The prevalence of sexual predation in the Orthodox Jewish community has traditionally been to not report to secular authorities. The pejorative term applied to one who violates this norm and informs authorities of pedophilia and criminally aberrant activity is 'mosur.' This term is applied with harsh denigration. From a Jewish legal point of view, the mosur is subject to the death penalty by any Jew, anywhere Jews reside and applies in an extra-judicial manner, without prior review by any Jewish authority, and is applicable today. Rabbinic legal authorities determine that the life of the predator, and by extension, of the community, takes precedence over the victim regardless of the cost to the victim. In such a setting, the victim has no recourse. If s/he goes forward to report the abuse, the mosur charge will apply. Maintaining silence means not being able to access health professionals to ameliorate the violations that occurred, and the predator is thereby free to abuse others and to do so with impunity. The origins of this legal framework stem from Jews living in the Diaspora and is not mandated Biblically. This framework, I contend, is based on considerations of survival so the predator is protected and the community remains safe from anti-Semitic governments. Survival was deemed the highest priority regardless of the individual costs present. The flashpoint of this scandal took place in Australia with the establishment of the Australian Royal Commission to receive testimony on abuse of institutionalized children. Initially, aberrant acts against minors by Roman Catholic Church prelates, both Diocesan and Order were examined. The Commission also heard of Chabad rabbis who implemented the mosur mindset, to not report crimes of sexual abuse in their schools, while minimizing the effect such abuse had on the victims. Two specific cases are discussed, one in the United States and the second in Australia. In both instances, the accused escaped justice by going to Israel. The Australian case became an international cause célèbre when the Melbourne Jewish school that had employed her paid for and arranged details of the flight. It was only after years of delay and legal maneuvering, including charges of interference by a senior cabinet member, that the accused was finally extradited to Australia, now awaiting her criminal trial. The case in the United States reflects a similar escape, with the accused now residing in Israel. How did the mosur phenomenon come about? The book proposes a theory of the Doctrine of Temporary Residence as the basis for the law. Based on a Diaspora mindset, that framework no longer applies since justice in the free world is fair, impartial, and not anti-Semitic. The prohibition of not turning over a Jewish predator for criminal prosecution therefore no longer has validity. The new and recent phenomenon where communal leaders seem to advocate greater care and concern for the victim of these crimes is a refreshing development.

This book--the first of its kind--analyzes how and why cases of child sexual abuse have been systematically concealed in Orthodox Jewish communities. The book examines many such cover-ups in detail, showing how denial, backlash against victims, and the manipulation of the secular justice system have placed Orthodox Jewish community leaders in the position of defending or even enabling child abusers. The book also examines the generally disappointing treatment of this issue in popular media, while dissecting the institutions that contribute to the cover-ups, including two--rabbinic courts and local Orthodox "patrols"--that are more or less unique to Orthodox Jewish communities. Finally, the book explores the cultural factors that have contributed to this tragedy, and concludes with hopes and proposals for future reform.

The ultra-orthodox Jewish world divides the world into two distinct realities; the sphere within and the sphere without. The internal sphere, which I refer to as the Sphere of Holiness is maintained in a sacrosanct manner so that the Sphere of Secularity does not intrude and contaminate the other sphere. The range of figurative walls maintaining these two spheres affects the consciousness and reality of every ultra-orthodox Jew so that this construct is continually brought to conscious awareness. Every member of those who maintain this lifestyle is urged to continually be reminded and reinvigorated in this awareness. Examples of such awareness begin with ultra-orthodox schooling. A child begins religious studies that are exclusive with secular studies either ignored or completed in a way that denies credence or importance. In New York State, the education law contains vague language regarding how a child is to be educated. This vagueness allows those in charge of that school to largely circumvent traditional pedagogy. As the child advances in religious studies, the lack of external exposure coupled with the intensity of study requirements ensures the young man does not stray into forbidden areas that might endanger his sacred standing in the community and be enticed by the larger world. Such study intensifies with each passing grade and year until he is fully conversant with ancient Jewish law and traditions after nearly twenty years of such study. At the same time, however, he will a functional illiterate in the lingua franca of his home country. His female counterpart will not be exposed to such traditional studies because her role is to be the mother and home caretaker, not the scholar. The Jewish tradition not to teach girls and women similar to men derives from the Talmud and the legal determination of Maimonides. This mindset has continued for hundreds of years and is unlikely to change. Despite this limitation on women's education, through Jewish history, exceptional women achieved a high scholarship to the acclaim of their entire community, including men. In fact, one woman, a singular exception, became a Chassidic Rebbe amidst fierce opposition. A modern exception to such a study curriculum is Chabad. Because it has a messianic outreach program, the Chabad couple who establish a Chabad House in diverse cities and countries and are often the only ones running the program, the woman must have the training to lead and know the deeper aspects of Judaism. This book is not only about women's education, but it represents the larger dynamics in how the ultra-orthodox Jewish world bifurcates the reality of its members so that any intrusion from that external world remains in place. An example of such limitation is the ultra-orthodox public denunciations against the use of the internet, use of computers, as against the smartphone unless these devices are programmed so that 'surfing' is not possible. The future of these communities, on a trajectory of high fertility, ensures their future growth. As they populate the United States and other countries, replenishing the numbers lost in the Holocaust, their exposure to and awareness of the world at large will remain extremely limited.

