Month: May 2012

What’s the deal with these protestors?

[The following is re-blogged from Rabbi Horowitz’s excellent site. Hat tip to Moshe]

Tuesday evening, a charming and sincere young man who is a survivor of childhood abuse shared with me that he had driven seven hours each way in order to attend a protest at the “Internet Asifa” in CitiField. He mentioned how gratifying it was and how pleased he was to have made the trip. This was the second rally recently organized by abuse victims – the first was held at a Williamsburg fundraiser for an individual who is under indictment for allegedly molesting a child over a period of 4 years.

These protests have elicited a wide range of emotions among members of our community along a continuum ranging from sorrow and sympathy to bewilderment and bemusement and even to hostility and anger.

Moreover, many members of our community have been asking those of us who are advocates for abuse survivors, “What’s the deal with these protests? What exactly do they [the survivors] want?

Others are asking more basic questions, like, “Why can’t they just move on with their lives?” or “Someone messed around with a friend of mine, and he got over it. Why can’t they?”

Well, my friends, it will serve us well to better understand the survivors and what exactly it is they want. We ought to because this conversation is very long overdue. But in a practical sense, it is imperative that we do because in all likelihood these protests will grow and intensify in the weeks and months ahead. The survivors are finding their voices and they will only gain traction now that the national and even international media is covering the abuse matter as it relates to our community.

To begin with, one needs to really understand why abuse is so destructive to its victims. For that, a careful and thorough review of Abraham Maslow’s Hierarchy of Needs might be a good place to start.

In a nutshell, Maslow divided all human needs into 5 groups and suggests that they are sequential in nature — meaning that until all Level 1 needs are met, it is impossible to move on to Level 2 needs, and that Level 3 needs cannot be realized until Level 2 needs are met.

Here are the groups of needs as Maslow sees things:

Level 1 – [The Most] Basic Needs (such the need for food, water and shelter)
Level 2 – Safety and Security (the need to feel protected from danger)
Level 3 – Socialization (the need to bond with family and friends)
Level 4 – Self Esteem (the need to feel self-confident and respected)
Level 5 – Self Actualization (the need to “be all you can be.”)
For a practical example of Maslow’s theory in action; just imagine that your car breaks down on the wrong side of the tracks and you are fearful for your safety. Just then a childhood friend calls and says, “Hi, Yankie, I’m in town for the week. Can we get together and catch up on things?” However, much as you would love to enjoy the Level 3 need of socialization under regular conditions, your brain quite literally cannot even contemplate engaging in that pleasure when your life is in danger.

Child abuse destroys innocent children’s lives in so many ways. But perhaps the most damaging component of all, is the fact that is that it totally destroys their Level 2 security — without which it is quite literally impossible for them to rebuild their lives. How can they ever feel safe again after they were violated? Just imagine what it would be like having a childhood where you were living 24/7 like that fellow in the dangerous neighborhood who had a broken-down car noted above? And this is all the more damaging when it is perpetrated by a family member, friend, or educator whom the children were depending on to keep them safe. For if the adults in whose care they rely on are hurting them, who in the world can they ever fully trust again?

It is also important to note that just like people celebrate sports victories and/or losses in diverse manners, so too do they have different time frames in which they can successfully recover from the incredible trauma of childhood abuse.

All of this is exacerbated when the children come forward and are not believed, or worse yet punished or threatened for reporting their molester. It is quite literally a second round of abuse and it just reinforces their feeling of being rootless and wind-driven. In fact, so many victims report that they were more devastated by not being believed than they were from the original abuse.

Speaking of not believing the victim, research indicates that the overwhelming majority of children who come forward with abuse allegations were telling the truth. Think about it. Why would anyone in their right mind come forward with a claim of being abused if it didn’t happen? (The exception to this rule is in messy custody battles where one party clearly stands to gain if the other is maligned.) All the more so in our community where there is unfortunately a stigma attached to those who do so and to their families. Going public and helping to get the perpetrator apprehended, in order to protect the lives of other innocent children, often comes at great personal cost to the survivors and their families.

About five years ago, as awareness in our community about the matter of child abuse began to rise, many of the long-suffering victims began to hope against hope that things would finally change. People would finally “get it” they believed, and they would once again feel welcome and nurtured instead of being treated as pariahs who ruined the sterling reputations of their abusers. Who knows, they might even get their Level 2 security back again.

Then they pick up a charedi publication one weekend and see a picture of a group of distinguished rabbis visiting a monster in a Virginia jail cell, who was serving a 31-year prison sentence for raping his daughter in three continents over a period of many years. More than 10 survivors contacted me as soon as that picture ran in the paper. “How could they do that to us?” they asked me. “Don’t they know that by supporting the molestor they are stabbing us in the heart?” they cried. Well, they are. They really are.

And what in the world should survivors in our community think when they see a huge fundraiser for someone accused of molesting a child? Many of them viewed the very public nature of this effort as clear warning of what is in store in the future for anyone else who might dare report a predator to the authorities.

For many of the survivors, though, the final straw was the Internet Asifa. Why were they so upset? Let me count the ways for them.

To begin with, the kids in the street know the truth — that the Internet is a firecracker compared to the atom bomb of abuse as far as going off the derech is concerned. Just ask any of them — or any of the adults in our community who work with the at-risk teen population, what the main reason is for children leaving Yiddishkeit.

Moreover, many of these kids credit the connectivity of the Internet for finally raising awareness of abuse in our community, and as we all know, there is more than a kernel of truth there. “Why are the people running the Asifa blaming the Internet for causing children to go off the derech and saying nothing about the matter of child safety?” they wonder.

Bottom line, there are hundreds and hundreds of abuse victims and survivors who were once part of our kehilos. Some left completely while others exist on the fringes – misunderstood, marginalized, and hurting.

Trust me, the vast, overwhelming majority of them are nice kids who want neither vengeance nor revenge. They do, however, want to see that today’s children don’t suffer the way they did and they desperately want to see that things are changing as it relates to child safety.

Now that the lid has blown off, these young men and women, who had their innocent childhoods stolen from them, by vicious predators masquerading as upstanding members of the community, will have their voices heard and their stories told. We have two stark choices. We can reach out, engage them and really listen to what they have to say. Or we can continue to give them the back of our hands, and then we will hear their tortured messages through the front pages of the newspapers and under the glaring lights of television cameras.

Recommended reading:

L’maan Hashem – What Will It Take? Let’s start protecting our children

Sefer Shimush Tehillim

My cousin’s husband, Reuven Brauner has another worthwhile compilation published. You may download it here.

What is it? The introduction states:

Sefer Shimush Tehillim is a short and relatively little-known treatise attributed to Rav Hai Gaon (according to the Sedei Chemed) which describes the Kabbalistic uses of particular chapters and verses from the Book of Psalms for prophylactic or healing purposes. These selections are meant to be either recited alone, frequently multiple times, or in conjunction with some other action or prayer. Shimush Tehillim is mentioned in Teshuvas HaRashba (413), by the Chida, and others. This work is not to be confused with bibliomancy which is the use of Biblical verses for predicting the future.

There are numerous instances cited in the Talmud and other sources regarding the utilization of Biblical verses to ward off demons and the Evil Eye, against bad dreams, against the effects of drinking water uncovered at night, and other more serious calamities. Verses were employed to lighten the pain at childbirth, as protection against danger on a journey, fierce dogs, bleeding and wounds, and the effects of fire and fever. Verses were recited to gain favor or improve one’s memory, and so on. (See Sanhedrin 101a and Shulchon Oruch, Yoreh Deoh 179:8-10, et al.)

Yet, it must be noted, there was great opposition to use of the Torah for magical, curative purposes. The Rambam, the Tur (Yoreh Deoh 179), and the Shulchon Oruch (Yoreh Deoh 179:10) forbade such usage. The Rambam in Hilchos Avodas Cochavim 11:12 pointedly writes:

“Regarding one who incants over a wound or reads a verse from the Torah, and so one who reads verses to calm a frightened child or places a Sefer Torah or Tefilin on a child so that he will sleep – it is not bad enough that these people are numbered among the sorcerers and diviners, but they are also counted as heretics to the Torah by using words of the Torah to heal the body. The (words of the) Torah are for healing the soul only, as it is written, ‘and they shall be life for your soul’. However, it is permitted to recite verses and chapters from Tehillim for protection against troubles and harm – by merit of their recitation.”

Protection – yes, curing – no.

Since Tehillim, more than any other Sefer from Tanach, was used to defend against the effects of all types of predicaments and saving from danger, as recorded in Shimush Tehillim, I thought that it might be interesting to prepare the following table1 to illustrate which chapters it suggests be used for which ailment and condition. For the convenience of the reader, I have also added a cross-referencing index.

Nevertheless, since this monograph is meant for general educational purposes only and not practical application, and in deference to the dissenting opinions, I have only provided a selection of chapter usage from the book, and did not list the use of single verses nor what other actions are required in addition to the recitation of the chapter to affect the desired results. For such purposes, the interested reader must consult an actual edition of Shimush Tehillim and ask his rabbi as to how to employ it, if at all. All this aside, it is commendable to recite Tehillim anyway for the efficacy of it as prayer is well-known.

Finally, I made no attempt at trying to determine why each chapter has the effect claimed, as there is no indication of this in Shimush Tehillim itself.

Re-architecting our Mikvaos

The scourge of male perverts, pedophiles and sickos is challenging communities across the globe. The Halachos of a Mikva are complex and need expert Rabbinical advice and architectural nous. Our Mikvaos are cleaner and more acceptable than in times gone by. My father’s description of the scene at the Mikva in Rawa Mazowiecka in Poland before World War 2 was, how do I put it delicately, “off-putting” especially by today’s standards.

I recall when I was learning in Israel that, before Pesach, I sought out a Mikvah near Rechov Har Sinai in Ra’anana. I was the only person there apart from the Mikvah Warden. After completing my spiritual oblution, I opened the door to leave the Mikvah proper only to find the warden “too close to the door”. I had the distinct impression that he may have peered through the key hole. You don’t forget scenes like that.

I do realise that it is only Chassidim who dip in the Mikva daily today. Some, like me, have the custom to do so before the שלש רגלים. Most will do so on Erev Yom Kippur. Strictly speaking, one could also dip in a swimming pool (heated, one would hope 🙂

It’s perhaps worth considering a few changes to future or renovated Mikvaos. My suggestions are:

  1. The change area no longer be a common open area. Rather, there should be a series of say 10 little cubicles with a swinging door behind them where one undresses and then girds a towel.
  2. Showers must have self-closing doors behind them
  3. In high use communities, for example, Chassidim, a total of four consecutive mikva pools should be available. Each pool should be fully enclosed so that nobody can peer in.
  4. There should be a maximum of one person in a pool at a time, unless it is an older or incapacitated man who brings someone to assist them.
  5. The absolute maximum time for an individual to be in the Mikvah should be 60 seconds. There should be an LED timer on the back of the self-closing door which should start warning that time is elapsing, from 30 seconds into the process.
  6. There should be a separate entry door and exit door to each pool. The entry door should be accessible from the shower area. Only when a person has exited through the exit door, should the entry door unlock and indicate that the pool is available.
  7. If a person has not emerged after 120 seconds an alarm should sound.

It is important that we not only strengthen Tzniyus in our community by focussing on the translucency of female stockings (which is only a matter of Minhag) but return to fundamentals. Some reformation of Mikva architecture, based loosley on my suggestions above, would seem to be necessary in our times.

Milchigs on Shavuos and Kiddush Wine

Most people observe a well-known minhag to eat Milchigs. Some have their cheese blintzes or cheese cake prior to a main meal (avoiding halachic hard cheese which would necessitate a 6 or 5 and a bit hour wait). Others have one Milchig meal on the first day. The Minhag in my father’s house is to have only Milchigs for the entire Shavuos; others from Poland also share this Minhag. If and when I mention this to others, they look incredulous. Sometimes, they will say, “But you have to eat meat on Yom Tov” while others will say  “אין שמחה אלא בבשר ויין”.

I mentioned the Minhag to Rav Schachter, and he confessed that he too had never heard of it. He did note that according to the Chafetz Chaim, though, wine was now the main ingredient for שמחה and so he felt that יש על מי לסמוך and I was entitled to continue this practice.

