Chillul Tefila Bifarhesia, as well as halachicly challenged verbiage and dress, are external manifestations of a critical lack of personal yiras shomayim which has lethal consequences.
“Whoever has mercy on cruel people will in the end act cruelly to merciful people.” So the Midrash deduces from the story of Shaul HaMelech – King Saul. When commanded to kill out the wicked nation of Amalek, the king had mercy on its monarch, Agag, sparing his life. As evidence that Saul eventually acted with cruelty to merciful people, the Gemara quotes the Navi that years later Saul showed no such compassion when he killed out an entire city of Kohanim because they had given shelter to his nemesis David.
But is this always the case? Must being kind to the cruel inevitably lead to the reverse? If we view the Midrash as only using the example of the Kohanim to show the middah of cruelty in Saul, there is actually a deeper meaning in the observation that kindness to the cruel leads to cruelty. When one is kind and helpful and protective of those who are cruel to others, it is automatically an act of cruelty to innocent people.
Clearly there was no conscious cruelty motive in Saul’s allowing Agag to live. But what was the actual result? Although Shmuel HaNavi executed Agag the very next day, Agag still had time to impregnate a woman with a son whose descendants rebuilt the nation of Amalek, leading to everlasting misery for the Jewish people (until Mashiach comes).
The mitzvah to confront child molesters is incumbent upon each of us. As Rabbi Shea Hecht charged at a recent gathering for the National Jewish Week for the Prevention of Child Abuse, when Shimon and Levi held the entire city of Shechem accountable for the rape of Dina by only one of its citizens, it taught us for all time that someone who abuses even one Jewish girl or boy must be confronted by every member of society.
Excuses for not doing so include bogus halachic claims of mesira, lashon hara and chillul Hashem; concern over the “unfair” suffering of the abuser’s innocent family (who are often victims themselves in need of help); and fear of lawsuits against yeshivas that have knowingly harbored molesters. Not one of these makes sense when the physical, emotional and spiritual safety of children is at stake. Psychological studies repeatedly find that molested children are significantly more likely to suffer later in life from depression, anxiety, substance abuse and addictions, posttraumatic stress disorder, sexual and interpersonal problems, and suicide.
On a communal level, we have protected abusers by not exposing them. We should be ashamed of ourselves. If we are to be redeemed, we must change our ways.
An open letter in 2007 from the Vaad Harabbonim of Baltimore stated that “it is already well established by our own Poskim that an abuser is to be considered a rodef (literally a ‘pursuer’), effectively poised to destroy innocent lives and, therefore, virtually all means may be used to stop him and bring him to justice.”
It is not good enough to teach children about “good touch and bad touch” in the hope that they will be able to protect themselves. We are responsible for their protection. We cannot afford to be squeamish about sending a message of zero tolerance to those who would abuse and harm them.
This is not about punishment or justice, though publicizing the molesters does put the shame back where it belongs. It is about public safety. Having compassion on the cruel molesters and protecting their identities is an act of cruelty that destroys innocent lives. If a doctor failed to quarantine a patient with a deadly contagious disease because it was embarrassing to the patient and his family, it would constitute the height of professional negligence, not an act of compassion. Child molestation is a deadly disease and parents need to know whom to keep their children away from.
Our gedolim have finally acknowledged that children are being abused, but as of yet have not named one single molester – not even publicizing those who have been convicted of crimes. This defies rationality. How can so many be molested without there being any molesters? Are parents supposed to be protecting their children from Martians?
At parent training programs, therapists from a leading frum mental health agency present a slide show with pictures from the newspapers of non-Jewish convicted sex offenders and soberly warn parents, “These are not the people you need to be afraid of.” Would it not make more sense from an educational perspective to show pictures of the people whom parents do need to be afraid of?
About the Author: Rabbi Asher Lipner, Ph.D., is vice president of the Jewish Board of Advocates for Children. This essay was adapted from a speech he gave at Assemblyman Dov Hikind’s March 1 Boro Park rally in support of victims of abuse.
You must log in to post a comment.
Slaughter is a routine, widespread practice among many Moslem families.
parently an affront to J Street’s worldview, the focus of which appears to be the creation of a Palestinian State, whether or not that will bring peace.
