Thursday, May 30, 2013
Wednesday, May 29, 2013
See this link for some of the confusion and conflict as to who she was
These are the items discussing the indictment
It is important to keep in mind that the Nachlaot scandal was originally described by police as the biggest case of pedophilia in Israeli history. Then it was eventually revealed to involve pedophilia but was grossly inflated by mob hysteria. The top link is the most recent.
http://www.tabletmag.com/jewish-news-and-politics/117839/panic-in-jerusalem
http://www.tabletmag.com/jewish-news-and-politics/117839/panic-in-jerusalem
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Rabbi Micha Berger responded:
I don't think it's a mystery. Mussar is founded on the writings of the Vilna Gaon. E.g. the title of Even Sheleimah ch. 1 tells us that the essence of Torah is the breaking of [bad] middos. In the next generation, Nefesh haChaim is an ambiguous work depending on how you understand the relationship between the first three she'arim, and the fourth. One way produces the yeshiva movement. Read the other way, and you see how R' Chaim Volozhiner had R' Zundel Salant as a student.
R' Zundel is the one who noticed a young Yisrael Lipkin trying to stay out of sight as he watched his behavior and meditations in the woods. He set R' Yisrael on the path that would become mussar when he shouted to the youth, "ישראל, לערן מוסר, אז דו זאלסט וערען א ירא שמים — Learn mussar so that you will be one who lives in awe of [the One in] Heaven!” (I don't know Yiddish well enough to know if I remembered the conjugations correctly.) In Nesivos Or, R' Itzele Petersburger writes that Rav Yisrael Salanter called the moment a “thunderbolt” that changed his life.
So, hashkafically, what divided Mussar from the Yeshiva velt isn't goal, but means. The yeshiva velt believes that learning is metaheir, like a miqvah. (Mashal taken from NhC sha'ar 4) Personal refinement doesn't require a conscious work on middos, because "barasi yeitzer hara, ubarasi Torah tavlin -- I [Hashem says,] created [yeitzer hara], and I created the Torah to spice it." Mussar believes that it does require a conscious commitment to work on one's middos; to view avodas Hashem as a conscious process of growth.
The gap is thus FAR smaller than that between Litta and chassidus. At worst, Mussar was seen as a waste of time better spent on learning. Not a misdirection in purpose.
But it did hit opposition. The last volume of R' Dov Katz's history of Mussar (Tenu'as haMussar) is titled Pulmus haMussar. Modern editions, following the general trend to revise history, omit it. The only copy I have I had Lulu print from Hebrewbooks.org. (Available here.) The primary issue was taking time from learning. This issue led to Kamenetz breaking away from Slbodka as a yeshiva for those who wanted a more normal curriculum. And the matter also led to fights within Telzh.
But there were those who objected because they saw any change as being Haskalishe. And their arguments were simply about chiddush -- how could mussar be of value if generations of ancestors didn't need it? (An issue the Alter of Novhardok raises in the title lecture of Madreigas haAdam is to explain what he believes changed in RYS's day to require the innovation.)
I don't think everything quieted down until the Alter of Slabodka sent talmidim out to keep other yeshivos afloat.
This is explained by Rav Eliashiv (Yeshurun #28) in his commentary to Avos to refer to one's approach to religious observance. This is elaborated by Orech Yesharim.
Orech Yesharim (brought by Daf ahl Daf to Bava Kama 60b): As a general rule a person should always go in the moderate path and not be an extremist. However when there is an epidemic in the city i.e., there are many people who deviate from the proper path of observance – then one can no longer take a moderate position and he should not follow the majority in sin. Rather he should take an extreme position. That is because the Angel of Death who is Satan can easily seduce people to sin at this time. It is only during a time of peace i.e., when people are observant and attached to G‑d – then it is necessary to take a moderate position. In fact if a person takes an extreme position during times of general religous observance he places himself in great spiritual danger. Because at that time Satan has domain over those who conduct themselves as fanatics and extremists since their conduct is not for the sake of heaven.
Tuesday, May 28, 2013
To whom it may concern,
I thought this was an Interesting shaila, as it is something I have been thinking about recently.
The murder investigation into the Long Beach yeshiva killer was re-opened. If you do not remember the story, a boy Chaim Weiss was killed some 25 years ago in long beach yeshiva. The police never solved the case yet they suspected someone in the yeshiva committed the murder. I have always believed that the one who killed Chaim was a specific bochur. It is not based on anything other than age. behavior, and a few specific things about him. He also is appx the same size as the suspected killer was. I don't know this guy well, not do I know which yeshiva he learned in. Anyway, is it permitted halachically to tell his name to the investigator on the case that I suspect he may have killed him?
Rav Meir Treibitz told me - in response to the above question - that someone who has information or even suspicions is obligated to report it to the police. I conveyed this psak to the one who wrote the letter and he said he will contact the police.
Anyone with information is asked to call Nassau County Crime Stoppers at
1-800-244-TIPS , log onto the county Crime Stoppers Web site, or text code word NCCS and a tip to CRIMES (274637.)Update HaModia of May 28 reports Mesivta of Long Beach asks for cooperation with police
See also Hamodia's article on Crime Stoppers
The Nassau District Attorney felt that the productive way to gain the community’s cooperation and trust was to involve the Orthodox community directly.Which is what brought Gregory Quinn, a 40-year veteran of the Nassau County police homicide division, and James Carroll, the lead detective in reopening the Weiss files, to Hamodia last Thursday.“We need you,” Quinn said at the meeting with Hamodia.The yeshivah seconded the DA’s call, urging anyone with knowledge to come forward, in a statement released to the public on Tuesday.