The relevant sources are Pesachim קיט and  ,ביאור הלכה, או”ח תקכ”ט ב

תניא רבי יהודה בן בתירא אומר: בזמן שבית המקדש קיים אין שמחה אלא בבשר שנאמר “וזבחת שלמים ואכלת שם ושמחת לפני ה’ אלהיך”, ועכשיו שאין בית המקדש קיים, אין שמחה אלא ביין, שנאמר ויין ישמח לבב אנוש

והאנשים, בזמן שבהמ”ק היה קיים כשהיו אוכלין בשר השלמים… ועכשיו שאין בהמ”ק קיים אין יוצאין ידי
חובת שמחה אלא ביין… אבל בשר אין חובה לאכול עכשיו כיוון שאין לנו בשר שלמים, ומ”מ מצוה יש גם באכילת בשר כיון שנאמר בו שמחה [כן מתבאר מדברי הב”ח וש”א], והמחבר שלא הזכיר בשר אזיל לשיטתיה בב”י ע”ש, ולענין יין סמך על מה     שהזכיר בס”א שצריך לקבוע סעודה על היין

In summary, the meat (not chicken) that is originally referred to is the meat of Korbanos. In the absence of Korbanos, men were required to institute their שמחה through the consumption of wine at the meal. [Women on the other hand obtain this through a Yom Tov gift].

My reading of the above leads me to a number of conclusions.

  1. If you make Kiddush on Yom Tov with Grape Juice and consume no wine, it would seem you have not fulfilled Chazal’s happiness requirement
  2. Kiddush wine does not constitute the type of drink, in my opinion, that Chazal were referring to. The sweet thick molasses that parades as Kiddush wine may serve the purpose of Kiddush because it has a name/שם of wine. However, I don’t see how anyone could consider it as an ingredient for שמחה. I’d go further, if it wasn’t called “יין” it could be cogently argued that it was not חמר מדינה (a regular drink of choice in one’s locale) because nobody but nobody would casually serve this to a guest who occasioned one’s house.
    If it wasn’t for קידוש would anyone drink the stuff?

Cellphone vibration syndrome and other signs of tech addiction

See this article.

I have to admit that I have had the odd phantom vibration only to find it was a figment of my imagination.

CPAP Machines on Shabbos/Yom Tov

Medical research into sleep apnea and what it can be responsible for is established and continuing to develop. Sleep apnea can cause:

  • Heart arrhythmias
  • Heart failure
  • High blood pressure
  • Stroke
  • Depression
  • Hyperactivity

The use of CPAP (or these days APAP machines) is now widespread and the relief that the devices provide is real, including:

  • Restoration of normal sleep patterns.
  • Greater alertness and less daytime sleepiness.
  • Less anxiety and depression and better mood.
  • Improvements in work productivity.
  • Better concentration and memory.
  • Patients’ bed partners also report improvement in their own sleep when their mates use CPAP, even though objective sleep tests showed no real difference in the partners’ sleep quality.

Current machines are turned on by pressing a button and then “wait” for you to start breathing. Once you breathe, air is pumped into you (at a pre-set measured level depending on whether you are moderately or severely impaired) and this keeps a flap open so that the air you breathe during the night is unobstructed. The obstruction is also one cause of snoring. The machines are relatively quiet.  Some machines build up to the required pressure gradually. There is an LCD or LED style readout on the machine that is activated once it is turned on. There is no “visible” fire/filament. Some patients also use a humidifier which is attached to the machine. This warms and wets the pumped air in patients who are unable to breathe through their nose, and whose mouths become dry and irritated as a result.

Can these machines be used on Shabbos/Yom Tov? Let’s note first that the accepted opinion is that of R’ Shlomo Zalman Auerbach ז’ל that Electricity is forbidden מדרבנן unless there is flame involved (or filament, as opposed to incandescence). The Chazon Ish isn’t disregarded, but his opinion that all electricity is forbidden דאורייתא is not followed when it comes to medical issues.

What about the status of the patient? Is he (most patients are men 40+) a חולה at the time he is using the machine? What type of חולה is he? Is he a חולה שיש בו סכנה or שאין בו סכנה?   Is he considered “sick all over”, that is חולה של כל הגוף? Perhaps he is a ספק סכנה? The answer to these questions will probably depend on the severity of the apnea. For example, it might be questionable if the patient was only “mild” as opposed to moderate or severe. On such matters, one needs to consult with experts, that is, Doctors. Preferably, one should see a Sleep Physician.

Using a shabbos clock doesn’t really help. It can’t turn on the machine. Furthermore, many machines turn off automatically anyway if left on.

I am pretty sure that if you asked a Brisker Posek, they would tell you that there was no שאלה and to go ahead and use it. There is a tradition from R’ Chaim Volozhiner through to R’ Chaim Brisker, the Griz and the Rav, that the Brisker way is to be מחמיר when it comes to looking after health and avoiding illness. There are many stories told in this regard. One that comes to mind was R’ Chaim making his eldest son R’ Moshe Soloveitchik (the father of the Rav) absolutely swear that he would never ever be מחמיר on issues of סכנת נפשות or ספק סכנת נפשות. Only after R’ Moshe did that, was he given permission from his father to take up his first Rabbonus.

There have been a few articles written on this topic. R’ Moshe Heineman (who was close to R’ Moshe Feinstein) from the Star K, is lenient, see here. See the opinion of R’ Halperin and R’ Prof. Abraham over here and here who are also lenient.

One is required to turn on the machine with a שינוי (change) to minimise any infraction. [I also think one could consider getting two people to turn it on together].

I rang R’ Hershel Schachter to ask his opinion. He stated that if there is no choice but to use such a machine, then what can one do. He quoted the שולחן ערוך of the Baal HaTanya  who is lenient in Dinim of a חולה and said that this opinion is defended by the אגלי טל from Sochatchow (the Kotzker Rebbe’s son-in-law). He also suggested turning it on with a Shinui.

Some might argue that “what is one night” although this year we know it can be three nights as it is this evening. It seems that the Poskim are wary about interrupting medical treatment and consider such interruptions as contributing cumulatively to the danger (סכנה).

I haven’t considered the issue of the humidifier and whether it boils the water to יד סולדת and if there are ramifications thereby.

Does anyone out there know of other Psakim?

Disclaimer: The above is not L’Halacha and not L’Maaseh. Ask your own Rabbi for advice if you have an issue.

To report or not to report? There is no question.

Aguda has played with words on this issue for a long time. It seems they are all words and no action. The Law, however, has different and more transparent standards. See this article.

Attitudes towards the אומות העולם

R’ Shteinman recently made news because of a speech that he gave which spoke unkindly of the אומות העולם.

R’ Shteinman שליט’’א

A translation of his speech is available. One should read it in context.

