BREAKING NEWS!!! Yeshiva Of Brooklyn Being Investigated For Child Sex Abuse/Coverup - VICTIM (SURVIVOR) SPEAKS OUT!!! WPIX (CHANNEL 11) WATCH VIDEO

By MARY MURPHY pix11.com | @murphypix

9:25 p.m. EDT, June 1, 2012

BROOKLYN, NY (PIX11)—

The family of a Brooklyn man being treated for drug addiction in California traces his problems back to sexual abuse by a yeshiva teacher, when he was just 9 years old. "I do recall the rabbi being over here, trying to hush up my dad," Yosef Werner--the abuse survivor's brother--told PIX 11 Friday.


20 years ago, Daniel "Benji" Werner came home from the Yeshiva of Brooklyn one day and started confiding in his mother at their Midwood home. "He told me the rabbi was touching him," Yehudis Werner told PIX. "And I said, 'What??!!"


Benji Werner told his mother the teacher would call him up to the front of the class, take the boy behind the desk, place Benji on his lap, and then put his hands in the boy's pants and molest him.


Mrs. Werner said she called her husband, Aaron, and he started contacting other parents from Benji's class. She told PIX several parents had heard the same thing from their children. Soon after, she said the family received calls from religious leaders. "They called up my husband and said 'if you continue to call parents, we'll make your name mud.'"


Yehudis Werner told PIX that because the family with eight children had recently emigrated to Brooklyn from Israel, they didn't want to rock the boat back then by going to police.


The Werner family decided to talk to PIX 11 now, because of recent publicity surrounding the District Attorney's office and how it's handled sexual abuse cases in the Orthodox Jewish community. The Kings Country District Attorney, Charles Hynes, told reporters this week he's ready to put handcuffs on any religious leader who threatens witnesses in the ultra-Orthodox neighborhoods.

Back in 1992, Benji Werner's parents took him out of the yeshiva and transferred him to a school on the lower East Side of Manhattan. But within a couple of years, Yosef Werner recalls his kid brother was getting into trouble, at the age of 11. "I know he was popping Ecstasy pills at a very early stage," Yosef Werner told PIX.

From rehab in California, Benji Werner told PIX 11 by phone Friday, "I basically isolated myself. I was depressed. After two years in my new school, one of the kids introduced me to marijuana. I smoked it and it would deaden my feelings." Werner acknowledged he later took Ecstasy and acid.

Through tears, Benji Werner's mother told PIX, "My only regret? I wish I got him counseling at the time." She told PIX her son tells her not to feel so badly. "He said, 'At least you did better than other parents. You put me in a new school.'" Yehudis Werner said she recently told her son, "Benji, thank you for confiding in me."

When PIX 11 contacted Yeshiva of Brooklyn Friday, a man who answered the phone said he was the principal. When I identified myself and asked if Benji's rabbi was still working at the yeshiva, the man told me, "No, he is no longer here." When I asked why, he responded, "None of your business. This is a private school."

Six years ago, Benji Werner and his brother paid a visit to the Kings County District Attorney's office. But Benji Werner was already 24 years old, so too much time had passed; under state law, there could be no prosecution, because of the statute of limitations.

Yosef Werner, a teacher, said he was working with a liason in the Orthodox Jewish community to get an apology from Benji's old teacher. But it never happened. "I did get a bottle of Chivas Regal from this individual who was trying to bribe me to shut my mouth up," Werner said.

Werner's father, Aaron, is dead now, and Yosef Werner said Friday, "I want people to see this story, because my father wanted this to come out in the 1990's."

When PIX 11 asked Benji Werner if he will get over his trauma, he replied, "Yes, I will, because I'm talking about it now. For years, I didn't talk."

Benji Werner expects to be in rehab for at least another, three months.

Watch video and read article:  http://www.wpix.com/news/wpix-new-york-orthodox-sex-abuse-case,0,5559513.story

 Failed Messiah: http://failedmessiah.typepad.com/failed_messiahcom/2012/06/molested-in-the-yeshiva-of-brooklyn-789.html#comments

Sex Scandals In Religion Will Be Defeated Just Like The Killing Of Osama bin Laden

 

The New York State Police at Monroe announce the arrest of: JOSEPH GELBMAN, age 52, 191 Gibber Road, Kiamesha Lake, N ew York, 12751. GELBMAN was charged with Sexual Abuse 3^rd degree, Forcible Touching and Endangering the Welfare of a Child, all misdemeanors. The investigation revealed that on Thursday, April 14, 2011, GELBMAN drove a fourteen (14) year old male to the America
’s Best Value Inn located in the Town of Woodbury and had sexual contact with the victim.
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Vision TV To Air 4-part Series SEX SCANDAL IN RELIGION

The spirit is willing, but the flesh is weak. The saying may be New Testament, but – as detailed in a provocative four-part Cogent/Benger TV series - sexual betrayal by spiritual leaders is not confined to any Church, Temple or Mosque. The original series Sex Scandals In Religion offers viewers an unprecedented look at misbehavior manifested in four religions. The four half-hour episodes - produced by Toronto based Cogent/Benger Productions Inc. - take an intimate, compelling and emotional look at the dark secrets that lurk inside houses of the spirit. Sex Scandals In Religion looks beyond the infamous and well-publicized sex abuse scandals in the Catholic Church to stunning stories of sexual misfeasance in four other world religions. In Buddhism, a world-renowned Rinpoche is accused by several women of sexual exploitation; in Islam, the actions of zealots leads to the religiously justified rape of students and gays; in Orthodox Jewry, the mechanisms of justice are obscured in case involving a rabbi and young boys; and in Christian Evangelism, a homophobic black bishop in Atlanta is accused of the serial molestation of fatherless boys. Sex Scandals In Religion will air on consecutive Mondays, beginning with episode 1 In The Name of the Ayatollah May 9 at 10:30 p.m. ET/PT on Vision TV. Episode 1: In The Name of The Ayatollah Directed by Robin Benger The Mullahs of Iran authorize and justify the rape and sodomy of dissidents. State agents of this Islamic country have used the Holy Koran to violently enforce the authority of Clerics over the bodies and souls of all those who dare disagree with their singular vision of the road to Paradise. From refugee havens in Turkey, the victims seek justice. Episode 2: Wall Of Silence Directed by Alan Mendelsohn Deep within a reclusive orthodox Jewish community rests a horrific scandal. A shocked Brooklyn community shields an accused pedophile, as if the accusation itself has broken a covenant. The believers believe that speaking of the evil is worse than the evil itself. Pain, suffering, humiliation and recrimination is the price they pay for this tenet. Episode 3: In The Name Of Enlightenment Directed by Debi Goodwin A Buddhist Master beloved by millions uses his position and authority to take advantage of young women. For over three decades, complaints are dismissed as the grumblings of the uninitiated. A Guru focused on his own pleasure turns the path to enlightenment into the road to sexual servitude. Episode 4: In The Name Of The Lord Directed by Peter Findlay In the Deep South of America, a charismatic preacher rallies the nation against the evils of homosexuality - but this Leader of the Flock coaches fatherless young men with questionable intent. Supporters dismiss the allegations of impropriety and shun the victims. The stain of accusation and lawsuits follow God’s preacher in this examination of power, persuasion and corrupted scripture. Sex Scandals in Religion is Produced by Christopher Sumpton and Robin Benger. Directors include Alan Mendelsohn, Robin Benger, Debi Goodwin, and Peter Findlay. About Cogent/Benger Productions Cogent/Benger Productions Inc. has been producing high-profile network documentaries and specials since 1998. The company has a reputation for producing films destined for a wide public that explore major social issues.

Leopards Don't Change Their Spots

Why is this pig smiling?

Why is Nussbaum employed by Yeshiva of Brooklyn?

How is Mandel seriously a "rabbi" when he openly provides refuge to a sadistic pedophile, but not only that - surrounds the predator with prey which to prey upon?

