Emergency Soul Saving in Progress

      I recently viewed this video entitled "Rescue Mission--The Time is Now" put out by Project Inspire (a project of Aish HaTorah.) The video begins with a recap of the May 1994 search and rescue of Suri Feldman, the 14 year-old Hasidic girl who got lost in the woods up by the Connecticut-Massachussetts border. The introduction leads to a description of how much effort the whole community put into the rescue of this youngster, with people boarding buses from Brooklyn to aid in the search and rescue mission and bringing "provisions, lanterns, and flashlights--anything possible to save this one little girl." A few seconds later this story is tied into how this one girl is important, how "every nefesh [soul] is important, how everyone we can save is important." The rabbi takes this further:

 ...and now we're here today and we look at what's happening with the Jewish people. And we know that it's not just one Suri Feldman but it's millions, literally millions of nefeshes [souls] that are lost in the woods, not only in Connecticut, not only in Massachusetts, but everywhere. Where are the lanterns? Where are the buses? Where's the outcry of "help! We need to stop the assimilation, we need to stop what's happening to the devastation of the spirit of the Jewish people!' Of course that's what we have to do whenever we find someone in danger. But when klal yisroel [the Jewish people] is in danger in a big way, when HaKodesh Baruch-hu's (God) children are in danger with millions of nefeshes getting lost, we need to have that same kind of outcry.... We need to help save the Jewish people.1

When I was teaching high school English, I used to do a lesson with my classes when we read non-Western literature in which we discussed whether or not  it was fair of us to apply our Western values to the literature of other cultures. Were we, as culturally American, (regardless of our individual backgrounds) justified in interpreting the literature of other cultures using our own Western biases? Was that even fair of us? Would we ever truly understand the literature of another culture if we believed that certain things were always wrong or always right? Of course, the responses were always mixed, but the general understanding was that maybe it really wasn't fair. We didn't understand many complexities of all of the cultures we studied. Our information, no matter how vast, was always somewhat limited by our own lack of firsthand experience. I mention this because here we have a kiruv [outreach] group doing the exact thing that my classes and I strove to avoid. Project Inspire judges all Jews by the values and belief systems of their brand of orthodox Judaism. They say "hey, look at those Jews who aren't orthodox like us. They must be lost. We have a job. We have to save them." I wish that was an oversimplification of reality, but the reality is that to them, all Jews who are not orthodox are in danger of assimilation and can only be saved through orthodoxy--the orthodoxy provided by Aish HaTorah and its affiliates.
    A few hours ago, a good friend pointed me to Machon Cardozo's site where I found this quote:

See footnote 2.

    
This is definitely a legitimate criticism of ultra-orthodox Jewish outreach. While the article itself may be only calling for a change in kiruv [outreach] techniques and practices, I find myself agreeing wholeheartedly with this paragraph, especially given that so many promising young people get swept off their feet by the glitz, glamour, and false promises that kiruv professionals sell. Instead of allowing people to find Judaism on their own, ultra-orthodox outreach seeks them out, investing time and money in order to mass produce more orthodox Jews. Having just watched the Project Inspire video about the urgent need to save the millions of lost Jewish souls, it hit me. There is this fabricated need to save all of these non-orthodox Jews and turn them into what Rabbi Dr. Nathan Lopes Cardozo claims is "a religious Jewish community of artificial conformism in which independent thought and difference of opinion is not only condemned, but its absence is considered the ultimate ideal." Is this what orthodox Judaism is about? Turning young, thinking, questioning, professional-minded people into automatons? Surely, those most visible in these communities will disagree. But of course they'll disagree because they are the people who are visible to new recruits, to their parents, to their friends. And of course, those ba'alei teshuvah [newly religious, or people who weren't raised orthodox] who were able to maintain their ties with the modern world will disagree. But delve deeper, I dare you. Look beyond the outreach professionals who will promise you the world if you just take one more class, or keep one more Shabbos, or go on one more highly subsidized outreach retreat.  Look into the yeshiva classes and see what they're really teaching. Is it tolerance and equality for all Jews? Or are they mocking and belittling Jews who aren't orthodox?  Look at the parts of the community that shun the modern world, women's rights, and individuality. Look at the woman who told me, when I was orthodox, that now that I was religious, I couldn't attend Phish shows because they were no place for a bas yisroel [Jewish daughter.] Or the family who felt that it was wrong that my family attend my best friend's son's baptism. I wonder if this huge push to make people orthodox is really just masking the greater problems that exist within the orthodox communities and the real or imagined fear of the outside world at large, and then I wonder, who is it who needs to be saved?


