. It is not enough merely to know a Ketzos HaChoshen or a Kushye of Rebbe Akiva Eiger. In order to understand their approach, one needs a rebbe who will teach his students from whence these giants derived their approach, and to learn to understand a Gemara as they did. In other words, Torah study is not merely the text, but the method and process as well.

For all the criticisms of Israeli Charedim, I am always surprised that rarely does one find acknowledgment of their success in this area. My sixteen year-old cousins, learning in a good Yeshiva Ketana, were likely to finish the entire Mesechta each year; to review it with all the Tosafos at a minimum of ten times, and to be able to recite the entire Mesechta nearly verbatim. They are not alone. The method of study in traditional Yeshivos is similar to the ideal described by Mr. Balinsky. Nearly all of the studies are accomplished independently, but still, there is the daily shiur of the rebbe, which serves to direct their focus to particular angles and approaches. It is not enough to know the text, one needs to know HOW to learn as well.


Paul Shaviv:
Question for Rabbi Grossman: Thank you, first, for an excellent article. In your new school, have you built in structures or principles which embody or enable your ideas? Can you give us some examples? Thank you.


Thank you, Dr. Shaviv, for your kind words, and an opportunity to describe my own school – Yeshivas Ohr Yosef in Tenafly, New Jersey, which has opened this past September with a ninth grade, and we hope to grow the school year by year. I believe we are doing a number of unique things.

1) Though we are a traditional Yeshiva, with a focus on Gemara and a rebbe/talmid relationship that is paramount, we do not insist that our students conform to a Yeshiva mode of dress. We do not force them to wear hats and jackets, even for davening, because I have always felt that pressuing students in areas of personal identity is counter-productive. Even if our goal is to produce mature Yeshiva bachurim, forcing a mode of dress will not affect the way they think.

2) We do not believe that a Yeshiva needs to service a uniform student body, nor that students and their families need to share the very same life-style and Hashkafos. We are looking for students and families who appreciate our own approach to Chinuch; who want their son to be inspired and happy, and to develop a life-long love for Torah learning, and who sense that this approach will work best for their own son, and we believe that diversity among the student body will enrich the school experience.

3) We will not force our students into a specific mode of behavior after graduation. While it may be an ideal for a student to pursue serious learning after high school, for many of our teenagers, the thought of full-time learning is seen as a strait-jacket, and when students think of Yiddishkeit/Yeshiva as prison they are bound to look for an escape. In order for us to reach them properly, they need to believe that our concern is only their best personal interest, and hence, we need to provide them with the tools and capabilities to succeed in life at whatever area they choose. To that end, we have invested great resources to insure that we develop a top-caliber general studies program that will be worthy of respect.

Of course, at this point, I have only my own dreams, and if there are individuals reading this who find that some of these ideas resonate with them, I invite them to contact me, and to partner in the establishment of a Yeshiva that will service a growing need.

Rabbi H. Grossman
rabbihg@yahoo.com

Merry Purim Everyone

This is very important so turn off your cell phones and don’t interrupt me!

One of the most important Mitzvos of this holiday season is the Mitzvah of Matanos L’Evyonim. For those of you who don’t know what that means. It doesn’t matter. The point is what you can get for your money. I’m talking Segulos.

Yes, I’ve seen the light. Segulos do work. Especially the ones I’m selling. By sending me your personal check, it is the best way you can fulfill this important Mitzvah. I have Haskamos from all the Gedlolei Hador. Trust me. (Signatures upon request.) Where the money goes is my business. The main thing is the Segula.

What is a Segula? That doesn’t matter either. Just send me your tax deductible contributions of $500 made out to me, Harry Maryles, and send it to my company: The Harry Maryles Charitable Segula Fund. In this way you can be assured that your money will be well spent. In return, you will receive at no extra charge the biggest Segula of your life.