Mandel is a sinner. The big cheese of Agudas Yisorel is merely a reflection of a  monstrous 'Jew' trying in no uncertain terms to undermine our better judgment and wit. He reasons, if he put on an act of piousness, mainly carrying about business as usual, no one would challenge the pile of debris swept under the rug.  The yob tyrant/rasha knows the sad truth, most yidden look the other way, not wishing to be associated with any stigma.

in 2011, many folks are intelligent enough to see past that, but many are still not. Unfortunately, too many remain shortsighted, most having already buried their heads in the sand a long time ago. 

Cathy Spatz Widom

Cathy Spatz Widom is Professor of Criminal Justice and Psychology at the State University of New York in Albany, and a recognized national expert on the causes and consequences of child abuse and neglect. Her highly respected research includes an important and ongoing longitudinal study of a large sample of children with confirmed severe abuse in childhood. Such prospective studies, in which abused children are followed over time, are particularly valuable in the present context because they can be used to study current memories of people who were definitely abused as children. In the two studies below, one on physical abuse on the other sexual abuse, the findings suggest that for both forms of abuse the accuracy of retrospective reports depends on a complex array of factors, including sample selection and assessment methods, whether the person is male or female, and current mental health status (e.g., suffering from depression or not).
Widom, C. S. & Shepard, R. L. (1996). Accuracy of adult recollections of childhood victimization: Part 1. Childhood physical abuse. Psychological Assessment, 8, 412-421.

Abstract: Using data from a study with prospective-cohorts design in which children who were physically abused, sexually abused, or neglected about 20 years ago were followed up along with a matched control group, accuracy of adult recollections of childhood physical abuse was assessed. Two hour in-person interviews were conducted in young adulthood with 1,196 of the original 1,575 participants. Two measures (including the Conflict Tactics Scale) were used to assess histories of childhood physical abuse. Results indicate good discriminant validity and predictive efficiency of the self-report measures, despite substantial underreporting by physically abused respondents. Tests of construct validity reveal shared method variance, with self-report measures predicting self-reported violence and official reports of physical abuse predicting arrests for violence. Findings are discussed in the context of other research on the accuracy of adult recollections of childhood experiences. Excerpts from the Discussion:
     ". . . In many ways, these findings indicate accuracy in retrospective self-reports and good discriminant validity. Individuals who were physically abused, based on official records, retrospectively reported the highest rates of childhood physical abuse in the sample. On the CTS (Severe Violence and Very Severe Violence subscales) and the SRCAP [Self-Report Measure of Childhood Physical Abuse], physically abused individuals reported significantly higher rates of physical abuse than did individuals who had experienced sexual abuse or neglect in childhood and individuals who were part of a matched control group. The extent of remembering (i.e., the percentage of individuals who had been physically abused who reported having been physically abused on one of the measures used here) is in line with previous research. These results also reveal that the extent of reporting a history of childhood physical abuse varied dramatically by the criterion (or measure) used.
     "At the same time, there is a problem in underreporting of physical abuse. A substantial group of individuals who were physically abused do not report having been physically abused in childhood. Of the 110 people in the sample who had documented cases of physical abuse in childhood, 60-62% reported abuse using the CTS-VSV and SRCAP. This means that approximately 40% of individuals with documented histories of physical abuse did not report. Whether these people did not report (as suggested by Della Femina et al., 1990) because of embarrassment, a wish to protect parents, a sense of having deserved the abuse, a conscious wish to forget the past, or lack of confidence in or rapport with the interviewer, we do not know. But these findings suggest that a substantial minority would not be included in retrospective self-report assessments of childhood physical abuse. A more lenient criterion (such as the CTS-Minor Violence subscale) would capture most of the physically abused people (see Table 2); however, this criterion also identifies 92% of the sexual abuse and neglect cases and 86% of the control participants as having been physically abused in childhood. Using the CTS-Minor Violence subscale, the rate of false positives (as presented in Table 5) approaches almost half the sample. These findings illustrate that the rate of false positives is directly related to the measure of childhood physical abuse used. . .
     "Henry et al. (1994) concluded that reliance on retrospective reports about psychosocial variables should be treated with caution. They suggested that "the use of retrospective reports should be limited to testing hypotheses about the relative standing of individuals in a distribution and should not be used to test hypotheses that demand precision in estimating event frequencies and event dates" (p. 92). We support their recommendation to use caution against overly simplistic interpretations that take retrospective reports at face value.
     "These methodological problems pose significant challenges to researchers in the field. Notwithstanding the real difficulties involved, there is a critical need to develop reliable and valid ways to assess histories of childhood victimization. . . ."

Widom, C. S. & Morris, S. (1997). Accuracy of adult recollections of childhood victimization: Part 2. Childhood sexual abuse. Psychological Assessment, 8, 412-421.