1. qtd. from Project Inspire. "Rescue Mission--The Time is Now. http://www.kiruv.com/articles/1204/rescue-mission-the-time-is-now/
2. Cardozo, Rabbi Dr. Nathan Lopes. "Judaism: Thinking Big (1)." Current Thought to Ponder. Machon Cardozo. posted June 27,  2013.

Judaism: Thinking Big (1) – (TTP-350)

Posted on June 27, 2013 by Rabbi Dr. Nathan Lopes Cardoz

- See more at: http://cardozoacademy.org/current-thought-to-ponder-by-rabbi-lopes-cardozo/judaism-thinking-big-1-ttp-350/#sthash.ENJaZoHc.dpuf

Outreach programs, although well intended, have become institutions that, like factories, focus on mass production and believe that the more people they can draw into Jewish observance, the more successful they are. That their methods crush the minds of many newcomers who might have made a major contribution to a new and vigorous Judaism is of no importance to them. The goal is to fit them into the existing system. That their outdated theories make other independent minds abhor Judaism is a thought they do not seem to even entertain. To them, only numbers count. How many people did we make observant? Millions of dollars are spent to create more and more of the same type of religious Jew. Like the generation of the Tower of Babel, in which the whole world was “of one language and of one speech,” we are producing a religious Jewish community of artificial conformism in which independent thought and difference of opinion is not only condemned, but its absence is considered to be the ultimate ideal. We have created a generation of yes men. - See more at: http://cardozoacademy.org/current-thought-to-ponder-by-rabbi-lopes-cardozo/judaism-thinking-big-1-ttp-350/#sthash.ENJaZoHc.dpuf

Spanish Speakers, Be(a)ware!

Partners in Torah wants to know! ?Hablas espanol?

(click to enlarge)

     An email update I received today from Partners in Torah requested that Spanish speaking mentors contact them in order for them to reach Spanish-speaking non-orthodox Jews in South and Central American countries. Partners in Torah is an outreach organization with the goal of teaching orthodox Judaism to their non-orthodox "partners" who are interested in learning about Judaism. While some realize that the organization is teaching orthodoxy, not all who get involved are aware that their goal is to subtly push orthodox Judaism.
     This email mentions that Partners in Torah is partnering with JWRP--the Jewish Women's Renaissance Project, whose mission statement is "to create a movement that brings values back into the world." While the group's original eight women were a mix of orthodox and non-orthodox women, One of the JWRP's major projects is bringing women (specifically women with kids under 18 years old) on TAG (Transform and Grow) retreats to Israel. JWRP's website states:

Our flagship program, T.A.G. (Transform and Grow) Missions to Israel, offers women a special gift: a highly subsidized 9-day action packed trip to Israel. Women travel as a group, grow as a group and continue their journey back to their communities as sisters, having shared an incredible experience together.  They share a common vision of self growth and personal development to reach their potential as Jewish women, wives and mothers. To date JWRP has brought close to 2,000 women from 40 cities and 7 different countries.  In 2013 we plan to bring 1,000 more from around the world. Please note that this trip is primarily designed for women who have children at home under the age of 18.1

Based on this email, it seems that the women Partners in Torah is looking to reach are Spanish speakers who recently returned from a TAG trip to Israel. In what appears to be an effort to push these women towards greater orthodox observance, Partners in Torah is jumping in.
     While many kiruv organizations seem to work independently, they all seem to have a common goal and often unite in order to more thoroughly push their collective agenda. These groups refer people back and forth in order to keep participants on the orthodox track. While this is obvious to the average orthodox person, this is not evident to the unassuming non-orthodox person who has never heard the word "kiruv" and has no reason to believe that any of these organizations are looking to push him/her towards orthodoxy.

1. http://www.jwrp.org/

Partners in Intolerance, Part 2

Rabbi Meisel's response, part 1. Click to enlarge.

Part 2. Click to enlarge.