In this guide, psychologist Michael Salamon offers definitions of abuse and describes signs that should indicate to parents, teachers, and school officials that abuse might be occurring. Basic information about available methods of treatment is provided and the unique cultural conditions in the Orthodox Jewish community that make prevention and treatment so difficult is discussed.

This revised and updated volume includes twenty-two essays on timely topics. The volume begins with topics on Judaism and Jewish Ideology, the book reviews the multiplicity of languages Jewish people used throughout their history. At last count, these number 55, an amazing way to create a localized language for daily interaction, rather than use Hebrew, the sacred language reserved for prayer and study. The brief review of Lurianic Kabbalah follows, together with a discussion of human suffering. The mystery of Ashkenazic Jewry follows, offering a serious question to this dilemma. What follows is an exposition on the Jewish law of 'mosur' the informer, and the many issues affecting sexual predation in ultra-Orthodox Judaism, both in the United States and Australia as in Israel. The Cairo Genizah reviews how two Scottish sisters brought the Book of Ecclesiasticus to Cambridge and the vast treasure of Cairo brought to Cambridge and other universities to examine this ancient repository. The issue of Apostate Rabbis follows discussing several rabbis who converted to Christianity. I then discuss the Radhanites, the mysterious group of super-merchants who traveled from France to China and back for about 500 years, centuries before Marco Polo. I then discuss Chabad Messianism, a topic of interest as Chabad expands its message across the globe. Several topics follow: Medieval Blood Libel, the mystery of Jews in Sri Lanka, today a minimal number but in earlier centuries numbering several thousand. I then discuss several topics on the human condition, essays designed to reflect on Man's ethical dilemma of life in the post-World War Two era. I then discuss the two original ideas regarding religion. One of these is attributed to the Patriarch Abraham, whose reflection on Deity and how to relate to spirituality predominates in the three great Western religions. The other original thought is found in Hinduism, reflecting an entirely different way to relate to Deity. Because Hinduism is a Far Eastern phenomenon, not readily accessible in the West, I’ve included an overview of Hinduism, so that the Western and Jewish views can be appreciated. A new topic reflect on the Atrocity Soul and its counterpart, reflecting of the Son of Darkness and the Son of Light, each bringing messages, one of despair and darkness and the other of hope and redemption. While these persons may be religious, it is not a primary matter to the Son of Light, but their message of hope predominates. I conclude the book with a discussion on Calculating Zero, an advancement only made twice in human history: in the New World by the Maya and by the ancient Mesopotamians. Each of the essays and reviews reflects my understanding of these, and other, diverse topics. Each essay provides grist for discussion and reflection.

