Archive for the ‘Halochoh’
Choshen Mishput on Socialized Health Care
Shmarya writes,
Choshen Mishpat 163:1-3 gives a town's beit din the right to tax all residents to meet communal needs.Included in those communal needs are defensive fortifications, mikva(s), synagogue(s), and salaries for rabbis, teachers, and doctors.In other words, the community is specifically given the power to tax everyone to pay for healthcare.In the same way, halakha (Jewish law) forbids living in a town without a doctor.While this isn't the same thing as mandating socialized medicine, it does clearly establish a communal responsibility for healthcare, and halakha's mandate is far more in consonance with President Obama's vision for healthcare than it is with the Sarah Palin-Rush Limbaugh Republican version or, ironically, the Senator Joseph Lieberman version.
ACCEPT IT PEOPLE
Likewise, the assumption that parents are predisposed to love their children unconditionally and protect them from harm is not universally true. I remember one patient, a man in his mid-20s, who came to me for depression and rock-bottom self-esteem.
It didn’t take long to find out why. He had recently come out as gay to his devoutly religious parents, who responded by disowning him. It gets worse: at a subsequent family dinner, his father took him aside and told him it would have been better if he, rather than his younger brother, had died in a car accident several years earlier.
Though terribly hurt and angry, this young man still hoped he could get his parents to accept his sexuality and asked me to meet with the three of them.
The session did not go well. The parents insisted that his “lifestyle” was a grave sin, incompatible with their deeply held religious beliefs. When I tried to explain that the scientific consensus was that he had no more choice about his sexual orientation than the color of his eyes, they were unmoved. They simply could not accept him as he was.
I was stunned by their implacable hostility and convinced that they were a psychological menace to my patient. As such, I had to do something I have never contemplated before in treatment.
At the next session I suggested that for his psychological well-being he might consider, at least for now, forgoing a relationship with his parents.
I felt this was a drastic measure, akin to amputating a gangrenous limb to save a patient’s life. My patient could not escape all the negative feelings and thoughts about himself that he had internalized from his parents. But at least I could protect him from even more psychological harm.
Easier said than done. He accepted my suggestion with sad resignation, though he did make a few efforts to contact them over the next year. They never responded.
http://www.nytimes.com/2009/
hat tip to vicki polin
“bad rabbi”
www.baltimoresun.com/news/
baltimoresun.com
Women tell of abuse by rabbi
Long silence broken with accounts of mistreatment by synogogue's founder
By Nick Madigan | nick.madigan@baltsun.com
October 4, 2009
For more than half a century, Rabbi Jacob A. Max was a dominant figure in Baltimore's Jewish community, founder of one of its most important synagogues, an influential leader who officiated at countless cycle-of-life rituals of the faith. A man, it seemed from afar, above reproach. • But Max's reputation disintegrated earlier this year after he was convicted of sexually molesting a woman half his age in a Reisterstown funeral home.
It marked the only time a woman had sought a legal remedy against the rabbi, even though murmurs had long rippled through Moses Montefiore Anshe Emunah Hebrew Congregation that his behavior toward some of the females in his flock was anything but appropriate.
The hushed accusations of Max's penchant for groping and fondling - which some women say he accompanied with a smirk and an excuse about his being a "bad rabbi" - appear to have been tolerated without inquiry for decades because of his standing and authority in the tightly knit religious community. Girls who complained to their mothers about his conduct say they were ignored.
On April 13, three days before his 85th birthday, Max was found guilty of second-degree assault and a fourth-degree sex offense after a brief bench trial in Baltimore County District Court. Max, who has been married for 25 years, was sentenced to a suspended one-year prison term and one year of unsupervised probation. He will not appeal, his lawyer said.