Anyone who has ever experienced the sickness of ‘too much gas’ will know what I am talking about. By sending me the Segula amount of $1000.00 dollars corresponding to the number 120 (adjusted for inflation) you will be guaranteed relief from this terrible plague. I’m sure many of you have experienced this 'illness'. It usually occurs after one eats the primary meal of the day on Shabbos morning.

It is not a pleasant experience, I’m sure. Of course I have never experienced it, but I am told by a reliable source who shall remain nameless (but is related to the founding father of this disease, HaRav Melvin Brooks) that it is a painful experience. It can literally fill up the room and foul up your day. It is a silent but deadly disease. Ask anyone who has experienced it. They will tell you just how odious of an experience is. Not fun. Trust me. It is anything but a blast!

Anywho - where was I? Oh yeah. Cholent. Once I receive your tax deducable contributions of the $2000 dollar Segula amount (adjusted again for the rapid rate of inflation) I will deposit it in a special off shore account. After the check clears you will receive the Segula string that was blessed by the great Sephardi Chacham, the Baba Wawa who happened to be visiting Chicago when I thought this up. He is here on his own mission of mercy. Oy - Nebech. You wouldn’t believe it! More about that later.

The important thing is that when you get this Segula string you must wear it on your left ankle for a period 33 and 1/3 weeks corresponding to Stam Nezirus of 30 days or Nezirus Shimshon (I forget which). Afterwards you must wash the string in a mixture of honey, peanut butter, fish brine, vinegar, and orange juice made from concentrate. If it turns white, then say this Bracha: “Borei Minei Marantzin - Zol Arein In Gantzin” and swallow it immediately without a Hefsek.

Important: DO NOT SAY THE YEHI RATZON. IT IS OF DUBIOUS ORIGIN.

Upon completion of this procedure you will be cured of this terrible malady at least until the following Shabbos. Mah Rabu Masecha HaBaba.

This Segula was discovered in a jar of moldy strawberry jelly found in the parking lot of Yeshivas Brisk after all the snow melted. There was a letter attached explaining what it is. It is called the Segula of the Rebbe Reb Shmelka Grossbart. He got it as a Kabala from his father’s mother’s great uncle on his wife’s side. It goes all the way back to the first Temple era. Trust me. It really works.

Many people who have tried every other method of relief known to man, woman, and beast and failed have tried this method. I have secured a testimonial trumpeting its success: Here is a direct quote:

‘This jelly thingee really works!’ ‘Where’s my check?’

How can anyone argue with that?! Try it you’ll like it.

Remember to make out a check for $5000 to Harry Maryles and send it to: The Harry Maryles Charitable Segula Fund at: 123 ½ Blowhard Way, El Paso, Texas 60659.

The Perfunctory Approach to Mitzvos

Finally a movie has been made for Charedim. Trouble us they will never see it. This is the conclusion reached by Professor Alan Nadler in a review published in both the Forward and Ha’artez.

Professor Nadler makes a couple of interesting observations, one of which I have made myself. It is in the accuracy of this film in portraying what Charedi life is really like. I am therefore really looking forward to seeing it if and when it comes to Chicago.

I’ve made similar observations recently about two episodes of two different TV series. There has definitely been a change in the way ‘Hollywood’ portrays Frum Jews. And this production seems to be the best yet.

This award winning film was made in Israel by 37 year old David Volach - a former Charedi who was raised in a family with 19 siblings and who learned in Ponevezh Yeshiva. He dropped out of observance at age 25 and pursued a career in film. He therefore has a unique ‘inside’ perspective of what Charedi Judaism looks like.

There is however another facet this film has over and above other such films which is far more important. It examines the philosophy and modus operandi of Charedi Judaism, tackling some very fundamental issues. Director Volach has an understanding of the Hashkafos unlike any other director and brings it all to the film.

The problem is that he very likely also brings with him the baggage that caused him to drop out of observance. The film is therefore subject to that bias. One can then fairly question his motive and even his understanding of Charedi philosophy. Besides - as I said, I haven't seen the film. I therefore cannot fairly judge the film or Professor Nadler’s rave review. Too many questions.

