Why in the World Is Chabad at Muhlenberg College?

  Muhlenberg College is a small liberal arts college in Allentown, Pennsylvania, embodying the Lutheran ideals of its namesake, Henry Melchior Muhlenberg, the founder of the Lutheran Church in America. The school promotes intellectual curiosity and growth, creativity, and an ethical responsibility to humankind the world over. The school boasts a small student to faculty ratio with over a hundred clubs and organizations--including a campus Hillel that addresses the needs of an array of Jewish students who make up 33% of the student body. So why is Chabad--a well-known utlra-orthodox kiruv/outreach group--attempting to establish roots on this small private college's campus? It looks like the college newspaper wants to know the same.
  According to The Muhlenberg Weekly's article Analyzing Chabad's Role on Campus: New Option Geared for Jewish Students Proves Controversial, Chabad first appeared on campus this school year  and the reaction has been mixed.

“Many students have shared with me that they feel sad that, with the arrival of Chabad, they see the shifts in what had been a unified Jewish community,” said Rabbi Simon, and added that students have also shared that Chabad’s proximity to the campus “has been really divisive.”
Aaron Brandt ‘17, the president of Muhlenberg College Hillel and a former attendee of an Orthodox day school, agrees, and offered a potential explanation for the divisiveness. “Chabad has been attempting to attract students who are already active members of the Hillel community, rather than students who have not yet found their place in Jewish life since coming to college.”1

  Chabad's modus operandi is to send shluchim, or missionaries, to set up outposts on college campuses, and in towns and cities all over the globe in order to attract Jews to greater Jewish observance. The group is decidedly not pluralistic, and teaches Judaism solely from an orthodox perspective. They do not recognize non-orthodox denominations as legitimate, and the late rebbe Menachem Schneerson--the last Lubavitcher rebbe, had stated in a letter that "My considered opinion . . . is [that] the doctrines and ideology of the Conservative and Reform movements can only be classed in the category of heretical movements which have plagued our people at one time or another, only to disappear again, having no basis in our everlasting Torah."2

Rebbe Schneerson: Other expressions of Judaism are heretical.
Click to enlarge.

  In the handbook for Chabad emissaries, Shlichus: Meeting the Outreach Challenge, Rabbi Eliyahu Cohen gives advice to campus missionaries in his article "The Campus Approach." In addition to addressing the point that existing Jewish groups such as Hillel may have issues with Chabad trying to establish themselves on campus, Cohen urges missionaries to "become a resource for questions on Jewish life"3 and provides information on how to appeal to college students for maximum impact. He stresses the importance of becoming a chartered club and states that:

Apart from providing the organization with legitimacy, [a charter] may also provide privileges such as access to campus rooms, media equipment and reduced rates in the school newspaper. In private colleges where issues of church and state do not come into play, financial aid may be offered. Ask administrators about including a flyer with the registration, housing or dining information sent to the student's home. It may be appropriate to ask parents to enroll their children as members of Chabad House for $10 or $18 a year.4

  Setting up outposts on college campuses provides Chabad missionaries with the perfect environment in which to proselytize. Not only is there a sizable and changing Jewish student population that they can groom for present or future observance and/or yeshiva study, but there are campus resources which can be harnessed to further their agenda, as well as students and parents who will serve as a source of funding--sometimes long past graduation. Chabad isn't innocently coming to Muhlenberg College to provide something that's missing from Hillel's diverse offerings--unless you consider indoctrination to be innocent.

For more about Chabad on this blog: and use the Search this Blog function for more:
Is Chabad Ultra-Orthodox?
Chabad's Double Standard: Outrage Over Being Duped
Who *are* the People in Chabad.org's Fundraising Letter?
What BuzzFeed Forgot to Tell You About the Lubavitcher Rebbe and Chabad
Use the Search This Blog function to find more.

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1. Kantor, Gregory. Analyzing Chabad's Role on Campus: New Option Geared for Jewish Students Proves Controversial. The Mulhlenberg Weekly. March 3, 2016.
2. Schneerson, Menachem M. The Conservative and Reform Ideology. Correspondence by Rabbi Menachen M. Schneerson, The Lubavitcher Rebbe. July 21, 1959. qtd. on Chabad.org.
3. Cohen, Rabbi Eliyahu. "The Campus Approach."Shlichus: Meeting the Outreach Challenge. Nshei Ubnos Chabad, 1991. p117. 
4. ibid.