Abstract: Questions have been raised about the accuracy of retrospective self-reported information about childhood sexual abuse. Using data from a prospective-cohorts-design study, a large group of children who were sexually and physically abused or neglected approximately 20 years ago were followed up and compared with a matched control group. Accuracy of adult recollections of childhood sexual abuse was assessed using 4 different measures, completed in the context of a 2-hr in-person interview in young adulthood ( N = 1, 196). Results indicate gender differences in reporting and accuracy, substantial underreporting by sexually abused respondents in general, good discriminant validity and predictive efficiency of self-report measures for women, and some support for the construct validity of the measures. Implications for researchers and practitioners are discussed. Excerpts from the Introduction:
     ". . . [A] significant risk of distortion and loss of information is associated with the recollection of events from a prior time period. If asked to recall childhood events, it is possible that respondents forget or redefine their behaviors in accordance with later life circumstances or their current situation. It is also possible that a person might redefine someone else's behavior in light of current knowledge. Unconscious denial (or repression of childhood traumatic events) may also be at work in preventing the recollection of severe cases of childhood abuse. Furthermore, given society's disapproval of various forms of family violence, a person may be embarrassed to report such experiences or unwilling to reveal such private information in the context of an interview setting. Thus, for a variety of reasons, there may be considerable slippage in accuracy in retrospective reporting. . . .
     "Empirical findings suggest that a person's cognitive appraisal of life events strongly influences his or her response (Lazarus & Launier, 1978). The same event may be perceived by different individuals as irrelevant, benign, positive, or threatening and harmful. It is likely that a child's cognitive appraisal of early childhood events will also determine at least in part whether they are experienced as neutral, negative, or harmful. The child's perception might reflect events occurring subsequent to the abuse experience as well as the child's perception of the experience. Theoretically, this is also important because long-term consequences may depend on the person's awareness or memory of the earlier abusive experience or experiences. Considering Lazarus and Folkman's (1984) discussion of the role of cognitive appraisal in mediating one's response to stress, it may be that children who do not define their early childhood experiences as abusive will show better outcomes.
     "There may also be gender differences in reporting or willingness to report childhood sexual abuse for a variety of reasons. Female psychiatric patients have been found more likely than male patients to report histories of sexual abuse. . ., female patients have been found more likely than male patients to reveal childhood sexual assault experiences to therapists (Jacobson & Richardson, 1987), and women have reported greater likelihood than men of being a victim of sexual assault (Burnam et al., 1988). Social pressures against reporting early childhood sexual experiences and embarrassment may lead to greater reluctance among men to report, whereas it may be socially more acceptable for women to report such histories. On the other hand, some of the apparent underreporting may be associated with the small number of male victims of sexual abuse in most studies (Finkelhor, 1990).
     "One approach to assessing the power or efficiency of retrospective self-report measures is to calculate the relative improvement over chance (RIOC). Loeber and Dishion (1983) devised this index to represent the improvement over chance as a function of the range of its possible predictive efficiency. . . .
     "A second approach to establishing the usefulness of retrospective reports of childhood sexual abuse is based on the construct validation process, one of the techniques used to establish the psychometric qualities of assessment instruments. In addition to establishing the validity of retrospective self-report measures using "known groups," construct validity attempts to assess how these self-report measures theoretically relate to other variables or indexes. That is, there are certain theoretical expectations about the way people who have a history of childhood sexual abuse should behave or should manifest certain outcomes. Based on logical relationships, then, tests of construct validity can offer evidence that these measures do or do not measure childhood sexual abuse, without providing definitive proof."
     "To validate our retrospective self-report measures of childhood sexual abuse, three outcomes frequently associated with childhood sexual abuse (depression, alcohol problems, and suicide attempts) will be assessed. Ideally, retrospective reports of childhood sexual abuse should relate to subsequent outcomes similar to the way official reports of childhood sexual abuse relate to these outcomes.
Excerpts from the Discussion:
     "We examined the accuracy of four retrospective self-report measures of childhood sexual abuse. In general, we found that women and men differ in the extent to which they recall or report having experienced childhood sexual abuse. Approximately 16% of men with documented cases of sexual abuse considered their early childhood experiences sexual abuse, compared with 64% of women with documented cases of sexual abuse. These gender differences may reflect inadequate measurement techniques or an unwillingness on the part of men to disclose this information. They may also reflect differences in the meaning of these behaviors for men and women, particularly viewed in a cultural context. Gender differences in reporting and in perceptions of early childhood experiences may reflect early socialization experiences in which men learn to view these behaviors as nonpredatory and nonabusive. Many of the sexual experiences considered to be sexual abuse (e.g., showing/touching sex organs, kissing in a sexual way) may be seen as developmental rites of passage, part of a learning process. Men reported more sexual experiences in which they touched the other person. Social pressures against reporting certain kinds of early childhood experiences may also lead to greater reluctance among men to report. Future research ought to examine whether the underreporting by men is due to embarrassment or to perceptions about sexual experiences.
     "In our examination of the validity of retrospective self-report measures of childhood sexual abuse using known groups, we also found gender differences in the discriminant validity of the four measures. Our results indicate good discriminant validity for the self-report measures used here for women but much less so for men. A higher percentage of women with official histories of childhood sexual abuse recall or report sexual abuse in young adulthood than do women with histories of physical abuse or neglect, who in turn report higher levels than nonabused and nonneglected controls (Table 3). On the other hand, men in our sample with documented cases of sexual abuse do not report higher levels of sexual experiences (any sex before age 12) than do men with documented cases of physical abuse or neglect or control men. Sexually abused men are significantly more likely to consider that they were sexually abused and to report more often having had sex against their will than are controls, but so are physically abused or neglected men. It is noteworthy that more physically abused or neglected men reported having had sex with an older person than did sexually abused men, none of whom reported having had this experience in childhood.
     "Overall, we found substantial underreporting of sexual abuse among known victims of childhood sexual abuse. This is particularly impressive because these are court-substantiated (documented) cases of childhood sexual abuse. Much attention has been paid to the lack of recall or failure to report histories of childhood sexual abuse among known victims of abuse. Although this lack of reporting is significant, it may not be surprising when viewed in a somewhat different context. Nonreporting by crime victims in the context of victimization surveys has been studied for a number of years (Garofalo & Hindelang, 1977), and problems with respondent embarrassment about the incident or "protective mechanisms," or simply memory decay or forgetting have been described. . . .
     "For women, we found strong relationships between retrospective self-report measures of childhood sexual abuse and the three outcomes examined here: DSM-III-R diagnoses of depression and alcohol abuse/dependence and suicide attempts. We also found that women with documented cases of childhood sexual abuse who were followed up prospectively into young adulthood were at increased risk for having alcohol abuse/dependence diagnosis and for making suicide attempts.
     "It was surprising that we did not find that women or men with documented cases of childhood sexual abuse were at increased risk of being diagnosed with depression according to DSM-III-R criteria, despite the widespread belief that childhood sexual abuse leads to depression. We did, however, find a significant relationship between retrospective self-report measures of childhood sexual abuse and depression diagnosis. Thus, this pattern of findings suggests that the relationship between childhood sexual abuse and depression is complicated and may depend on a person's cognitive appraisal of early life events (cf. Lazarus & Folkman, 1984). Individuals who meet the criteria for a DSM-III-R depression diagnosis (current or remitted) are more likely to recall having been sexually abused in childhood than individuals without depression diagnoses, although individuals with documented cases of sexual abuse in childhood who were followed up into young adulthood were not at increased risk of receiving a depression diagnosis. This was true for men as well as women in this sample. . . .
     "The underreporting we found means that there is a substantial group of people with documented histories of childhood sexual abuse who do not report these experiences when asked in young adulthood to do so. Whether this is due to loss of memory, denial, or embarrassment is not known. However, there are important implications from these these findings for other researchers and clinicians. For researchers, the underreporting of childhood sexual abuse poses a serious concern for epidemiological research, especially that which involves a large proportion of men. For clinicians, these findings reinforce the need to develop more sensitive techniques to elicit this information from men.

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'Gedolim' CLUELESS !!!  Moetzes Gedolei Hatora's outlook in 2011 is still: don't report sexual abuse to authorities, try to squash the facts internally via intimidation tactics. SHAMEFUL! 


Mayor Bloomberg crowed Monday that city streets have never been safer - day or night - for women, but some skeptical New York ladies suggested he take a walk in their neighborhoods.
At a tour of a Queens school Monday night, the mayor proudly declared: "People don't remember 10 years ago. They've really already forgotten when you couldn't walk the streets."
"Today, a woman could walk in virtually every neighborhood in this city during the day and not look over her shoulder, and most neighborhoods at night," he added.
But Bronx resident Carla Banks, 31, said living on the upper East Side has left the mayor clueless about what women face.
"Bloomberg's trippin'," said Banks, of Kingsbridge Heights. "This isn't the upper East Side. He's definitely out of touch with what women deal with in the Bronx."
Her pal Devon Irving, 29, said he should take a solo stroll down her block. "I know the mayor doesn't have to worry about walking home from the subway, but I sure do," said Irving, of Mount Eden. "If he thinks we don't still have to watch our backs, he's crazy."
Nora Nestor, 32, of Crown Heights, Brooklyn, said she wouldn't change where she lives, but she never lets her guard down.
"I love my neighborhood. I feel safe in it, but I wouldn't walk anywhere in New York without being aware of what's behind my shoulder," she said. "As a woman, you have to be aware of your surroundings."
Bedford-Stuyvesant resident Elizabeth Truemper, 25, said some parts of Brooklyn are more dangerous for women than men.
"There's no way I'd walk from Bed-Stuy to Bushwick, but I have male friends that walk from Bushwick to Bed-Stuy," she said.
The mayor boasted about female safety after Rabbi Yaakov Bender, the dean of Yeshiva Darchei Torah School in Far Rockaway, thanked him and NYPD Commissioner Raymond Kelly for keeping the streets safe.
But at a community meeting the mayor later attended in Far Rockaway, Beverly Champion didn't second the sentiment.
She complained to the mayor about crime in housing developments, saying, "I've lived here all my life, and I've never seen it as worse." Champion said she doesn't feel safe walking around with her purse and laughed when told what the mayor had said earlier about crime.
"He's not telling the truth," she said. "He just takes the reports that they give him, but he doesn't know."
Even women with tony Manhattan zip codes called the mayor out on his comments.
"He's a bit off the mark," said Carson Demmons, 26, of NoHo. "I've lived in neighborhoods where I wouldn't give it a second thought during the day, but it was a whole different story at night. You still need to keep your wits about you."
Bloomberg's boasts did get some support - from women who live in his neighborhood.
"Yes, it has gotten better," said upper East Sider Theresa Ackerly, 43. "This nabe changed a lot. Back in the '80s, there were a lot of gangs. Mayor Bloomberg is doing all right in terms of crime."
Meanwhile, at the community meeting, a crowd of 200 booed the mayor and the Department of Transportation Queens Borough commissioner, Maura McCarthy, when they spoke of planned bike lanes for the Rockaways.
Bloomberg later admitted that the lanes drew strong reactions from supporters and opponents.
"Bicycle lanes are one of the more controversial things, obviously," he said. "Some people love them and some people hate them. ... It's probably true that in many of these cases we could do a better job, and we're going to try to do that."