But Volach was there. He was a full fledged member of the flock. And he does bring a perspective of Charedi life that has never been seen before in any film, raising many questions of his own… all worth contemplating.

What do I mean? Proffesor Nadler describes one particular scene (among others) which illustrates the point:

Menachem and his classmates are powerfully drawn to the dove’s nest on a windowsill of their heder, mesmerized by the tenderness of the mother bird toward her foundlings. In the film’s most repercussive and religiously loaded scene, Reb Avrohom rushes to shoo away the mother, in fulfillment of the biblical imperative of Shiluach Ha-Ken that prohibits taking eggs or chicks from a nest so long as the mother is still present, requiring rather that “You must first send off the mother and only then take the offspring, so that you may fare well and have a long life.” (Deuteronomy 22:7) But as Reb Avrohom has no actual use of the chicks, they simply remain bereft in the nest, while he prays nearby, beseeching God for the promised length of days promised by the Torah. The entire purpose of this commandment, at least as understood by the classical Jewish philosophical tradition — namely, to show mercy to all of nature’s mothers — is blindly and blissfully ignored by Reb Avrohom.

I have long wondered about this particular Mitzvah. I have never performed it and I wonder how many people have. Is this the way this Mitzvah should be performed? Is Shiluach HaKan done in exactly this way? Is it perfunctory? Do we just shoo away the mother bird even if we don’t need the eggs or the chicks? Is this considered fulfilling the Mitzvah, too? If so isn’t this just being unnecessarily cruel to animals? This is just one of the philosophical questions the movie raises while questioning the behavior he attributes to Charedim. I assume this is how he was raised.

The depictions of how the Charedi world observes this Mitzvah and others in the film are not flattering in the least. Yet even as it raises these questions, I still have to wonder if director Volach’s take is accurate

Definitely food for thought.

Senator Obama's Friends

Clarence Page is one of the Chicago Tribune’s better columnists. He is a pretty good judge of people and events and usually is right on the money when evaluating them. And no less is true about today’s column.

He writes about and extols Senator Barack Obama’s speech given yesterday in Philadelphia about the controversy surrounding his former pastor, the Reverend Jeremiah Wright. And I agree with his evaluation. I think he got it right. Senator Obama definitely articulated the underlying issues. He explained that he does not agree with him and rejects and condemns his hateful words in no uncertain terms.

He also articulated why there are so many black people who have these feelings. It is usually the older blacks who have lived through a period of racism unknown to the younger generations. The era of segregation and civil rights marches. Not so long ago lynching of blacks and civil rights workers were not that uncommon nor was the bombing of black churches unheard of. They happened. Black American's were terrorized in the South while bigotry and racism was institutionalized in more subtle forms in the North. And to a certain extent still are.

Though attitudes like those of his pastor are condemnable, Senator Obama said that they should be understood in the context of a life long struggle against that kind of bigotry and racism.

That’s why he refuses to disown the man while condemning his words. He can not condemn Reverend Wright anymore than he can condemn the entire black community or his own white grandmother who loved him more than anything else in the world and yet had made some racist remarks of her own. It is the experience of the bigotry that resulted in the kind of resentment so fiercely uttered by his pastor.

Those sentiments are utterly wrong and condemnable but should be understood in that light. Ignoring it, Senator Obama says, will not serve to unite but further divide this country.

All true. Senator Obama acknowledges that institutional racism has been removed as has other barriers to success. As he pointed out his own ivy leauge education as well as his his wife’s testify to that. The fact that a black man is running for the highest office in the land and has a very good chance of winning offers even more proof. But it hasn’t disappeared. It still needs to be confronted. Ignoring it will just continue to add to the divisiveness.

I understand and I agree up to a point. But there is still much to question about Senator Obama. His speech did not completely allay my fears for several very important reasons.

It is one thing to understand the kind of racism and hatred coming out of the black experience and to understand that things are much better today if not perfect and that his pastor’s words are false and abhorrent. But it is another thing to say that one should therefore separate the man from his words. And that’s why he continues to stand by his pastor. It simply cannot and should not be done.

It would almost be like my saying that although I disagree with Hezbollah’s spiritual leader Sheik Hassan Nasrallah's reprehensible views about Israel, I nevertheless understand why he says them based on the Palestinian experience. His hatred of Israel should be understood in that light. That I stand with this religious figure even though I find his words about Jews and Israel condemnable. Does this make sense to anyone?

I am sure that in his 20 or so years that Senator Obama experienced sermons from Reverend Wright he heard not only words with which he disagreed and absolutely rejected (although never hearing the actual words filling the airwaves and other media.) I am equally certain that reverend Wright has uttered many words which were very noble and of high moral degree. Words that any God fearing person would agree with. Senator Obama judges him in the context of his entire 20 year experience and not just on what he disagrees with.

But I’m equally certain the same thing can be said about Sheik Nasrallah. I’m sure that in his sermons not related to Israel he has said much that most of religious Jewry could agree with.

One cannot however separate the man from his hateful words... words that inspire divisiveness and hatred in your flock. Not for Sheik Nasrallah and not for Pastor Wright.

There is a facet of Reverend Wright’s words that Senator Obama did hardly touched upon: The words about Israel and the Palestinians. Though he did say that they were wrong and based on the views of radical Islam, Reverend Wright cannot possibly have derived those views from the black experience. Nor was Reverend Wright's praise for Minister Louis Farrakhan explained. His words about Israel and the Palestinians were one sided and rabidly anti Israel. Words that can only instill hatred into his flock.

How can Senator Obama still refuse to repudiate his relationship with a hateful man like this no matter how humanitarian he has been to his own people? Has not Hamas and Hezbollah been humanitarian to their own people? Will a President Obama feel the same kind of understanding and sympathize with their plight? Will he point to all the good they have done for their own people in their defense?

Even with all the eloquence of his speech these questions remain unanswered. As it concerns the State of Israel, what will he do when he becomes President? Who will his advisers be? How will they advise him? Will the black experience translate into the Palestinian experience? Will he sympathize with the plight of the Palestinians without any context or history?

We know next to nothing about Senator Obama’s Middle East policies. We can ill afford to tip the balance of support Israel has now. I expect a more ‘even handed’ policy form an Obama administration and that could spell disaster for the Jewish State. It could forcing them into an extorted peace deal that would give an upper hand to Israel’s enemies who still out number them by a factor of 40 to one if I understand correctly. They are still surrounded by enemies. Only now they are more rabid and even now are more capable of inflicting death and injury.

So with all the power of his speech yesterday... with all the poignant comments he made about the state racism in America... and the need to confront America’s past, deal with its present, and heal its future - I remain with serious question about this man.. We as Americans and as Jews who care deeply about our brothers in Israel cannot ignore Senator Obama’s friends, no matter how rationally and eloquently he explains them.

Read This!

This is truly what separates the men form the boys. Jonathan Rosenblum’s perspective on the massacre at Merkaz is a masterwork of writing. It expresses much of what I have tried to say in my own writing but does it so much better. That is why he is paid for his writing and I am not. It is a must read and requires no further commentary from me.

Groupthink Wisdom

One of the things that resulted from the fiasco of the latest concert ban is the conclusion I’ve come to about the groupthink wisdom among today’s Gedolim. I’ve never been a fan of group bans ...or most any ban for that matter. But the idea of a group coming out with a unified statement should not only give me pause, it should give every Charedi pause as well. One can no longer rely on the veracity of any public document wherein a group of prominent names are undersigned.

This has been true for a long time. I recall an incident involving very stringent instructions on a Mikva bulletin that had Rav Avrohom Pam’s signature on it. It was fraudulent. When Rav Pam found out about it he had it removed. The unscrupulous group who posted it wanted to see their Chumros adopted and just assumed Rav Pam would agree. They were wrong. And they upset a lot of people who did not have those stringencies.

This happened many years ago. Today such events are almost commonplace. No one can take bans seriously anymore. Abuses of the term ‘Daas Torah’ and ‘The Gedolim’ who represent Daas Torah are so frequent it’s beginning to sound like the ‘boy who cried ‘Wolf” to increasing numbers of Charedim! Or at least it should sound that way as evidence of manipulation, clumsiness, and errors in these matters continues to surface.

Part of the problem as I see it is the advent of ‘Daas Torah’. That term did not exist until relatively recently. At least not the way it is used today. Not that those whose great knowledge of Torah shouldn’t be our guiding lights. Of course they should. In matters of Psak Halacha they must be followed. Their advice on non Halachic matters should be strongly considered.

But that is not how Daas Torah is commonly understood. In the world of Charedim it has come to mean the groupthink of an institutionally chosen selected few Gedolim. Now many of these people are indeed Gedolim. But when they speak as a group their words may very well not be Daas Torah at all.

Groupthink Daas Torah has taken on a life of its own. Instead of trying to see what the actual Daas Torah is on a given subject by speaking to an individual who possesses great Torah wisdom, groupthink proclamations have taken its place.

Charedim have developed a heightened sensitivity to the phrases ‘The Gedolim’ and ‘Daas Torah’. These terms evoke a level of awe almost identical to that reserved for God Himself. The feeling is that the groupthink statements of Gedolim reflects the will of God. Never mind if there was dissention in their ranks and it was covered up for the sake of unity. Or that many proclamations have been manipulated by individuals who have their own agendas and access to Gedolim. Daas Torah has spoken. But that is not Daas Torah. It is at best compromise for the sake of unity and at worst a lie - or partial lie as was shown in the last concert ban.

The latest misuse of the Daas Torah of the Gedolim has taken place in Israel and is in honor of Purim. Marty Bluke provides us with three posters about three different Tzedakos. Each one says that rabbinic leadership has decided that Matonos L'Evyonim – the special Mitzvah on Purim of giving charity to the poor - which is one of the primary Mitzvos of Purim – should be given to their Tzedaka. That, they say, will be the best way to insure the mitzvah is properly fulfilled.

The problem is that they are three different charity organizations are making essentially the same claim. True, they are all Charedi Tzedakos. But they are not the same. ‘Kupat Ha’Ir’ is not the same as the ‘Tzedaka of the Vaad Ha’ir’. And both are different from ‘The Kupa of the Gedolei Hador’.

I’ve written about the atrocious fund raising tactics of Kupat Ha’Ir in the past. They appealed not to the Mitzvah of giving charity but instead preyed on people in need - offering them Segulos ...salvation for their problems via their donations given exclusively to them.

This awe for Gedolim and their Daas Torah has allowed for misuse of the concepts. The mere mention of that term is enough to send shivers down the spine of any God fearing Charedi. The minute the phrase ‘Daas Torah’ or ‘The Gedolim’ is used on any document, it’s over. God has spoken. It dare not be questioned. But I think the day may finally be approaching where skepticism will replace blind obedience and the era of groupthink wisdom might just be over. I just wish these Gedolim would speak out now - each one individually - and end this misuse once and for all. And then end their own practice of group proclamations.

Reaching and Inspiring Our Youth

Rabbi Heshy Grossman has graciously allowed me to post his article. He describes it as an article addressing the need to reach all of our youth, to insure that our school system can better inspire and motivate our teens. It was written in 2002.

Rabbi Grossman is the former principal of Hanna Sacks Bais Yaakov High School in Chicago, Illinois, is the founder and Menahel of Ohr Yosef Torah High School of Bergen County, a new Mesivta which opened this past September in Tenafly, N.J. He can be reached at Tel:(201) 921-4921; FAX: (973) 473-0251; E-mail: rabbihg@yahoo.com

To read, click here.

Those Who Can - Do. Those Who can't -Teach?

