Please, everyone,
look over and
comment ASAP.
Thanks. Some of the
participants have
not confirmed but
this is a basic idea
of who will
participate in
what. Please let me
know if I was clear
or if something
doesn't make sense
or there is some
other problem. I
found a place. Now
I just need to shore
up this and then
send out official
invites. Also,
maybe I don't need
to pose these
questions in the
invitation, what do
you think? Please
don't tell me to do
the whole thing over
and differently. I
worked really hard
and put a lot of
thought into it, and
have contacted some
of the participants
allready. So doable,
minor adjustments
are welcome by all.
On the one hand it
gives people
something to think
about and plan for.
On the other hand,
some people may not
want to discuss some
of these issues and
it may turn some
people away to see
them in print. My
idea is to allow
each group the
freedom to decide
how much time to
give each person to
speak, how to
organize the groups
thoughts, even how
to sit together
(circle, facing the
speakers, etc.) and
just to give them
the assignment of
coming up with
answers to as many
of the questions as
they can. Clear,
concise answers.
What do you think?
Thanks, Asher
Prevention: Safeguards
in rabbinic relationships
involving counseling and
outreach: “V’nishmartem
Mikol Davar Rah – and
you shall guard yourself
from all things evil”
Moderator: Rabbi Marc Dratch,
President, Rabbinical
Council of America, JSAFE
Leah
Marinelli, RN, Midwife,
Monsey, NY:
Michelle Friedman, M.D.,
Psychiatrist, New York, NY
Vicki
Polin, LCSW, Executive
director, The Awareness
Center, Baltimore, MD:
Ruth
Levi, Ph.D., Clinical
psychologist, Monsey, NY:
Rabbi
Yosef Blau, Mashgiach Ruchni,
Yeshiva University, New
York, NY:
Marci
Hamilton, Professor of Law,
Cordozo Law School, New
York, NY:
Eeris
Kalish
Questions:
1)
Who
do rabbis answer to other
than a “Higher Authority”?
2)
How
do we publicize offending
rabbis in order to keep
people from unsuspectingly
going to them for counseling
if there is no APA-like
registry to see complaints?
How can the media and the
internet best be used to do
this?
3)
How
can women and children be
taught to look for red
flags? What are the warning
signs that a rabbi is
abusive?
4) Should rabbis either be
mandated to be licensed or
should they be disallowed
by
society to practice
counseling for marital or
other psychological
problems, etc?
5) How can we institute
that rabbis get
psychological screening /
and counseling as
part of their smicha process
or as part of the process of
hiring them or accepting
their membership in the RCA,
NCYI, YU smicha program,
Aish Hatorah, Agudas
Yisroel, etc? Can we not
devise a way to weed out the
abusive rabbis from the
non-abusive ones through
psychologically professional
ways?
Oversight: Leading our
leaders: “Hakol B’chezkas
Sumin Ad SheHakadosh Baruch
Hu Meir Es Eyneyhem –
Everyone is considered blind
until The Holy One Blessed
Be He enlightens their
eyes.”
Moderator: Debbie Fox, LCSW,
Aleinu Family Resource
Center, Los Angeles, CA
Benzion
Twerski, Ph.D., Task force
on sexual abuse, Brooklyn,
NY
Rabbi
Yerachmiel Milstien, Project
Chazon, Brooklyn, NY:
Rabbi
Yechiel Michel Lichtenstien,
Williamsburg, Brooklyn, NY:
Pinchas
Taub, Survivor of Rabbi
Templer, Brooklyn, NY
Pearl
Engelman, Mother of survivor
of Rabbi Reichman, Brooklyn,
NY
Chaim
Lichtenstien
Ada
Moseson, (Jewish Board of
Advocacy for Children,
Brooklyn, NY)
Questions:
1)
How
to publish a booklet with
written piskei halacha AND
hashkafa on the issue by
yeshivish, chassidish and
modern orthodox AND
lubavitch gedolim. (i.e.
Hershel Shachter, Simon
Jacobson, Rav Elyashiv,
Yankie Horowitz, Reb Shmuel
Kaminetsky, Reb Dovid
Cohen, Rabbi Wolfson, Reb
Matisyahu ,Rav Shternbuch,
Rabbi Blau and Rabbi Dratch,
ANY of the rebbes or
chassidishe dayanim that
would feel it a kavod to be
asked to put something in
writing. Do we include
shittos that are clearly
based on a lack of
understanding of the
“metzius?”