Chabad's Kiruv Double Standard: Outrage Over Being "Duped"

     By now you've probably heard about Baci Weiler, the University of Chicago student who was mistaken for a male by a Chabad kiruv worker who then went on to help her don tefillin. If you haven't, feel free to read the story here. Orthodox Jews consider the wearing of tefillin to be a male-only mitzvah, (commandment) despite stories that the daughters of Rashi, a well-known biblical commentator from the Middle ages, wore the little black boxes.
     As expected, much of the orthodox community--especially the Chabad community--is outraged  that an unsuspecting yeshiva bocher (student) was "duped" into believing that Ms. Weiler was a guy based on her haircut and clothing. It is the responsibility of the Chabad missionary to make sure he's practicing what he believes in the correct manner. It isn't the responsibility of the person he approaches to rebuke him, because many times, that random person on the street might not know the minutiae of Jewish law--or that there even is a law.
     As it turns out, Baci Weiler does wear tefillin on a regular basis, and obviously has no issue with egalitarian Judaism. And yet, many Chabadniks--the very people who publicly preach about loving all Jews, who often refer to the Lubavitcher Rebbe's belief that all Jews are like one body and each Jew is important, had no problem blaming Baci Weiler for "taking advantage" of this kiruv worker.
     Now, to be clear, I don't blame anyone. I don't believe that there was any wrongdoing in this situation. If anything, there was a misunderstanding. He offered, she accepted, she wore it, it was good. She posted a picture on social media, it got around. Now, many in the Chabad community are showing their true colors and rather than seeing the good (nothing bad happened, this woman's Judaism was inspired, maybe others might be inspired,) many are choosing to denigrate Baci Weiler. You know, blame the woman, the evil temptress who led the man astray--you know, the typical witch hunt accusations that have been tossed around throughout human history. But this isn't about feminism, right?
     I've provided a few screen shots of some of the comments from Collive.com, a Chabad community news site. There are some comments that genuinely reflect modern, progressive, and mainstream views. There are more that represent a community mired in both fear and ignorance of gender equality, feminist issues, and progressive thought. There are some people who feel bad for the yeshiva student. (Click pictures to enlarge.)

Click individual frames to enlarge.
From Collive.com.1

Click to enlarge photo.2

     The above are some examples of what people in Chabad are saying online. Baci Weiler did write an explanation on her public Facebook page, and I'm including that as well. Towards the end, she states:

On another level, and more importantly, the photo is powerful because it depicts an instance of accidental pluralism and of shared joy in the mitzvah of hanachat tefillin. It is a serendipitous glimpse of the world I wish I lived in: a world where both he, a bearded chabadnik guy, and I, a buzz-cut egalitarian girl, could be “frum”, regardless of gender or labels, equally bound by mitzvot.2

Baci's response sums up so many issues inherent in ultra-orthodox Jewish outreach.
     Within kiruv, there is a constant and deliberate white-washing of women's roles within the ultra-orthodox community. During the kiruv process, women are pushed into the community's rigid gender roles while receiving nice, stock answers about why women do certain things and not others, all while pushing them away from egalitarian thought and practice.
     Within kiruv, all are accepted as Jews, but Chabad (and other ultra-orthodox groups) do not recognize Reform, Conservative, and other liberal forms of Judaism as legitimate expressions of Judaism. The only pluralism that exists is the "accidental pluralism" that Baci Weiler experienced. Chabad writer Shalom Paltiel claims that "the problem is the labels" and asks:

Why can't we all just be "Jewish"? Why the need to label ourselves based on our level of observance?

It's true some of us are more religiously observant than others. Is that reason to categorically divide us into splintering groups? Let us each observe Judaism and its precepts to the best of our knowledge and ability, without the need of a name tag proclaiming ourselves a particular brand.
In addition to dividing us, the labels also limit our growth as Jews. Once we've been labeled, we no longer feel the need to learn more about our heritage than is typical for members of our particular group. Remove the label, and Judaism is yours to explore, completely and freely, without fear you might cross the line and observe some tradition that's not for your type.3

Click to enlarge.4

Sounds great in theory, and yet, there is no true freedom in a Judaism (or any religion, culture, community, etc.) divided by prescribed community gender norms and expectations.
In a letter from the Lubavitcher Rebbe, Menachem Schneerson, dated July 21, 1959, it's quite clear that Chabad's official stance is that anything other than orthodox Judaism is heretical. To explain Paltiel's question regarding why we all can't "just be Jewish," it needs to be understood that according to Chabad doctrine, if you are born of a Jewish mother, you are Jewish, but your liberal denomination is not Judaism. Paltiel, Schneerson, the Chabad commenters, and many ultra-orthodox Jews do not recognize other forms of Jewish expression as Judaism, but rather, as heresy. Sure, they'll reach out to you and tell you that "we're all Jews" without a second thought as to the duplicitous nature of their own actions when they want a donation, or when they want to nudge you towards greater observance. What is being left out of all kiruv, is that these outreach organizations--including Chabad--don't, and won't, consider non-orthodox Judaism as legitimate.
     There exists a double standard within the Chabad community. Chabad missionaries deceive by intentionally withholding information in order to do kiruv, yet many in Chabad (and other orthodox communities) feel that Baci Weiler's choice to not reveal her gender was what was truly deceitful. Knowing what the Lubavitcher Rebbe preached, and knowing what his followers believe, I can only hope that those who are so outraged by Baci Weiler allowing this Chabad bochur to put tefillin on her, will take a good look in the mirror and realize that this is minor compared to the deception that they are perpetrating daily through the willful suppression of information that might change the minds and actions of the non-orthodox Jews that Chabad approaches.


Works Cited
1. Rabbi Calls Out Liberal Hypocrite. Collive. June 23, 2015
2. Weiler, Baci. Facebook post. June 23, 2015.
3. Paltiel, Shalom. Labels are for Suits. Chabad.org.
4. Schneerson, Menachem M. The Conservative and Reform Ideology. Correspondence by Rabbi Menachen M. Schneerson, The Lubavitcher Rebbe. July 21, 1959. qtd. on Chabad.org.
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What BuzzFeed Forgot to Tell You About The Lubavitcher Rebbe and Chabad

     On June 19, 2015, BuzzFeed posted an article entitled "11 Ways the Lubavitcher Rebbe Forever Changed the World" in honor of the twenty-first anniversary of the death of the Lubavitcher Rebbe, Menachem Mendel Schneerson. It was a very lovely tribute to the man who headed Chabad and still inspires people all over the world to explore orthodox Judaism. I figured I'd quickly add a bit of information that's missing.

     What BuzzFeed lists: "Judaism in the public thoroughfare." They cite the ubiquitous Chabad menorahs as further proof that Judaism is now very public. 
     What BuzzFeed leaves out: The truth is, Chabad is everywhere, and the same way people don't necessarily want missionaries approaching them, is the same way they may not want Chabad shluchim (emissaries) approaching them. Add a dose of Jewish guilt to the mix and the next thing you know, you're eating cholent and singing Shabbos zmiros. (That's a joke, I think.) A New York Times article about the Rebbe states:

[The Rebbe] tried to reach [non-orthodox Jews] through broad public campaigns that included, in addition to the mitzvah tanks, full-page newspaper advertisements announcing the time that candles should be kindled to welcome the Sabbath.

While some passers-by accepted the invitation to put on tefillin -- black leather straps and boxes containing verses from the Scripture and worn by the faithful during prayer -- the "Are you Jewish" question rubbed others the wrong way; many thought religion too private to discuss with strangers on street corners.1 

     What BuzzFeed lists: "Speak to the youth." The article goes on to say "instead of viewing children as merely unfinished adults, the Rebbe viewed the vigor, openness, and pursuit of truth among youth as a unique advantage they could teach and inspire world-weary adults. In the same vein, the Rebbe would dedicate special talks to children, engaging with their minds and hearts with the deepest secrets of the Torah."2
     What BuzzFeed leaves out: The Rebbe was a firm believer in "reaching the parent through the child, beginning Torah education early."3 Chabad's handbook for shluchim discusses education for children and the importance of beginning early. It states:

Chabad's Mommy and Me programs are places where mothers and children are invited to meetings where innocuous topics as childcare and health are discussed. The children are busy with arts and crafts. Mitzvos and Judaism are introduced after a few sessions. . . . Mommy and Me . . . serves as an exceptional tool to . . . involve them with other Chabad activities.4

Chabad tells people working with non-orthodox parents who were convinced to put their children in a Chabad-directed school:

     In order to be successful in involving and bringing families closer to Yiddishkeit, we, the administrators and teachers, need to establish warm and positive personal relationships with individual families. They then feel comfortable with us, trust us and want to work with us.
     Once parents feel that we do, indeed, care about them on a personal level, they will then be more inclined to become involved with the school's programs. With friendly encouragement they will begin to make personal commitments to mitzvos as well. The more exposure and contact we have with the families the closer they will become. 5

     Without going into a tirade about campus kiruv, a New York Times article about the Rebbe mentions that "one Reform group attacked him for luring non-Orthodox children to Hasidic lives in which they rejected the values of their parents."6

     What BuzzFeed lists: "Rebellion is Revelation" and states:

The Rebbe’s approach declared, “Finally the iceberg of America is beginning to melt! Finally, its young people are demonstrating that conformity is not the sum of life’s goals! They have smashed the idols of false progress — they need now only be led back to the living waters of their heritage.7

     What BuzzFeed leaves out: While refusing to conform to the norms of the secular world may be seen and celebrated in a positive light, try telling a person living in the Chabad world that they don't need to conform to the standards of their ultra-orthodox community and see what they say. Both women and men who wish to leave Chabad and orthodoxy struggle to retain custody of their children. Women often struggle to obtain a proper get (Jewish divorce) from their husbands. Families often completely shun their grown children who refuse to conform and opt out of orthodoxy. A double standard exists in this world: if you refuse to conform to the secular and/or non-orthodox worlds, you are celebrated. If you refuse to conform to Chabad's strict orthodoxy--which is not the same happy-go-lucky orthodoxy sold to you at the Shabbos table--you are rejected.

      What BuzzFeed lists: "The Power of the Feminine Soul" stating that:

When the world struggled with including women within the rubric of Jewish tradition, the Rebbe had already long empowered women to be leaders and thinkers, masters of Jewish future and bringers of light in the world.8

     What BuzzFeed leaves out: While this sounds nice on paper, this is specifically about Judaism, and not the world at large. This also neglects to mention that women must follow certain gender-based laws within Judaism, as interpreted by the Lubavitch movement. Women are still bound by the same laws of orthodoxy as all orthodox women. For example, women must follow the Rebbe's orders that they cover their hair specifically (and are often chastised by other women if they don't,) women are told how to dress, and young girls are groomed from the time they are in school on how to be a proper daughter of Israel--according to Chabad's teachings. Women's issues are sugar-coated by apologists who still bow to the religious patriarchy which still enforces many antiquated beliefs.

     What BuzzFeed lists: "No person is far gone." Chabad is famous for the outreach work they do to Jews in prison. The article states "even someone imprisoned for crimes committed, could not be overlooked or ignored and can and should be rehabilitated and activated for good."9
     What BuzzFeed leaves out: While the Rebbe may have been a great guy for bringing Judaism to the tinok shenishba (Jews who aren't religious due to ignorance) in prison, believing that he/she can be spiritually reformed, the same belief isn't always held for those believed to be heretics and apostates. Heretics and apostates are often excommunicated, cast out from both family and community, sometimes out of fear that they will have a negative influence on others in the community. In a nutshell: criminals--not far gone, people leaving Chabad and orthodoxy--far gone.

     What BuzzFeed lists: "Joy." The article states "Judaism deserved not to be mourned and eulogized, but to be celebrated."10
     What BuzzFeed leaves out: Even in living Judaism with joy, it is still orthodox-centric. Mixed dancing is prohibited, men are not allowed to listen to women sing, and all joyous activities must still follow orthodox guidelines. As for Judaism being celebrated, I do wonder about the balance of joy. While there are some families where fathers are taking a more active role in childcare and home-related chores, I know that there are many that aren't, or that traditionally haven't, and while men are out farbrenging (a farbrengen is a joyous Chasidic celebration,) the women are often at home, caring for children.

     What BuzzFeed lists: "Always Practical." The Rebbe wanted people to do mitzvot (commandments,) often translated as "good deeds." He felt that it was more important to do something--no matter how simple, rather than nothing.
     What BuzzFeed leaves out: The motivation is that every mitzvah/deed that a person does brings Moshiach (the messiah) and redemption closer. Getting non-orthodox Jews to help Chabadniks score points by agreeing to put on tefillin (phylacteries) or make a blessing on an apple and honey for Rosh Hashanah may seem innocuous, but understand why these things are being pushed.

     What BuzzFeed lists: "We are All One Community." The article states "as the Rebbe told then New York Mayor David Dinkins, “We are one side. We are one people, living in one city, under one administration and under one G-d.”11
     What BuzzFeed leaves out: The Rebbe may have felt that "we are one people" but I have to wonder when there is infighting between sects, the infighting within sects, hateful and condescending comments often made about the Conservative, Reform, and other liberal denominations, racism, and the shameful elitism often found in online Chabad forums.



     What BuzzFeed lists: "Harness Technology."

