Protocols A group of Jews endeavors towards total domination of the blogosphere.
Friday, June 25, 2004
Cathy Seipp writes: Cecile is helping the cat get settled at Paradise Ranch, the cagefree dog (and a few cats) resort hotel that's the only place I don't feel terrible about leaving the animals when we're gone. The cat gets this entire actual bedroom all to herself. She can sleep on the bed, or under it; whatever she wants. And when things are quiet in the office (adjacent to the cat bedroom) she can come out and sit on people's laps. She's 17, OK? She deserves it. The picture doesn't show the dresser, decorated with ceramic dogs, which I think looked charming but suspect is lost on the cat.
Other bedrooms are filled with dogs (the main clientele), carefully selected from the outdoor play area to see who gets along best and should bunk together inside.
Elisabeth Irwin writes: I applaud the availability of such housing for the animal companions of the well-to-do while they vacation. Still, what does it say about our society that dogs and cats are better housed than the tens of millions of homeless people regularly sent out onto the streets by a heartless national policy that would rather tax Americans to kill Arabs than spend money to house Americans?
A Fly on the Wall writes: Cathy has a very generous and loving attitude toward the homeless. She has even adopted her own derelict that she feeds, cares for, and tends in a generous and selfless spirit, notwithstanding his antisocial and borderline delusional ravings. His name is Luke Ford.
Amalek writes: A man, a man whom you know who is into all things Asian, has written to me expressing the fear that just as Bob Zimmerman cast aside all his old chums when he became Bob Dylan and suddenly found he could nail hot shiksas, so too will Luke Ford cast aside his old virtual friends in favor of such new ones as Cathy Seipp, with whom he can actually do things like share a meal or go to a party. I tried to console him that you would not do this as your fame and wealth grew, but I'm having second thoughts.
I interviewed Orthodox Rabbi Michael Berenbaum (born 1945) Friday afternoon, June 25. The content designer for the now famous Washington Holocaust Museum, and director of the Shoah Oral History project established by Stephen Spielberg, he is widely known today as a Holocaust scholar (part-time at University of Judaism).
He has four kids, aged 31, 26, 5, 4.
As I sit on the couch after walking in his home, his four year old boy asks, "Who's that man?"
R. "He wants to interview me."
"Are you going to be on television?"
"I don't know."
Two minutes later, the boy asks again, "Are you going to be on television?"
Near the end of the interview, he comes in and plays with my digital tape recorder.
I did not have the moxie to ask the question I wanted to pose: Which is the best Holocaust museum to take a first date?
Cathy Seipp will tell you that my newfound respectability is entirely thanks to her.
When people say that we have helped each so much over the past 18 months, Cathy will say, well, I see where I've helped him...
Another friend observes: "Your new life is entirely due to Cathy. You know it and so does Cathy. She has given your the gift of respectability."
I think this observation is cruel and insulting. You should never ever tell anyone that something they have worked hard towards for years is entirely due to the merit of a third party (unless you want to insult the person). You are telling that person that they deserve no merit for their own years of hard work in an area.
Imagine telling a former alcoholic, "Your sobriety is entirely due to your friend Jack."
Imagine telling a former womanizer, "Your newfound respectability is entirely due to your wife."
OK, I can see that.
Anyway, I think Cathy and her daughter Cecile are terrific additions to my life but I believe that I deserve most of the credit and blame for where my life is today and I don't like it when people want to give that to others.
I'm also not ashamed of who I was in 2001, before I became a friend of Cathy.
I have the friends I deserve. They are not mine because of charity.
I want this to be a discussion about midot, not about me.
New Concern in Brooklyn writes: Apparently, there is a rumor that certain brands of feminine napkins have been contaminated (it is not yet clear if this is volitional) with mixtures of linen and wool during their manufacture. I understand that Luke is looking into this.
The Artful Dodger from Jerusalem Report 12/20/90: Editors should think twice before they cross their reporters. A case in point: Martin Pomerance, editor of the Washington Jewish Week, who was forced to resign recently, after only 16 months on the job.
Staff reporters, alienated by Pomerance's unpredictable and erratic style, did some extracurricular investigative reporting based on rumors about his past. One discovery: Pomerance was apparently involved in a number of art swindles in Israel eight years ago.
A lawyer by profession, Pomerance came to in Israel from the United States in 1978 and opened the "Hillel" art gallery in Jerusalem. "When he arrived in Israel," says an art collector who had dealings with Pomerance, "he presented himself as a millionaire. He was charming, articulate, and had an extravagant lifestyle."
In 1982, Pomerance allegedly was involved in the sale of works from a number of Israeli artists, at prices well below their true value. Facing a police investigation and two court orders prohibiting him from leaving the country, Pomerance boarded a tourist boat in Eilat, dove into the water and swam to Egypt, according to newspaper accounts. Israeli sources assume he used false papers to enter Egypt, from where he returned to the United States.
"Pomerance was not a professional journalist, but was masquerading as one," says former Washington Jewish Week employee Jon Greene, laid off by Pomerance in September for "budgetary reasons."
What most upset reporters was Pomerance's habit of firing people without warning. According to Greene: "People were producing, yet they would be fired. This left us with the feeling that we had no security."
At last report, Pomerance was hunkering down "someplace in Washington," presumably searching for some security of his own.
Do you, personally, believe in *any* concept of the Messiah? And if so, what?
What is your Messiah supposed to look like? What criteria would identify him/her?
What would cause his arrival and what is he supposed to do or accomplish, if and when he came?
And do you yearn, hope and pray for the "arrival" of this Messiah?
Do you think this arrival can occur any day now, or is it just
some futuristic "hope."
Is there no "Messiah" but just a symbolic idea of a messianic age, a utopian society? And messiah is more like a dream, a fable, an allegory or superstition?
Or don't you believe in it at all?
You seem to blog a lot of ‘messiah’ stuff, so I am curious about your view on it.
Luke says: I never think about it. My religious beliefs are simple. God has communicated to us through the Torah and the ongoing tradition that he wants us to lead holy lives and to treat decent people decently. In the end, God will reward the good and punish the evil, in this life and the world to come.
As for the Messiah, I simply believe that in the end, God will make things right. Moshiach fits in there somewhere.
Because my beliefs are simple, I don't take sides on almost any issue in Jewish life, Orthodox or otherwise.
Temple Beth Zion (C), a mini review: I just got back from spending a few hours with Temple Beth Zion. I'll post a full review asap, but for now let me say that I got more than I had hoped for. TBZ is gorgeous, in fantastic shape with a recent renovation and is intelligent and funny. I'd put her level of service in the same category as Aish Ha Torah. TBZ is one of those who truly loves Torah and has a great time (and lets you know it). LOVES reading Torah and receiving it and is very vocal, a great davener... The rabbi speaks fluent Russian and French. Once again, the temples of the 80's prove that they know what pleasing a fan means. A great lady who I've added to my "see whenever I can" list.