Read more: http://www.nydailynews.com/ny_local/2011/01/25/2011-01-25_walk_in_our_shoes_mike_women_question_mayor_bloombergs_boast_about_how_safe_stre.html#ixzz1C54Tj9sQ

90% of all children sexually assaulted by someone they know and trust

By Samuel Newhouse Brooklyn Daily Eagle JAY STREET — An Orthodox Jewish child molester who was sentenced to a maximum of 30 years earlier this year appeared in Brooklyn Supreme Court Wednesday for a pretrial hearing in yet another case of alleged sexual abuse of a minor. Baruch Lebovits, 59, of Borough Park, who was convicted of sexually molesting a teenager in his community, appeared before Kings County Supreme Court Justice Patricia Di Mango, the same Brooklyn judge who sentenced him in April to 10 2/3 to 32 years in prison. Justice Di Mango gave Lebovits the maximum sentence for each of eight counts of abusing a 16-year-old Borough Park resident, whom Lebovits lured on several occasions in 2004 and 2005 to his silver Toyota for “driving lessons” before performing oral sex on the victim, who was a friend of Lebovits’ son. Now Lebovits has at least one more active sexual abuse case and could face even more indictments, as several alleged victims came forward after Lebovits was sentenced. Sources in law enforcement have called the crimes Lebovits has been charged with “the tip of the iceberg.” One alleged victim said Lebovits fondled him in a mikvah or ritual bath while the victim was a teen, but made the claim after being arrested himself for allegedly fondling a 12-year-old in a mikvah, according to the Daily News. Despite these allegations, Lebovits, a cantor (traditional Jewish singer) and a local teacher, still has some supporters in the community. But the father of the victim whose testimony led to Lebovits’ April sentence has called Lebovits a “grand-molester.” Read more: http://www.brooklyneagle.com/categories/category.php?category_id=4&id=38583 ====================================================================== http://www.csasurvivor.net/?page_id=222 JAMAICA:PUBLIC OUTRAGE, EXPOSE MOLESTERS NOW! MARY CLARKE, Children’s Advocate, on Wednesday appealed to members of the public not to shield child abusers. She made the appeal while addressing the launch of the child abuse prevention campaign at the Bustamante Children’s Hospital. She said her office was concerned that children who are to appear before the courts as victims of rape and carnal abuse often miss court dates. “When the summons are to be served for them to come to court, they cannot be found. Mother’s don’t know, guardians don’t know, community members don’t know, and after the date of the case, the child reappears,” she said. “I am calling on you today to be responsible citizens - that is being very irresponsible. You are protecting abusers, you are helping no one.” SIMILAR APPEAL Public Defender, Howard Hamilton, also made a similar appeal. He said men who have sex with one-month-old babies and young children because they believe that they can be cured from a sexually transferred disease should cease this atrocity. “This can no longer continue, men cannot be allowed to go to a four-month-old infant, so let this be a turning point in Jamaica,” he said. Mrs. Clarke said since the beginning of the year, there were 80 cases of sexual and physical abuse cases reported at the Bustamante Children’s Hospital. Of this number, 14 could not be traced because wrong addresses were given. “Parents, guardians, caregivers, you have a responsibility for your children. You must give the correct addresses and phone numbers. Why are you concealing the children who need the psycho-social support to help them get over the hurt that they have felt, why? Why are you hiding the abusers?” she asked. She said of the 14, five were assaulted and nine were physically injured. She said during last year, there were 8,275 victims of major crimes. Of this number, 24 per cent were children under 14 years old. Rose Robinson-Hall, chairman and coordinator of the Child Abuse Mitigation Project at the Bustamante Children’s Hospital, told The Gleaner that the child abuse campaign would involve in-house training of staff to recognise behaviours that are abusive and to be able to respond appropriately to these cases.  AWARENESS IS YOUR BEST DEFENSE BECOME A WATCHDOG  “AWARENESS IF YOUR BEST DEFENSE”  OVER HALF A MILLION SEXUAL PREDATORS LIVING IN COMMUNITIES ACROSS THE UNITED STATES SEXUAL ABUSE BEFORE 18TH BIRTHDAY IS A REALITY FOR GIRLS AND BOYS 1 in 5 girls will be sexually assaulted before 18 1 in 6 boys will be sexually assaulted before 18 1 in 5 children propositioned on the Internet 90% of all children sexually assaulted by someone they know and trust According to a National Institute of Justice study done in 1996, child sexual abuse costs America $23 billion. Victims of child sexual abuse generally spend more on psychiatric care services throughout their lives More is spent on special educational services. The loss in potential and productivity, and these expenses would not be necessary if not for sexual abuse and its financial drain to each and everyone of us A FRIEND OF THE FAMILY MAY BE NO FRIEND AT ALL 1 in 4 girls and 1 in 6 boys will be sexually abused or sexually assaulted by their 18th birthday The perpertrators aren’t “dirty old men hiding in the bushes” but family members For More Information http://www.familywatchdog.us ======================================================================= TWENTY-FOUR QUESTIONS ABOUT PROFESSIONAL PRACTICE IN THE AREA OF CHILD ABUSE What constitutes child abuse and neglect? Who has to report child abuse and neglect? If I report, am I breaking confidentiality? Under what circumstances do I have a duty to report child abuse? How do I report? and What information am I required to disclose in a child abuse report? Will I get in trouble if I do not report child abuse as required under laws of my state? Will I get in trouble if I do report? and Can I be sued by the person I report? Do I have to report every instance of child abuse? Do I have to report if the suspected abuser is in treatment or if I believe the reporting would do more harm than good? What will be the response to my report? Are there issues I should consider for disclosure? How shall I handle a child’s disclosure of abuse by a parent? How shall I handle a child’s disclosure of abuse by a non-family member? What are some possible effects for the child, the family, and treatment when a disclosure or report are made? What are possible beneficial effects of reporting for the child and family? What are some of the possible personal issues I should be aware of in handling disclosure and reporting? What are the characteristics and symptoms of a child who has been abused? How do I recognize and verify what abuse had occurred? Are there psychological measures to assist in evaluations of victims of child abuse? What special considerations are there in the assessment of victims of child abuse? What are the emotional demands of providing intervention services to victims of child abuse? What roles can I play in supporting and providing intervention services to the victims of child abuse? How do I provide treatment to a child who has been abused? What are the therapeutic issues, reasonable goals, and special considerations when providing treatment to a child who has been abused? From The American Psychological Association’s (APA, 1995) Committee on Professional Practice and Standards ======================================================================== EXPOSE THE PERP: THE AFTERMATH As you heal from child sexual abuse and talk more about the trauma, you will become more comfortable with what you tell others, especially family members. The details you share of the abuse is up to you, and you can choose to share what you are confident about. Usually a survivor will share with a family member you are most comfortable with, because you will receive various responses from family. Usually a survivor will tell a family member what took place and immediately the family member will want to know what exactly happened between you and perpertrator. Then after the family member has time to absorb the information they will want to talk more about the perpertrator. Family members will express different emotions,and ask all sorts of questions. Believe it or not this communication will help make a better relationship between family members, because communication is taking place and that is one of the key steps to healing. Now as a survivor you have the option to answer and not answer questions, the ones that make you uncomfortable, you need to say that you cannot answer. As a general rule, your privacy and boundaries are important here. Each time your family asks questions about the abuse, be prepared for different reactions, be thoughtful of your family’s emotions now, because these emotions will affect you too. As these discussions take place, a survivor can reexperience thoughts about the sexual abuse that they resolved. This is normal part of what happens when telling the family what happened. Please be prepared that not all family members will believe what you have to say about the perpertrator, you may feel angry with family for this, even sad, but it is important that you know the truth, and again ” the truth shall set you free”, and its not about changing anyone else but changing and healing yourself.. As you heal you will become better at setting boundaries, and developing healthy relationships, promoting safety and trust in your life. Family members who respect and trust you are those you keep close to you. To avoid unstable relationship there must be trust, not chaos, crisis and inconsistency, and as a survivor we want to definelty avoid this in our lives. Here are few ideas: Establishing Boundaries: No one touches you without your permission and consent, and you touch no one without their persmission and consent. Choose who you want to be sexual with, some one who is safe and you feel comfortable and who you have a reciprocity in terms of respect, love and care. Trust is conditional; people earn trust, as well they earn yours. There are different levels of trust for different people. Do not tolerate disrespectful behavior and speak up when it happens. Honor your feelings and those of others Stand up for your self and believe in you right to do so. Give yourself permission to be who you are and to try new experiences Affirm your life today, and acknowledge the good that exist in your life today Take time for yourself and not allow others to intrude on your time. Say no and do not feel guilty. Praise yourself often. Excerpts from Healing from the Trauma of Sexual abuse by Karen Duncan. ========================================================================= CONFRONTING ABUSE IN THE ORTHODOX COMMUNITY (This article first appeared in NEFESH) By Rabbi Yosef Blau It is no longer possible to ignore the tragic reality that sexual, physical and emotional abuse exists within the Orthodox community. Recent revelations about rabbis and teachers abusing adolescents, often continuing to abuse for decades, dramatically remind us that our existing mechanisms are failing to deal with the problem. I am not aware of any statistics which clarify whether the numbers of offenders is substantial, but even a small number can traumatize hundreds of victims. The full measure of the horrendous nature of abuse is not always apparent from a technical halakhic perspective. Two teenagers touching each other inappropriately are guilty of the same sin as a forty-year old rabbi touching a thirteen- year old female student. We intuitively recognize that the rabbi has used his position as an authority figure to manipulate a vulnerable child, though she is an adult according to halakha. A pedophile who abuses minors even if he gets their approval is halakhicly a rapist but not if he does the same with an adolescent boy or girl. It is even more difficult to pinpoint the sin when dealing with emotional abuse and manipulation. While one can make similar technical arguments in other areas of halakha, its significance in this context is its use as cover for the many who do not want to deal with the full implications of confronting rabbinical abuse. Not wanting to see themselves as lacking sympathy for victims, people can claim to be concerned about preserving halkhic standards. How rare it is to have two witnesses who saw the abuse. Even when the pattern of abuse is clear the question remains how to effectively deal with the abuser in a way that at least limits his ability to move elsewhere and continue to abuse new people. Schools fire abusive teachers who then move to another community and start teaching (and abusing) in the new yeshiva. Going public is seen as causing a chilul Hashem and going to secular authorities as mesira. Virtually all poskim agree that if there is danger to future victims then there is no halakhic issue of mesira but practically the taboo of mesira remains. Victims are discouraged from coming forward on other grounds as well. It will hurt potential shidduchim, not only for the victim but for members of his family as well. Compassion is expressed for the reputations of members of the abuser’s family as well. The probability that the family members may have suffered abuse themselves and suffer from being in ongoing contact with the abuser, is not understood. Taking the accusation to a Beis Din unfortunately is rarely effective. Few rabbis have any training in recognizing abuse and the rabbinical courts have no investigative arm. Some abusers are charismatic leaders and have followers who will say whatever they ask them to say. Perjury to a Beis Din is not punished and in many cases the witness, in support of his mentor, has no difficulty with distorting what occurred. The cultic element in the guru’s leadership is hard for us to acknowledge. A rabbi promoting Judaism is seen as incapable of being a cult leader. Newspapers, particularly Jewish newspapers are assumed to be anti-Orthodox. Speaking to them is almost the act of a traitor. Yet at the present time the media has played a primary role in the increased awareness of this problem and an abuser whose name that has appeared in the media is unlikely to be hired by a new school or youth movement. Two recent cases point to differing approaches now being used. In one story from Israel a commission including a rabbi, a psychologist and a judge evaluated allegations and the accused was fired from his teaching position. He hired a lawyer and is fighting for reinstatement. The Israeli media have picked up the story. A recent article in Maariv broadened the discussion to quote varying views about rabbis counseling married women. The other case involved allegations that had been investigated twenty years ago and a resulting agreement that an individual would leave Jewish education, which was not effectively enforced. After two decades it became difficult to reconstruct what had occurred. Supporters of the accused spoke freely to the media while victims used pseudonyms. New allegations surfaced and a major expose appeared in the papers and a new Beit Din was formed to decide how to deal with the accusations. While no formal announcement has been made, their apparent decision was to send the case to a religious court in Israel that will deal with the charges. Despite growing awareness and concern no consensus has yet emerged. Rabbis are not trained to recognize abuse nor given an approach to aid them in responding when they realize that it is occurring. Principals are not equipped to respond to accusations against teachers in their schools. Rabbinical organizations do not have rules of appropriate conduct. Accused abusers retain memberships in these organizations without any process to remove their names. Our community has not been educated to recognize abuse nor to appreciate the ongoing trauma of victims. Headlines in newspapers are not effective educational tools. Often the response is to express anger at the paper and then ignore the abuse. Until the mentality of the community changes little progress will be made. Even if a method will be developed to get rabbinical approval for victims to go to the police much of the problem will remain. Not every manifestation of abuse involves criminal behavior. “Rabbis” who seduce women as part of outreach or marital therapy are not guilty of a punishable offence. Proper utilization of secular authorities is a necessary step but clearly not a total solution. In Chicago, after there were a number of serious incidents, a special Beit Din, whose members are respected across the Orthodox spectrum, was established to deal with accusations of abuse. Similar rabbinical courts in other major cities, whose judges would be trained to recognize abuse and would have appropriate mental health professionals as consultants, should be introduced. Creating special rabbinical courts is a powerful statement that a serious problem needs to be addressed. Nefesh professionals have a critical role to play in educating the Orthodox community, in treating and supporting victims and in serving as consultants for schools and organizations. Only people who are trained can lead a systematic campaign explaining the nature of abuse and the need to confront it openly. Stigma has to be removed from victims. Invariably when the identity of an abuser is revealed the response of far too many is “We have known that for years.” Enabling abusers to continue, covering their crimes to protect the image of the community, contribute to innocents being traumatized. Judith Herman in her book on trauma points out that both the abuser and the victims turn to others for support. The victim needs action while the abuser only asks for our silence. It is time to stop the silence. The true chilul Hashem is that we allow victims to continue to suffer in order to preserve our community’s image.

One in four children being victimized? That's about seven children in every classroom. That's a significant proportion of the population.

http://www.cliffviewpilot.com/editorials/op-ed/1501-orthodox-challenged-by-child-abuse-reports-against-rabbis

Orthodox face 'double whammy' in reporting child sex abuse
Friday, 23 July 2010 19:17 Asher Lipner
OPINION: An Orthodox couple from Lakewood are very special and heroic people. When they found out that their son was molested by a rabbi, they confronted the rabbi and got him to admit it.


But when the rabbi became defiant and would not go to therapy or agree to leave the synagogue, they went to the police and had him arrested.

The mother has said that more than any act of communal concern or heroism, she did this as a simple Jewish mother for her son. She knew that if the rabbi was allowed to get away with it and nothing to happen to him, her son would forever feel abandoned and unprotected at his time of need.