The Rebbe . . . considered [technology] a valuable component to achieving greater good.
Using the latest means of communication, the Rebbe encouraged that radio in the 1950s, satellite in the 1980s and Internet in the early 1990s all be used to promulgate knowledge and education. When technology was harnessed properly, he taught, it not only was not a negative, but itself a portent G-dliness[sic] and goodness in the world.12

     What BuzzFeed leaves out: Technology is a very important tool in Chabad's method of kiruv. They have a huge, active website, and each Chabad House around the world appears to have a website that is linked to the main site. Their program calendars are listed, as are the services that they offer. Chabad also uses technology to keep in touch with their shluchim (emissaries) who often live far from their families, friends, and communities. Children of shluchim often use the internet as an educational tool. It's not that the Rebbe is telling you to spend your days and nights on Facebook, but rather that technology can be used to their benefit in furthering their own outreach goals.

     What BuzzFeed lists: "Think Global." This brief section is simply about the thousands of kiruv workers sent to live and work all over the world, in order to missionize non-orthodox Jews.
     What BuzzFeed leaves out: This isn't quite the same global thinking that environmentalists have in mind.

     What BuzzFeed lists: "Act local." The article mentions that "emissaries are largely funded locally, forming a holistic part of the local community."13
     What BuzzFeed leaves out: Actions cannot take place without funding. While Chabad programs are often highly subsidized with a suggested donation and a pay what you can/we won't turn you away attitude, the truth is, shluchim often live on community donations and receive very little funding from the main Chabad offices, and usually only during the first year. This is one of the reasons why Chabad trains future kiruv workers in the fine art of fundraising. And yes, they're pretty good at it.

Works Cited
1. Goldman, Ari L. Rabbi Schneerson Led A Small Hasidic Sect To World Prominence. The New York Times. June 13, 1994.
2. BuzzFeed Community Member "Mordechail." 11 Ways the Lubavitcher Rebbe Forever Changed the World. BuzzFeed.com. June, 19, 2015.
3. Plotkin, Goldie, qtd. in Shlichus: Meeting the Outreach Challenge. Nshei Ubnos Chabad, 1991. p76.
4. Lerner, Nettie, qtd. in Shlichus: Meeting the Outreach Challenge. Nshei Ubnos Chabad, 1991. pp. 75-6.
5. Fajnland, Ronya, qtd. in Shlichus Outreach Insights. Nshei Chabad Publications. 1996. p.69.
6. Goldman, Ari L. Rabbi Schneerson Led A Small Hasidic Sect To World Prominence. The New York Times. June 13, 1994.
7. BuzzFeed Community Member "Mordechail." 11 Ways the Lubavitcher Rebbe Forever Changed the World. BuzzFeed.com. June, 19, 2015.
8. ibid.
9. ibid.
10. ibid.
11. ibid.
12. ibid.
13. ibid.

Call of the Shofar, Brainwashing, and Kiruv

     I just read "Confessions of a Shofar Staffer," written by Chabad member Shmuel Pollen, in which he discusses his experiences at the Call of the Shofar retreat. For those of us who believe that there is such a thing as deceptive kiruv, the similarities in Mr. Pollen's revelations are very similar to those experienced by people who look critically at Jewish outreach. If you were to switch the organizations from Call of the Shofar to any of the Big Kiruv organizations, you'll be able to see how Mr. Pollen may have experienced the very thing that many of us have been decrying for a while now. I am posting excerpts, but feel free to click the link in the first sentence to read the article in its entirety.

It suddenly occurred to me that this organization which seemed benign and elevating, was actually, a threat to our very souls.

How so?

Let me begin with the allegation that people who went to Shofar have been brainwashed. I dismissed this when I heard it. It seemed ridiculous to me. Then I thought to myself: If someone actually is brainwashed, how would he know? Wouldn't the brainwashing itself dictate to your brain that you're in line with reality? Wouldn't it convince you that what you believe now is even more real because you're "enlightened"? And wouldn't it dictate that anyone who says you're brainwashed just "doesn't understand?"

I came to the conclusion after some serious introspection that I actually was brainwashed, assuming the definition of brainwashing is being manipulated to believe something you otherwise would not have. It's possible for someone to brainwash another, while the brainwasher doesn't think that that's what he's doing. He may himself be brainwashed to believe that his work is holy. I believe that to be the case here.

     This is very interesting. Pollen's statement about brainwashing allows for the idea that those who are brainwashing others may be brainwashed himself, and doesn't even realize that is what he is doing. Yet, this is the very thing that kiruv workers scream that they are not doing. So I ask, is it possible that outreach workers do the same thing without even realizing it? If a Chabad member can suggest that Call of the Shofar people are doing it, it becomes impossible to argue that any outreach professional isn't engaging in the same brainwashing.

"That's a monumental change to our entire life's purpose -- in three days, mind you. How could we have given license to a man we know nothing about, to redefine our life's purpose?"