The purpose of creation is for the torah! As long as there was no Torah, there were all sorts of no good things, until Avraham came. From Avraham began the spark of what began the Torah, Avraham then Yitzchak and Yaakov, Yosef and the Tribes. but without torah the world could not exist. And it was a great chessed that 26 generations until the torah was given, in the merit of chessed, because they waited for the torah. But without torah there is no world! So the purpose of the world, one must know, is the torah. And today they say there are 8 billion people in the world. And what are they all? murderers and thieves, people without seichel .. but for whom is the purpose of the world? did Hashem create it for these murderers, for those evil people? Only for the tzadikim, those who learn torah, people who learn and keep torah. that is the purpose of the creation. And with parnassa Hashem helps. Most of the time the richest people specifically are not people of such great education. Why? because that is not the main thing. It depends on Hashem supporting all His creations. The mian thing is that a Jew should learn torah…Klal Yisrael are connected to the roah. The gentiles have no connection to the torah. the nations of the world don’t have anything, not security, not good deeds, and whatever klal yisrael has is only with the torah. […]

I’m not in a position to understand these thoughts. I’m not sure if R’ Shteinman realised that his words would be broadcast around the world. If he did not, then that itself is problematic as it implies that one may be too removed. My problem with what he said is:

  1. It was possible to make the comment that people without Torah values have been seen to be involved in all manner of atrocities throughout History. This includes those who are Jewish without Torah and those who are “frum” without (real) Torah. However, given the bad press that frum Jews are getting, it might have been better to appeal to statistics which clearly show that Mentchliche values and proper behaviour in our society go hand in hand with Torah observance. That being said, I’m not sure that’s the best approach to show the beauty of Torah, anyway.
  2. There were and are חסידי אומות העולם. This speech doesn’t logically admit them.
  3. There are ישמעאלים who are non violent and were and are happy to live peacefully. Why wouldn’t they be classed as בני נח?
  4. What is wrong with a בן נח anyway? It’s a halachic category. It has a purpose and a reward. Should it be sneered at? Is the בן נח somehow culpable for being born?
  5. Later in his talk he mentioned the Chayei Adam. The Chayei Adam worked for a living.
  6. I’m not sure how the Rav knows that rich people aren’t bright. Why would he say that anyway? Again, the point that we require a Bracha from Hashem can be made cogently without saying that.

At the risk of being accused of Charedi bashing, similar comments have been made by Sefardi Chachamim and Rabbis from יהודה and שומרון. Let’s segue to today’s news from Yediot.

“If the wife of a Knesset member would have been raped, this whole mess would have been sorted out, but no one cares about us” one of the demonstrators who were arrested told Ynet.

The protesters waved signs reading “South Tel Aviv a refugee camp” and “Infiltrators, leave our home.”

One of the demonstrators who spoke during the rally urged Prime Minister Benjamin Netanyahu to “decide whether we live in Israel or Sudan.”

Smaller protests against the illegal immigration phenomenon were held in Bnei Brak, Ashdod, Ashkelon and Eilat.

Residents of the south Tel Aviv neighborhoods Shapira and Kiryat Shalom held another rally on Chahmei Yisrael Street. They waved signs reading, “Our streets are no longer safe for our children,” “The craziness of our life: Neglect, crime, rape and violence,” “Yesterday it was my daughter, tomorrow it will be your daughter,” and “Yishai was right.”

So one doesn’t have to be an elderly Charedi Gadol to make similar points in a demonstrative manner.

Do Israelis have a right to protest? Of course they do. Can they argue that there are too many immigrants from amongst the אומות העולם? Yes, they can. Every country has limits, and Israel has a right to preserve its raison d’être as a Jewish State. Leftists will counter that the Shoah implies Israel should take any and all refugees. Should they? Perhaps they should deport anyone who breaks the law?

These are weighty issues, and they require very careful language and associated action. There is much more to write, but this isn’t the time.

Let me close with an allied observation about the manner in which we do interact with the אומות העולם.

It is common in non Charedi Schools to sing the National Anthem on chosen days. It is common in non Charedi Schools to have a flag of Australia. It is common in non Charedi Shules to have a prayer devoted to the Government. We know הוי מתפלל לשלמה של מלכות. When a group specifically chooses not to

  • sing the Anthem
  • fly the flag
  • devote a special prayer for the Government

I am puzzled. Why? Does it mean that automatically it provides legitimacy to the more sordid elements of society? Is there a danger that through doing so people will become less Jewish (whatever that means)? You take the money but don’t show gratitude in the accepted way?

It seems to me, that being careful not to להתגרות and aggravate is a Jewish value, as is הכרת הטוב. Can someone explain why the rhetoric and the lack of material acts has become so negative and at times so embarrassing?

Are these lyrics problematic?

Australians all let us rejoice
For we are young and free
We’ve golden soil and wealth for toil,
Our home is girt by sea:
Our land abounds in nature’s gifts
Of beauty rich and rare,
In history’s page let every stage
Advance Australia fair,
In joyful strains then let us sing
Advance Australia fair.

The impending gathering about the Internet at Citi Field (Part 2)

Couldn’t resist this one.

The prayer of the SheLah HaKadosh

1565-1630 (11 Nisan, 5391) ISAIAH BEN ABRAHAM HA-LEVI HOROWITZ (SheLah Hakadosh) (Prague, Bohemia-Tiberias, Eretz Israel) Rabbi, kabbalist, and Jewish leader known as the SheLah Hakadosh for his major work “Shnai Luchot Habrit” (Two Tablets of the Covenant) which combines Halachah and Kabbalah as a way of life.

He moved to Eretz Israel in 1621 after the death of his wife. In 1625 he was arrested with many other Rabbis and held for ransom. The SheLah served as leader and Ashkenazi Rabbi in Jerusalem. He used his personal wealth to financially support the community. The SheLaH strongly believed that he was privileged to be able to observe the commandments tied to the land of Israel. He is buried next to the Rambam in Tiberias.

Many observe the practice of saying this T’filla (link includes English translation) for their children. Some couple this practice with fasting on Erev Rosh Chodesh Sivan.

Myths and Facts: Yesodei Hatorah vs Elwood Shule

[Apologies: Many of you submitted comments, but I couldn’t turn comments off for this post. I had never intended that this post would induce discussion as this would just end up as flame fodder]

In a previous post, I mentioned that the truth will come out. I will resist the temptation to be more expansive and limit myself to incontrovertible cold facts. Do not ask me to expand on these as I don’t wish to reignite. Rather, my intention is to go on the record so that rampant misinformation doesn’t permeate.