Although tiny in comparison with other European countries, Albania looms large in terms of its people, culture and history. Blessed by an abundance of natural resources, together with the resourcefulness of its people, it stands strong in the face of much larger countries that have tried to control it and subjugate its people. In the face of overwhelming odds, Albania stood firm, refusing to be subdued to others despite that dominant country remaining on its soil for centuries. Descendants from the ancient Illyrians, a relatively unknown group, together with an obscure language unlike any other in Europe, its people are a mystery and a conundrum in the face of larger and more powerful countries. The Ottoman Empire, for example, dominated Albania and the Balkans for five centuries, but were unable to subjugate these people. Albanian embers for independence were nurtured and kept alive until, in the end, it achieved its national aspirations. Its core identity remained unchanged and strong in the face of such challenge. Perhaps the most remarkable aspect of Albanian is the concept of besa, a term denoting a code of honor. Once given to another, whether an Albanian or a stranger, the Albanian would rather forfeit his life than violate this code and promise. It was due to this concept and code that Jews in Albania, were protected and every manner of succor was extended to them. Albania remains the only country in Nazi-occupied Europe when at the end of that world war there was an increase in its Jewish population rather than the reverse. The Nazis considered the Jewish population in Albania to be about 200 persons. In fact, by war’s end, 2,000 people emerged, relating tales of the extraordinary courage and heroism extended to them by either Muslim or Christian Albanians. To date the State of Israel’s Yad Vashem has recognized 75 Albanians for its prestigious award of Righteous Among the Nations. Ironically, the very same code of honor that protected Jews during World War Two is now used by Albanians to perpetrate criminality across the world. The Albanian Mafia controls a vast international enterprise, overseeing every form of crime. At its basest element, the clannish hallmark of its membership is based on familial connections, with the code of besa given to its leadership and other members. Thereby, all in the clan are considered family for whom the code connects and protects, demanding total unquestioned obedience. Efforts to infiltrate these clans has proven an impossible task because of the interconnected webs of duty and control exerted on all in that organization. Betrayal of the clan is a violation of family and community so that total obedience is a given at all times. Hence, the same nobility of besa is also used negatively, against society and normative social frameworks. In addition, Albania still retains the cultural phenomenon of the ‘third sex’ where women become ‘sworn virgins.’ They are released from their traditional feminine role and become a ‘man,’ doing so by a formal oath given to twelve elders in the community. Afterwards, none may remind this ‘man’ of a previous life as a woman. Though the number of sworn virgins in Albania is small, it is still present and any woman may assume this transformation despite modernity and its claims of equality. The Albanian diet reflects its Mediterranean culture, using olive oil and an array of vegetables that provides an abundance of health to its people. There is much to learn from this ancient society. I hope this book does justice to the many traditions and culture of this unique people.

The Jewish history of the Iberian Peninsula begins during Roman times, followed by the Visigoths, a Germanic presence that was initially favorable towards the Jews. In 589 CE, their king Recarred converted to Roman Catholicism resulting in the Edicts of Toledo, a series of laws designed to create many difficulties for Jews who refused to convert to Christianity. Visigoth rule ended in 711 when Muslims from North Africa invaded. Tariq ibn Ziyad, a North African general, for whom Gibraltar is named (Jebel Tariq) found Visigoth armies weak and soon reached the Pyrenees and beyond. Muslim rule on Iberia lasted from 711 to 1492, as Christian armies reconquered and gained southern territories. During Islamic control of the peninsula, a conviviality (convivencia) existed amongst the three Abrahamic religions resulting in a vast seminal growth with translations of ancient Greek and Roman texts and advances in every area of human thought. The scholarship that grew from this period later fueled the Renaissance, benefiting modern scholarship. But in 1492, Ferdinand of Aragon and Isabella of Castile promulgated the Alhambra Decree, expelling all Jews from the kingdom. This was followed by the establishment of the Spanish Inquisition, an institution that tortured and murdered thousands of men, women, and children, even as young as twelve years old. The Inquisition extended to the New World. In Mexico City as in Lima Peru, victims of the Inquisition faced merciless tribunals and faced the same fate as in Spain. The Inquisition was finally abolished in 1968. Transitioning to 2015, Spain began offering dual nationality to Jewish descendants of the expelled. I analyze the requirements to do so, noting its extensive detail, even demanding support of the Spanish constitution and culture as well as tests in Spanish with proof of marriage in the Jewish-Castilian tradition. This book offers a tableau of the harsh, zealous, and intolerant past to an effort by Spain to amend that violent historic record by offering an open hand to Jews. I leave the reasoning why Spain is doing so to the pessimist and cynic or to the optimist and hopeful.