But isn't this what Chabad and other Jewish outreach groups attempt to do when they take students on weekend or week-long "retreats" and/or trips to far-off locales in order to "redefine [their] life's purpose?"

And now let's address the "experience". The great "feeling of closeness to G-d and to each other." This was the one I always continued to believe in. But when I started thinking about this differently, I started to wonder.

What did we actually feel there? Was it holiness? Was it G-d? Was it the soul?

      The above lines are very interesting. I've often wondered about those Israel experiences many of us have had. You know, those run by kiruv organizations that leave us with the same exact feeling of closeness to those around us and to what we are led to believe is "God." But let's face it. These experiences are contrived in order to convince us that we are feeling these things. Our feelings may be real, but are they based on reality? Or are they based on a mind-trip the leader of such an experience is taking us on?

According to the video Captive Minds that Rabbi She Hecht mentioned, it would appear otherwise. The suggestibility tactics used at Shofar are used at all kinds of vicious cults to create a euphoric experience.

Afterwards, the cult leader tells them that what you felt was G-d. That's what you got here: G-d. Only here. People who tell you to leave here? That's Satan trying to keep you from G-d.

    Wait a second. "Suggestibility tactics?" Being told that you are feeling God? The idea that anything holding a person back from observance is a manifestation of "the Satan?" This all sounds vaguely familiar.
     Upon further reading of the article, I saw that the leader of this Shofar program allegedly has Landmark Education credentials. I've known about Landmark for about twenty years, and I've known people who've gone through their programs and have appeared to become very changed after their experiences. I stand by those who deem Landmark a cult. But this post isn't about Landmark. To people involved in Landmark Education, it is not a cult. They may not see that there are cult tactics in use.
     Pollen laments:

That's a monumental change to our entire life's purpose -- in three days, mind you. How could we have given license to a man we know nothing about, to redefine our life's purpose?

And yet, doesn't this same thing happen in kiruv? How is this not the same? Mr. Pollen further states that:

We were sold a mind-game and told it's G-d, and now we believe this workshop is the best way to get close to Him (Sounds a bit like the definition of avoda zara, come to think of it).

     Again, I ask, isn't that what the different kiruv organizations do? They sell unsuspecting young people a bill of goods, in which they convince potential recruits that by doing what the kiruv professional (and his/her organization) says, they will be able to get close to God. What makes this any different from what Mr. Pollen has experienced? But then, Mr. Pollen says this, which convinces me that maybe he really doesn't see the parallels:

Every baal tshuva knows that happiness through freedom from rules leads only to misery. They found more happiness in living a Torah lifestyle made even more meaningful by its rules. 

How could we have allowed someone we barely know to make us forget this fundamental truth of why we're here in this world?Could it be we were in too much a state of suggestibility to notice what was wrong here? Doesn't that sound like brainwashing at a very deep level of your belief system?

     In this case, I think that it's easy to see that Mr. Pollen is upset to see so many of his brethren manipulated, yet, as he stated much earlier on, very often those doing the brainwashing may not realize they are brainwashing others, nor realize that they may be brainwashed themselves. He complains of this "brainwashing at a very deep level of your belief system." Perhaps it's a bit like recruiting non-orthodox students and challenging their beliefs with well-rehearsed arguments meant to awe and convince, and meant to leave them without a proper way to argue back.
     I don't expect that anyone in kiruv or in the orthodox world will agree with these comparisons. But they don't need to agree. But in this case, it sounds like many of us feel the same way: we don't want organizations attempting to use the very same techniques on our children or on us. We want the same respect that Mr. Pollen wants. We don't want to be unknowingly brainwashed by those who may not even know they're doing such things to us. Above all, the same legitimate feelings of having been spiritually violated that Mr. Pollen has experienced, are the same legitimate feelings that many of us who oppose deceptive kiruv have experienced.

Update: This post also appears as a link on The Cult News Network at http://www.cultnews.net/Scroll down to January 1, 2014 "Call of the Shofar, Brainwashing, and Kiruv."


 All quoted material from:
Pollen, Shmuel. Confessions of a 'Shofar' Staffer. ColLive. December 31, 2013.