The family is now suffering the "double trauma" of most victims in our community. One, their son has symptoms of PTSD. He was a very, very religious boy. His father is a Torah scholar and a majority member in the town. A Posek halacha

But the family as a whole is paying a double price. For going to the police to protect their child, something that in other communities is considered normal parenting, they are being attacked as "anti-Torah," by evil people. I would like to call them ignorant people.

In Lakewood, most people have spent years learning Torah. And even if you want to say that they don't understand the "long term ramifications" of sexual abuse (do they think it is GOOD for the kids?), they certainly know it is not something that they would want to happen to theirs. And Hillel said that the whole Torah while standing on one foot can be summarized as "Don't do to others what you don't want them to do to you."

(one who issues rulings within the community). And he was not supposed to be exposed to sexual situations and certainly not the sexual act before marriage. His innocence was robbed. His spirtuality is being challenged. His sense of security shaken.

lakewood
SIDEBAR: The battle over sex abuse reporting in the Orthodox community is exploding worldwide, and one of the hubs is in New Jersey. State law requires anyone with reasonable suspicion to alert authorities. But rabbinical authority has ruled in Orthodox communities for thousands of years, mainly due to splits with secular law over civil issues (unlike the Catholic Church scandals). Victims have been threatened, ostracized and driven out. Yet, in the wake of the latest incident, rabbinical and secular authorities in Lakewood say they are trying to "bridge the gap."
It would be such a big Mitzvah (good deed) for each and every one of us to write a letter to the family thanking them for the heroic service they have done for all of us, and for the example they set of good Jewish parenting that we should all strive for.

I will not tell you what to write, because I know each of you can say the right thing if you look into your hearts. Thank you, and we should all be eager to see this plague stamped out from our community once and for all.

Emails can be sent either to CLIFFVIEWPILOT.COM@gmail.com This e-mail address is being protected from spambots. You need JavaScript enabled to view it or to lipnera@gmail.com This e-mail address is being protected from spambots. You need JavaScript enabled to view it .


lipner
Rabbi Dr. Asher Lipner, Ph.D., an ordained Orthodox Rabbi, is Vice-President of the Jewish Board of Advocates for Children. The opinions expressed in this article are his and do not necessarily reflect the position of any organization.




EDITOR'S NOTE: Some Jewish expressions in the rabbi's piece have been changed to more common vernacular. The parents' names have been removed to protect the child's identity.

ALSO SEE:

Sex abuse demands greater defense of children

Orthodox hope guilty plea in sex case changes approach to offenders


Passaic predator case marks change in Orthodox reaction
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~ Abuse changes your life...Fight Back and change the life of your abusers by Breaking Your Silence on Abuse! ~

  Patty Rase Hopson

~ Child abuse casts a shadow the length of a lifetime. ~

  Herbert Ward

~ Everyone is an abused child, if you think about what governments do. ~

  Tim Roth

~ Child abuse does not go away, but 90 percent of child abuse is preventable ~

  Karen Adams

~ Child abuse and neglect offend the basic values of our state. We have a responsibility to provide safe settings for at-risk children and facilitate permanent placement for children who cannot return home. ~

  Matt Blunt

~ The consequences of your denial will be with you for a lifetime and will be passed down to the next generations. Break your Silence on Abuse! ~

  Patty Rase Hopson

~ The only reason why child abuse is alive today, is because we as adults fail our children when we fail to listen to them. Listen to a child today! ~

  Heather McClane

~ I believe the best service to the child is the service closest to the child, and children who are victims of neglect, abuse, or abandonment must not also be victims of bureaucracy. They deserve our devoted attention, not our divided attention. ~

  Kenny Guinn

~ One in four children being victimized? That's about seven children in every classroom. That's a significant proportion of the population. ~