     The last post I wrote (Parters in Intolerance, Part 1,) discussed the negativity that kiruv/outreach volunteers volunteering with Partners in Torah have towards Conservative, Reform, and public schools. After eight weeks of reading responses to Rabbi Meisels initial question regarding which type of school is best for a non-orthodox Jewish student to attend, he finally gave his response this week. He writes: "I would therefore suggest that one not adopt a universal approach to the question. Instead, one should take into the particulars of the case [e.g. family, school, public school, etc.] before making a decision, and then only with the input of a recognized authority competent to evaluate such a question." While I agree that one shouldn't take a universal approach to most issues, I have trouble with the second half of his statement. In my experience as a former public school student, a parent who has sent kids to both orthodox yeshivas and public schools, and as an educator who spent many years teaching at a public high school, most parents who are involved in, and concerned about, their children's academic success take many factors into consideration when approaching the school years, and it is often a very personal decision. Expecting parents to consult a "recognized authority" before making decisions on the schooling of their children is preposterous and, to modern parents, insulting. This insinuates that non-orthodox parents are incapable of making these decisions on our own. Instead, we should contact a "recognized authority." From an orthodox perspective, this is usually one's local orthodox rabbi (or LOR, as it is often abbreviated.) Most non-orthodox parents are not about to involve a rabbi in their decision-making process on the education of their children unless specifically concerned about their kids' Jewish education. Most (non-religious Jewish and non-Jewish) parents I have met were more concerned with giving their children a well-rounded kindergarten through twelfth grade education that would enable them to get into either a trade school or college so that they would be prepared to take on the world. Most public school parents who want their kids to have religious training in the religion of their choice send their kids to after-school programs that meet their needs. Parents who feel that their needs are not being met by these after-school programs usually remove their kids from public school and send them to private schools that are religious in nature.

Part 3. Click to enlarge.

     What I have described here differs greatly from the original intent of Rabbi Meisels' originally posted question. In my explanation, the parents are making the decisions. How a family chooses to educate its children is a very personal decision. In the original question, and in last week's blog post, we can see that it's not the parents who are trying to figure out which school to send their children to, but rather, the kiruv worker/volunteer who is trying to influence the parent with whom he is working and convince him that there is a need to remove his children from public school and put them into a more Jewish environment. The original question directed towards Rabbi Meisels expressed the exasperation that the kiruv volunteer was feeling, having worked for three years with this person who still has his children in public school and seems to have no intention of changing this arrangement. The failure here is not in the parents for not pulling their kids out of public school, but in the kiruv workers and volunteers for not accepting that people have different values, different familial arrangements, and different religious preferences. Their responses (summarized in the pictures in this post, and shown in last week's post) prove that outreach from Partners in Torah isn't about the individual, but rather about pushing their own brand of orthodox values that don't take into account the reality that is today's world and the reality that is very often part of today's families. Pulling a child out of public school, or a liberal Jewish school, so they won't be exposed to "the downward spiral of western culture," assumes that we're all starting with the same values and that we all feel that we're on a downward spiral. At some point, non-orthodox Jews who are working with Partners in Torah will start to realize that it isn't a lighthearted Jewish identity that is being celebrated, but rather, an orthodox Jewish agenda that is being pushed. Pushing these beliefs to the point of trying to convince people to change their lives is counterproductive to Judaism as a larger culture and serves to alienate the very people these outreach workers are hoping to inspire.

Partners in Intolerance, Part 1

The original email to Partners in Torah from Sholom R.
(Click to enlarge.)

 Several weeks ago, Partners In Torah's "Mentor Talk" email focused on an email sent in by an orthodox chavrusa [study partner] complaining that despite working with his partner for several years, his partner has made little progress and has not made any move to pull his children from public school and enroll them at least in a local non-orthodox Jewish day school. During the weeks that followed, Rabbi Meisels posted some of the advice that other "partners" sent in about this issue. Many were very adamantly opposed to public school, believing it to be a cesspool of immorality. Many expressed the same opinion regarding Conservative and Reform schools.
     What is especially upsetting in the original
email from "Sholom R." is that he believes that he has the right to insert himself into the decision-making process regarding how his study partner and significant other have chosen to educate their children. His non-orthodox study partner's decisions on how to educate his children "frustrates" him and he writes in, asking for advice on how to "get him to reconsider his decision." Ironically, the only word that comes to mind here regarding this email is "chutzpah."

Dov's response, part one. (Click to enlarge.)