“The Mesivta of Long Beach applauds the perseverance of the Nassau County Police Department as it commences the reinvestigation of the tragic but unsolved murder of Chaim Weiss in November 1986,” the release read.
“We at the Mesivta have met with the Police Department and pledged our full cooperation in the investigation. We encourage all who have relevant information that could prove useful to the investigation to extend their full support to this process.”
Huffington Post The unsolved killing of a 15-year-old rabbinical student found bludgeoned to death in his dormitory at a suburban New York yeshiva in 1986 is receiving renewed attention from homicide detectives.
"There's somebody out there that knows a secret," said Lt. John Azzata, commander of the Nassau County Police homicide squad. "I'm looking for that person to give me that secret."
Flanked by the victim's father, county officials announced Tuesday they were increasing the reward for information leading to the arrest of Chaim Weiss' killer from $5,000 to $25,000. The announcement came at a press conference intended to spark renewed interest in the case, Azzata said, adding that police have already begun to receive telephone tips. [...]
Weiss was described at the time as a bright student. He was found bludgeoned to death in his room at a religious school in Long Beach, a Long Island community east of New York City, after he failed to show up for morning prayers. [...]
There were no signs that anyone broke into the room.
It was later revealed that the victim's body had been moved to the floor from his bed, where he is believed to have been slain with a sharp, blunt object. Also, a window in the dormitory room was left open despite late autumn temperatures that hovered in the low 40s. Some have suggested the moving of the body and the opening of the window were somehow related to the young man's religious faith.
On Tuesday, chief of detectives Rick Capece specifically addressed the Jewish community, saying that detectives were aware that witnesses may be reticent to suggest those who may have been involved in the killing without having "positive proof" of their involvement.
"We are sensitive to and respect that belief," Capece said. "However a homicide has occurred and we need any information that can help us solve this case and bring justice and peace to the Weiss family."
Anton Weiss, the boy's father, spoke briefly at Tuesday's news conference [...]
He noted his son's classmates would be in their early 40s by now.
"His classmates by now are married, are parents on their own and understand what it means to be a parent," Weiss said. "I am appealing to you and urging you in the strongest way, if you have any information that you feel the police might need in this murder investigation, I ask you, I urge you, to please contact the police department." [...]
===From my sefer Child and Domestic Abuse volume II my copyrighted translation
Maharam Schick (C.M. 50): [In the case of someone’s brother who had died suddenly and his sister‑in‑law is suspected of poisoning her husband. Based on Bava Metzia (83b) regarding R’ Eliezer catching Jewish robbers for the Roman the halacha would allow reporting her to the police.]. While that is the halacha, nevertheless that gemora itself indicates that it is inappropriate for gedolim to be the ones to report the transgressor to the secular authorities. This is also the view of the Rashba cited by the Beis Yosef (C.M. 388). An even greater proof against reporting transgressors to secular authorities – even when there is a possible danger in not reporting – is found in the Rambam. The Rambam (Hilchos Yesodei HaTorah 5:5) writes that if non‑Jews specify which Jew they want and they will kill all the Jews if he isn’t handed over – they should give him over. However the Rambam notes that if that wanted Jew deserves the death penalty he can be given over to save the others – but this halacha is not to be publicized. This is also the view of the Yerushalmi (Terumos 8:4)…. Consequently while one should not protest against those who follow the straight halacha and report the criminal to the authorities - which has many poskim to rely on - nevertheless the gedolim should not get involved in reporting these crimes but rather should be passive. This is as we saw with Shimon ben Shetach who did not have proper evidence that someone was a murderer - even though it was obvious – and therefore he did nothing. Also look at Sheilas Yaavetz (2:9)…
===From my sefer Child and Domestic Abuse volume II my copyrighted translation
Maharam Schick (C.M. 50): [In the case of someone’s brother who had died suddenly and his sister‑in‑law is suspected of poisoning her husband. Based on Bava Metzia (83b) regarding R’ Eliezer catching Jewish robbers for the Roman the halacha would allow reporting her to the police.]. While that is the halacha, nevertheless that gemora itself indicates that it is inappropriate for gedolim to be the ones to report the transgressor to the secular authorities. This is also the view of the Rashba cited by the Beis Yosef (C.M. 388). An even greater proof against reporting transgressors to secular authorities – even when there is a possible danger in not reporting – is found in the Rambam. The Rambam (Hilchos Yesodei HaTorah 5:5) writes that if non‑Jews specify which Jew they want and they will kill all the Jews if he isn’t handed over – they should give him over. However the Rambam notes that if that wanted Jew deserves the death penalty he can be given over to save the others – but this halacha is not to be publicized. This is also the view of the Yerushalmi (Terumos 8:4)…. Consequently while one should not protest against those who follow the straight halacha and report the criminal to the authorities - which has many poskim to rely on - nevertheless the gedolim should not get involved in reporting these crimes but rather should be passive. This is as we saw with Shimon ben Shetach who did not have proper evidence that someone was a murderer - even though it was obvious – and therefore he did nothing. Also look at Sheilas Yaavetz (2:9)…
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