2)
How
can we get a “Koyl Koreh”
that molestation is wrong
and we should have zero
tolerance? That parents
should only send their kids
to a safe yeshivah that has
a reasonable safte plan
including background checks
and reporting policies that
encourage rather than
discourage victims to report
to authorities like the
school in Teaneck (TABC)?
3)
Who
best to approach the
Gedolim? A group of
survivors, Benzion Twerski
of the task force, a group
of professionals? It
depends on which Gadol? All
of the above?
4)
Who
in the Agudas Yisroel can
possibly be convinced to
stop them from fighting our
cause, in the legislature,
the press and the yeshiva’s
policies?
5)
How
do we also lobby that the OU,
National Council of Young
Israel and NEFESH ? A
petition put up on a website
gathering hundreds of
signatures of concerned
parents? A demonstration in
front of their offices?
Open letters to the heads of
the organizations asking
that they do SOMETHING to
save Jewish kids?
6) How can we facilitate a
meeting with the rabbis and
the police department
together with survivors to
make sure that we are
working together? Can we
teach
the rabbis what happens when
someone is arrested for
child abuse and become
more comfortable telling
people to trust the police?
Awareness: Research –
What exactly are we talking
about?: “V’darashta
Vechakarta – You shall
seek out (the truth) and you
shall analyze.”
Moderator: Hillel Sternstien,
LCSW, Coordinator Project
RESPECT, Ohel Children’s
Home and Family Services,
Brooklyn, NY
Amy
Neustien, Ph.D., Board of
Editors, Journal of Child
Abuse, Long Island, NY.
Michelle Friedman, MD,
Psychiatrist, New York, NY
Esther
Giller, LCSW, Executive
Director, The Sidran
Institute, Baltimore, MD
Yitzchak Shechter, PsyD.,
Center for Applied
Psychology, Bikur Cholim,
Monsey, NY
Shira
Wisotsky, Barnard University
student, Beth Israel Medical
Center Helpline for
Orthodox Survivors of Rape
and Incest, Intern, New
York, NY
Questions:
1)
How
do we get funding for a
massive study?
2)
How
can we get it published in a
respected journal?
3)
How
do we get data? Is it good
enough to use already
collected data Monsey Bikor
Cholim, Ohel, MASK, or do we
need to obtain new data for
a more comprehensive
generalizable population
sample?
4)
If we
need more, data, how do we
get schools, colleges, shuls
etc. to cooperate?
5)
What
steps need to be taken so
that the research findings
are not politicized to hurt
the cause of prevention and
intervention efforts?
6) Qualitative research
Support: Survivor
Support: “Shviras
Hakeilim v’Tikun Olam
– The shattered vessels and
fixing the world.
Moderator: Gavriel Fagin,
LCSW, MA, Clinical social
worker, forensic
psychologist,
Brooklyn, NY
Legal:
Michael
Lesher, JD, Attorney at Law,
New York NY
Jeff
Herman, JD, (Attorney
involved in suing the
Catholic Church and YTT,
Miami FL)
Elliot
Passik, JD (Attorney
involved in suing Chassidish
yeshivas, Long Island, NY)
Clinical:
Hillel
Sternstien, LCSW,
Coordinator, Project
RESPECT, Ohel, Brooklyn, NY:
Chaya
Mermerstien, LCSW, Bet
Israel Hospital’s Helpline
for Orthodox Survivors of
Incest and Rape
Naama
Yehudah, Ph.D. ( )
Michael
Brecher (Survivor rabbinic
abuse, Baltimore, MD)
Cheryl
Friedman, LCSW, Beth
Israel’s Helpline, New York,
NY)
Communal:
Hella
Winston, Ph.D. Journalist,
The Jewish Week, New York,
NY
David
Mandel CEO, Ohel Children’s
Home and Family Services,
Brooklyn, NY:
Elie
Hiller, Survivor of Rabbi
Lanner, Teaneck, NJ
Spiritual:
Rabbi
Simon Jacobson, (The
Meaningful Life Center, New
York, NY)
Rabbi
Shmelkie Klein (Eytza,
Brooklyn, NY)
Rabbi
Don Isaac Eisenman (Rov,
Passaic, NJ)
Questions:
1)
What
clinical, legal, and
communal support services do
survivors need?