     An emailed response from "Dov" on this issue prompted several responses to his take on this situation. "Dov" feels that no Jewish child should attend a public school. He elaborates in the second email to Rabbi Meisels, showing his clear lack of tolerance to anyone and any values that are not what he would consider to be Torah values. To him "the values being inculcated in the public schools are amoral to the point of immorality." In response to children in public schools learning about LGBT families, Dov claims that "militantly atheistic values utterly inimical to those of the Torah" are being promoted. He further claims that "public libraries have become mine fields to be negotiated cautiously," not considering that many non-orthodox families support libraries, public education, and liberal social values such as equality--the same equality that open-minded Jews supported back in the 1950s when fighting alongside civil rights activists for an end to segregation.

Dov's response, part two. (Click to enlarge.)

P.A.'s response. (Click to enlarge.)

    Taking this further was a response from P.A. who claims that "while it's true that public schools are bastions of filth ... it's naive to imagine that the problem does not exist in many Conservative, Reform, and pluralistic schools." P.A. then mentions that there is a "deviant lifestyle club" in a non-public, pluralistic school in his/her hometown. While I have my doubts that any school actually has a club that is called "the deviant lifestyle club," I find it very interesting that this writer is afraid to even mention the accepted name of this club. Is P.A. perhaps afraid that by saying "LGBT," he/she might catch a bit of gay? Perhaps P.A. is concerned that something will rub off on him/her. This blatant homophobia will be carefully hidden when learning with P.A.'s partner in Torah in order to keep the relationship growing. The people writing these responses to Rabbi Meisels of Partners in Torah are the same people who are getting on the phone with you, your college-aged child, your partner, and your friend, and exposing them to an orthodox approach to Judaism.

E.M.'s response. (Click to enlarge.)

     When you read E.M.'s response, it's easy to see the disdain that this orthodox partner in Torah has for the Conservative and Reform movements. From the condescending tone of the email to the insults hurled at Conservative and Reform practice, it's not hard to tell how those doing Jewish outreach feel about non-orthodox belief and practice. If you can get past the obvious lack of respect shown for non-orthodox Judaism, take a quick look at the bottom of E.M.'s email. E.M. states that even though "those who receive a Conservative education may be a few steps ahead if they pursue Torah-true living, they are often more difficult to bring closer to a Torah-true lifestyle, for they feel they know Judaism well and need not look into it any further." That statement right there is an admission that these "Partners in Torah" are there specifically to bring people to orthodox Judaism, which is what they consider a "Torah-true lifestyle."

"Public schools are a cesspool of immorality."
(Click to enlarge.)

     Another response given, in which the writer claims to be a public school teacher, mentions that public schools are "a cesspool of immorality and educate the children to believe that there are no absolute values, it's okay to "do your own thing," and all forms of self-expression are okay." He/she further states that, as a preschool teacher, "we are already expected to depict alternate lifestyles to the children and pretend they're legitimate alternatives." The writer continues to state that public school is "not the place for a Jewish neshama [soul.]" Having spent many years as a public school teacher, I find this to be both offensive and inaccurate. First of all, families come in all forms. Teaching children that some kids come from single parent households, some from homes with a mother and a father, some from homes with two fathers, some from a home with extended family, and some from homes with two mothers, should really be a non-issue. Secondly, some of these kids may even be Jewish. And it's even possible that the mom of the second grader to whom you're teaching the Hebrew alphabet is going to get off the phone with you and have a cup of tea with her wife before they go to sleep--together. This is reality. Nobody is pushing the writer of this email to have a same-sex relationship. The writer also shows his/her ignorance by assuming that people choose who they are attracted to. His/her very concern that Jews don't belong in schools where this is taught implies that perhaps they will be negatively influenced. Does the writer think that by teaching that what used to be considered a non-traditional family is finally acceptable, that kids will suddenly decide that they must marry someone of the same gender? Is this simply mass homophobia disguised as a justified concern for other Jews?

Response from a ba'al teshuva.
(Click to enlarge.)