Increase in College Campus Outreach Planned

(Photo Credit: Bentzi Sasson for Chabad.edu)

  (This is hopefully a glitch-free version of the previously posted piece.)
     The last weekend of this past June 2013, "more than 800 men, women and children gathered . . .  at the Sheraton Hotel in Parsippany, N.J., for the Chabad on Campus International Shluchim Conference, an annual event for the families who run Chabad Houses on university and college campuses around the world." This event was set up in order to exchange ideas, knowledge, and provide support, structure, and programming for the Chabad Houses on college campuses. Currently, there are over 191 Chabad campus centers, and, according to Sara Esther Crispe's article, Chabad is preparing to increase their campus outreach by 20%, in order to mark the 20th anniversary of the death of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson. In a country with thousands of colleges, (see recent statistics here) one might be inclined to think that 191 campuses worldwide shouldn't concern anyone. But if you consider that there are other Jewish outreach groups making their homes on and around college campuses, it's something to think about. And to bring it all home, Rabbi Yossy Gordon, Executive Vice President of Chabad on Campus "shared some astounding statistics highlighting the impact that Chabad has on campuses throughout the world. He explained that any given week there are 12,000 students learning Torah, 9,000 attending Friday night Shabbat dinners, and 81,000 active relationships currently being nurtured."
    At this conference "participants were introduced to new initiatives and support in areas like Torah-study classes and event programming, in addition to marketing, branding and fundraising." Notice the use of the word "marketing." These are their words, not mine. While many in the orthodox world of kiruv may not want to admit that what they are doing is marketing Judaism, this article, written for a Chabad news organization by a well-known writer in the Chabad online community, implies that support in these areas (marketing, branding, and fundraising) are important in coordinating outreach efforts to college students on campuses. It is further stated that "immediately following the conference, Chabad on Campus International Foundation launched right into action holding two full day seminars dedicated to fundraising and marketing techniques with an expert in the field." While I understand that many regular readers of this blog will say "yes, we already know that marketing is taking place," I want to point out that when I use the word "marketing," it's not just me editorializing--it is readily admitted by some organizations, in this case, Chabad.
     Whether or not this article was meant for my eyes, or the eyes of people possibly on the receiving end of Jewish outreach, it is important to note that the friendly Chabad family on campus is not just a random orthodox family who is nice enough to welcome you to their table for challah, songs, and gefilte fish. They have an agenda and are trained specifically to engage, to teach, to raise funds, and to turn you on to a specific branch of Judaism. They attend yearly conferences and courses, and maintain an extensive network with each other in order to offer support when needed. Campus kiruv is not just an innocent dinner invitation. As my local traffic and weather station often repeats, "know before you go."    



All quotes taken from:
Crispe, Sara Esther. Chabad on Campus Poised for Expansion. Chabad.org. July 5, 2013.

Is Chabad Ultra-Orthodox?

photo credit: http://umsenglishdepartment.blogspot.com/

     I spend a lot of time on this blog referring to "ultra-orthodox" outreach. Usually, unless otherwise noted, I am referring to outreach groups including Chabad. I bring this up because while perusing Chabad.org, the colorful, article-laden, information-rich website put out for those curious about all things Chabad and Jewish related, I happened upon an article in which that same question was asked. Here is Chabad.org's answer:

Is Chabad "Ultra-Orthodox?"

Chabad is referred to as an "Orthodox" Jewish movement because it adheres to Jewish practice and observance within the guidelines of Talmudic law and its codifiers. The prefix “ultra” is commonly used by media broadcasters, but it has no practical meaning. It is used to marginalize a group or to portray them as extremists battling with extremists of other religions.
Mother Theresa was never called “ultra-Catholic.” Albert Schweitzer was never “ultra-Calvinist.” Doctors Without Borders are not ultra-militant New-Agers. When a Chabad couple travel to a community, they are not interested in converts, in battles, or in brainwashing youth. They are only interested in sharing their Shabbat tables and the heritage that belongs to every Jew. A Chabad House is a “Jewish Center” and a Chabad rabbi is a rabbi, period.
If you hear Chabad described in the media as “ultra-Orthodox,” pick up the phone or fire off an email and complain. Tell them Chabad is a Jewish movement, without any labels, and they should describe it as such.1