Do people go into education only if they are not capable of succeeding at anything else? That is the way some people think. But it is a grossly unfair generalization to say that and in my view it isn’t so. At least not for the majority.

If it were mankind would be doomed to live in the dark ages. Too few people would be able to overcome the odds of being given a poor education. And in the Torah world there would be far less Jewishly educated students and far more dropouts from observance.

This does not mean that all teachers are qualified for their positions. There are plenty who aren’t. The question really should be how many are really qualified and among those, how qualified are they.

There is a much debate about this issue of the competence of teachers in the Torah world. One side of the argument is any incompetence is due to low salaries. Torah teachers are underpaid do not therefore attract the best and brightest people. The thinking goes that those that can’t make it in other jobs default down to the lower paying teacher jobs. That is the argument for the secular world and even more so in the Torah world.

But the matter is far more complex than that. I suppose there are those people who go into teaching because of their inability to succeed at other jobs. But in the Torah world I think that is a minority.

In my experience at least, most of those who go into Chinuch are highly motivated to do so. They do it L’Shma. The teachers listed in my bio above prove my point. Each one I mentioned is a giant in education and revered by thousands of former students – from the very young ones, to young married ones. For those Mechanchim money was never the motivation. For them, Chinuch was or still is a calling.

Most of the teachers I have come into contact with as a student, parent, or board member in various schools are truly dedicated to their craft. Their goals are to help young people develop their full potential.

This does not mean to say all are equally qualified. Of course they aren’t. But in my experience most are.

My own daughter serves as an example. She teaches both Limudei Kodesh and Limudei Chol. Classes she has taught over the years have included high school AP courses in biology, chemistry and physics. She has also taught regulars and remedial courses in those subjects. Currently she also teaches Navi as well.

Her qualifications? She has gone through all of Tanach on her own several times with many Meforshim. This is in addition to her two years in an Israeli seminary for women in Israel. Her Limudei Chol credetials include a bachelors degree with a double major in education and biochemistry. She is certified by the state in all of the disciples she teaches. Her motivation is high and she continually upgrades her skills by attending teaching seminars.

She has had opportunities to teach in suburban high schools for far more pay than she receives now plus full health care coverage. Science teachers are in high demand and short supply - so the salaries offered her are pretty high. She turned them all down.

She wanted to teach Jewish children how to be good Jews. And she is exactly the role model to do it. By teaching Limudei Chol to young bright minds while being a fully observant she is a role model for those students. And she is not the only one like that in her school.

Of course there is always some incompetence in any major school system. Every school has teachers that shouldn’t be teaching. But it is not the majority, in my view.

It is also true that if salaries were higher Jewish education would attract better teachers. But it isn’t only about the money. Although certainly part of it - it is the lesser part in my view.

Part of the problem is the source of many Mechanchim. Most of those who go into Chinuch are from the Charedi world of Yeshivos where opportunities to pursue other professions are either closed or discouraged and made difficult to pursue. One must be highly motivated to leave the Charedi Yeshiva system and get a higher education which is required for many of these professions. Chinuch then becomes the default profession. That is the natural choice for people whose lives have been involved in learning Torah full time. Chinuch’s greater attraction to Charedim perforce increases both the percentage and the numbers of applicants.

This is truly a problem. Not that all Charedi Mechnchim are bad. On the contrary. The ones I know are quite good. But greater numbers of applicants due to the limited career choices will inevitably produce a greater number of incompetent teachers. Many of those are ill prepared to actually teach. And the students end up paying the price.

The problems in Chinuch are a lot more complex than I have presented them here. I have only scratched the surface. For example there is the gross inequity of pay between male and female teachers. There are Halachic issues about firing teachers who are not grossly incompetent. The bottom line is that the system is not as bad as some believe it to be. But it is in desperate need of some major repairs. How to fix it? Good question.

Response from a Charedi Principal

I received an e-mail communication from a Charedi Mechanech last week who wishes to remain anonymous. It was about my post on Chana’s terrible experience in her Bais Yaakov that resulted in her exiting the school and despising the teachers there to this very day years after she left.