     Finally, an email was sent to Rabbi Meisels from a ba'al teshuva (one who became religious later in life) who, I'm pleased to say, actually gave a response not based on intolerance, homophobia, and fear. The writer stayed on-topic and addressed the issue. This married couple asked several people for their responses and gave a summary of their answers, feeling that sending kids to Jewish (but non-orthodox) schools was good in that it laid a framework if they ever did become religious and that it also helped to prevent intermarriage.
     At this point in time, Rabbi Meisels has yet to give his own response to the question, and when that is sent in the weekly email, I will post it.
     It sickens me that Partners in Torah, might actually put mentors in place who omit information and are dishonest about their intentions and true beliefs. The word "partner" implies some sense of unity, sharing, and honesty. The orthodox side of this partnership has no problem sharing amongst each other their blatant intolerance for anything not orthodox. At what point in this Torah education partnership will they honestly share their true feelings for the beliefs and practices of those Jews who are not orthodox? And if they won't, what kind of partnership is this?

(image from photo-dictionary.com)

(You can read Part 2 here.)

A Response to Criticism

     About a week and a half ago, I received my very first piece of email condemning this blog. I read it and responded, and even received a response back. I debated whether or not to write about it here, but  I finally decided to address certain points in the letters, since they are typical of the pro-kiruv ultra-orthodox mindset, and I believe that they can be used as a teaching tool. Out of respect for my detractor's privacy, I am not including any (non-general) identifying information, and I am not including her emails in their entirety. I do appreciate the fact that she took the time to email me and I also appreciate her willingness to stand behind her views. I recognize that it takes a lot of courage to do so, and even though she and I disagree, opening up a healthy dialogue is a positive step in understanding each other.

Text Excerpts from First Email (Spelling and grammar have not been corrected.)

 "The teachers and Rabbis and all the people doing the kiruv to help young people to come back to their roots and their heritage are not Ultra Orthodox.  They are normal orthodox Jewish people who live what they teach.  If you don't believe what Kiruv teaches and think that it is some marketing strategy or sales ploy, think again."

"Stop trying to take beautiful Jewish neshamos [souls, italics added] away from a priceless heritage that was given to them by Hashem." 

"You are bringing darkness into the world.  I don't usually take the time out of my day to speak to people like you, but maybe you need to question what you are doing and question where you come from and who you really are."

"Also remember that Hashem watches us.  Everything we do and say.  You are  not in charge.  Hashem runs the world not you.  If you are born Jewish, to a Jewish mother.  Wake up.  Open your eyes.  The Torah is instructions for how to live our lives.  This is not your purpose in life to destroy lives.  Hashem wants all his children to come back.  Everyday a person should say to themselves what am I living for ? What can I change?  Words from Rabbi Noah Weinberg.  A man we hold close to our hearts.  He lived his life for the sake of saving the Jewish nation.  You are causing damage that is all you are doing.  It is the same as murder, to take Jewish people away from Torah."

"One thing you need to understand is when you said that it should sell itself and not be used as "marketing strategy"  What are you doing to change some ones life for the better?  Sometimes it is necessary when it comes to young people especially, to give them glitz and glamour to help them to understand.  There is nothing wrong with that.  Nothing to do with marketing."

"Don't carry on with what you are doing or you might have many regrets later on."

Text Excerpts from Second Email		(Spelling and grammar have not been corrected.)

"I don't want to get into too much details of the Torah because it is very difficult to convince a sceptic of the Torah, about the beauty of it and the depth of it.  It also will be very difficult for you to understand at this point in your life, because you are not in that space of spirituality.  and Yes I do believe that the only kind of spirituality is that  of the Torah.  Saying that Hashem runs the world is not a claim of mine, its the Truth and hopefully one day in time, in the right time you will see it.  The reason why I say you are destroying lives is because Kiruv helps to stop assimilation.  Your mission is not going to help Jews to come back to their heritage, but to take them away and help them assimilate ie marry non Jews.  The Torah is a blue Print of the world, is a guide to help us live our lives properly and the way Hashem intended.  Good luck with your mission." 

"We all come into this life to do something important.  I can tell you that what you are doing by telling people that kiruv is a scam.  That's not the job you came to the earth for.  A person needs to delve into and learn Torah  with a qualified teacher in order to understand its essence.  You cannot just pull out parts of it that you see fit to criticize without seeing the overall picture and understanding the overall picture in depth.  Only Hashem knows and understands all things and knows and understands why he created the Torah.  Everything else is an illusion."

