It is without joy or rancor that I write what I am about to. It is only to reveal the perniciousness of a disease and its spread when unchecked. I have from an extremely reliable source which I will not reveal so the decision is yours whether to believe this or not.

First, that Shmuel Borger, Motty's father, is a known molester. Secondly, that he molested Motty himself. Third, that Motty himself molested others. I have heard many times of these chains of molestaion many times from professionals in the field. I and everyone else I spoke to found Shmuel Borger's anouncement out of place and detached from reality. Now i understand it. Unfortunately, more details to come.

****UPDATE****

Avrumule wrote in a 7fatcow comment,

I posted on failedmessiah. I didn’t know either Motty or Shmuel.
This creep talks of Ahavas Yisroel, let him rather talk of AHAVAS YELODIM also known as PEDOPHILIA.
I have my sources for what I wrote. And yes Motty DID tell his kallah, it is not a hypotheses.
And there is more to come soon, but i’d rather the newspapers and Law Enforcement publicize it.

H'moon hotel leap
By Liz Sadler and Kirsten Fleming, New York Post

A newlywed groom on his honeymoon yesterday plunged to his death from a Brooklyn hotel in an apparent suicide — as his bride slept, unaware of the tragedy, sources said.

Motty Borger, 24, died at Lutheran Medical Center after the seven-story plunge from The Avenue Plaza Hotel in Borough Park — just two days after marrying his love, Mali, in a lavish ceremony, according two sources.

Borger's bride was sleeping in the room when her husband, who worked with his videographer dad, opened a window, stepped onto the balcony and jumped at 6:45 a.m.

Mali didn't know what had happened until she was awakened by the hotel concierge.

Friends were shocked at the young man's death, saying there was no sign at Borger's wedding in Williamsburg on Tuesday that he'd try to end his life.

"He sang, he danced, he was the happiest kid on the planet," said a friend who was at the wedding among 500 pals and loved ones.

"The guy was super energetic," said another reveler.

The couple shared a meal of boiled salmon Wednesday night in a postwedding celebration and seemed to be in good spirits.

"They were both happy," said a waiter.

"They were laughing, talking about what they should order."

Detectives were poring over security video, including a clip that shows an agitated Borger in an elevator with his wife.

A police source described Borger as "emotionally disturbed."

The apparent suicide stunned family members who just 48 hours earlier were celebrating the young couple's union.

"The guy was so full of life," a friend said. "He was so happy to marry her."

Friends said they couldn't believe Borger would want to kill himself or that there could have been any marital strife.

"She's a nice, sweet girl," a friend said of the bride. "They have money, so that wasn't a problem

A non-Jewish friend of mine doing graduate work at Princeton just sent this to me

 Subject: Invitation to Sefer Hasidim celebration

 

Please forward this message to the faculty, graduate, and undergraduate students in your department:

 

On Monday, October 12, at 4:30 pm, we will celebrate the inauguration of the new Sefer Hasidim website.

 

Sefer Hasidim ("Book of the Pious") is one of our most important sources for the religion, history, and culture of medieval German Jewry. This Hebrew book originated between the late 12th and early 13th centuries in the Rhineland. Thereafter, it circulated widely, influencing the distinctive religious practices and Hebrew literary style of Jews in Ashkenaz but also shaping the discourse about Jewish ethics in medieval Europe and beyond.  For the historian, Sefer Hasidim offers a treasure trove of information about the daily lives of medieval Jews under Christian rule. Particularly significant are its detailed descriptions of the encounters between Jews and Christians. Although written in the wake of the Crusades, Sefer Hasidim attests to a surprising range of contacts between Jews and Christians, spanning the continuum from their common participation in a shared cultural context to their interpersonal interactions, both polemical and routine. In effect, this book preserves a poignant snapshot of a pivotal stage in the history of Jewish-Christian relations in Europe.