News of the conviction prompted five other women to share with The Baltimore Sun their own allegations of improper advances by the rabbi. Three contacted a reporter and the remaining two were referred by others. The women said news of the conviction impelled them to come forward because they believe their charges about Max's behavior deserve to be disclosed, no matter how long ago the events occurred.
hat tip to vicki polin
v’somachta b’chagecho
BREAKING: Judge Lashes Out At Orthodox Community In Sex-Abuse Case; Says It Protects Abusers, Not Victims
by Hella Winston
Jewish Week - October 2, 2009
http://www.thejewishweek.com/
At the sentencing Tuesday of a bar mitzvah tutor and social worker convicted of sexually molesting two boys in Brooklyn, a New York State Supreme Court Judge lashed out at the offender's Orthodox community for "a communal attitude that seems to impose greater opprobrium on the victims than the perpetrator."
With his stinging critique, Judge Guston Reichbach placed himself at the center of a fierce debate in the Orthodox community over how best to police the problem of pedophilia.
Speaking from the bench the day after Yom Kippur at the sentencing of Yona Weinberg, who received a 13-month jail term, Judge Reichbach said he found it "troubling" that the community "seeks to blame, indeed punish victims who seek justice from the … civil society," according to a
court transcript. He went on to add that the Orthodox community's religious courts are "inappropriate" and "incapable" of dealing with criminal matters.Making his comments before a courtroom packed with supporters of the 31-year-old Weinberg - among them, according to his defense attorney, school principals, two rabbis and civic leaders - the judge spoke of receiving more than 90 letters attesting to Weinberg's character and innocence. None of the letters, the judge noted, "displays any concern or any sympathy or even any acknowledgement for these young victims which, frankly, I find shameful."
Indeed, Judge Reichbach referred to one letter in particular, written by a Mrs. Mandel and expressing sadness "that Weinberg's love of humankind has turned against him," to be "the height of chutzpah." (it continues)
hat tip to vicki polin
moooooving on.
For a while, i've preferred quietly bowing out to dramatic public announcements, not wanting to endlessly retire like an aging rock band. But now, a solid three years into the exciting creation and invitation of theis forum into being, i'm stepping down formally, from any inolvement with 7fatcow, unconvinced that it exists at all.
No bitterness. Dissapointment would imply expectations, and all my hopes and expectations for this blog where satisfied right away, constantly, along with all my concerns and suspicions, re: the inevitably difficult nature of True Expression and Engagement. That was understood from the beginning to be OK. Sometimes, when you talk with people, a lot of bullshit comes out as cushion for any insight and genuine heart-of-self that might be revealed, and that condition was understood from the beginning: along with the genius in our wider community of not-quite-ex/not-quite-ohs is a multitude of protective layer of ego and dogma; of noise and principle, of assumption and of flawed language, furious at the implication that it must be probed to be understood. That's OK, as much as any of the troublesome nature of our world is to be called OK, it's part of who we have been, and how we have expressed.
All that said, it's boring now, because maybe we've gone as far as any of us wanted to go. One of our founding members has moved beyond interest in the conversation here, as a funner life beckoned where the wit was expresseable and the company close enough that trying to blog in a noise filled room of cheesy links and ironically repressive vulgarity became uncompelling, especially once the Twitter and Facebook Status update was given unto us, to let the impulse sound more immediately, without need for context, or consensus. And so, the chance to say just a few things here was all he needed.
Another founding member has tried to give up so many times, and the clamor of each dramtic farewell, combined with the unelaborated links and occasional disavowels of entire identities for fear of Who May Be Listening, and Who May Be Judged along with him, often prevented the depth of his insight from being expressed. He erased all his posts, psuedonym after psudonym, and tried to convince somebody that he was somebody, and not actually somebody. And in that noise, his genius is silenced, and a certain unconfrontational decadence tried to grow around him; alas, woe unto those who think their sacrifices will provide security, money, or love.
And around that, behind that, so much genius was expressed. Zoroastro/IslamoYid's and Atgate231's Scholarship, Class and Humor, Shitalpin's withering and ultimately humanist hot/cold sarcasm-masking-authenticity, Hashemsucksdick's marriage of post-religious concience and artistry, Mohammed's strange and shocking form of concience, Anivaho's Mercurial genius to let words permute into sublime association (even as any conceit towards divine synchronicty was despaired of) Yalhak's Majestic magnimamity and wholeness of vision/purity of impurity of perspective (along with the lucid clarity of Yesod, Aisav, and the other maaminim he brought) and the writers we never even really identified, who bought so much class, genius, and perfect kvetchery to the conversation (who was Hiavrom anyway? he was brilliant! I hope he's OK.)