2)
How
can we better advertise and
announce the advent of the
helpline?
3)
What
are the benefits and risks
of “coming forward,” and how
can we minimize the risks
and maximize the benefits?
4)
How
can we better advertise the
clinical services available
to reach out to victims in a
way that addresses their
concerns?
5)
How
can the community make
survivors feel part of the
tzibbur and help them
address their religious
conflicts?
6)
Where
can we get funding for
training more therapists,
and providing affordable
treatment?
Prevention: School
Safety – Creating abuse free
zones: “Ushmartem Me’od
Lnafshoseychem – And you
shall verily guard your
lives.”
Moderator: Joel Engelman,
(Survivor of Rabbi Reichman,
Williamsburg, Brooklyn, NY)
Debbie
Fox, LCSW (Director, Aleinu
Family Resource Center,
Jewish
Family Service, Los Angeles,
CA)
Benzion
Twersky, Ph.D. (Assemblyman
Hikind’s Task Force,
Brooklyn, NY)
Rabbi
Yankie Horowitz, (Project
YES, Principal, Yeshivat
Darchei Noam,
rabbihorowitz.org, Monsey,
NY)
Eli
Greenwald, (Parent of
students at Yeshivas Torah
Tmimah, Brooklyn, NY)
Barry
Horowitz, LCSW (Ohel
Children’s Home and Family
Services, Long Island, NY)
Sherree
Belsky, (Jewish Board of
Advocates for Children, Long
Island, NY)
Questions:
1) Which safety plan is
best suited for yeshivas?
The boy scouts,
T.A.yeshivah’s,
Catholic church’s,
Torah Umesorah’s, Public
Schools’?
2) How must it be modified
to comply with cultural
norms?
3) Can we develop a
curriculum for teaching
safety?
4) How to develop a kosher
sex education by Rabbi
Rietti, Rabbi Blau, Rabbi
Jacobson, etc.?
Oversight: Legislation:
Government at work
protecting kids. “Tzedek,
Tzedek Tirdof: Justice,
justice shall you pursue.”
“There ought to be a law!…”
Moderator: Marci Hamilton,
JD, Ph.D., Professor,
Cordozo Law School, New
York, NY
Dov
Hikind, NYS Assemblyman
Elliot
Passik, JD, Attorney at Law,
Long Island, NY
Vicki
Polin, LCSW, Director, The
Awareness Center, Baltimore,
MD
Jeff
Herman, JD, Attorney at Law,
Miami, FL
Rabbi
Marc Dratch, President of
the RCA, Executive Director,
JSAFE
Michael
Lesher, JD, Attorney at Law,
New York, NY
Questions:
1)
How
can we as a community lobby
for stronger legislation for
school safety, getting rid
of statutes of limitations,
and instituting mandated
reporting for clergy? Do we
need a petition on a
website, town hall meetings,
or a representative group
like the Jewish Board of
Advocates to go to Albany?
2)
How
can we bring political
pressure to bear on Orthodox
legislators to protect the
children and the rights of
survivors?’
3)
How
do we arrange for frum
survivors to give testimony
for the legislators?
4) How do we put pressure
on Agudas Yisroel to stop
working with the Catholic
church on these issues? Do
we have lawyers contact
them? Do we use the press
to debate their positions?
Do we all join and become
members and then vote out
the leaders?
5) How can we team up
with SNAP to fight the
Catholics on these issues?
Awareness: Community
education: Overcoming
denial. “Uru Yesheynim
Mishinaschem! – Wake up,
ye sleepers, from your
slumber!”
Moderator: Elaine Witman,
LCSW, Director, Shofar
Coalition, Baltimore, MD
Phil
Jacobs, Editor, Baltimore
Jewish Times, Baltimore, MD
:
Mark
Weiss, Survivor of Rabbi
Mondrowitz, Highland Park,
NJ:
Joel
Engleman, Survivor of Rabbi
Reichman, Williamsburg,
Brooklyn, NY:
Esther
Giller, LCSW, Director of
The Sidran Institute,
Baltimore, MD:
Yoni
Hikind, MSW, Social Worker,
Brooklyn, NY:
Ester
Malka, survivor of abuse,
Brooklyn, NY
Questions:
1) Who could make an
evening to tell parents what
really is happening with
the
molestation problem?
And how their schools and
rabbis are failing them.
Who would be the
“draw” speaker, and how do
we get cops to speak as
well to show the
community they care?
2) How can we get shuls to
agree to have workshops for
parents?
3) What role can the press
and media play in creating
awareness? Public Service
Announcements?
Internet websites?
Documentary participation?
4) How do we get
Rabbis in for training.
5) How to best
utilize survivors’ personal
testimony as a public
education tool.
6) Using the power
of talk radio.
Response: Dealing with the
Abusers, “Hocheach
Tochiach Lamisecha” “You
shall surely rebuke your
neighbor.”
Moderator: Barry Horowitz,
LCSW
Gavriel
Fagin
Hillel
Sternstien
Jennifer Marinelli, Sex
Crimes Department, NYPD
Dov
Hikind
Questions:
1) How
do we get people to come
forward to the police on a
rebby/rabbi/teacher the way
they did in Teaneck New
Jersey?
2)
Should the community be
offering rewards for the
information leading to the
arrest
and conviction of sex
offenders?
3)
Can we get any of the
offenders to publicly
apologize and recommend
treatment to
others? Someone like the one
on Dov’s show, or one of the
Rabbis convicted? Can
we offer someone that with
the public apology and
commitment to treatment they
can
avoid prosecution? Would
this work?
4)
What is the best way of
publicizing the psak of Rav
Elyashiv?
5) How
do we get those arrested
into the appropriate
therapy/treatment? Who will
treat
those who are high risk for
re-offense? Does it need to
be frum treaters?
6)
When does treatment provide
enough safety for the
community and when is
incarceration necessary?
TENTATIVE SCHEDULE:
11:00
-11:30 COFFEE
AND DANISHES
11:30 –
12:00
WELCOMING REMARKS: ASHER
LIPNER
12:00 –
12:15 T’HILLIM FOR
SURVIVORS AND FOR ABUSING
RABBIS
RABBI DON ISAAC EISENMAN
12:15 -
12:45 KEYNOTE
ADDRESS: RABBI BLAU
12:45 –
1:30 LUNCH,
VIDEO PRESENTATION “WITHOUT
A VOICE”
1:30 –
3:00 FIRST
FOUR BREAKOUT SESSIONS
3:00 –
5:15
SECOND FOUR BREAKOUT
SESSIONS
5:15 –
5:45
REVIEW THE RESULTS: ELAINE
WITMAN
5:45 –
6:00
CLOSING REMARKS: ASHER
LIPNER
6:00
MINCHA SERVICE
19
On Thu, Oct 2, 2008
at 8:43 AM,
<VICKIPOLIN@aol.com>
wrote:
The Awareness
Center, Inc.
(the
international
Jewish Coalition
Against Sexual
Abuse/Assault)
P.O. Box 65273,
Baltimore, MD
21209
www.theawarenesscenter.org
443-857-5560
CALL TO ACTION:
In Honor of
Those Sexually
Violated by
ex-Rabbi Shlomo
Carlebach
October 2, 2008
http://theawarenesscenter.blogspot.com/2008/10/call-to-action-in-honor-of-those.html
Over the last
several years
The Awareness
Center has
exposed
ex-rabbi, Shlomo
Carlebach as
being an
"alleged" serial
sexual
predator. To
the best of our
knowledge there
have been more
women sexually
victimized by
Carlebach then
any other
individual
"alleged" sex
offender. Even
though Hadassah
Magazine (which
is geared
towards Jewish
women) mentions
The Awareness
Center and the
fact there there
have been so
many allegations
of clergy sexual
abuse made
against
Carlebach, it's
shocking to
learn that this
month's cover
story would
honor the memory
of a man who has
terrorized so
many (see
article below).
It is also
disgusting to
learn that a
musical has been
created as
another attempt
to turning this
sexual predator
(Shlomo
Carlebach) into
a tzadik
(saint).
As a people we
have the
responsibility
to stop the cult
like craze of
re-writing
history of a man
should be seen
as nothing more
then a sexual
predator who
still has a cult
like following.
CALL TO
ACTION:
Contact Hadassah
Magazine and
demand that they
stop honoring a
man who created
so many victims
of sex crimes.
Demand that in a
future issues
they focus on
the issues and
ramifications
sex crimes have
played in our
communities and
the stories of
the women and
families who
have been
victimized by
Shlomo
Carlebach.
CONTACT:
Hadassah
The Women's
Zionist
Organization of
America
50 West 58
Street
New York,
NY 10019
membership@hadassah.org
800-664-5646
For more
information on
the Case of
ex-Rabbi Shlomo
Carlebach
http://www.theawarenesscenter.org/Carlebach_Shlomo.html
-----------------------
Shlomo
Carlebach - The
Music Man
by Rahel Musleah
Illustrations by
Ken Orvidas
Hadassah
Magazine -
October 28
(pages 51-56)
http://www.hadassah.org/
On any given
Friday evening,
the crowd is
standing-room
only. The long,
narrow sanctuary
often overflows
with up to 300
people: On one
side the paneled
mehitz, the
women gather,
some in head
coverings and
long skirts,
others
bareheaded and
in pants. The
men wear suits
or jeans and
T-shirts-and
even a
smattering of
Hasidic
streimels (fur
hats) and
stringed robes.
Wealthy or
homeless,
seekers or
grounded in
tradition,
worshipers are
drawn to the
Carlebach Shul,
as Congregation
Kehilath Jacob
in New York is
affectionately
known, because
of the musical
and spiritual
legacy of its
renowned leader,
Rabbi Shlomo
Carlebach.
Fourteen years
after
Carlebach's
death of a heart
attack at age
69-- he died on
October 20, 1994
-- his influence
borders on a
grassroots
movement,
complete with
its own music,
legends,
minyanim,
yeshiva,
conferences and
legions of
disciples who
count him as one
of the world's
36 hidden
righteous
people. From
Russia to
Singapore, in
most synagogues
in America and
in Israel,
Carlebach's
music is
everywhere, even
when the people
sin it don't
know it is his
or even who he
was,
transforming
places of prayer
into vibrant
spiritual
happenings with
uninhibited
dancing and
closed-eye
inwardness.
"[Carlebach]
made it a basic
expectation that
you go to prayer
service to have
your heart open
and your spirit
soar," says Jay
Michaelson, 37,
a writer and a
teacher of
spirituality who
attended the
shul from 1999
to 2004. "He
epitomized
Yiddishkeit."
An Orthodox
rabbi who
embraced
feminist and
liberal causes
while
transmitting
Hasidic wisdom,
Carlebach's
impact today
reverberates
across Jewish
Prayer, outreach
and healing.
Some Jewish
dating Web
sites, such as
www.frumster.com,
even offer a
category of
religious
observance
called
"Carlebachian,"
implying
openness and a
spiritual
orientation.
"It would be
hard to find a
Jewish spiritual
leader under 60
who hasn't been
influenced by
Carlebach,"
notes
Michaelson. "It
would be like
finding a civiil
rights leader
who hasn't been
influenced by
Martin Luther
King."
Carlebach's
blend of folk
songs and
Hasidic nigguim
revolutionized
Jewish music.
His iconic song
range from the
first he ever
wrote, "Od
Yishama" (a
wedding staple),
to "Ve-ha'er
Einenu,"
popularized by
the Israeli
Hasidic Song
Festival in
1969, to "Am
Yisroel Chai,"
which became the
anthem of the
Soviet Jewry
movement. Many
have been
absorbed so
totally into the
Jewish Musical
canon that they
are often
categorized as
"traditional/folk,"
with no composer
cited.
And now, there
is even a show,
Shlomo: The New
Musical, which
premiered in
April at the
Museum of Jewish
Heritage--A
Living Memorial
to the Holocaust
in New York.
"with his
meteoric talent,
incredible
charisma,
unbounded love
and treasure
house of
authentic
Judaism,
[Carlebach]
reinvented the
Jewish
experience,"
says Danny Wise,
playwright and
producer.
Wise's musical
brings Carlebach
the man to life,
from his birth
in Berlin, his
escape with his
family from
Nazi-occupied
Europe to New
York and his
ascendancy to
rock-star status
as a the singing
hippie rabbi who
exuded love and
shepherded
trouble souls.
In the show's
opening song,
lead actor David
Rossmer sings:
"in the house of
love and
prayer/May the
fixing finally
start/Raise your
voice up and
prepare/. To
mend a broken
heart."