PS - I took a few photos that I'll be posting to my Fun With Shuls yahoo group probably tomorrow night.
Basically, the claim is that the seats in the Honda Accord are Shatnez (I don't know if the reference is to the material inside or the outer covering of the seat). My understanding is that both are unlikely. It is more likely that the outer materials being used are synthetic materials. If the filling were Shatnez, it would be a very stiff seat and therefore not an issue. The problem with a seat is when you sit on the cushion part int depresses very slightly ingulfing your body. My understanding is that this falls within the biblical issur regarding Shatnez.
A century ago this actually was an issue as some early train seats in 1st class had seat covers made from Shatnez (before the days of synthetics).
My contacts indicate that there are about 100 experts worlwide that inspect Shatnez/give psak on Shatnez on a daily basis. The ones they spoke to have never heard of this and doubt the story entirely.
Some Halachic background on the issue of Shatnez and seats at:
A man of God who spends his free time in the study of the sacred texts has no time to spare caring for a dog. Perhaps if Reb Ford had a wife who could attend to the running of the Luke Ford household things would be different, but until that happy day beneath the chupah arrives, no dog for Luke Ford. PS I will pay a dollar to anyone who names their dog "Mohammed" and calls out after him in public.
Jackie writes: I did float the idea a while back that Luke should adopt that stray dalmatian that was hanging around Cathy's yard. Stray dog or wife, he needs something to take his mind off young Jewish boys and their onanistic practices.
Sparky Barkwell writes:
Rabbi Gadol, I disagree. This could be a subtle but very important sign from the Almighty. I think Luke Ford should adopt Lukeford, then start a dog food company. He could call his product Kosher Kibbles. Then he could put pictures of Lukeford, the orthodox dog, on bags of Kosher Kibbles. And, of course, Luke Ford and Lukeford would do all sorts of promotional events.
Luke Ford and Lukeford could also appear in the Kosher Kibble advertising campaign. Imagine what an orthodox babe magnet this would make Luke Ford -- rich, handsome, successful, and with a cute dog, too. If those fat slobs Ben and Jerry could have supermodels running after them just because of some ice cream, imagine the potential for Luke Ford, Lukeford, and Kosher Kibbles. I think the Almighty might be saying something here, and you people aren't paying any attention. This might be the answer to Luke Ford's prayers.
As Rabbi Gershom says, when G-D wants your attention, he doesn't send an email.
Idol worship or kiruv? welcome to the
B L A C K R O C K J C C
home of congregation b'nai hamidbar
burning man 2004
dedicated to uniting of the palaces of earth
and the vaults of heaven
The Hidden Moshiach writes: What offends me about "Burning Man" isn't the widespread pagan idolatry of the event, but its lack of inclusivity. There are virtually no shvartzes or Mexicans to be seen anywhere, not even in the servile occupations normally associated with their kind. Such exclusion of people of color is but one small step away from quotas against Jews such as destroyed the worth of our Ivies before the Second World War put that antisemitic practice to an end. I call upon the Orthodox Rabbinate to ban Jewish attendance at any event where People of Color are made to feel unwelcome.
Anyone have contact info for the following Jewish journalists:
Charles Fenyvesi (US News, WP), Jerry Lipman, publisher of The Long Island Jewish News, David Twerski (formerly of the New Jersey Jewish News), Walter Ruby.
Me writes: A specific example, right after the Lanner story broke people approached Rosenblatt about Rabbi Ephraim Bryks who was working as Rosh Yeshiva at Berachel David in NY at the time and tried to get help. He completely ignored it.
Several years later, one of his mentors in Philidalphia was approached regarding an aspect of a story he wrote, regarding whether it had any connection to Bryks's father-in-law (Rabbi Lewis Brenner) who was a convicted Brooklyn pedophile who's family had grown up there. Rosenblatt's mentor was given a 100 pages of documentation (court documents, family service reports etc.). Rather than do anything with it, he did what every Jewish reporter in the US is pretty much doing. He forwarded it to Rosenblatt who made the most basic inquiry with the RCA and just let it die. Rabbi Bryks continued to teach Russian Bukharian Boys.
A year later, Stephanie Saul from Newsday with the same information simply walked into Bryks' school and interviewed him. She got a series out of it and stories that began on the cover.
Basically, I think Rosenblatt is a fine journalist when he wants to be but he shouldn't pretend or mislead people. If he would simply be clear that he will not pursue these type of stories, he wouldn't continue to waste the time and efforts of the few victims and supporters who are trying to take a stand.
Rosenblatt talks about
"standards" that he would apply similarly to the "Lanner story". When, I contacted him 3 years ago he indicated he would only look at the story if there were "recent" allegations. I pointed out that he never had "recent" allegations when he did the Lanner story and the victims who ultimately came forward and led to his conviction, only came forward after his story. I never received a reply.
Basically, with child abuse cases it is very difficult for victims to come forward and it oftens takes years for them to find the strength.
Rosenblatt's standards are completely different than any other news organization that reports on these type of abuses (Washington Post, Boston Globe etc.).
What it means is those who prey on the youngest in the Jewish community will continue to be safe as it is more difficult and takes longer for them to come forward, while only cases with older victims (Rabbi Matis Weinberg, Rabbi Baruch Lanner) will be reported.
XXX writes: Luke, Speaking of rebels without a shul . . . did you know that a bunch of refugees from Ohr HaTorah have started their own congregation, called "IKAR"? I'm on their email list; here's what they sent me this week:
Dear IKAR Friends: "The Sabbath is not a date, it is an atmosphere... It is one of life's highest rewards, a source of strength and inspiration to endure tribulation, to live nobly. The work on weekdays and the rest on the seventh day are correlated. The Sabbath is the inspirer, the other days the inspired." -Abraham Joshua Heschel, The Sabbath
Our first official IKAR Kabbalat Shabbat was an amazing and moving experience that we were thrilled to be able to share with so many in our rapidly growing community. It was a wonderful evening of picnicking, dancing, davening, singing, drumming and learning for all ages. The sense of passion, community and warmth in the room was palpable. Despite the large crowd (over 200 people we were told), we know that many of you were not able to make it last Friday. However, your next chance to be part of an IKAR service is rapidly approaching. We were informed yesterday that Roxbury is not available for Friday June 25 -- but nothing can stop IKAR from celebrating Shabbat together.
So... the Westside JCC has graciously opened its doors to IKAR for Friday, June 25. We encourage you to bring a picnic dinner and join us as we eat together, sing together and get ready to welcome Shabbat. There will be an Oneg following services - please bring a dessert to share if you are so inclined. When: Friday, June 25, 2004 6:00 p.m. Picnic and Shabbat music for all ages (with former rock star Daniel Sokatch) 7:00 p.m. (PROMPTLY) Services 8:30 p.m. Oneg w/ dessert Where: Westside Jewish Community Center 5870 West Olympic Boulevard (East of Fairfax) Los Angeles, CA, 90036
We will be back at Roxbury Park on July 9, so mark your calendars and check our website http://ikar-la.org/ for updates
Luke: "How many people at Burning Man do you think are active in an organized religion?"