     As that is a statement put out by Chabad, I'm hesitant to argue, after all, they probably know better than anyone else how to define themselves. However, I really think that their statement is simply one of semantics. According to the website MyJewishLearning.com, "the word "haredi" is a catchall term, either an adjective or a noun, which covers a broad array of theologically, politically, and socially conservative Orthodox Jews, sometimes referred to as "ultra-Orthodox." What unites haredim is their absolute reverence for Torah, including both the Written and Oral Law, as the central and determining factor in all aspects of life.... Certain groups of haredim, notably, but not exclusively, members of Chabad Lubavitch, do make contact with non-haredi Jews for the purpose of kiruv--encouraging others to adopt more stringent religious observance."2
     Ami Steinberger, a Jewish Press blogger, explains that "“Ultra-Orthodox” is the English term that describes a large group of Jews, whose religious practice tends to be very strict and whose dress remains very conservative, reminiscent of Eastern Europe before modernity. Many English speakers are familiar with another term that describes this group – Haredim..... [The term Haredi is further explained as meaning] "those who tremble before the word of God."3
     I completely understand why Chabad, who tends to define themselves as a movement and a philosophy, eschews the use of the term "ultra-orthodox." They don't want to appear threatening. Under the heading "Questions People Ask" in the handbook for outreach workers,  it's written that they find labels to be problematic because they divide people. To Chabadniks, one is simply a Jew. However welcoming and pluralistic this sounds, the late Lubavitcher Rebbe, Menachem Schneerson, is cited as having stated that "the doctrines and ideologies of the Reform and Conservative movements, can only be classed in the category of heretical movements which have plagued our people at one time or another, only to disappear eventually, having no basis in our everlasting Torah, the Torah of truth, the living Torah, Toras Emes, Toras Chaim."4 
     Rather than divide people by labels, it is better to get rid of the labels that the Chabad movement finds problematic. To them, all non-orthodox Jews appear to be equal as (non-orthodox) Jews. However, to Lubavitchers, Chabad is Chabad, and even though they may fall under the Hebrew term haredi, they never want to be called by the English translation "ultra-orthodox."

1. What is Chabad? Frequently Asked Questions. Chabad.org. http://www.chabad.org/library/article_cdo/aid/776104/jewish/FAQ.htm

2. Weiss, Raysh. Haredim (Charedim.) MyJewishLearning.com http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox/haredim.shtml
3. Steinberger, Ami. Ktzat Ivrit. The Jewish Press. com Blogs. January 30, 2013. http://www.jewishpress.com/blogs/ktzat-ivrit/in-hebrew-the-meaning-of-haredi/2013/01/30/
4. On Reform and Conservative Judaism. TrueJews.org. http://truejews.org/Igud_Historic_Declaration.htm

Upcoming News and A Non-Outreach Encounter

Upcoming News: This coming Saturday, March 9, 2013, at 7pm EST, I'll be a guest on The Kurdled Jew podcast over here. I'll be discussing "The Missionary Position" with hosts Arthur and Eli, and will cover all things related to dealing with missionaries, especially those of the kiruv variety. I hope you'll tune in. 
Later this week, The Beacon will be publishing an article of mine about one of the (many) aspects of kiruv/outeach that I find troubling. I'm particularly excited to have the opportunity to open up dialogue with the Modern Orthodox community on this issue. As soon as it is up on their website, I'll post the link.

     This morning found me in the supermarket, doing my weekly shopping with seemingly everyone in my town. I was dreading having to run into the Passover aisle for a box of  egg matzoh, one of two Passover weaknesses I have (the other being Polaner's seeded Raspberry preserves,) and must purchase weeks in advance of the holiday. I expected to find, amidst the holiday displays of matzoh and gefilte fish, young orthodox women giving out booklets on holiday observance. The thought of having to navigate already crowded aisles with a full cart was mind-numbing, and while I'm usually open to conversations with strangers, I was in a rush to get home. Much to my surprise, the section reserved for Easter and Passover shopping was relatively empty, save for two couples who reminded me of the parents of my childhood friends.
     The slender woman with the large glasses and the most incredible brown Jew-fro I've ever seen, was discussing their Passover shopping with her husband, who held a case of Yartzeit candles. She stood with her arms folded over the shopping cart handle, listing the pros and cons of purchasing their kosher for Passover perishables during this shopping trip. The other couple stood by the immense stacks of matzoh, deciding which five pound box to take home.
     The few minutes that I spent in that section of the store, observing these couples--both women in pants,  their hair uncovered, talking with their husbands who wore neither kippahs nor hats, and filling their carts--these few minutes made a huge impact on me, and reminded me why I'm involved in anti-kiruv activism. Moments like these, when I catch regular Americans who happen to be Jews, engaging in something as mundane as shopping for an upcoming holiday, give me a feeling of contentedness that I don't feel when I see Lubavitch women standing behind a table, handing out literature. People should be able to shop in peace, without pressure to conform to an orthodox standard, without their own observance being undermined by a stranger pushing his/her belief system because he/she doesn't approve of anything not orthodox. With so many Jewish holidays celebrating how people managed to maintain their beliefs in the face of opposition, contemporary non-orthodox Jews shouldn't have to face opposition from their orthodox counterparts in order to celebrate in a way that is personally meaningful.