In real life, it
would be easy to
caricature
Carlebach, to
mimic phrases as
"Holy Brother,"
by which he
addressed many,
and to parody
his trademark
hugs. "He'd ask
himself, 'If I
have [only] two
words to say to
someone, what
would I say?"
says Wise, who
knew Carlebach
well. "So he
would ask, 'Do
you know where
God is?' [and
answer]
'Wherever you
let Him in.' Or
he'd say, 'You
are the highest
of the high.'
It was something
that would never
leave that
person."
Stories abound
of people who
not only became
religiously
observant but
also turned
their lives
around because
of Carlebach.
"he was the Pied
Piper of lost
souls, a
traveling
troubadour,"
says musician
Rabbi Moshe
Shur, who
accompanied
Carlebach on
tour.
Carlebach made
Judaism
accessible to an
audience that
might have
remained
disaffected,
adds Michaelson,
but he "never
dumbed down the
sincerity of his
belief... The
lesson we can
learn today is
not to dilute
our own
spiritual
tradition, but
to communicate
it
authentically."
Michaelson
remembers
waiting--and
waiting--for
Carlebach to
lead a weeknight
learning session
at Jerusalem
synagogue in
1994. As was
his wont,
Carlebach was
two hours late.
"But when he
entered the
room, it
was...like
magic," Michael
recalls. "There
was a current of
love and energy
that seemed to
be able to tap
into. It was a
real encounter
with holiness."
Born into an
Orthodox
rabbinic family,
Carlebach
imbibed Torah
from childhood.
An opening scene
in the musical
depicts the true
story of
5-year-old
Shlomo who went
missing and was
found in the
Ark, arms and
legs wrapped
around a Torah
scroll. He was
recognized as a
talmudic genius
as a teenager at
Rabbi Aharon
Kotler's
ultra-Orthodox
Ben Medrash
Govoha in
Lakewood, New
Jersey, but left
to follow his
twin brother,
Eli Chaim, to
Chabad-Lubavitch,
choosing
outreach over
scholarship.
In 1949, the
Lubavitcher
Rebbe, Yosef
Yitzhak
Schneersohn,
sent him and
Zalman
Schachter-Shalomi,
who later became
the father of
the Jewish
Renewal
movement, to
college campuses
as emissaries.
Both concluded
that to bring
Jews back to
Judaism they had
to break with
some elements of
tradition,
especially with
regard to women,
and ultimately
left Chabad, but
not before
helping to bring
it to the
mainstream.
Carlebach
devoted himself
to
reinvigorating
Jewish
spirituality and
pioneering a
model of
rabbinic
activism,
espousing the
cause of blacks
in South Africa,
for example.
Historian
Jonathan Sarna
writes in
American Judaism
(Yale University
Press) that
after the
Holocaust,
"Judaism
appeared
desperately
unwell, racked
by assimilation,
emptiness, and
an epidemic of
tormented
souls. The loss
of six
million...made
it especially
imperative to
nurture every
spark and...save
every Jewish who
survived."
Carlebach
defined Judaism
as a religion of
happiness and
love, said Sarna
recently in an
interview.
"Before there
was such a word
as outreach, he
was doing it."
People still say
to me, 'Your
father was my
best friend,'"
says Carlebach's
daughter
Neshama, 33, who
has carried on
his work through
her own musical
career. "I ask
them, 'How long
did you know
him? They
answer, I met
him once." A
best friend is
that person who
sees you, sees
your pain, your
joy, and my
father was that
person."
Carlebach and
his wife, Neila,
had two
daughters,
Neshama and
Nedara, but
separated after
several years of
marriage because
of his long
absences; they
remained on
amicable terms.
Neshama sees her
father in her
nearly
2-year-old son,
Rafael Lev
Shlomo, and she
has just
recorded her
sixth CD, One
and One,
featuring the
Green Pastures
Baptist Church
Choir; it is
based on her
father's
teaching. "we
think one and
one is two, but
one and one is
one," she
explains.
"Until we open
our hearts to
every person,
there won't be
peace."
Early in the
1950s, Carlebach
discovered he
could inspire
people through
music, a living
metaphor for the
harmony he
sought for a
fragmented
Jewish
community.
Among the many
who influenced
him was
African-American
singer Nina
Simone, who
became a voice
of the civil
rights
movement.