"Very few. The religious vibe out there is gooey modern syncretistic pagan. There are Christian ministers, some who shout fire and brimstone. Some are ecumenical happy loving Christians. There are a lot of people doing energy stuff. I've never knowingly met an Orthodox Jew there."
"I think of Burning Man as a secular reach for community and the transcendent."
Joe Herman writes: "I'm an Orthodox Jew that attended burning man last year (and am returning there this year). I camped with a Jewish Theme Camp (look for the Black Rock JCC on the playa this year) - and helped facilitate Friday Night services and a communal Shabbat meal at Burning Man. We had over 100 people there, many of whom never experienced the Sabbath before. It was an amazing experience, and plans are underway to repeat the event this year."
An ethical will for today's Jew (from Yehupizer Rav).
MoChassid writes: The author is Moshe Koppel of Bar Ilan and I blogged this in March. (The article itself is from Tradition Magazine circa 2002.)
Live from Jerusalem, it's 31 yo Chayyei Sarah, my future shiduch: "This weekend I’m going to a singles’ Shabbaton. I don’t know why I bother. I can stay home and be alone and have it come to nothing, or I can spend 200 shekels, get my hopes up, and have it come to nothing. Worse than nothing, because I’ll have made myself vulnerable and been disappointed. And I’ll be out 200 shekels."
Amalek writes: "I have no sympathy for such women. My experience is that these women are alone because they are too picky regarding men, and fail to understand their proper level in the marketplace. If they would but lower their sites, they'd find someone willing to marry them."
A new yeshiva boasts it stifles inquiring minds.
So what's new? My primary experience with Orthodox rabbis is that they stifle minds and do not like challenging questions. My primary experience with non-Orthodox rabbis is that they are shallow in their Judaism.
I don't think professionals in any other area are any better. In my experience, most Christian clergy were boring. I expect that most plumbers and most therapists are inept.
While we're on the topic of penthouse and vasoline, what's up with the Free Ipod ads I keep seeing everywhere. Is it possible they're real? Can you really buy mansions with no money down? If everyone's on Atkins, why are there so many fat people around?
What's happened to Hasidic Rebel? Why no updates? I think he's a fake.
Joe Shick writes: Where have you been - the guy's been away since September. He denied being outed. My guess is that he was wasting too much time blogging and decided he had to quit.
Anyway it's your gain - now you're the leading Orthodox blogger.
"How I wish that people would begin to create films with a couple caring, nurturing each other, preparing for lovemaking. I wish they would produce films that would show a young person how loving happens, because I fail my children when I cannot take them into our bedroom and show them how it’s done."
Me writes: Rabbi Zalman Schachter-Shalomi is a learned and brilliant man BUT he and his stuff is WAY OUT there.
Is there any other religious leader in the Jewish world who would be saying these sort of things to a 12-year old boys? Is there anyone out there that believes this discussion is within proper boundaries or appropriate? Or is it just OK because he's Zalman, a prominant Rabbi in the Jewish Renewal movement? Is that where boundaries and policies become irrelevant?
My big complaint is with his movement, the Jewish Renewal movement, and it's leadership.
Their commitment to social justice ends seems to be lost when it comes to the abuses of their own leadership.
Ask Arthur [Waskow] about the 14 and 16 years olds Gafni abused along with the adult women.
Ask Arthur why Gafni is not welcome in Efrat.
Ask Arthur if he's bothered to speak to the Rabbonim who gave Gafni smicha, who were his rabbonim. If he has, what do they have to say.
Ask Arthur why Gafni left to Israel, why he changed his name.
Ask Arthur what Gafni's spin is on all this.
Ask Arthur about Carlebach and the comments from Lilith I posted earlier about him: It is all the more alarming that ALEPH's primary
response to the issues raised in the article is Arthur Waskow's disturbing treatise that, incredibly, mistakes chesed rather than
Carlebach's unchecked power as the cause of his abusive behavior, and rationalizes Carlebach's actions as being about "overflowing energy."
Luke asks: As long as Rabbi Gafni writes good books and attracts a strong following, does it really matter if he has allegedly abused girls?
I've met Orthodox Jews who like to give their 13 year old boys a copy of Penthouse and some vaseline as a Bar Mitzvah present. As I am new to the faith, I'm wondering if this is normative?
Are female kashrut supervisors kosher? Shmarya writes: "Moshe Rabbaynu's wife was the Mohel for (at least one of) her children. The fact that leading Israeli Haredim are against this 'innovation' -- women as mashgichim! -- would be comical if it were not such a sad commentary on the state of Judaism today. Instead of adopting the Rashba or Sa'adia Gaon as role models, we have chosen Teveya the Milkman. Orthodoxy needs a new motto indicative of its true beliefs: Comfort Before Truth! I can see it now, endorsed by leading gedolim -- Yeshivas Nochiyus Lifnei Emmes, with branches in Yerushalayim, Benei Brak, Boro Park and Stamford Hill. Only the best bochrim need apply."
Steven I. Weiss writes: "Hey - I just finished an all-nighter with Lubavitchers in Queens and Brooklyn, and am falling asleep at my desk as I write this. Anyway, on the night after the 10th anniversary of the Lubavitcher Rebbe's death, I live-blogged from inside Lubavitch World Headquarters, 770 Eastern Parkway, with pictures and stories of what was going on. I'll post more soon; I just kind of see this as a blogging milestone and wanted to share."
I ask my Bar Mitzvah boys, “Do you masturbate?” And first they are a little sheepish about it and then they say, “Yes,” and I say, “You know what? It is a good thing to do on the Sabbath! Take your time, put on some music, and explore your body and what feels good for you, and most important, let God in.”
Bar Mitzvah Jerker writes: Just picture it: you're learning you're Haftorah and the teacher asks you if you masturbate and then, upon receiving an answer in the affirmative, encourages you to make the experience more, uh, festive. I wonder what the next line is. Probably something like, "Oh, and this will be our little secret so don't tell your mom."
............
Me writes: The Renewal Movement protected Carlebach at the expense of his victims for years. They have learned nothing from the experience and are currently closing ranks around Rabbi Mordechai Gafni/Marc Winiarz.
See: Sex, Power and Our Rabbis Lilith.
New York: Jun 30, 1998. Vol. 23, Iss. 2; pg. 12
Letter: A Call to Action
Thank you for having the courage to break the silence in print about Rabbi Shlomo Carlebach. Author Sarah Blustain and Lilith Magazine deserve the community's respect and gratitude for prioritizing the need to speak the truth and support the victims and survivors of Rabbi Carlebach's abusive behavior instead of giving in to community pressure to protect the memory of an idolized leader.