  Wendy Craig 

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What Agudah Won't tell you 

The Truth About Agudah

Rabbinic Sex Abuse In Ultra-Orthodox Judaism

A Partial Biography of Rabbi Yehuda Kolko & Rabbi Lipa Margulies

[This summary was written by an anonymous ultra-Orthodox insider and published as part of an open letter during the first week of December, 2006. The events dated after July, 2006 have been added by this website's adminstrator.]
· 1967 – While working as Dormitory Counselor at Yeshivas Mir, Rabbi Yehuda Kolko calls a student (name withheld) out of his dormitory room and begins discussing matters of a sexual nature with him while rubbing up against him in an aroused state. This abuse continues for the remainder of the school year and into the summer season at Camp Agudah [then owned by Agudath Israel of America]. This student is now a distinguished Manhattan attorney living happily with his partner in New York City and insists that his lifestyle choice has absolutely nothing to do with his abuse by Kolko.
· 1969 thru 1971 - Rabbi Yehuda Kolko begins abusing Dovid Framowitz in Yeshiva Torah Vodaas of Flatbush (now known as Yeshiva Torah Temimah) and Camp Agudah, the details of which abuse are now public knowledge. Mr. Framowitz, a grandfather living in Eretz Yisroel, has not gone a day since being abused without reliving the unspeakable agony he suffered at Kolko’s hands.
· 1972 - Rabbi Yehuda Kolko sexually abuses two young campers (names withheld at the request of the victims) in Camp Agudah who complain to their counselor. Their counselor reports the complaint to Rabbi Simcha Kaufman. The abuse of these two boys cease for the remainder of that summer. Rabbi Simcha Kaufman is a co-worker of Kolko in Yeshiva Torah Temimah (more on Kaufman below) and was a co-worker of Kolko in Camp Agudah until 1976 when Kolko voluntarily left Camp Agudah after he co-founded Camp Ma-Na-Vu with Rabbi Lipa Geldwirth, another co-worker of his at Yeshiva Torah Temimah.
· 1977 – Rabbi Yehuda Kolko, employed as a Rebbe in Yeshiva Torah Temimah in the morning, is employed in the afternoons by Yeshiva Karlin Stolin as Secular Studies Principal. During the course of his short tenure in Yeshiva Karlin Stolin numerous complaints are lodged by both students and parents (names withheld at the request of the victims) accusing Kolko of sexually abusing boys in the Yeshiva. Rabbi Shmuel Dishon asks Kolko to leave the employ of the Yeshiva.
· 1977 on – Eyewitness testimony and accusations of sexual abuse by Rabbi Yehuda Kolko of students at Yeshiva Torah Temimah and Camp Ma-Na-Vu reach a crescendo which culminates in several businessmen approaching Rabbi Lipa Margulies in 1984 and offering to fund a retirement package for Rabbi Yehuda Kolko provided he seeks employment away from children. Rabbi Lipa Margulies steadfastly refuses to accept the offer and suggests that those parents who disagree with his decision remove their children from his Yeshiva Torah Temimah.
· 1981 – Rabbi Yehuda Kolko sexually abuses a twelve year old student of Yeshiva Torah Temimah (name withheld at the request of the victim.) This victim publicizes the abuse and acts out, vandalizing Kolko’s home and car. Rabbi Lipa Margulies calls this victims father and warns him that if this activity does not stop his other children would be expelled from Yeshiva and the safety of his family could not be guaranteed. This victim is subsequently referred to Avrohom Mondrowitz for counseling.
· 1984 – As instructed by Rabbi Avigdor Miller, an Askan calls for a meeting which takes place at the home of Rabbi Yakov Perlow (the Novominsker) and is attended by Rabbi Avrohom Pam, Rabbi Elya Svei, Rabbi Chaim Dov Keller, Rabbi Aharon Schechter, Rabbi Moshe Scheinerman, Rabbi Shia Fishman and Rabbi Yankel Bender. At this meeting, chaired by Rabbi Perlow, the Askan discusses what is transpiring to innocent boys at the hands of Rabbi pedophiles and requests that Torah Umesorah and the Rabbonim issue a statement calling for their removal from Chinuch. Rabbi Svei informs this Askan that Torah Umesorah has consulted their attorneys who advised that for Torah Umesorah to admit knowledge of such abuse would subject Torah Umesorah, its staff, all its member schools and their staff to liability for not having reported their knowledge to the authorities earlier. Accordingly, Rabbi Elya Svei informs the Askan, neither he nor Torah Umesorah will do anything about this problem.
· 1984 thru 1985 – At directed by Rabbi Avrohom Pam an Askan approaches Rabbi Moshe Scheinerman and the two meet with Rabbi Shia (Joshua) Fishman in the office of Torah Umesorah. Both Scheinerman and Fishman neglect to inform this Askan that Fishman had been instructed by Torah Umesorah’s lawyer to do nothing about this issue. Rabbi Fishman requests the names of Kolko’s victims and promises absolute confidentiality. Names are provided to Rabbi Fishman who begins his own investigation of the allegations. He meets with and speaks with several victims who pour their hearts out to him after he guarantees them confidentiality. Rabbi Shia Fishman promptly discloses all he has learned to Rabbi Lipa Margulies who in turn publicly disparages and discredits each and every one of those boys who were brave enough to step forward.
· 1985 – A follow up meeting takes place at the home of Rabbi Simcha Kaufman and includes Rabbi Kaufman, Rabbi Lipa Margulies, Rabbi Shia Fishman, an Askan and an eyewitness. The eyewitness recounts his personal knowledge of Rabbi Kolko’s sexual abuse of boys and discusses the information he had gleaned from others. Rabbi Lipa Margulies insists that the charges are all fabrications and attacks the reputations of everyone involved in seeking the removal of Kolko from his Yeshiva Torah Temimah. Rabbi Shia Fishman subsequently informs anyone who asks that he can not deal with this issue as he is old (50 at the time) and will lose his job if he pursues this matter.
· 1985 – Rabbi Moshe Scheinerman is offered a lucrative and prestigious position as Rav of a Shul (a position he holds to this day) and is told that he must cease and desist from his actions against Yeshiva Torah Temimah Rabbeim (his own words) which he promptly does. Scheinerman abandons ship explaining that it is not appropriate for a rabbi of his stature to deal with these matters. Rabbi Yehoshua Leiman takes over.
· 1985 - Rabbi Yehoshua Leiman and others continue their quest for a solution and convene a Bais Din for this purpose. This Bais Din, consisting of Rabbi Menashe Klein, Rabbi Yechezkel Roth, Rabbi Aharon Stein, Rabbi Moshe Stern and Rabbi Chaim Yankel Tauber, is scheduled to hear testimony for two days after which they will rule on how to proceed. This panel meets and hears testimony for one day. Shortly thereafter, Rabbi Moshe Stern states that he is unable to participate in any more sessions and this Bais Din is disbanded without further explanation. In a private conversation with one of the Askanim, Rabbi Stern disclosed that he had been approached by Rabbi Lipa Margulies which resulted in the discontinuance of the Din Torah.
· 1985 – Upon the dissolution of the above Bais Din, Rabbi Lipa Margulies retains Rabbi Pinchus Scheinberg to convene a second Bais Din for the purpose of clearing Rabbi Yehuda Kolko’s name. Rabbi Lipa Margulies then drafts Rabbi Friedman (the Tenka Rav) and Rabbi Shlomo Zalman Brown to serve on Rabbi Scheinberg’s Bais Din. Prior to convening the Bais Din, Rabbi Pinchus Scheinberg speaks with several of Kolko’s victims and asks them to describe what Kolko has done to them. Upon hearing the allegations Rabbi Scheinberg informs the boys that in the eyes of Halacha they had not been molested. Rabbi Scheinberg also calls the Askanim and tells them to cease and desist in their attempts to remove Kolko from Chinuch. Rabbi Avigdor Miller disagrees and instructs the Askanim in no uncertain terms to do whatever must be done to protect children from Kolko. Rabbi Pinchus Scheinberg convenes the Bais Din and takes the position that Rabbi Kolko has a Chezkas Kashrus absent any testimony by two adult witnesses to any single event. Rabbi Friedman takes the position that in light of the persistent rumors Rabbi Kolko must be kept away from children. Rabbi Brown ultimately concedes that there is no Halachic evidence against Kolko and the Din Torah is concluded. Rabbi Lipa Margulies insists that he has a Psak from this Bais Din but to this day has refused to produce it. Regardless, it is of note that no victims testified before this Bais Din.