Carlebach
recored his
first album,
Haneshomo Lach,
an instant hit,
in 1959. After
appearing at the
Berkeley Folk
Festival in
California in
1966, he opened
the House of
Love and Prayer
in San
Francisco's
Haight-Ashbury
district, "A
combination
synagogue,
yeshiva, crash
pad, and
sanctuary,"
writes Sarna,
where he enticed
his "holy
hippelach" to
get high on
Judaism even
while
"Experimenting
with meditation,
yoga,
vegetarianism,
Eastern
religions, even
drugs and sex."
A Zionist who
kept his watch
on Israel tim,
in 1977,
Carlebach
settled his
followers in
Mosha Meor
Modi'in
(formerly Meve
Modi'in) in
Israel. He
continued
traveling the
world,
eventually
returning to his
base of Kehilath
Jacob, which he
took over from
his father.
Today, the
moshav of 40
families
perpetuates
Carlebach's
teaching, his
musical outreach
(Moshav Band,
Soulfarm and
HaMakor all have
their roots in
the moshav) and
spiritual
warmth--welcoming
students and
singles visiting
or living in
Israel
temporarily.
Leah Sands, a
member of the
moshav, recalls
that as a child
growing up in
Amsterdam, she
loved
Carlebach's
music. After she
moved to Israel
in 1979, she
attended one of
his concerts in
Jerusalem and
was daydreaming
that he'd sing
her favorite
song,
"Bo'V'Shalom"
(the last verse
of "Lekha Dodi,"
which likens
Shabbat to a
bride), when
suddenly,
Carlebach picked
her out of the
audience,
beckoned her
closer and sang
that very song.
"Why did you
call me over?"
she asked him
later.
Carlebach
responded, "I
saw the bride in
you."
"From that
moment, my life
changed," says
Sands. "Shlomo
showed me a
halakhic Judaism
that made sense,
like a puzzle
that fits." She
met her husband
Avraham, at
another
Carlebach
concert.
Carlbach's aura
was not wrought
purely of peace
and love.
Because he
crossed
boundaries--ignoring
the Jewish laws
proscribing
physical contact
between the
sexes, for
instance -- the
Orthodox
community
ostracized him,
says Wise. Some
women alleged
that he also
crossed personal
boundaries. A
1998 article in
Lilith magazine
and a Web site
run by The
Awareness Center
(www.theawarenesscenter.org),
a project of the
Baltimore-based
International
Jewish Coalition
AGainst Sexual
Abuse/Assault,
describe
allegations of
sexual
misconduct, from
suggestive
middle-of the
night phone
calls to sexual
molestation,
especially with
teenagers and
young women.
Consequently,
some rabbis and
Jewish leaders
have thought
carefully about
using his
melodies and
stories.
The musical
doesn't shy away
from mentioning
this
controversy,
even though
Neshama
Carlebach was a
conceiver of the
play. "He
didn't fit in
any box," she
points out. "he
went against
everyone's
wishes, his
rebbe, his
family, to do
what was right
in his heart.
He struggled. He
used to say, 'If
I had two hearts
I could afford
to use one for
hate, but I only
have one heart,
so I used it for
love.'" Now
that he's gone,
she says, his
message and the
beauty of his
music remain.
Part of Reb
Shlomo's
ground-breaking
approach was his
joyous and
individual
expression of
faith, which
served to mentor
generations
after him,
according to
Judah Cohen, a
specialist in
Jewish music at
Indiana
University in
Bloomington.
"There is a
sense of
yearning in his
music," says
Cohen, "the
yearling of a
soul to reach
the divine. He
gave people the
impetus... to
compose their
own music [and]
express his or
her own voice."
"The limited
texts and
purposely
repetitive
Hasidic-style
songs he wrote
and sang... were
the key to his
outreach efforts
and enable
Jewishly
uneducated
members of his
audience to
become a part of
the
music-making,"
writes marsha
Bryan Edelman,
professor of
music and
education at
Gratz College in
Philadelphia and
author of
"Discovering
Jewish Music"
(Jewish
Publication
Society). It
conformed with
the Hasidic
notion that
words were
secondary to
music and that
they sometimes
get in the way
of real
communion with
God. The catchy
new tuns
encouraged
American Jews to
incorporate the
songs into their
services, she
writes: "For
many, it was
among their most
powerful Jewish
experiences..."
Carlebach was
not a virtuoso
musician. "He
was a teacher
who used music
as a vehicle,"
explains Shur,
executive
director of the
Queens College
Hillel in New
York, admitting
that Carlebach's
guitar was often
missing a string
and was tuned by
others.