In spite of the excellence of the article, it left me concerned about key issues: the potential misrepresentation of what good practice by other rabbis might be; the pressure to forgive and forget quickly; and the need for Jewish communal responsibility in dealing with issues of sexual misconduct.
Certainly, victims can't take comfort from the fact that rabbis such as Jeff Roth and Daniel Siegel never translated the underpinnings of Elat Chayyim and ALEPH's code of ethics into direct action regarding Shlomo Carlebach's abusive behavior, even though he wasn't on their staff. It was not good enough that Roth intended to "have a serious discussion about innuendoes" or that Siegel "stopped inviting Shlomo, though I never told him why."
It is all the more alarming that ALEPH's primary response to the issues raised in the article is Arthur Waskow's disturbing treatise that, incredibly, mistakes chesed rather than Carlebach's unchecked power as the cause of his abusive behavior, and rationalizes Carlebach's actions as being about "overflowing energy."
It was also clear from the article that the pressure to forgive and forget is already on. The pressure on Lilith not to print this article points to the Jewish community's deep denial, fear, and pain regarding issues of sexual and domestic violence, especially when religious leaders are the perpetrators. Women who feel they were hurt by Carlebach need the community's support, not prescriptive recommendations about forgiveness, right now. They are the ones who should determine the pace of forgiveness.
Freedom from sexual and domestic violence will not come from silencing or discrediting the voices of victims and survivors, but only from building communities of justice that do not ignore, rationalize or excuse these abuses of power. We must educate our religious leaders and communities about these issues, develop cooperative relationships with professionals who can work with victims and abusers, hold perpetrators accountable for their crimes, and engage Jewish community members of all ages in active prevention initiatives. Let the article in Lilith serve as a call to action so that we can transform the Jewish community into a safe and nurturing space, where attitudes and behaviors that contribute to an atmosphere of violence against women are never tolerated.
This email from Arthur Waskow (see last post) was circulated recently through the Jewish Renewal movement. I would note that all his assertions of Gafni/Winiarz's innocence are garbage. But it shows once again the Jewish Renewal movement will protect a predator at the expense of women and children. And they count on the silence of other rabbonim and community leaders to do it. Unfortunately, it seems that they may be able to get away with it yet again.
Arthur Waskow - Friday, March 19, 2004
Dear Mr. Plone almoni,
Since I also received your original memo, Rabbi Isenberg has shared with me his response to you and your rejoinder. There are three aspects of this question that I want to make you aware of:
1) If Rabbi Riskin were in fact in possession of any actual facts, rather than rumors, it would be incumbent on him to say so clearly to the people you have written and the broader public; and knowing his commitment to both ethics and halakha, I am sure he would have done so. In the absence of such a message directly from him, with facts rather than "I have been told," there is no evidence of the "independent corroboration" that you claim. The Jewish Week also had nothing but rumors, as its editor made clear -- and although in other cases that paper named names because it had evidence, in this case it only mentioned rumors about an unnamed person, precisely because it had no evidence.
2. Having heard the rumors long ago, ALEPH and Elat Chayyim did their own assessment of the situation and not only found no evidence of wrongdoing that anyone was able to make available, but took steps to make sure that its strong and explicit and publicly and repeatedly announced policy of preventing any sexual harrassment or abuse was carried out in all cases.
3. You assert that "Rabbi Gafni/Winiarz has a history of serious abusive behavior with women and children." What is your evidence (not rumors but evidence) that this is so? You also mention "the ongoing danger he resents." What is your evidence (not rumors but evidence) that this is so? In the absence of such evidence, the passages of Torah you quote are irrelevant. and in the absence of such evidence, I would join in Rabbi Isenberg's question: What distinguishes your allegations from lashon hara? I would also ask what distinguishes your accusation that "It is a failure of community leaders in the Orthodox community that his name is not mentioned"(www.shalomctr.org) from lashon hara against a long list of Orthodox community leaders?
It seems far more likely that their refusal to name the specific name that you are so insistent on naming stems from their own sense of ethical behavior in a case where rumors are not substantiated by evidence. Shalom, Rabbi Arthur Waskow, Director The Shalom Center
I pray that I will be this strong.
I've been asking Jewish journalists if they've been offered bribes of the flesh to influence their writing. One writes me: "In Tunis, the Tunisian female aide to Abu Iyad, the mastermind of the Munich Olympics massacre, came to my hotel one night while I was writing my story and offered herself to me. I have no idea if this was to influence my writing, or because she liked me, or because she saw me as a ticket out of Tunis.
"Nothing happened. I was on deadline and didn't have the time. But the next day, she and her girlfriend drove me on a tour of the Tunisian coast. She later called me in Washington from Tunis a couple of times."
Later:
"I think I was a tad too cheeky when I wrote nothing happened because I was on deadline and didn't have the time. There were much more important and overriding reasons; the main one being I'm not stupid. At the least, I had read my share of spy novels, and this seemed like a bad one whose plot was well known.
"It may dent the romantic allure of your book, but it's also relevant to note that she had a serious weight problem and was a simple and unsophisticated Tunisian woman. She had zero apparent interest in the Palestinian cause beyond its offering her a job by virture of the exiles' presence in Tunis. She had a keen interest in coming to America. The night she came, it was to declare that she had seen me in Abu Iyad's office and, then and there, decided she wanted me; by which, it turned out, she meant she wanted to be with me romantically, not sleep with me. Or, at least, not just sleep with me. I'm not sure, because we never explored that avenue. She wanted me to take her away. As I said, she called me at home a couple of times long distance from Tunis afterward.
"We should also talk some more about Abu Iyad. He became a long distance source on PLO matters after our interviews---until his murder by an agent of Abu Nidal on the eve of the first Gulf War, probably for his pushing the PLO internally to side with the Americans rather than w/ Saddam, as Arafat chose.
"All this highlights something broader about Washington Jewish Week during the 1980s and 1990s. By virtue of its geographic location and the quality of its staff then, it was an extraordinarily influential paper; much more so than the Forward today. Alongside the usual Jewish journalism awards, It received for "Laurels" from Columbia Journalism Review in four years in the late '80s and early '90s and regularly broke stories picked up by the mainstream press."
A prominent Conservative rabbi in Los Angeles says that Orthodox-Conservative relations are worse here than in any other major American city. Thoughts?
Why does the Orthodox world, in general, stand apart from the Federation?
Stephen M. Tolany writes: Because they have vastly different--not even slightly intersecting--conceptions of the Jewish religion, and vastly different communal ideals and goals. Indeed, non-Orthodox Jewish organizations are among the fiercest *opponents* of many of the causes Orthodox Jews hold near and dear.
Asking "shouldn't the Orthodox and the non-Orthodox work together more, since after all they're both Jewish and must have similar concerns?" is like asking "shouldn't the far-left and the far-right work together in political lobbying groups, since after all they're all American citizens and must have similar concerns?"