· 1987 – Rabbi Yehuda Kolko, having groomed a former first grade student of his for years, begins systematically sexually abusing this boy (name withheld at the request of the victim) both in and out of the Yeshiva Torah Temimah building. When this boy complains to Rabbi Lipa Margulies that his grades are slipping because Kolko is removing him from class almost daily, Margulies responds by slapping the boy across the face and throwing him out of his office. This young man is now living down south where he is on leave of absence from the U.S. Army.
· 2001 – Rabbi Yehuda Kolko, takes a young Yeshiva Torah Temimah student under his wing (name withheld at the request of the victim) and begins removing him from class for “special projects.” These special projects include the boy being sexually molested by Kolko in the basement of the Yeshiva, in Rabbi Kolko’s car and in Rabbi Kolko’s private office, which Rabbi Lipa Margulies has conveniently equipped with its own private bathroom. This young man is currently in therapy and hopes to be able to recover enough to be able to get married and start a family.
· 2005 – Dovid Framowitz, after years of searching on the internet, chances upon a post written by a blogger calling himself “Un-Orthodox Jew” which makes reference to Rabbi Lipa Margulies harboring Rabbi Yehuda Kolko, a known pedophile, in his Yeshiva Torah Temimah. Dovid begins communicating with this blogger via e-mail who in turn posts Dovid’s story on his blog. Over the course of several months other victims of Kolko begin to step forward with their stories.
· January 2006 – Several Askonim decide that this four decade long Chillul Hashem must stop and approach both Rabbi Yehuda Kolko and Rabbi Lipa Margulies with a demand that Kolko be removed from Yeshiva Torah Temimah and Camp Silver Lake and further commit to spending the rest of his life in treatment and away from children. Both Kolko and Margulies refuse.
· February 2006 – A letter is drafted informing the public that Rabbi Yehuda Kolko is a dangerous pedophile and that Rabbi Lipa Margulies continues to employ him despite his knowledge of this fact. Copies of this draft letter are delivered to Kolko and Margulies. Both Kolko and Margulies are offered the opportunity to deal quietly with the issue and are informed that if they continue to refuse, the letter would be mass mailed to the entire community. Kolko responds by stating that “the matter has been taken care of” and Margulies responds by asking if anyone “thinks Kolko is still a threat” and declares “if anyone does not like the way I run my yeshiva let them not send their children to my yeshiva.” They refuse to comply and the letter is sent out in a mass mailing.
· February 2006 – Eli Greenwald, a graduate of Yeshiva and Mesivta Torah Temimah, son of one of the founders of the Yeshiva and a parent in the Yeshiva receives the letter and spends a few days investigating the matter. He calls Rabbi Yaakov Applegrad, the Yeshiva’s Administrator, and requests a meeting of the Vaad HaHorim in order to address this serious issue. Rabbi Applegrad informs him that there will be no meeting as the allegations are false and that he and Rabbi Margulies have the matter under control. Mr. Greenwald called Rabbi Lipa Margulies and makes the same request of him. Rabbi Margulies responds by shouting at him.
· February 17, 2006 – Eli Greenwald is served with a Hazmana issued by Rabbi Yisroel Belsky calling him to a Din Torah to answer the charge of Hotzoas Shem Rah allegedly committed against Rabbi Yehuda Kolko. Mr. Greenwald responds on February 21, 2006, that he will appear for a Din Torah before the Bais Din of America. To this day there has been no reply to Mr. Greenwald’s response by either Kolko or Rabbi Yisroel Belsky.
· February 2006 – An Askan meets with Rabbi Yaakov Perlow and pleads with him to get involved in this matter. Rabbi Perlow refuses on the basis of his being a Yuchid and this being a Tzibur matter. After being pressed further Rabbi Perlow takes his final stand that this is a Flatbush matter and as he is a Boro Park Rabbi it would be unseemly for him to get involved in this matter.
· March 2006 – Rabbi Lipa Margulies reaches a standstill agreement with the Askonim by committing to appear before a panel consisting of two Rabbonim and one Frum lawyer, all three of whom had been chosen by him. Rabbi Lipa Margulies reneges on his promise to appear before this panel.
· March 23, 2006 – A Hazmana to a Din Torah is sent to Rabbi Yehuda Kolko, Rabbi Lipa Margulies and Yeshiva Torah Temimah summoning them to a Din Torah before the Bais Din of Mechon L’Hoyroa or a Bais Din of ZBLA. The Hazmana is ignored by all the defendants.
· March 30, 2006 – A second Hazmana to a Din Torah is sent to Rabbi Yehuda Kolko, Rabbi Lipa Margulies and Yeshiva Torah Temimah summoning them to a Din Torah before the Bais Din of Mechon L’Hoyroa or a Bais Din of ZBLA. By fax sent on April 5, 2006, Rabbi Lipa Margulies responds to this Hazmana stating he will not appear for a Din Torah “without a prior determination of the charges against Rabbi Kolko.” Rabbi Kolko continues to ignore the Hazmanas.
· April 6, 2006 – A third Hazmana to a Din Torah is sent to Rabbi Yehuda Kolko, Rabbi Lipa Margulies and Yeshiva Torah Temimah summoning them to a Din Torah before the Bais Din of Mechon L’Hoyroa or a Bais Din of ZBLA. By fax sent on April 10, 2006, Rabbi Lipa Margulies responds to this Hazmana by stating “the Hazmonah that you sent to us was not a valid Hazmonah.” Rabbi Kolko does not respond at all. It is of note that Rabbi Yehuda Kolko is still teaching in Yeshiva Torah Temimah while these exchange are taking place.
· May 4, 2006 – A lawsuit is filed in United States District Court: Eastern District of New York, naming Rabbi Yehuda Kolko; Yeshiva & Mesivta Torah Temimah, Inc. and Camp Agudah as defendants. Rabbi Yehuda Kolko remains in the classrooms of Yeshiva Torah Temimah.
· May 5, 2006 – Rabbi Simcha Kaufman approaches Dovid Framowitz and with tears in his eyes tells him that if only he had known what Rabbi Kolko was doing to him he would have put a stop to it. Of interest was Rabbi Simcha Kaufman’s complete denial of any prior knowledge of any accusation before Dovid Framowitz brought his lawsuit. Rabbi Simcha Kaufman pleads with Dovid to withdraw his lawsuit lest he hurt Rabbi Lipa Margulies and the Yeshiva.
· May 10, 2006 – After being approached for comment on several occasions by Robert Kolker, a reporter for New York Magazine, and with a 5:00 printing deadline looming, Rabbi Lipa Margulies issues a statement through his attorney at 4:30 PM. Beginning with a proclamation that Yeshiva Torah Temimah is the preeminent Yeshiva in the world followed by an absolute denial of all the allegations, the statement concludes with an announcement that Rabbi Kolko has agreed to a “leave of absence” pending the resolution of this matter. Despite this claim, Rabbi Yehuda Kolko remains in the classrooms of Yeshiva Torah Temimah.
· May 12, 2006 – A second lawsuit is filed in United States District Court: Eastern District of New York naming Rabbi Yehuda Kolko; Yeshiva & Mesivta Torah Temimah, Inc. as defendants. Still, Rabbi Yehuda Kolko remains in the classrooms of Yeshiva Torah Temimah.
· May 15, 2006 – “On the Rabbi’s Knees – Do the Orthodox Jews Have a Catholic Priest Problem” a feature article in New York Magazine, a publication with a circulation of three million, is published. Within days of the publication of the article and after thirty-eight years of committing unspeakable acts of perversion in Yeshiva Torah Temimah, Kolko leaves the classrooms of Yeshiva Torah Temimah. It was only after the magazine hit the newsstands that Margulies succumbed to pressure and removed Kolko from the classrooms of Yeshiva Torah Temimah.
· July 2006 – Over the vocal protest of many residents and with the help of his friend Rabbi Yaakov Applegrad, Rabbi Yehuda Kolko takes up summer residence at a home in Regency Estates in the Catskills. Despite the claim that Kolko was on a leave of absence from Yeshiva Torah Temimah, he continues working for Camp Silver Lake, Yeshiva Torah Temimah’s summer home. In addition, Kolko initiates and organizes a multi-camp excursion to Lake Compounce, a water park located in Connecticut, where he is seen frolicking with young boys in bathing suits. A media outcry ensues resulting in Kolko being banned from the park by its non-Jewish management. Astonishingly, in August Kolko organizes a second trip to Lake Compounce, which is attended by the same Frum boy’s camps who participated in the July trip.
- December 6, 2006 – A civil suit is filed against Mesivta Torah Temimah in Kings County (Brooklyn) NY by the parents of a boy, now 9, who claims Rabbi Kolko abused him in 2003 and 2004.