But, says Velvel
Pasternak, owner
of Tara
Publications, a
Jewish music
publisher
distributor who
produced two
Carleach
songbooks,
"there is
something beyond
the notes and
the composition
that you can't
analyze. His is
the music that
has lasted."
Indeed, artists
who have
preserved his
tunes include
Eitan Katz, who
recorded
"Unplugged", a
CD of little
known niggunim,
and Israelis
Chaim Dovid,
Aaron Razel and
Shlomo Katz's
K'Shoshana.
Carlebach's
liturgical
niggunim
comprise the
"nusah
Carlebach," used
in 100 minyanim
from Passaic,
New Jersey, to
Safed, Israel.
other shuls have
integrated heavy
dollops of it
into Friday
night services.
The Carlebach
minyan itself,
says Rabbi
Naftali Citron,
Carlebach's
great-nephew and
spiritual leader
at Kehilath
Jacob for the
past five years,
"is a haymish
experience that
combines Hasidic
strands and
touches New Age
but retains a
lot if its
Eastern European
roots." Being
nonjudgmental is
vital; he adds:
"Shlomo's
feeling was
about [love of
Jews}, not the
minutae of
halakha (Jewish
law).
Citron's
relationship
with his
great-uncle
deepened when
his grandfather,
Eli Chaim, died
and he looked to
Shlomo to fill
the void. As
the two grew
closer, the
would go for
walks in New
York. "He was
so full of love
for the
homeless,"
Citron recalls.
"They'd come and
talk to him.
Not just because
he'd give them
money--which he
did--but because
they were really
his friends."
In the tradition
of Hasidism's
charismatic
leaders,
Carlebach has
been idealized,
says Michaelson,
but in a way
that "simplifies
and distorts his
complex and
controversial
personality.
Yet for all Reb
Shlomo's faults,
his is a sect
where the doors
are wide open.
The Carlebach
yeshiva, Simchat
Shlomo in
Nahlaot,
Jerusalem,
accepts men and
women from
diverse
backgrounds for
text and
experiential
learning. To
fulfill its
vision of a
"spiritual
traditional
Judaism that is
in constant
dialogue with
the complex
modern world in
which we live,"
its course range
from Mishna,
Talmud and
Kabbala to
"Secrets of Joy"
and "Torah and
Ecology." Its
Web site quotes
Carlebach: "The
right Yeshiva is
a place where
there is so much
love that it's
awesome. God
gave us Torah
with so much
love, so if I
want to give
over Torah to my
children, it has
to be done in
the same
way...."
Despite the
allegations
about his
womanizing,
Carlebach had an
enormous impact
on large numbers
of women and
believed in
their
empowerment,
says Sarna. He
was the only
male rabbi to
join the
feminist group
Women of the
Wall at the
Kotel in 1989,
and he ordained
two women, a
controversial
decision.
"Even though he
was an Orthodox
rabbi, we women
didn't feel
'less than,'"
says Melinda
Ribner, a
student of
Carlebach's for
over 20 years
whom he ordained
to serve as
spiritual guide
and transmitter
of Jewish
meditation,
prayer and
Torah. At
Kehilath Jacob,
she says,
Carlebach gave
her semikha at a
public event on
his father's
yortzeit.
Ribner's
organization,
Beit Miriam and
Kabbalah of the
Heart, offer
spiritual
psychotherapy,
healing and the
"Kabbalah of the
feminine: (www.kabbalahoftheheart.com).
Rib tries to
live by
Carlebach's
teachings. In
Safed, she once
met some female
soldiers outside
a synagogue and
invited them
in. One of the
women responded
with discomfort,
and as they
talked, Ribner
forged a
connection with
her, tell her
about the prayer
for Israeli
soldiers recited
in American
synagogues.
"Then I asked
myself, 'What
would Shlomo
do?'" Ribner
recalls. I
asked her if I
could give her a
hug. She
accepted, and
then all the
women soldiers
lined up for
hugs."
Carlebach
himself
recognized he
was not a
perfect vessel.
he taught that
the world is a
broken place and
was always
conscious of the
need for
personal healing
and universal
repair. Says
Wise: "Shlomo's
legacy is that
people can still
discover an
oasis of safe
joy wherever
they are just by
listening to his
music."
---------------------------------------------------------------------------------------------
20
-------------------------------------------------------------------------------------------------------------------------------------------------------