JJ writes: Keep in mind that Conservative on the West Coast is much more liberal than on the East Coast. Here's a tip for you. Ask someone on the staff of JTS about their opinion of the University of Judaism. You'll probably get an upturned nose and a lecture about "real scholarship" as opposed to "pop scholarship".
Los Angeles Times has a long article: "Chabad-Lubavitch is a successful, inviting branch of the faith with worldwide reach. But the issue of a Messiah is no small matter."
Rabbi Kelama writes: "Moshiach is ready, are you?" Were I as maniacal as some of the people quoted in this article, I think I'd use this line on "dates." As for what the movement needs, clearly it is a living man who can direct its energies away from its recent Christian trajectory, what with its faith in a resurrected messiah. And I have a candidate in mind. Like Rabbi Schneerson, he has brought many a jew back into the fold and like the Rebbe, he lives a life of piety and poverty. His name? Luke Ford. The next Labuvitcher Rebbe.
Before I got into Judaism, I was into Marxism as the best way to make a good world. Then Dennis Prager convinced me that Judaism the best step-by-step system for making a better world. So I started studying Orthodox Judaism. For over a decade, I've been frustrated that 99% of the laws I'd study in OJ would seem to have no ethical upshot. In the past few years, I've realized (in part through Prager) that rituals protect ethics. It is difficult and not much use to make a frontal assault on ethics via specific laws. What you can do is train a person to get used to reining in his impulses for a higher cause. Rituals can make him more sensitive to preserving and cherishing life, family and community.
Goodness requires many things such as:
* Community. Other people to let you know when you're falling off the derech.
* Family. Close ties.
* Reason to choose between the numerous demands your religion or system makes upon you.
* God to hold you accountable.
* Belief in eternal reward and punishment.
* A system with a code of behavior.
And even these things, many times, will not be enough. We all know people who have all of the above and are still disgusting.
I've suffered from Chronic Fatigue Syndrome since 1988. For six years, I was basically bedridden. Now I largely lead a normal life, but every few months, when I exercise too much, I get attacks. I have an attack now and I'm repairing to bed. In moments such as these, I'm too sick to accomplish much. My headaches are too severe. In down times like these, I find great comfort in listening to shiurim on 613.org and shiur.net. I guess I believe there is a divine element to what I am listening to, and that provides me with solace.
My girlfriends usually prefer me when I am sick, because I am nicer.
Criminy writes: Criminy, how many girlfriends have you got, and might they be poisoning you?
Luke replies: Well, there's Cathy Seipp, Heather Mac Donald, Anita Busch, Aliza Valdes-Rodriguez, Jenna Jameson...
Shmarya writes: Most Jews -- most people, in fact -- do what is comfortable. Issues that burst that artificially induced bubble of comfort are summarily pushed away. One can see that with Jonathan Mark's 'reporting,' and with coverage of accused molestors like Rabbi Bryks. To accept reality -- that our community has serious problems, that our leadership is not particularly adept, and that cronyism is rampant -- means to accept the responsibility for dealing with those problems. People are not willing to do so. The cognative dissonance is simply too great. It is much easier to be a comfortable, sheep-like follower than to be an uncomfortable agent of change. That is why people like Rabbi Bryks work comfortably within our community. The least among us -- the children, vulnerable adults, and Jews without money or political clout -- suffer the most. Remember this, dear readers, as you recline in your comfortable bubble, ignoring the abuses of the world: One day it may be your child. One day it may be you.
One of the best examples of what is wrong with the Jewish press is this case:
http://www.theawarenesscenter.org/Bryks_Ephraim.html
see video news documentary at:
http://www.theawarenesscenter.org/offender/brykslq.rm
Here you have an investigative report from a respected National news broadcaster that really raises questions as to the appropriateness of a person to be working with children and raises serious questions as to the safety of children and yet he is able to work and be a member of the RCA for a further 10 years.
Reporters at the various Jewish publications (Gary Rosenblatt included) in NY had this story for years and sat on it.
There are few principled journalists in the Jewish press who have a commitment to truth-seeking or social justice. Most are part of an apparatus that sells ads and prints puf pieces.
Sometimes a few rise above this for a moment or two, unfortunately it doesn't last.
From Ha'aretz: . . . "I am among those who believe the rebbe is still alive," Katz declared in a tone of certainty. "But others say: `We saw a burial ceremony so we're through.' Despite that they still believe, as we do, that he is the messiah and that he continues to lead us."
Advocates of the living rebbe are certain that the other group's members are working in their own way to cater to public opinion. According to them, the realists are afraid of being perceived by the public at large as moonstruck, and therefore gave in to the prevailing mood on the street and adopted the concept that says the rebbe is dead. . . .
. . . Although the event is a memorial service for the rebbe, the Hassidim coming to Yad Eliyahu call it a hilulah - a celebration in memory of a saintly rabbi. The messianic believers coming to Bat Yam call it a geulah - a salvation. "Despite the atmosphere of controversy," Gordon said in a conciliatory tone, "we mustn't forget that both gatherings are praying for the same cause and yearning for the Messiah to be revealed. Each side expresses it in its own way."
Marvin Schick publishes this paid advertisement in The Jewish Week: The tenth Yahrzeit of the Lubavitcher Rebbe is in two weeks. His Chabad movement has grown enormously since his death, contrary to the predictions of scholars and journalists who believed that without a successor there would be serious trouble in chabadland. There has been conflict regarding authority and financial matters and, of course, regarding Messianism. Yet, Chabad is considerably larger than it was a decade ago, in some measure due to opportunities in the Former Soviet Union that it has fully exploited, but more importantly because the Rebbe instilled operational arrangements, a culture of shlichut or service and a belief system that have impelled young Chabad representatives to go into new communities, including in the United States.
For all of the messianic fervor, it’s evident that in the field and away from Crown Heights and at Tzfat and perhaps Kfar Chabad in Israel, the emissaries overwhelmingly acknowledge that the Rebbe is not alive, although his persona and teachings are powerfully alive in their lives. The Moshiach matter is far more muted than it was several years ago. Few Chabad people openly disavow messianic sentiments, if only because the theme was central to the Rebbe’s message and actions in his final years and also because it is understood that conflict over messianism could rupture the movement.
On a practical level, the Rebbe’s great contribution is a decentralized system that resembles franchising, a concept that I employed while the Rebbe was alive. Chabad emissaries are given substantial leeway in the communities they serve. As in all franchise systems, there are common features, including large pictures of the Rebbe, a standard look and dress for Chabad men, Menorah ceremonies and other rituals. There is also the Chabad message of tolerance and feel good Judaism.