Although This Mechanech insisted that the problem is not a Charedi one he agreed that that the situation could have been avoided. And that teachers need to be better trained in how to handle situations like Chana’s. He included a lengthy article that was published in various local publications and was also was presented and distributed at the Torah U’Mesorah convention in 2002.

Various prominent people there read it incuding Rav Shmuel Kaminetsky, Rav Maitsyahu Salomon, Rav Aharon Feldman, and Rabbi Orlowiek. All approved with Rav Kaminetasky going so far as trying to get the Jewish Observer to publish it.

They didn’t publish it because it was really suited more to Mechanchim and not their general readership. Neither will I partly because of its length but more importantly for the same reason the Jewish Observer didn’t.

But it is an important article because it does point out that there is a general problem in how to deal with students in ways that will not turn them off. I should make clear that I do not fully agree with everything he says because of Hashkafic differences.

I would add that the situations he describes are not exactly parallel to Chana’s. But I do want to excerpt some of it because it shows recognition that problems exist and suggests ways to better deal with them. Here now are those excerpts:

Recently, a teacher posed the following questions to American seminary students in Yerushalayim:

"If you had the option to be born again as a Jew or a Goy, which would you choose?", and "In your opinion, who has a more attractive and enjoyable lifestyle, Jews or Goyim?"

Unbelievably, nearly 70% of the respondents displayed misgivings about their own identity.

Recognizing that true spirituality can never be easily imposed, our priority should be to first demonstrate the beauty of Torah, and to insure that our students’ school experience is a positive one. Otherwise, we will be unable to encourage the difficult lifestyle changes we expect them to make.

Frequently, negativity is needlessly created in the implementation of school policy, especially in areas that are not critical to our children's development. A decision may be taken to punish that student, who may then lash out angrily or inappropriately. The principal now responds to this new outburst, and soon the original transgression becomes lost in a mountain of troubles.

True, school decorum is important, but we must first ascertain that disciplinary actions do not cause more harm than good. If our students are out of touch with the rules that govern their behavior, they see the imposition of restrictions as a foreign intrusion. In those instances, they often have no real sense of why their actions are wrong, and enforcement breeds unnecessary resentment.

All too often, we force our students to adhere to trivialities, brandishing our ability to punish them at will. Such actions, either in the classroom, or in the principal’s office, are antithetical to true Chinuch.

Teenagers rarely accept or reject Torah and Hashkafa for purely intellectual reasons. They first measure their personal regard for their teacher, and only afterwards do they agree to accept their words.

At the beginning of the semester, Devora interrupted the teacher's lesson with an impertinent comment. The teacher, who had been frustrated with his inability to reach this particular class of students, responded sarcastically, and with a hint of anger.

The next time this class met, Devora, insulted and embarrassed, had moved her seat to the very back of the classroom. For the balance of the school year, despite the teacher's many attempts at reconciliation, Devora participated only when prodded, and most often, put her head down throughout the shiur.

Experienced educators will find this story familiar. One ill-placed remark can easily spell the end of a teacher-student relationship, and in our present set of circumstances, it is the relationship that is the key, not the studies that are being recited.

Generally, our desire to preach is premature - if our students have connected with us, they will come to us for advice, and if they haven't, our words of encouragement often have the opposite effect. It is not our words of Torah that will win them over, but rather, our ability to connect with them in a deep and meaningful way.

It is a school’s responsibility to train its students to travel the right path, and it will succeed only by motivating them to make the right choices.

Often, complaints are expressed about students who are not performing up to par. The general impression is that if students are not behaving in ways that we hope for, it is because they are not being pushed hard enough. Let us therefore force them, and this will solve the problem.

This is an erroneous conception. Our goal is not to have students comply with the standards of behavior that we demand, but rather, to have our values assimilated by them and accepted as their own.

It is not obedience that we want, but inspiration.