Editorial: The Need For Soul Searching By Our Jewish Institutions
One of the most powerful elements of the Yom Kippur service is the “Al Chet” prayer as congregants beat their breasts and recite a long litany of declarations that begins, “For the sin which we have committed … .”
In Jewish tradition, we can’t be forgiven for a sin unless and until we acknowledge it and seek forgiveness. And each of us knows how difficult it can be to own up to a wrongdoing, especially in public.
That’s why it is worth noting when the leaders of a communal institution have the collective courage to come forward and take responsibility for a past grievance. Two such instances occurred this past week.
Hillel International has completed its six-month investigation into “claims by staff members of sexual harassment by donors,” according to a statement intended only for staff and lay leaders but obtained by The Jewish Week. Hillel found that “the complaints were justified, and that the individuals had been subjected to inappropriate comments and/or suggestions by one or more of our donors.” One of those donors was philanthropist Michael Steinhardt, who issued an apology. (See story here.)
On Hillel probe: Mega-philanthropist Michael Steinhardt, above, responded to The Jewish Week that he was “sorry and deeply regret[s] causing any embarrassment, discomfort or pain, which was never my intention.” |
The statement will not be made public and did not name the donors, as
some in the community would have preferred. (Sources close to the
investigation said it was “a very small number.”) But the fact that
Hillel voluntarily initiated the lengthy, costly and painful process of
an internal investigation, through an outside law firm, is admirable.
Shira Berkovits, the founder and CEO of Sacred Spaces, an organization that seeks to prevent institutional abuse in the Jewish community and was engaged by Hillel 10 months ago, told us it is all too rare for organizations facing allegations of this nature to undertake an investigation into their own handling of a case. More often, she said, organizations act in the face of media exposure or a lawsuit. To act “prior to any such public exposure is a form of cheshbon hanefesh, or soul searching, for which Hillel should be commended.”
Last Saturday night, SAR Academy of Riverdale marked its 50th anniversary with a range of remembrances, videos, performances by the student choir and a dinner with many hundreds of attendees. Amidst the celebratory mood and praise for the visionaries who merged three struggling day schools — Salanter, Akiba and Riverdale — and created one innovative and vibrant success, Rabbi Irving “Yitz” Greenberg, one of the founders and honorees, struck a sober note.
“For all this excellence, I must acknowledge a tragic failure,” he told the hushed crowd. He noted that an investigation this year found that “four decades ago we had a faculty member who abused students … and was not held accountable for his actions,” referring to the case of Stanley Rosenfeld, who spent years teaching at SAR, The Ramaz School and Westchester Day School and was alleged to have abused scores of students. In 2001, he plead no contest to two counts of sexual molestation.
“We failed to protect those students, and we feel their pain,” Rabbi Greenberg said. “This is a sin for which there is no forgiveness. Thousands more [students] were treated right, but that is no consolation. Each child is of infinite value, so this is an infinite failure.”
It was a powerful statement, along with a pledge to “keep this painful memory before us constantly” and an assurance that “strong steps” have been taken to prevent further occurrences.
Apologies and new policies, however vital, do not take away the pain for those who have suffered. But they are important starting points for Hillel and SAR, and a model, however flawed and delayed, for other institutions in our community to look inward honestly and have the courage to assess themselves and pledge to do better.
https://jewishweek.timesofisrael.com/editorial-the-need-for-soul-searching-by-our-jewish-institutions/
Shira Berkovits, the founder and CEO of Sacred Spaces, an organization that seeks to prevent institutional abuse in the Jewish community and was engaged by Hillel 10 months ago, told us it is all too rare for organizations facing allegations of this nature to undertake an investigation into their own handling of a case. More often, she said, organizations act in the face of media exposure or a lawsuit. To act “prior to any such public exposure is a form of cheshbon hanefesh, or soul searching, for which Hillel should be commended.”
Last Saturday night, SAR Academy of Riverdale marked its 50th anniversary with a range of remembrances, videos, performances by the student choir and a dinner with many hundreds of attendees. Amidst the celebratory mood and praise for the visionaries who merged three struggling day schools — Salanter, Akiba and Riverdale — and created one innovative and vibrant success, Rabbi Irving “Yitz” Greenberg, one of the founders and honorees, struck a sober note.
“For all this excellence, I must acknowledge a tragic failure,” he told the hushed crowd. He noted that an investigation this year found that “four decades ago we had a faculty member who abused students … and was not held accountable for his actions,” referring to the case of Stanley Rosenfeld, who spent years teaching at SAR, The Ramaz School and Westchester Day School and was alleged to have abused scores of students. In 2001, he plead no contest to two counts of sexual molestation.