While Chabad is, of course, a religious movement, overwhelmingly those who participate in its activities are not particularly observant. Chabad’s approach is to make these Jews comfortable, an attitude that raises sticky questions regarding issues that are fundamental in Orthodox life, such as driving on Shabbos and intermarriage. The emissaries do not actually accept such deviant practices, but they also do not directly condemn them. In daily dealings with rank and file Jews, Chabad is in an important sense atheological. The important goal is to attract the unaffiliated and there is much success in this regard. Hopefully, there will be movement along a continuum of increased observance. It is not possible to know how many Jews have become observant throughChabad. The number cannot be high because of what we know about American Jewish demography.
This issue matters less to Chabad people than to others in Orthodox life. The Rebbe preached that solitary observances – women lighting Shabbos candles and men putting on Tefilin – performed occasionally or even just once have a redemptive capacity. It is small wonder that the Rebbe’s and Chabad’s message is warmly received by many tens of thousands of Jews who want to be considered good Jews but who also do not want to become observant. It helps, as well, that Chabad families in the field invariably show kindness towards those with whom they have contact. In a world where many are lonely or unhappy, this counts for much. It is not surprising that within the world of Chabad there are in a sense two tiers of Judaism, one with a distinctive religious character for Chabad families and another for those who are served by Chabad. There is separation in education and social contacts and two sets of rules for religious behavior.
Whatever its components, the formula is working. As Jews move into new areas in the U.S., likely as not the primary local religious presence is Chabad. There is a parallel expansion into other areas where Chabad has exploited the inability of shuls and schools to attract personnel and to raise the necessary funds to keep going. For much of the Rebbe’s long tenure, there was at least a de facto downplaying of day schools, as the movement focused on supplementary education, camps and Chabad Houses. This has changed and there now is a growing network of Chabad day schools.
Expansion inevitably results in the need for additional personnel. Whether because there is no other option or this is the preferred way, there is today an almost total reliance on young families – husband and wife teams – that are given the opportunity for leadership and creativity and, in a sense, entrepreneurship. There is a culture of lifetime service in the field that permeates the inner world of Chabad. This bears some resemblance to missionary arrangements in other religions, although it is almost certain that through his assessment of what the situation required, the Rebbe reached the conclusion that this was the way for Chabad to achieve its goals.
This development is abetted by an educational/training approach that prepares young chabadniks for communal service. Unlike the emphasis in American Jewish life on training programs that yield scant fruit, Chabad teenagers are encouraged to go into the field and to spend time at various seminaries around the world where they develop useful contacts and feelings of self-reliance. It is extraordinary to see the extent to which young Chabad people are confident in their ability to accept challenging assignments and to succeed. The degree of responsibility given to young people is remarkable and while there are instances of failure, the larger picture by far is of success in locations that seemed to have had little Judaic promise.
By success I mean the ability to reach out to uncommitted Jews and to get them to participate. It is another question how this approach will work out in the long run. If the performance of solitary mitzvahs is redemptive, the long run is already here. If the issue is maintaining Jewish life and commitment into future generations, time will tell whether the Rebbe – one of the epic figures in 20th century Jewish life – created a movement that ensures that the children and grandchildren of those who now participate in Chabad activities will themselves participate in Jewish life.
As I probe deeper into Jewish journalism, I'm severely saddened by the lack of drugs and whores.
Levi, go back to your old job .....
I don't get it -- you presumably left the p--- and celeb journalism because you were blacklisted by the Jewish community. But now you complain that you are ostracized anyway. So why not be blacklisted and make money instead of be blacklisted and broke?
And seriously, it's not like you are really about to marry a pious woman and have ten kids.
Israel really is the place for one as confused as you. We've got all the drugs, whores, religion, scandal and constant turmoil you seem to crave.
Malcolm Hoenlein is a story unto himself. He and Abe Foxman are the true players in the Jewish community. I wouldn't call him a "thug," though. He's a real politician. While there is plenty negative to say about him (and Foxman) if that's what you are looking for, the big picture are men who has pretty much dedicated their lives to a cause and really believe that they are getting up every morning and serving the Jewish people. Not that there's not plenty of ego and power-hungriness and flaws in the equation -- perhaps scandal if you know where to dig. Again, politicians. And they're not operating in a democracy, but a bureaucracy.
Yeshiva student held for sex abuse. The 17-year-old grandson of a prominent Jerusalem haredi rabbinical figure has confessed to more than 100 sex offenses over a period of less than a year.
Last week, I had a platonic date with a shiksa from FOX (just to remember what it is like to go out with a woman, it's been so long). She gave me a badly-needed air freshener (for my van) with an ad for The Simple Life 2 on it. I'm concerned that given my enormous influence in my kehilla that I might cause otherwise observant Jews to slip and fall and watch TV.
So I scraped together my pennies to buy an air freshener, but it has a Christmas tree design, and I'm concerned that this would promote idolatry.
After my platonic date, we platonicly went back to my place and platonicly made love. Just kidding! My morals are too firm.
I've been studying the learned works of American Jewish journalists Andrew Silow-Carroll and Larry Cohler-Esses. What's up with these hyphenated last names? What does the Torah say? If my woman does not take my last name, and abandons her own, I don't think I could make love to her twice a month as the Torah commands (once a month if I become an ass-driver).
Over brunch, I heard a story from a Jewish lady who taught school for 17 years. Then she went to Loyola Marymount (a Roman Catholic university) to become a school psychologist. In class, she heard lots of theories that she knew from her years of teaching were bogus. One time each class, she asked a sharp question. This rattled her goyisha teachers. Married, she wore hats to cover her hair. This rattled her goyisha teachers and they tried to run her out of the program. Finally they told her that her hats would scare people off and she must get rid of them. So she bought a sheitl for $350. One of her professors pulled her aside to ask what was going on. She said she had bought a sheitl. He said she looked like a bag lady. She went home and cried. But she stayed in the program, graduated (because they were afraid they could get sued, so they stopped abusing her), and now works as a school psychologist (but not in the Jewish district of the LA Unified School district, because they are the most likely to sue and cause trouble).
Shmarya writes: The Jews for Mendel website, www.jewsformendel.com, is up. (This seems to be the home site and what the Village Idiots posted earlier a mirrored site without the links.) The anonymous creator has certainly captured the Chabad problem in a nutshell. You can see the site here. Note that there are links at the bottom left of the homepage. (My favorite? KingMessiah.com)
I don't suppose this will make it into the Forward or the Jewish Week. After all, if anyone is truly interested in Chabad, they could simply read Rabbi David Berger's book, The Rebbe, The Messiah and the Scandal of Orthodox Indifference. No need to report any of this tedious information in a newspaper.
After davening this morning, Chaim Amalek and our single over-30 mates from yeshiva headed over to West Hollywood, still wearing our tefillin, for a men-in-black parade.
After we got our signs together praising Torah, self control and reparative therapy, and began marching, we discovered to our chagrin we were in a gay pride parade. What to do? Should we separate from wickedness or should we try to influence the marchers to observe the Seven Laws of the Sons of Noah (which include a prohibition on homosexual sex)? What do you think we did?