All the Neo-Nazis who stopped by to let us now what was going on, all the feminists and fetishists, all the excited Chabadskers, all the grieving relatives– so much got circulated, and maybe so little was heard, who knows? who knows. Who knows how much we ever hear from each other that we weren't ready to chap. But I feel like a lot of rare expression and relative taboo was aired here, and i'm really proud of that. As proud as one can be of something that one just let happen.
All the martyrs and all the victims; all the heroes and all the wimps. All the Faggotry and all the ugly, ugly Charedi shock-porn. All the piety and simple faith. Everything but the bullshit, and the noise, and the hiding of ourselves inside of our conceptions. It really has been a great ride, and I can only pray that some of this survivesinto the annals ofHistory, the story of how the Jewish Problem was, if only for a moment, touched upon, if not successfully adressed, from within, rather than just from without. God bless you all, to move on, and see how easy it is just to start up a crazy fucking conversation in this great, wide future of accessible interests, may we one day merit to see it to it's end.
Shana Tov, and i'll see you at the Jubilee
Yoseph Leib,
AKA Yhosephus,
AKA the guy that fucked your sister, back when she was still cute.
no penetration = nothing wrong
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By ROBERT GAVIN, Staff writer
Times Union - Tuesday, August 25, 2009
http://www.timesunion.com/
Also see: http://www.theawarenesscenter.
“Cannabis Chassidis” Bestseller Making Waves!!!
From the Israeli newspaper Ma'ariv,
קנאביס חסידיס: על הזיקה העמוקה שבין היהדות והמריחואנה
האם היתה ביהדות העתיקה מסורת שורשית של עישון מריחואנה? יוסף לייב, אחרי מחקר מקיף בישיבות ירושלים והסביבה, טוען בספר חדש שאמנם כך – ושואף (עוד מאז התיכון) להפוך את היהדות להרבה יותר רגועה. תומר פרסיקו שמע ממנו איך עוזר הגראס להתקרב לאלוהים
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תומר פרסיקו | 25/5/2009 8:55 
הבעש"ט - דיוקן דמיוני, עטיפת הספר. תת-תרבות יהודית ענפה של המראה למחוזות שמימיים
המזל, אומרים רבים משומרי המצוות, הוא שהגראס לא אסור על פי ההלכה. הבעיה, יהיה מי שיוסיף, היא שחסרה מסורת יהודית (שלא לומר קבלית) שמנחה את היהודי כיצד להשתמש בסם כדי לקרב בינו ובין הקב"ה. כדי לענות על השאלה האחרונה יצא יוסף לייב, יהודי אמריקאי צעיר וצמא דעת, למסע מעושן ברחבי ירושלים וארץ ישראל, בחיפוש עיקש אחר מקורות עבריים לסוטול.
כעת יצא הספר (באנגלית) שמתעד את מסעו המפותל, תחת השם המרומם "חסידיס קנאביס: תורת הסמים הקדומה והמתחדשת" - Cannabis Chassidis: The Ancient and Emerging Torah of Drugs (הוצאת "עצמוס")
את הגראס פגש לייב לראשונה בתיכון – חברים שאינם יהודים סיפקו לו מעט חומר על פי בקשתו. בתשובה לשאלתי הוא אמר: "שמעתי רק דברים טובים על זה במשך שנים, וזה גם התקשר אצלי לכל האמנים, המשוררים והמוזיקאים שאהבתי". כשהגיע מארה"ב לירושלים, לפני שבע שנים, הוא גילה, לשמחתו, שמי שעישן בעיר הקודש בדרך כלל עשה זאת מתוך התכוונות לממד הרליגיוזי שהגראס יכול לעורר ולעודד.