My Thoughts

• The writer of this email admits to believing that there is only one kind of spirituality and it's from the Torah. So right there, whatever you believe has already been crossed out of existence. You cannot possibly claim any spirituality unless it's from an orthodox perspective of the Torah. You think you're spiritual? Nope, sorry! This way of thinking is very arrogant. A good teacher learns from his/her students, but this black and white thinking is prevalent in kiruv. Ultra-orthodox Jewish outreach assumes that whatever you're doing, if it's not orthodox, then it's wrong.
• The writer claims that kiruv/outreach is not about marketing, but later claims that "sometimes it is necessary when it comes to young people especially, to give them glitz and glamour to help them to understand." Of course, we are all aware that this is marketing, however, the "glitz and glamour" is there to attract potential recruits and keep them interested. Never mind that much of what is used to attract, such as Torah Codes and other pseudo-science, have been disproven and criticized.
• The email writer claims that God is in charge of all things, but then accuses me of trying to lead  Jewish souls to assimilation, of bringing darkness to the world, and of being like a murderer. Later, she claims that "Hashem runs the world." If we go with her feeling that God runs the world, then I'm sure he's well aware of what I'm doing (assuming we are working within a belief system that allow for the existence of a higher power) so then it's really between this god and myself. Enter in the Jewish claim that people were given free will, despite God running the world, thus taking some of the onus off of God. However, God is supposedly aware of what I'm going to do, prior to me actually doing it (again, assuming that one believes in God in the first place.) Warning me of possible regret makes no sense here, because if she believes in God, then it's already written how this will pan out. (I'm noticing that this is so strange here, because of the cyclical nature of the argument itself: you have free will to do what God already knows you're going to do. I'm not saying this to offend believers, but even this argument, used in many kiruv discussions that I've attended, really seems only to confuse the focus of the new recruit, as do many of the other topics often discussed.) Back to the original point of this bulleted statement: if God is in charge of all things, then supposedly, what I am doing is part of this "all things."
• She claims that my mission won't help Jews come back to their roots, but will lead them to assimilation and/or intermarriage. All of ultra-orthodox kiruv believes that which is not orthodox outreach will cause assimilation and intermarriage. It doesn't matter if you are an active member of a liberal Jewish denomination or background (Reform, Conservative, Reconstructionist, Humanist, etc.) whatever it is that you are doing, unless it is orthodox, is leading to the demise of the Jewish people.
• She claims that "Hashem wants his children to come back." She later claims that "only Hashem knows and understands all things and knows and understands why he created the Torah.  Everything else is an illusion." If only God knows and understands, then that should tell us right there that nobody else can not possibly understand God, his reasons, nor his actions. When tragedy occurs, orthodox people often say "baruch dayan ha-emet," meaning that God is the true judge and whatever he has done, it is for the best and we, as humans, don't have to understand it, nor his reasons. (This is often comforting to people in mourning.) In that case, the writer of this letter cannot claim that God wants Jews to be orthodox or to "come back." (We can assume, based on her other statements, that she doesn't want Jews to be Reform.) If only God understands and knows all things, then orthodox kiruv, in its very essence, is presumptuous, as it works only on the presumption that only orthodox interpretation and adherence are what is expected of Jews. 
• The last point that I want to address is about this line: "You are causing damage that is all you are doing." The damage I am causing--if any at all--is to those who may now think twice about Jewish outreach, its underlying messages, its goals, its supporters, and its motivation. A savvy person wouldn't take a hundred thousand dollars and invest it in the first business opportunity that presents itself, no matter how exciting the package. Instead, a smart person would research different investment opportunities, and educate him/herself before making any long term decisions that could affect his/her future and financial security. Ultra orthodox outreach often works on the premise that kiruv professionals will be able to "wow" people and turn them on to orthodoxy, maybe even send them on an outreach trip, and transform people's lives before they can arm themselves with the other side of the story. If, by providing information, I am causing damage to the kiruv industry, then I know that my efforts are not wasted.

     I'd love to hear your thoughts on this, even we disagree. Feel free to post in the comments section. And thanks to all of you who have been reading this blog and driving up my reader stats. The few minutes you spend here is greatly appreciated.

Dress Codes and Losing One's Autonomy

Anoymous, Brooklyn, NY, 2013. Click to enlarge.