Below, ETTC stands for Elwood Talmud Torah Congregation (Elwood Shule). YHT stands for Yesodei Hatorah College, as led by Messrs Lipkies and Casen, on behalf of their board.

Myth:  ETTC never got along with YHT and tried to close down the School
Fact:  ETTC tried for a number of years to conclude an ordinary long term lease for YHT based on reasonable commercial rates.

Myth: ETTC did not support the school in tangible ways
Fact:  ETTC supported both the original establishment of the School and provided a most favourable rental fee for use of ETTC buildings. In fact, YHT paid no rent for many years, and when they later agreed to a nominal rental of $20,000 per annum in return for providing regular mispallelim for ETTC’s daily minyanim, YHT failed to honour this commitment. The bottom line: when compared to normal rental fees over the years, ETTC has supported YHT to the tune of more than 1.5 million dollars.

Myth: ETTC should have offered a better deal to YHT when discussions about a more permanent lease began and none of the litigation from YHT would have transpired.
Fact: ETTC made offers more generous than that ultimately accepted by YHT. All of these offers were rejected by YHT

Myth: ETTC initiated court action against YHT
Fact: YHT brought the legal proceedings against ETTC and ETTC was obliged to defend itself.

Myth: ETTC forced YHT to go to arbitration
Fact: ETTC had no choice but to go to arbitration and in doing so prevented YHT from effectively taking over the premises

Myth: The issue was simply over the existence of a lease
Fact: YHT sought damages of more than 1 million dollars against ETTC

Myth: YHT actually had a lease and ETTC were being difficult
Fact: After a thorough and lengthy arbitration hearing ex Federal Court Judge, the Honourable Alan Goldberg AO QC,  ruled decisively in ETTC’s favour and awarded ETTC the costs of arbitration

Myth: After Goldberg’s findings ETTC went after more money from YHT
Fact: YHT did not accept the umpire’s decision and appealed on a technicality to the Supreme Court (one assumes they had Halachic permission to do so?)

Myth: ETTC wasted money by defending itself in the Supreme Court
Fact: YHT hired arguably the most expensive and high-profiled QC in Victoria who eventually unearthed a technicality that questioned but one aspect of Goldberg’s findings. ETTC had no choice but to defend itself once more.

Myth: The appeal in the Supreme Court found in favour of YHT
Fact: The appeal was allowed (on a procedural issue) but made no substantive findings

Myth: ETTC will be in a worse financial situation because it vigorously defended itself against YHT’s claims
Fact: ETTC will recoup over $2m in rent as per the new lease which will more than cover its costs and provide a much needed injection of fresh income for new projects to reinvigorate the Shule.

Myth: ETTC and YHT are sworn enemies
Fact: ETTC hopes that relations with YHT will be harmonious and is very sad that YHT sought the action that they did and that they chose to reject a deal put on the table by the current ETTC board which would have seen YHT with a much better outcome than what transpired.

Disclaimer: I am a board member and long-term member of Elwood Shule. This post, however, was not approved of by the Board and is not to be seen as representing anything but my own summary.

They must be excommunicated

Are there billboard announcements all around Meah Shearim denouncing this Nidetrechtige Oysvoorf? Are we only going to see announcements about the denier level of stockings, or could we perhaps have the Satmar Rebbe’s come out and openly disassociate themselves from this mohammedan brown tongue?

Watch this video (in his polished Ivrit no less-another example of hypocrisy). If it doesn’t bother you, then perhaps you need to take another look at yourself and ask why you are desensitised to such debasement and such a profound חילול השם.

Question: Is there a group in Melbourne’s Adass community who support this guy and his philosophy and approach? Who are they? Here we are on the eve of the great day that Hashem wrought open miracles and allowed us to re-unite Yerushalayim Ir Hakodesh, and this low life calls it “al-quds”. I’m profoundly sickened by people who harbour such philosophies and spread them around the world in the way that this חזיר does.

«Hat tip to Krakovian Ezra»

The impending gathering about the Internet at Citi Field

Most of us will be aware that certain sections of Charedi Judaism (who call themselves כלל ישראל) are organising an enormous gathering of males (no women allowed) to conjure strength and provide direction in the fight against the iniquity of the internet.

Many pixels will be excited by this event as it unfolds. The following is a guest post by the pseudonymous  “Yosef Drimmel” on Rabbi Slfkin’s blog. It is a brilliant piece and I reproduce it here for comment. I couldn’t agree more with Drimmel.

May 20, 2012, Flushing, NY – A gathering of Ultra-Orthodox Jews from the New York tri-state area was held today at Citi Field. 40,000 men gathered here as approximately 40,000 women followed the events in their neighborhoods via satellite connection. This remarkable event filled with excitement and optimism offered a unique reflection on almost twenty years of Internet use and its effects on a generation.

Leading Rabbis spoke passionately about the various problems facing the community today and urged people to use the Internet and any tools available to address them. An introspective atmosphere was created that united laymen and leadership fostering a commitment to truth and transparency.

The leaders acknowledged they were short-sighted and unrealistic when in the past they attempted to ban the Internet entirely and that methods such as forced signatures on school applications were inappropriate and ineffective. Instead they expressed that many schools need to focus more on the academic and social growth of their students and less on their ability to conform to exclusive rules.

In a humbling manner, some rabbis went so far as to suggest that in the past they felt threatened by the dissemination of information and opinions over the Internet. But in the end they realized that transparency and open dialogue are in the greater interests of Klal Yisroel.

Perhaps the most moving moment of the day was the public apology issued by the leadership in the name of the entire community to the victims of decades of sexual abuse that occurred within our community, noting that it was the Internet that gave a voice to those who had none in the face of the establishment. A new covenant was drawn promising complete cooperation with law enforcement and advocating tougher laws to prevent and report child abuse. A number of enablers were removed from their positions and a new fund to support victims was created.

Some of the speakers also brought attention to the problems of Internet addiction. Expert psychologists and social workers discussed the pathways and pitfalls of excessive use of the Internet, a human challenge more than a religious one. Emphasis was made for teachers and clergy to be aware of individuals suffering from emotional problems of all sorts and to understand the best ways to help people. The disastrous stories of well-meaning but incompetent rabbis who offered counseling proved to be very enlightening to many in the field.

Some attention was paid to the unfortunate availability of pornography on the Internet. While no rabbi wanted to make a fire-and-brimstone rant against basic human instinct, even-keeled advice was offered regarding coping with this distraction and enjoying a healthy lifestyle and fulfilling relationships. A new program was presented to educate brides and grooms on the subject of positive attitudes about intimacy, mutual love and respect.