- December 7, 2006 – Rabbi Yehuda Kolko is arrested in Brooklyn on criminal abuse charges.
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http://www.ynetnews.com/articles/0,7340,L-3667308,00.html

Parents ignore child abuse at rabbi's advice

Police investigators stunned to find ultra-Orthodox parents ignored sexual abuse of their two children after their rabbi warned filing charges may invoke halachic rule equal to 'din moser'
Efrat Weiss

The Jerusalem Police recently revealed a stunning conspiracy of silence involving the sexual abuse of two children, ages four and nine, by a male relative. The investigation also revealed that the children's parents, their rabbi and their neighbors were all aware of the abuse, but chose to keep quiet.

Senior police NCO Aliza Aroch, who is the lead investigator in the case, told Ynet that police were contacted by a social worker, who reported getting a call from a woman who claimed to have witnessed the man molest the nine-year-old while they were at a doctor's waiting room.

Ordinance

Rabbi Aviner: Child abuse must be reported / Kobi Nahshoni Prominent religious-Zionist leader lashes out at failure to inform authorities of such acts 'in order to have mercy on the abuser,' says 'first of all we must have pity on the helpless child' Full story

The woman informed the doctor of what she saw and the two immediately contacted the social worker and the police. Both were deposed and the police promptly arrested the suspect.
The man, said Aroch, admitted the incident and assured the court it was a one-time digression. The Jerusalem District Court, however, ordered his arrest remanded for three days.
With the suspect in custody, the police began questioning the boy's parents and discovered that their nine-year-old son was suffering from autism and that they had two other children – a four-year-old boy and a two-year-old toddler.
After ascertaining that the suspect was a relative, investigators were amazed to learn that not only did the mother know the man was abusing both her sons, she had witnessed the acts on several occasions and did nothing.
She also told the police that her nine-year-old son had been subjected to the suspect's abuse since the age of two. The police suspect all three children also suffered physical abuse.
When asked why she did nothing, the mother reportedly told the investigators that she was "powerless."
During the course of the investigation, the police also found that several neighbors witnessed the suspect molesting the children in public, but failed to report him.

The children's father claimed that he consulted his rabbi, who told him that unless he witnesses the acts himself, reporting it would be like rendering a "Din Moser."
"Din Moser" is an ancient halachic law pertaining to informants, which according to the austere interpretation of Jewish tradition, equals a death sentence.
Once the gravity of the situation became apparent, the court ordered all three children be removed from home. The Jerusalem District Court also remanded both parents for five days.