Despite the significance of this source for modern scholars and its popularity among medieval Jews, there is has been no edition that integrates all of the available Hebrew manuscripts. This task proves particularly crucial insofar as Sefer Hasidim circulated in multiple versions, which varied in shape, scope, and content. Thus, in 2003, a large-scale textual project was initiated and organized to be pursued at Princeton University. After the images of Sefer Hasidim manuscripts were acquired, undergraduate students engaged in the process of transcribing the manuscripts from medieval Hebrew into a modern database. All the transcriptions were reviewed and corrected, and further preparations were made for the issue of the Sefer Hasidim database. Finally, the Microsoft Word documents were converted into a digitalized interactive web database, a major technological advance for scholarly study and interaction. The Princeton University Sefer Hasidim Database (PUSHD) is now free and available to all who go to the website (registration required).

To celebrate the inauguration of the new web site and the research done to make it possible, we will be having a reception at 4:30 pm on Monday, October 12, in the Lounge of the Department of Religion, room 140, 1879 Hall.  As part of the celebration, we will have demonstrations of how the web site operates.  Please join us.

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.

I was going to write a poem while walking on Eastern Parkway but chanced upon a Psalm when I suddenly found myself outside the Rebbe's room.Forget the poem, David's way better…

PSALM 88

1 1 A song; a psalm of the Korahites. For the leader; according to Mahalath. For singing; a maskil of Heman the Ezrahite. 2 LORD, my God, I call out by day; at night I cry aloud in your presence. 3 Let my prayer come before you; incline your ear to my cry. 4 2 For my soul is filled with troubles; my life draws near to Sheol. 5 I am reckoned with those who go down to the pit; I am weak, without strength. 6 My couch is among the dead, with the slain who lie in the grave. You remember them no more; they are cut off from your care. 7 You plunged me into the bottom of the pit, into the darkness of the abyss. 8 Your wrath lies heavy upon me; all your waves crash over me. Selah 9 Because of you my friends shun me; you make me loathsome to them; Caged in, I cannot escape; 10 my eyes grow dim from trouble. All day I call on you, LORD; I stretch out my hands to you. 11 3 Do you work wonders for the dead? Do the shades arise and praise you? Selah 12 Is your love proclaimed in the grave, your fidelity in the tomb? 13 Are your marvels declared in the darkness, your righteous deeds in the land of oblivion? 14 But I cry out to you, LORD; in the morning my prayer comes before you. 15 Why do you reject me, LORD? Why hide your face from me? 16 I am mortally afflicted since youth; lifeless, I suffer your terrible blows. 17 Your wrath has swept over me; your terrors have reduced me to silence. 18 All the day they surge round like a flood; from every side they close in on me. 19 Because of you companions shun me; my only friend is darkness.

Comment by Yaqov Sack on Long Live the Holy Good Name

 Yea for Radha expressing what we all are honestly afraid to say.

The malady that yet carries us all -

this blight on our soul,

always hidden,

always there in the heaven of Jimmy Steward.

All rights are wrong.

All pain is gone as GOD wipes the tear from every eye.

Radha is a sort of a bad Jesus, the man you love to hate.

this is no concession.

I am not patronizing anyone,

but what if the word of the living God were somehow embedded in our Torah?

What fools we’d be for never having suspected,

for having gone down the 9th of Av: the path of destruction,

fully aware of self-deceit,

condemned to everlasting hell for doing the right thing that's wrong,

the bad thing that's good,

the acquiescence to evil that constituted the best decision to who?

to our own best interest.

Sacrificing the world to our own best interest,

on the altar of greed,

on our knees,

standing free of tisha b'AV - our father,

who was destroyed by some filthy Arab of our own creation,

relation,

of whom I ought to be.

I was going through the categories that we have on this site and it hit me, at how we have the most random, off the wall, out of nowhere and  insane categories around.

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

<!–

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:

http://www.nrg.co.il/online/55/ART1/895/137.html

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]