In the final remarks, the rabbis pledged to move forward with the continuous forging of new ideas. Future gatherings will probably be at a lower cost and scale but focused on actual changes and improvements the community will need to make. Future agendas will include problems and questions such as attitudes towards education and employment, proper allocation of charity funds, funding Jewish education as a community, today’s shidduchim system, agunos, extremism and intolerance, segregation of Ashkenazim and Sefaradim, participation in the Israeli workforce and armed forces, the system of Halachic rulings in Israel and America, reliance on subsidies, and integrity and honesty.

 Many of the attendees left the event feeling invigorated about their future and that of their children and grandchildren, echoing the sentiment that through justice and kindness we may merit the coming of the Messiah.

See also here for another excellent critique.

Should Jews make a pilgrimage to Poland?

The march of the living program has brought into focus the practice of visiting Poland for a  commemorative experiential post holocaust event. Several years ago, I presented a research paper in Kraków. My father and his immediate family survived the Holocaust through חסדי השם and his שלוחים Felka (Feliksa nee) Gallach and her father, Jozef Gallach.

The Balbin family of six sat, quite literally, in a box submerged under straw.

at the back of a ramshackle hut, in the rear of a remote farm in Závady, for a period of 2+ years. When they emerged, they had great difficulty standing. For a period of a dangerous six months they “lived” hidden in the corn fields adjoining the hut.

Felka and her father Jozef were inducted at Yad Vashem in 1998 and 1996 respectively, as righteous gentiles—חסידי אומות העולם—together with 6,339 Righteous Poles.

Felka on left, with my father

They assuredly deserved this honour, and I am here today because of their heroic efforts. A young 16-year-old Felka used to emerge in the dead of night, at great risk to herself, throwing potatoes, bread and other food scraps into the hole. Family Gallach never disclosed that they were hiding Jews at the back of their farm. They had a choice. By not supplying food scraps, starvation would have been inevitable.

My father eventually relented, and after a period of over 50 years, he became the first Balbin to personally visit Rawa and thank Felka face to face. Felka was quite ill, and we brought expensive and hard to obtain medicine to aid in her suffering from Parkinsons disease.

The re-union

It didn’t start there. Immediately after the war the family sent and continues to send clothing, money and medicines. We don’t throw out our excesses. Even grandchildren know that “it goes to Poland”. I was most fortunate to be present when my father met the elderly Felka (who has since passed away).

It was a difficult trip for my father; he was most apprehensive. Reluctant to speak Polish and reveal his identity, his demeanour was accurately captured by this photo. With his head down, often pacing, he appeared afraid to peer, explore or relate to the surrounds.

Our next stop was my father’s home town, Rawa. We visited his childhood home. He was transfixed and emotional. Was it something that he should have done? Was it worth me being there with him and experiencing the roller coast of emotions? Was this as much if not more for me than it was for him? Were the wounds worth re-aggravating? This picture reveals some of the emotion etched in his face better than my words.

Our next two stops were confronting and highly offensive. Wanting to visit קבר אבות we proceeded to the בית עולם. I was excited. Even though we are Cohanim and unable to enter a holy cemetery, I so much wanted to “connect” with my namesake, my father’s beloved Zeyda,  R’ Yitzchak Amzel ז’ל. The scene at the cemetery was shocking.

When were the tombstones removed? It was not during the Nazi persecution. It wasn’t even immediately after the war, when the tombstones remained intact. No, it was in the ensuing years, when almost no Jew was to ever visit this town of Rawa. The residents of Rawa clearly decided that a Jewish cemetery was just an opportunity to gather expensive stone and use it for paving and other mundanely servile needs. What type of person could do this? How were they educated? What milk did they drink? It’s hard to fathom. Unlike the Germans who have educated their youth and are intolerant to racism and anti-Semitism, this forsaken piece of earth was overtaken by brazen savagery. Is there another more diplomatic way to describe it?

To add insult to injury, as we walked to our car and passed through a park, three Polish men sitting on a park bench, who would have been some 60 meters away, raised their legs, placing their hands on their genitalia, gesticulating with mannerless intent. We were wearing hats and not Yarmulkas. My father would not allow me to wear my Yarmulka. I had wanted someone to attack my Jewishness so that I could “fight back” in an emancipated manner not available to my forbears. Those males would have been under 10 during the war and yet they not only recognised Jews from the distance, but sought fit to poison the atmosphere with their anti-Semitic display. It’s worth noting that the population of Rawa Mazowiecka was roughly 50% Jewish and there was  harmonious coöperation for many hundreds of years.

With a sour taste in our mouths we left Rawa. On our return to Melbourne, Dad was proud that he had visited Felka, but the extreme negative experiences left him ambivalent at best.

It has been part of my mission to try to reclaim and cordon off the Cemetery. I’ve been working with Australian politicians unsuccessfully, and sadly, Michael Danby MP has been unable to help over many years despite his efforts. I am now working with Rabbi Schudrich, the Chief Rabbi, and others. It’s at a delicate stage.

Several years ago, Rabbi Shlomo Aviner caused a storm when he stated

In a conversation with Ynet, [Rav] Aviner explained: “As is well known, leaving Israel is permitted only for the sake of mitzvah, while visiting the death camps is not defined as a mitzvah by the Halacha. There are important figures and great rabbis who have not visited there.

“Clearly what happened in the Holocaust must be remembered, but this can be done using films, books, the Yad Vashem museum and there are even the testimonies of survivors who are still alive,” he stated.

And what about the emotional experience?

“I once told educators that in any case the impression vanishes after six months, like any other emotional experience with a short shelf life. They smiled and said that it actually fades away after three weeks.”

[Rav] Aviner also said that the trips have not been proven to have an “educational value.” “For some this experience is very difficult and they come back utterly distraught,” he added.

‘Why should Nazi collaborators benefit?’
Another argument against visiting the camps, according to the rabbi, was the fact that the Polish people “collaborated with the Nazis” and were now making a living off of these visits. “I’m not busy holding a grudge against the Poles, but we shouldn’t provide livelihood to people who allowed death camps to be built on their land and who are now making a profit out of it.

“They are not my friends and I don’t want to support them.”

Rabbi Aviner’s view is shared by Rabbi Eliezer Melamed, a renowned Talmid Chacham and others.