I know a gay man raised Orthodox who has tentatively titled his autobiography, Men in Black.
Many of us yeshiva bochers would be married already except we refuse women who are not virgins. Thanks to the deplorable laxness of Los Angeles Orthodoxy, such innocence is not easy to find. Nor three wisemen. After Chaim and I, who's left? Lord Peter Luther Christian, OBE?
Seriously baal habatim, how important is virginity in your bride? Has anyone, on his wedding night, brought out the bloody sheets to show his family?
Who's the last person that Eliyahu ha Navi appeared to? I was told by a rabbi friend that it occured in 1920 to R. Eliyah Lapkin (a relative of the very holy R. Daniel Lapin), who was frumer than R. Moshe Feinstein.
Also, I am concerned that Lakewood has fallen from the lofty heights of R. Aharon Kotler.
Life is bigger
It's bigger than you
And you are not me
The lengths that I will go to
The distance in your eyes
Oh no I've said too much
I set it up
That's me in the corner
That's me in the spotlight
Losing my religion
Trying to keep up with you
And I don't know if I can do it
Oh no I've said too much
I haven't said enough
I thought that I heard you laughing
I thought that I heard you sing
I think I thought I saw you try
Every whisper
Of every waking hour I'm
Choosing my confessions
Trying to keep an eye on you
Like a hurt lost and blinded fool
Oh no I've said too much
I set it up
Consider this
The hint of the century
Consider this
The slip that brought me
To my knees failed
What if all these fantasies
Come flailing around
Now I've said too much
I thought that I heard you laughing
I thought that I heard you sing
I think I thought I saw you try
But that was just a dream
That was just a dream
Stephen M. Tolany writes: "What passes for music in our coarse, low-brow, mediocre culture."
A Baptist Among the Jews. I enjoyed this book over Shabbos when claustrophobia drove me out of shul into the shade to read quietly and reflect. "No religious group has angered American Jews more than Southern Baptists, whose leaders have repeatedly launched initiatives to convert Jews to Christianity. Howe, a practicing Southern Baptist, had no such intention when she joined a Jewish philosophy study group. Soon her interest in Judaism led her to Orthodox, Conservative and Reform services, to holy day celebrations and a Torah retreat, and to Hasidic and Jewish Renewal study groups. As she befriended Jews of all persuasions, from fervent Hasids to a vibrant female rabbi, Howe found herself in a "love affair with Judaism," reveling in its dedication to study, passion for God, sense of divine mystery and "wild and joyful" celebrations. Though the book is based on Howe's personal experience, it is also rich in description and reflection as she looks at women in Judaism, historic and contemporary Hasidism and her own expanding view of God. In the end, in spite of hoping that she has a Jewish soul, Howe remains a Baptist: "Were I to become a Jew, I feel I'd have to throw myself heart and soul into that faith tradition, when what I want in my life right now is to throw myself heart and soul into experiencing God in as many ways as I can." Can a Baptist successfully portray contemporary Jewish life and worship? Evangelical Christian editor John Wilson, in the foreword, and Reform Rabbi Lawrence Kushner, in the afterword, believe Howe has done so, and each recommends the book to his own community."
A decade following Schneerson's death, however, the hassidic movement is still growing. In Israel alone, the number of congregations has increased from 150 to 225, along with a concomitant growth in educational institutions. Throughout the world, Chabad sources say, the number of emissary families engaged in Jewish outreach has nearly doubled, from 2,200 to 4,000.
A more troubling doubling, however, is of the number of rallies scheduled to be held this Monday evening to commemorate the tenth anniversary of "Gimmel Tammuz," the Hebrew date of Schneerson's death. Besides the official "mainstream" assembly taking place in Tel Aviv's Yad Eliahu Stadium, a rival rally of "messianists" will be held in the new amphitheater of Bat Yam, the seaside town which, along with Safed, is a messianist stronghold.
The Israeli Chabad Movement has always had a greater messianist presence than the American one. The Jewish Week's appreciative editorial, marking the decade yahrzeit, reports that the influence of messianists in America is declining. Yet rank-and-file Chabadniks in Israel seem for the most part indifferent to demarking messianists from mainstream.
Said one non-messianist Jerusalem housewife from a veteran Chabad family, "I send two of my little girls to a messianist school because it's a good one. What do I care if they sing "Yechi" (the messianist theme song) there or not?"
"We're not looking for a fight" is the response heard time and again when Chabadniks are asked why they don't stop members of their congregation from singing "Yechi" at services.
"But we don't let them dance for 15 minutes, which they do at messianist congregations," added one American-born professional.
A resident of a haredi town outside Jerusalem, he sends one of his own sons to a "messianist" yeshiva in Safed. "I'm familiar with the rabbis there, the caliber of learning is high, the hours are long. Students learn the same Gemara at every Chabad yeshiva, and this particular boy thrives on the extra edge of enthusiasm of a messianist environment."
His family will also display their crossover tendencies this Monday night, as each son follows his musical rather than theological tastes, with the messianist teenager going to the mainstream rally, where hassidic pop star Avraham Fried is scheduled to play, while the non-messianist heads for Bat Yam to hear the more musically sophisticated Avi Piamenta and Aaron Razel.
Mainstream Chabad rabbis describe the messianist position that the late rebbe is the long-awaited Jewish messiah as "weird but not necessarily forbidden." Only the handful of Chabadniks who claim divinity for Schneerson have been excommunicated for heresy.
But some anti-messianists, called "antim," do take a fighting stance. They are usually from more veteran families, and their sense of propriety is more painfully offended by their sect's name being "dragged through the mud" by the antics of the messianists, said one American Chabadnik.
Shmarya writes: Some of the new numbers are puffed up. For example ten years ago in Israel, Chabad showed something like 200 institutions. The problem was, most of these were rabbis apartments, and the Chabad activities consited of a Tanya class on Thursday night and -- perhaps -- a Chasidut shiur before davening on Shabbat morning. During the week the rabbis learned in Kollel and/or worked for Chabad as teachers in Chabad schools, administrators or clerical workers. In Jerusalem's Old City, four Chabad Houses and one shul were listed. One Chabad House was a rabbi's home, used extensively for Shabbat and Holiday meals, etc. One was located in the shul, and was staffed for four hours daily, Sunday-Thursday. The third was often closed entirely. When it was open, it was meant to serve as a funraising office, not a true outreach center. The fourth was closed well over 95% of the time. although listed as the primary Chabad House, it was in truth a small office used for the address -- for fundraising purposes, of course. The Shul had a Shabbat morning Chabad minyan, but no Chabad minyans during the week. For a time a Merkaz haRav minyan was daving there on weekday mornings, but that was not under Chabad auspices and it is no longer functioning. The shul's library had not been maintained in many years. The few remaing sefarim were dusty, moldy, dirty and often severely damaged and swere strewn about the tiny room in complete disarry. The shul had a tiny functioning Kollel of perhaps ten or fewer learners. Chaim Dovid, the Carlebach-Breslov musician and sofer at one time wrote mezuzot and tefillin at a small table in the corner of the library. All this adds up to six institutions with (depending how the count is done) ten (or more!) shlichim and their wives. In other words, what would normally have been one small institution (the shul with a small kollel and very minor outreach and educational work) counts in Chabad (and, apparently, in the Jewish Week and the Forward) as six seperate institutions with ten or more Chabad representatives and their wives!