“We failed to protect those students, and we feel their pain,” Rabbi Greenberg said. “This is a sin for which there is no forgiveness. Thousands more [students] were treated right, but that is no consolation. Each child is of infinite value, so this is an infinite failure.”
It was a powerful statement, along with a pledge to “keep this painful memory before us constantly” and an assurance that “strong steps” have been taken to prevent further occurrences.
Apologies and new policies, however vital, do not take away the pain for those who have suffered. But they are important starting points for Hillel and SAR, and a model, however flawed and delayed, for other institutions in our community to look inward honestly and have the courage to assess themselves and pledge to do better.
https://jewishweek.timesofisrael.com/editorial-the-need-for-soul-searching-by-our-jewish-institutions/
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— If you lend me your fur coat, I’ll lend you my sex criminals!
תורה וגדולה במקום אחד TORAH AND GREATNESS IN ONE PLACE
The Vizhnitzer Rebbe, שליט״א, on his very first visit to Baltimore on January 18, 2019, accompanied by Rabbi Yissochor Dov Eichenstein, שליט״א, met with Rabbi Aharon Feldman, שליט״א, Rosh Yeshiva of Ner Yisroel. The Rebbe repeatedly mentioned how impressed he was how sincere and caring the Jews of Baltimore are.
Today (January 20, 2019) — WHAT YOU WON'T EVER SEE IN ORTHODOX JEWISH NEWSPAPERS: Yarchei Kallah in Bnei Brak broadcast: Rabbi Chaim Kanievsky, often called the most prominent rabbinic leader of our days, is peacefully sleeping as his brother-in-law (and self-proclaimed expert in medical ethics who makes end-of-life decisions for thousands) rabbi Yitzchok Zilberstein twaddles in Yiddish about the privilege to be chosen to learn the Holy Torah, as his grandson and top assistant rabbi Yanki (Yanky) Kanievsky looks on. Rabbi Zilberstein publicly attested to the innocence of the notorious child molester Malka Leifer (she had 74 molestation charges), and rabbi Yanki Kanievsky publicly honored Yisrael Draiman who got a prison sentence for the horrific rape and abuse of young girls. These are the men who rule the roost in the Orthodox Jewish world. So, next time you hear of a new royal edict by rabbi Kanievsky (for example, to burn your iPhone), ask yourself if he was fully awake at the wheel...
The Maharal explains the milchomo between the Yevonim and the Yidden. The Yevonim were a very enlightened culture in many ways. They created systems of logical thinking. The Yevonim emphasized the power of reason and the importance of individual conscience. This was why they Hellenized so many Yidden. The Yevonim had a deep appeal for the Yidden - who in our own way are students of logic and have a very enlightened culture of our own. Yevoni contributions to civilization were profound, and Yidden were taken by it.
Yet there was a contrast between Yiddishe & Yevoni wisdom. For the Yevonim, the ultimate objective was to discover the laws of nature, the science of the universe, the systems of the planets, the composition of the human body, the dynamics of existence. For the Yid, the objective was to discover the Borei behind all of nature. Yiddishkeit wants us to understand the world around us in order to discover the transcendence of existence, to find the presence of the Eybishter.
The Yevonim took the existence of the world for granted. Their entire focus was thus on the properties of existence.
The Yidden didn’t take existence for granted. They asked the questions not only a about the properties of existence, but about the origin, meaning, purpose and precedent to existence. Their focus was on that which preceded existence and which brought existence into being. They love not just creation, but the Creator.
The Yevonim took for granted that the law dictates the world “to be.” Their question was, what type of “be-ing” is this? For Yevonim, the natural state was “not to be.” Our question is, why and how did we get from not-being to being?
The Yidden & Yevonim lived in two absolutely different worlds: Yevonim in a velt of teva; Yidden in a Heilig velt of One who creates and sustains and changes nature.
The same Yevonim who so glorified wisdom and logic were also very sadistic. There were many barbaric daily practices in the Hellenist culture—infanticide, pedophilia, pederasty. Aristotle himself, the rebbi of Alexander the Great and the greatest Greek philosopher, argued in his Politics (VII.16) that killing children was essential to the functioning of society. He wrote: "There must be a law that no imperfect or maimed child shall be brought up. And to avoid an excess in population, some children must be exposed." Similarly, the Agudah protected Margo who dismissed Kolko victims as ''rejects''
AND BOTH GREEKS AND AGUDANIKS LOVE THE PLEASURE OF FRESSING FOOD!
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