A few weeks ago, my cousins visited Rawa. Their experience was even worse than ours. When knocking on the door of my father’s home, they politely asked if they could just come inside and take a look for sentimental reasons. They were rebutted with the words:

“No Jew will cross this door again”

Why? What had any Jew done to them? Most were living in houses that were not their own or that they had purchased for peanuts immediately after the war. Was that the answer?

They were also affronted by the graffiti at soccer stadiums. Apparently, the biggest insult to the opposing team is to paint a Magen David, and accuse the other team of being “Jews”. During games, they hatefully spifflicate “Jew, Jew, Jew” at each other. Coincidentally, I had also read that:

It describes a derby match from November 2008 in Krakow between the city’s teams, Cracovia and Wisla, whose rivalry is such that it is described here as a “holy war”.

Some Wisla fans sang an anti-Semitic song about the supposed Jewish origins of their rivals and when a Cracovia player left the pitch, fans shouted: “To the gas chambers.”

When the match ended Wisla players went over to their fans to thank them, some of them making obscene chants about Jews.

Beforehand, some Cracovia fans made monkey noises at Wisla’s Brazilian player, Cleber, when he was sent off.

But this is not the whole picture. Wisla now have two Israeli players in their first team, and one of them, David Biton, is the club’s top scorer this season.

Anti Semitic imagery when Hapoel Tel Aviv played in Poland

Our youngest daughter will be visiting Poland with her Seminary in a few months time.

An exciting new translation of Shas

See here for a review.

The socialist agenda at University

RMIT is situated near Trades Hall. This means a proliferation of posters. Interestingly, I’ve barely seen one poster protesting about the situation in Syria, but as is to be expected from the intellectually dishonest, Israel occupies (sic) a prominent position. It was no surprise then to see the poster below.

Les Thomas is the brother of Jack Thomas aka “Jihad Jack” who was charged of receiving money from Al-Qaeda. Ezekiel Ox was a member of the Trotskyist Socialist Alternative, and  as for Santo Cazzati, judge for yourself

But wait, there is more. I was gob-smacked to find the solitary poster below.

I didn’t know what to think. Could they be commemorating the Holocaust? Surely not. It was then that I realised, that like all their causes it’s all about “resistance” the code word for revolution. Am I too cynical?

Lag Ba’omer the most mysterious day of simcha?

I’m not the wiser from year to year (no smart cracks please). Let’s look at the reasons for this pause in the Aveylus of S’fira and the Simcha attached to it.

It’s the day that R’ Akiva’s students stopped dying.

I don’t get it. As I recall this is a Gemora in Yevamos. If they stopped on Lag Ba’omer and then started again on Lamed Daled, I am unable to understand  why anyone would be happy. If they stopped dying on Lag Ba’omer and didn’t die thereafter (this is one Girsa in that Gemora), I do understand suspending Aveylus, but I don’t understand the day of happiness.

It is the Yohr Tzeit of the Rashbi

I don’t understand. If it was his Yohr Tzeit and that was such an auspicious event, then why oh why isn’t this mentioned by Chazal. You won’t find it in the Gemora or Medrash. Why not? I don’t think you even find it mentioned in the writings of the Geonim. As I recall, the first Rishon who mentioned it was the Meiri. The others didn’t mention it, including the Rambam. Did the Rambam have a Mesora for Rashbi’s Yohr Tzeit? Sure, we know that much later R’ Chaim Vital related that the Ari went to the Kever and suggested that his Talmid not say Nachem on this day, the “simcha of the Rashbi”.

The day that five students of R’ Akiva got Smicha (including Rashbi) and continued his legacy.

I think this is quoted in the Tshuvos of the Chasam Sofer. Again, we know that R’ Akiva re-established Torah again, this time in the South of Israel and that is surely good, but to suspend Aveylus and then have these big shindigs in the middle of S’fira when in fact his 24,000 students from the North and centrally were dying?

About 35 years ago, when I had to “decide” how to act in S’fira given that my father’s Mesora was not transmitted, I chose the S’fardi practice of having 33 days of mourning, and then ceasing mourning on the 34th day. The assumption was that this was the end of the plague, and therefore the mourning period terminated. I’m not even getting into the opinions of those (like the Chida) who say that it wasn’t Rashbi’s Yom Simcha (Hillula).

I don’t get it. Someone enlighten me please?

Whatever the case, I am lucky to always play at a wedding on Lag Ba’omer, and last night was no different. It was a beautiful wedding with lots of genuine Simcha and that’s good enough for me to have a special night 🙂

What a cutie

From spitting on young girls to burning Chabad Houses

I saw this on YWN

Rabbi Moti Koenig of Chabad in Modi’in Illit has grown accustomed to the fact that many residents would prefer if he and his Bet Chabad would vanish. Nevertheless, he remains determined in his mission, to bring Chabad chassidus to the predominately Litvish torah community.

On Monday, the Chabad library was targeted by an arsonist. He was summoned during the early hours Monday morning (Sunday night to Monday morning) and told to come to the building, horrified to find that the site used to deliver shiurei torah and spread chassidus was targeted by arson. Anti Chabad graffiti was also visible at the site along with graffiti against the planned Lag B’Omer event sponsored by the children of the community later in the week.

Rav Koenig explained that this was not the work of “children or shabavnikim”, but by those who label themselves “avreichim” and “bnei torah”, questioning how they can set such a site ablaze, a location containing so many sifrei kodesh.

Rav Koenig added that he remains more committed to make this year’s Lag B’Omer event in the city the biggest ever, hoping to double the number of children taking part.

On the one hand, should I be shocked? If they shout and spit on girls who they deem to be non tzniusdik in Ramat Beit Shemesh, why should I be surprised that these ‘Misnagdim’ set fire to a Makom Torah and HarBotzas HaTorah. We’ve also seen that it’s not limited to Misnagdim. In Skver, despite the Rebbe over there saying that his house boy would not go to prison, that lad was sentenced to 8 years in prison for attempting to burn down the house of another Skverrer Chosid who wasn’t towing the line.

This is all a gross perversion of Torah. These people do not keep Torah and Mitzvos. To use their own phraseology, they keep a religion that has elements in common with Judaism. These violent Kanoim should be found and put into prison. Anyone who perpetrates violence against their fellow Jew “in the name of Torah” should be put into prison and left to stew there for many years.