In Minnesota, Chabad has seven centers listed. Of them, two are private homes whose owners work full time ouside of Chabad. Their Chabad activities consist of having guests for Shabbat meals. Another center -- which has an actual building -- is run by the principal of the Chabad Cheder, primarily for Shabbat and Yom Tov activity, and functions with an imported minyan. Another, located in the main Chabad community, is a rabbi's private home. The major activities are Shabbat meals and a once-weekly midrash class taught in the local (officially non-Chabad) shul. Rochester was set up in theory to sevice the Mayo Clinic, related hospitals, staff and patients. Last I heard, the rabbi makes some of his living as a mashgiach at food plants in the region. He does have a Shabbat minyan, and can help patients and their families get kosher food. (He also happens to be a good guy.) Minneapolis is perhaps the most functional of all the Chabad centers in the state, with a Shabbat minyan, regualr classes and activities. I know little about Duluth. I understand that there is no regular Chabad minyan and not all that much is happening, but Duluth is a small community and difficult (and thankless) to work in, so how much can one expect? In addition to the seven listed centers, there is also a functioning Cheder and the Bais Chana Womens' Institute. Bais Chana holds classes about three months per year and is now officially based in New York. It has no building of its own. there is also a small yeshiva high school - junior college with about twenty students, most from out of the state, some from Crown Heights, and a summer camp for local children (most students of the Chabad Cheder). Chabad would count these as eleven institutions with something like 18 rabbis and their wives listed as shluchim. To be clear, the only Chabad institutions open regular hours here are the cheder and the yeshiva. No Chabad House or designated outreach facility is open regular hours, holds regular classes or has regular activities, except for classes held in Minneapolis Chabad. Many of the Chabad rabbis make their living in kosher supervision and run thier Chabad activities (if and when there are any) as a sideline.
So, to wind this up, is Chabad growing exponentially? Sure, it really is. Are the organization's numbers inflated? Absolutely they are. Should reports of Chabad successes be taken at face value? Never.
On June 20, 2004, for the first time since my ejection, I turned the handle of the front door of YICC and stepped inside. I clutched a book, The Jewish Idea and its Enemies, by Edward Alexander.
When I left YICC in 2001, I left almost all my friends behind. Then, in the fall of 2002, I saw on a poster at Torah Ohr that Ariel needed a living lung lobar transplant. Without thinking through the serious surgery required and the likelihood of longterm pain and problems, I volunteered to give part of my lung to Ariel. My primary motivation (aside from helping Ariel) was to prove to my former community that I was a mentch and not a rasha (wicked person) as many believed.
According to the USC transplants official, I was the only person who volunteered. The call to give never came. Ariel died July 1, 2003. In the shiva following his death, and in the davening, I renewed my acquaintance with former YICC friends.
Today at YICC I avoided making eye contact with anyone except my friend Robert. I took my old seat.
I did not want to go today. I have too much pride. But my obligations to a friend superceded my own wishes.
I saw people who'd felt betrayed three years ago when they found out about my second life. They had hosted me for Shabbat and Jewish holidays. One former friend sat two seats away. I avoided eye contact. I didn't want to face what I've done.
I either read my book, buried my face in my hands, or looked straight ahead.
I took my old seat. I saw people who'd felt betrayed three years ago when they found out about my second life. They had hosted me for Shabbat and Jewish holidays. One former friend sat two seats away today. I avoided eye contact. I didn't want to face what I've done. I either read my book, buried my face in my hands, or looked straight ahead.
Summer began today. As the temperatures rise in the Northern Hemisphere and the days lengthen, Judaism gets sadder as we enter the three weeks of mourning leading up to the saddest day in the Jewish calendar - Tishu Be'Av.
Waiting in line for the brunch, I busied myself in my book. I wanted to avoid all interaction. I wanted to run out the door but the desserts looked too good. I took a seat at the most isolated table in the room but an ebullient group of four people in their fifties drew me into their conversation despite my sincerest wishes to stay silent.
I said "Grace After Meals." I drove home and listened to "Losing my Religion" by REM.
Surfer writes: There is an important angle that is not being addressed when the media reports that there are x number of new Lubavitch institutions since the Rebbe's death (as in evaluating lists of Lubavitch institutions) - giving the (mis)impression that Lubavitch is spreading like wildfire all across the world - and it relates to the veracity of the info. For one thing, it seems that some, if not many, of the 'new institutions' are actually more like branches of pre-existing ones, yet the media actually accepts the claims uncritically. E.g. Mendy & Shterny Goldstein moves to Illinois where he becomes a shliach in county x in 2000. In that year his new Lubavitch outpost appears in Lubavitch PR as a new 'Lubavitch institution'. In the next two years, Mendy and Shterny, following the Lubavitch pattern, open a 'gan yisrael pre-school', a 'gan yisrael day camp', a 'talmud torah', etc. The question is - did they open four institutions or one with three (possibly tiny) branches ?
If a pre-school has eight kids in it, is it a 'new institution' ?
Some of the things have few people in them, yet, they are given the same weight as a synagogue with hundreds of people. Is that fair ?
Which members of The Los Angeles Times most deserved to be blown up in an Iraqi cafe?
Now that's a nasty comment which makes Cathy Seipp's suggestion pale by comparison in nastiness:
"Who are the staff reporters/editors/columnists that L.A. Observed readers think would most improve the paper by being laid off?"
There's a ton of deadwood at The Times, so I shed no tears over a round of layoffs. Losing a job is traumatic if you haven't suffered real losses in life such as the death of loved ones and immobilizing illnesses.
Now, to take the headline seriously for a moment. I do not believe that life is the ultimate value. I believe that God and goodness are ultimate. Therefore, if a person is doing more harm with his life than good, it would be better for that person to repent and do good. If he is not going to repent, then it is better for the person and for the world that he die.
No, I do not know of anybody at the LAT who I would wish dead. Nor do I think it would be seemly to make a poll on such.
I have a serious question for Protocols readers. During the recent Intifada in Israel (since September 2001), the LAT has tilted more than the NYT and other news media against Israel. Is it wrong to pray for the death of those journalists who dedicate themselves to misrepresenting the Jewish state? A couple of Orthodox rabbis I know say that such prayers would be holy.
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