לייב הצטרף מיד לעבודת השם, אבל לא התכוון להסתפק בכך – הוא חיפש את המסורת היהודית העתיקה, שעל פי דעתו היתה חייבת להתקיים, שהרי "איך ייתכן שלתרבות עתיקה כל כך אין מערכת יחסים עם אחד הצמחים הרפואיים והקסומים שבבריאה?"
וכך יצא לייב לחיפוש עיקש, בין השאר בישיבות שונות בהן למד וכחלק מ"סצנת קרליבך" בירושלים וסביבתה, כאשר את הרפתקאותיו הוא מתעד בבלוג שלו, ששמו כשם הספר. על פי עדותו, מסתבר, ישנה תת-תרבות יהודית ענפה של המראה למחוזות שמימיים בעזרת חומרים פסיכואקטיביים – תרבות שהוא קושר לה גם מסורת יהודית עתיקה. עם צאת ספרו שאלתי אותו כמה שאלות בעניין.
For the continuation & interview & picture, see here:
Chareidisher Violence Part II [Ruzhiner Godfather (b)] : Russia’s Response to Shtibl Assassinations (Yidn Killing Yidn baym Davenen)
Russian document, printed in "Ruskayia Starinah," 1901, #5, by A. Mardar — brought by David Assaf in "Derech haMalchut" (J-m, 1997), p. 467 in Hebrew translation:
"On 13 December 1838, the governer of the Kiev provinces, Podoliyah Julian [aka General Dimitry Bibikuv — Assaf's note], sent the following document to the governers:
"'In one of the provinces under my rule, certain events occur frequently, the outcome of which is that Jews are found murdered in synagogues and small prayer-houses [i.e. shtiblakh, kloizen]. This crime is particularly heinous since it is executed in places intended for prayer and religious studies. This phenomenon is due to the independent adjudication by the Rabbinical court, which implements [this verdict of capital punishment & assassination] on the basis of their false teachings concerning eradicating informers who reveal their co-religionists' crimes. The greater the crime, the more the Jews concoct ways to hide the guilty ones [i.e. the murderers] and the true reasons that led to it. Despite all the intensive investigations, they succeed in covering it up, so much so that not only the identity of the guilty ones remains unknown for a lengthy time, but even the identity of the slain [victims are unknown].
"'In order to prevent this as much as possible, the governer [Bibikuv] presents to the governers [the following solution]: To obligate the Rabbis and Kahal [representative]s (and where there is no [Rabbi or Kahal] — other representatives from the communities), in the cities, towns and settlements where there are synagogues, to hire special supervisors to guard the keys to the synagogues and small prayer-houses, and to also provide guards [at the synagogues]. They [the governers] should [also] obtain from the police supervisors in writing their commitement to take responsibility for such possible events.'"
This seems to be a direct reaction to the authorities' frustration over the "Ushitz Case," whereby 2 mosrim were killed al pi da'as hakohol & even the Rizhiner himself [hemshech yovoy]. One was Yitzchok Oksman, and the other, Shmuel Svartzman. The former's body was found by fishermen in a river; the latter, whose body was never found, was "strangled while praying in the Ushits town synagogue; his body was dismembered and cremated in the bathhouse furnace" [i.e. the mikveh] ("The Regal Way" p. 110, "Derech haMalchut" p. 169)
According the historian Shaul Ginsburg, all the Jews in the region knew about the murders, including the victims' families, since it was practically commited in public; yet out of communal solidarity they all kept silent. (ibid.) Ginsburg also writes that "were the Dnieper able to speak, it could tell of many informers who were drowned in its waters by decision of the kahal in the Shklov region." (ibid. p. 105)
In fact, it seems that even after the abolition of the "Kahal" system in 1844, these "rub-outs" still occured. [Hemshech yovoy]
Judaism.com
November 26th, 2009 at 4:50 pm e All those who knew Motty agree that it was NOT a suicide. He was drunk however, and apparently lost his balance.