Predictably, those whose IQ approaches room temperature commented and diverted the attention of the arson to the fact that Chabad were Meshichisten. Sigh. Even if what they said was true, and most Chabadniks were Meshichisten, since when does that justify arson? How sick are people who attempt to justify one by the other. At worst, Meshichisten wilfully misread the plain reading of the Rambam in Hilchos Melochim, but to imply that this is Kefirah is a long long bow. Sure, there are some loo loos who are Boristen and the like, but they are a tiny outlier, and in my experience ought to be seeing a psychiatrist for other manifestations of their meshugass.

The entire world wept when the Chabad House in Mumbai was attacked, and those Kedoshim were murdered by Islāmic Terrorists. Now, we have so called Yidden who come to burn a Chabad House because it happens to be in a Litvishe area. Sick, sick, sick.

It cuts across boundaries, sadly.

The following article (hat tip Daas Torah) appeared regarding a B’nei Akiva person who learned for two years in Yeshivat Hakotel. The illness/proclivity/predilection to either abuse of children or child pornography knows no boundaries. Some smug individuals have assumed that it appears to be mainly a Charedi manifestation. From my perspective, the only significance to the Charedi manifestation is that they are more likely to get away with it due to the cocoon.

I can only hope that this person only looked at images and no more. At least from my perspective, that’s orders of magnitude less than full on abuse.

The FBI announced today the arrest of Evan Zauder  for possessing child pornography.

26-year-old Evan Zauder is a Dual Masters student and a Jim Joseph Fellow in Education and Jewish Studies at NYU. After high school graduation from CHAT in Toronto, Canada, he went on for two years of study at the renowned Yeshivat HaKotel in Jerusalem’s Old City. He continued his education at Yeshiva University, achieving a BA  in Political Science and a minor in Hebrew Language.

Upon his arrival in New York, he began working for Bnei Akiva of New York as a Regional Director, and quickly moved his way up the ranks at Bnei Akiva to director of the In-School Programming division. He is the Director of Youth Programming at The Hebrew Institute of Riverdale, and he spends his summers working for Bnei Akiva of North America, most recently directing a post-tenth grade summer program in Israel. Evan is also founding and current Director of the Yeshivat HaKotel Alumni Association of America.

According to the complaint, Zauder possessed child pornography that had been downloaded from the Internet and saved onto his computer. During a search of Zauder’s residence conducted on Monday, May 1, 2012, a computer containing hundreds of images and videos of minor children engaging in sexually explicit conduct was seized.

Zauder is charged with one count of possessing child pornography, which carries a maximum sentence of 10 years in prison and a maximum fine of $250,000 or twice the gross gain or loss from the offense.

Manhattan U.S. Attorney Preet Bharara stated: “As a teacher, Evan Zauder was supposed to help children not, as alleged, contribute to their xploitation. Protecting children from harm is an important priority shared by our Office and the FBI, and we will continue to work tirelessly to
pursue and prosecute individuals who prey on the innocent.”

FBI Assistant Director-in-Charge Janice Fedarcyk stated: “The FBI remains committed to protecting children from exploitation. The market for child pornography creates demand for production of images, and every photo and video is a record of abuse

Are the Agudah Zionists after all?

In an emotional outburst against Tzipi Livni, MK, Rabbi Yisrael Eichler MK is reported by Arutz Sheva as having stated that

“It is only because of the ultra-Orthodox, here in Israel, that today we are in our beloved homeland of three-thousand years dating back to God’s promise to Abraham that ‘to your seed I shall give the land’,”

What does this mean? Surely the meaning is that as a reward for Limud HaTorah and Shmiras HaMitzvos, Hashem is supporting the continued existence and security of a Jewish State. But what of the three oaths, which are quoted by Satmar, Neturei Karta, Shomrei Emunim and the like? Does it mean that according to United Torah Judaism, these are superseded by the protection of Torah? What then is the view of Satmar et al? Do they contend that irrespective of the amount of Torah in the State of Israel, the “State” entity itself, as opposed to the land, is enough to cause much of the manifest problems we experience? I’ve never understood, then, why they don’t leave the State. It’s one thing to say I don’t take “anything” from the Government of the State, but how does this make any difference. Why are they living there? After all, the Satmar Rebbe chose not to live there. Could they not all go to Williamsburg or Brussels and live the same lives without infuriating Satan by their living and expanding in the State they should not be part of?

So you say it’s forbidden to leave Israel, that’s why they don’t leave. The reality though is that they have left in the past and do leave. Is Torah protecting the State, as per the comment of Rabbi Eichler? Perhaps they contend that their Limud HaTorah only protects their own.

My comments, above, should be seen as largely tongue-in-cheek. The point I am trying to make is what purpose is there in making statements like this, especially in a parliament where some members are anti-religious or ambivalent towards the religious. What is served by such an outburst? Will the Israeli public all of a sudden take their side? I just don’t get it. These type of comments, as well as comments in the past, where Eichler stated

“Reform Jews are worse than our enemies. They are anti-semites who hate Israel”

achieve very little. Okay, I know that Reform is gravely problematic, but anti-semites? I haven’t met a Reform Jew who wants to kill me. They are misguided, certainly.

It is true that there are elements of the Israeli press who actively seek to ridicule Charedim. That phenomenon must be condemned. But it is equally true that the Charedim do themselves no good at all when they exude

  • angry and vitriolic hate
  • physical aggression against those who aren’t up to their standards
  • supremacist invective
  • an “us” versus “them” divide

Perhaps it’s the Chabad upbringing in me and/or the extreme love philosophy of Rav Kook, but I just don’t see how this style of negativity achieves anything, except more ridicule and a lowering of Kavod HaTorah.

I’m probably living in a fool’s paradise. Closeted in Australia, I still see the role of a frum politician as an opportunity. It’s an opportunity not to behave in the same way as those who haven’t benefited from Torah. It is an opportunity to always behave with decorum and speak respectfully. It is an opportunity to reject anti-Torah legislation through powerful speeches laden with an ambience that will trigger the Nefesh Elokis in most parliamentarians (Rav Lau comes to mind).

Do you know why the so-called “slut walk” is planned to take place Rachmono Litzlan in Yerusholayim? It’s not just because the walkers don’t comprehend the Kedusha therein. It’s also because Kedusha has to be radiated. If the proverbial fans of this radiation are seen to be vituperative pariahs on account of spiteful mouths and a lack of support for the physical safety of the country, the Kedusha finds it harder to permeate and is concealed.

There is no point being triumphalist. דברי תורה בנחת נשמעין