     R' Moshe  (Rabbi Moshe Feinstein) was  considered to be one of orthodoxy's leading rabbis on Jewish law in the 20th century. Prior to World War Two, he was already setting up orthodox learning in America. He is well respected by many kiruv organizations, including, but not limited to Ohr Somayach and Aish HaTorah. This sign (see picture), found in Brooklyn and subsequently posted on a message board that I read, shows his words used in order to emphasize the ultra-orthodox community's importance on how women dress. While this sign is not something that would normally be shown to those first learning about orthodox Judaism and certainly wouldn't show up on college campuses, I felt that sharing it on this blog gives a bit of insight into the ultra-orthodox community--those who support, sponsor, and lead kiruv/outreach efforts. The point of the sign is that women must strictly follow the laws of tznius [modesty] otherwise they will be "severely punished." This particular sign states that the "urge for pritzus [immodesty/sluttiness] has found its way even into homes of shomrei Torah, [Torah observant Jews] luring them into wearing short garments." Further down, it is mentioned that even the shape of a bas yisroel's [Jewish woman] knee is forbidden to be seen, whether walking or sitting, and that it is her husband's duty to supervise her to make sure that she is in line with the laws of modesty.
     This is not to say that there is anything inherently wrong with dress codes of a particular community. After all, schools, sports teams, and businesses often have some degree of enforceable guidelines for dress. We expect that when the Devils are out on the ice, they are wearing the appropriate uniform. However, it's doubtful that Marty Brodeur wears his uniform out of fear. While I can understand that in order to be a part of the ultra-orthodox community, one must follow certain guidelines, I find this poster to be disturbing on several levels.

1. Through the use of fear and coercion, women are forced to dress in a way that conforms to the community's strict standards. Telling women that they will be "severely punished" if a lone knee is viewed is a deplorable way to enforce orthodox interpretation of Jewish law. Stating that "in the merit of tznius [modesty]... may we soon merit the redemption" implies that any woman not conforming is keeping moshiach [the messiah] from coming. This sets the stage for community reinforcement of this "rule," by not only men, but women, who then begin to police each other as part of a modesty squad.
2. Men are suddenly saddled with the responsibility of determining whether women are dressing in accordance with the community's standards. The individual woman's autonomy, even in determining what she wears, is removed, in favor of placing all women in a heteronomous state.
3. The very bottom of the poster states that "lengthened clothing results in lengthened years." The threat of death, or a life prematurely cut short, is used to coerce women into following these guidelines for dressing. 
4. The very first statement implies that women cannot control their "urges" to dress immodestly.  

     When researching outreach organizations that approach non-orthodox Jews, not only is it important to understand their motives, but it is important to understand how their teachings can be later used to wield power over those who ultimately join these communities.

Aish HaTorah and Multilevel Marketing Scams

(Photo source: All Twitter)

     I've been approached countless times in the past year by too many people, each wanting me to get involved in one multilevel marketing scam or another. I've been approached to join businesses and/or purchase products, by well-meaning people who were convinced that 1. my life would be better if I got involved with them; 2. I didn't know what I was missing; 3. they could help me make big money fast!; 4. this new business would make my life exponentially better. Yes, I know I mentioned that already, but that part gets mentioned so many times, that it deserved to be mentioned again. A friend recently made a good point about such businesses. "If these businesses are so great and if the products are so good, they should be selling themselves. I shouldn't need to be convinced to get involved in a business venture. The business venture and products should speak for themselves and I should be approaching you to find out how to get involved."
     I feel the same way about orthodox Judaism. If this product is so great, it should sell be able to sell itself. Aish HaTorah's Kiruv Primer lists the four universal needs, as pointed out by Rabbi Noach Weinberg,  and attempts to use tactics to recruit non-orthodox Jews to ultra-orthodoxy that are very similar to those used by people selling the opportunity to engage in multilevel marketing.
1. Meaning

Weinberg claims that without Torah, life and the world have very little meaning. He states that "With the Torah, the most mundane and routine activities of life are elevated. With the blessing "Asher Yatzar," even going to the bathroom becomes an opportunity to enhance our appreciation of G-d's[sic] greatness and our love for Him"(Coopersmith 50.) In some communities there are even blessings uttered before sex.*  Some may find this spiritual. Others may find it obsessive-compulsive. Rabbi Weinberg finds that the "Torah lifestyle removes the specter of meaninglessness that haunts our non-observant friends and neighbors.... It rescues us from foundering helplessly in a sea of confusion and illusion"(Coopersmith 50-1). This claim is quite biased and presumptuous, at best. Just as multilevel marketing people believe that without their product, or without becoming a business associate, the rest of our lives are mundane, the ultra-orthodox Aish HaTorah outreach professionals believe the same about non-orthodox Jews.
2. Lasting Pleasure
Weinberg claims that Western ideology is all about escapism, "designed to distract from the reality of life" but that "to be fulfilled, a human being needs higher, more sublime pleasures than the experiences a physical world can provide"(Coopersmith 51). If we trust Rabbi Weinberg, we would automatically assume that he knows what he's talking about when he states, as if factually, what a human being needs to be fulfilled. A charismatic leader or speaker from any walk of life, can elicit a chorus of hallelujahs and applause if he or she is believable, excited, and promising that his/her product and business can provide beauty, health, and a secure future. In this case, Weinberg tries to convince his audience that without Torah, a Jew will always be left wanting something, and without Shabbos (the Sabbath day of rest,) people "feel an emptiness in their lives--despite being "free" to partake in all the pleasures the world offers"(Coopersmith 52). However, with the Torah, people get the full range of pleasure. Sounds like our pyramid scammers: you may think you're happy, but you're nowhere near as happy as you could be if you just used our products and joined our business.
3. Tools for Living
 Under this heading, Weinberg claims that "there is nothing inherent in Western life that imbues man with the clarity or focus to live life effectively"(Coopersmith 53) and that

left to his own devices, man is bound to confront obstacles which he is ill-equipped to surmount. The evidence is all around us. The rampant problems plaguing our society--divorce, drug abuse, depression, suicide, alcoholism, murder, rape--speak loudly enough (Coopersmith 53). 

However, if people ultimately acquiesce to outreach professionals and accept ultra-orthodox Judaism, they will gain clarity and focus for effective living. Multilevel marketing recruiters make similar claims. Their product and this business opportunity will give you a clarity that everyone else is lacking. At the very end of this section, Weinberg does leave readers with the disclaimer that "while Torah society is not entirely problem-free, most of the difficulties that do exist occur precisely when its members subordinate Torah values to that of popular culture"(Coopersmith 54). So if you leave popular culture behind completely, you'll never have a problem. It's only when you allow popular culture into your life will you have troubles.
4. Reaching Our Potential
Weinberg states that "Western culture spawns generations of people who are frustrated at not being able to realize their potential, people who are confused about who they are and what direction their lives should take"(Coopersmith 54.) So don't worry your little heads. Line up for a dose of ultra-orthodox kiruv from Aish HaTorah and they'll help you realize your potential. Wait, I've heard this before. I may be successful in my present field, but what's this? If i get involved in, let's say...Amway...I'll be able to reach my potential? What? I'm not really all I could be? And you can help me attain this potential?
     Aish HaTorah uses tactics similar to cultish multilevel marketing shemes. Much like multilevel marketers, they attempt to convince you that there is something lacking in your life that you need and they are the only ones who can make sure you get it. And make no mistake about it, kiruv professionals coming from the Aish HaTorah school of thought will be relentless. Rabbi Noach Weinberg instructs fellow outreach professionals that they have no choice but to do kiruv:

G-d[sic] sends a limited number of opportunities for growth and spiritual  closeness into everybody's life. Your "chance" meeting with another Jew may just be the last door that will ever be opened to him. The very first principle you have to understand is that there is no choice. It's you or nothing. When you realize that, you will find a way to become effective, because necessity is the mother of invention (Coopersmith 31.) 

Feeling a bit uncomfortable? Sort of like you're being pursued?
That's because you are. Multilevel marketers are told to look to their friends, family, neighbors, community members, workmates, classmates, etc. for business. They tell you that everyone is a potential customer or potential client. It is up to you to pursue your contacts and turn them into one or the other, or both. But shouldn't it stand to reason that if pyramid schemes and ultra-orthodox Judaism were perfect business and living models, that they would sell themselves?

Coopersmith, Yitzchak, ed. The Eye of a Needle Aish HaTorah's Kiruv Primer. Southfield: Targum/Feldheim, 2005. Print.
* specifically Chabad communities. Chabad and Aish HaTorah stress different customs. See Rabbi Fishel Jacobs' book Family Purity. Campus Living and Learning, South Royalton, 2000.