The importance of the caucus on organ harvesting in China, sponsored recently by the Liberal Lobby in the Knesset, cannot be exaggerated.
My mother, the eldest daughter of Reb Yaakov Kamenetsky, zt”l, was niftar last month at the age of 92. She took her last breath in her home in Efrat, Israel, next door to the shul that was my father’s for 24 years before his passing in 2007.
It comes down to his being famous.
Following the Boston Marathon bombing, one crucial point will likely remain overlooked. The most loathsome aspect of this or any other terror bombing attack on civilians will always lie in the inexpressibility of physical pain. While all decent people will abhor the idea of bombs expressly directed at the innocent, whether here or in other countries, none will ever be able to process the very deepest horrors of what has been inflicted.
It’s only natural to see increasing evidence of Jerusalem’s glorious Jewish past being unearthed, quite literally, under modern Israeli sovereignty. The new archaeological finds are also very timely – as the Arab onslaught attempting to detach Jerusalem from its Jewish roots gains steam, the facts on the ground, or “under” the ground, show quite otherwise.
The Talmud (Berachot 26b) says, “tefillot avot tiknum” – “prayer was established by the avot.” The Talmud then uses the following verse (Bereshit 19:27) to prove how Avraham established prayer: “Vayaskem Avraham baboker el hamakom asher amad sham et pnei Hashem” – “And Avraham got up early in the morning to the place where he had stood before God.”
Nearly 13 years ago, then-Israeli Prime Minister Ehud Barak journeyed to Camp David to end the conflict with the Palestinians. With the approval of President Clinton, he offered Yasir Arafat an independent Palestinian state in almost all of the West Bank, Gaza and in part of Jerusalem. Arafat said no.
The news that the Internal Revenue Service unfairly targeted conservative groups has brought renewed spotlight on a 2010 lawsuit filed by the pro-Israel group Z Street, which alleges it was also singled out by the IRS when applying for tax-exempt status.
In an editorial last week (“Circling the Wagons”) we noted the efforts by the administration and its supporters to dismiss allegations that the government’s spin on the Benghazi attack was designed to shield the president and that the IRS was improperly used to stifle opposition to Mr. Obama’s reelection.
As the controversies besetting the Obama administration continue to grow in number and intensity, the prospect that President Obama would seriously consider military action against Iran, should that country continue its drive to become a nuclear power, becomes more and more remote. So we welcome the current enhancement of sanctions against Iran on the federal and New York State levels.
To his parents’ friends, he was “Mrs. Greenberg’s disgrace,” but to sports fans he is one of the greatest – if not the greatest – Jewish baseball players of all time. Long before Sandy Koufax, Hank Greenberg excited Jewish sports fans with his prowess on the baseball diamond.
To eat is to live – to keep our physical bodies alive. For without the body, there is nothing. No experience. No memory. No joy and no hardship. But man, unlike animals, eats to live and to enjoy. So how should a Jew respond when he is challenged as to why he imposes upon himself not just ceremonies dedicated to the enjoyment of eating but even more to the limiting of what he can eat?
“Whoeverhas mercy on cruel people will in the end act cruelly to merciful people.” So the Midrash deduces from the story of Shaul HaMelech – King Saul. When commanded to kill out the wicked nation of Amalek, the king had mercy on its monarch, Agag, sparing his life. As evidence that Saul eventually acted with cruelty to merciful people, the Gemara quotes the Navi that years later Saul showed no such compassion when he killed out an entire city of Kohanim because they had given shelter to his nemesis David.
The stories of Moshe Rabbeinu and Esther HaMalkah are very similar. Both lived in luxurious conditions while their people were suffering. Moshe was raised in the house of King Pharaoh; Esther was the queen of King Achashveirosh. But each felt so connected to their brothers and sisters that they risked their lives to protect and save them, even though they themselves were neither suffering nor in danger.
Printed from: http://www.jewishpress.com/indepth/opinions/a-lesson-from-king-saul-on-exposing-child-molesters/2011/01/19/
Scan this QR code to visit this page online: