Most Wanted: The Big, Bad Butchers and Bullies of Agriprocessors |
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by Shmarya Rosenberg, July 24, 2008 |
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On May 12, 2008, 900 federal and state law enforcement personnel raided Agriprocessors, the country’s largest kosher slaughterhouse. They arrested almost 400 illegal alien workers and had outstanding warrants for hundreds more. On the day of the raid, more than two thirds of Agriprocessors’ workforce was illegal.
Reports of horrific worker abuse by Agriprocessors quickly surfaced, and a federal official present during the raid called conditions at Agriprocessors “medieval.”
It was the largest single-site immigration raid in US history, but the raid was not the first time Agriprocessors or its owners, the Rubashkin family of Chabad hasidim, have been in trouble with the law.
These are your kosher butchers:
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Aaron Rubashkin, a Russian-born Brooklyn butcher and Chabad-Lubavitch hasid with widespread business interests, founded Agriprocessors in 1987 after buying an abandoned slaughterhouse in Postville, Iowa. |
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Ordained by Chabad, Sholom M. Rubashkin pursued a career as a Chabad House rabbi. In 1987, he was compelled by his father to leave the rabbinate and take over the on-site operations of Agriprocessors in Postville. |
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The husband of Abraham Aaron Rubashkin’s daughter Sarah, Balkany is notorious for his practice of bundling campaign contributions to skirt federal campaign finance law, handing envelopes full of checks from various Balkany-Rubashkin family members to politicians. Balkany’s largess largely benefits Republican candidates, and his bundled contributions give him – and his father-in-law – aggregated influence. In 2003, Balkany was detained on charges he misused $700,000 in HUD grant money intended for handicapped toddlers. Most of the money had been transferred by Balkany into bank accounts controlled by his children, including at least one in Israel. Balkany also used this grant money to pay his personal credit card bills and to pad his personal bank accounts. In a deal with the US Attorney’s office, Balkany – who claimed his actions were sloppy accounting practices, not theft – agreed to make restitution and to refrain from seeking any more federal grants. He was never prosecuted. Balkany has been implicated in other scandals involving government funds and is now barred from lobbying Bureau of Prisons officials after allegations of bribe-taking surfaced. Balkany also tried to have a Jewish aide to then-US Senator Daniel Patrick Moynihan excommunicated after the aide wrote memos detailing Balkany’s strong-arm attempts to force the Israeli government to use US aid money for Balkany’s pet projects in Israel.
In an attempt to end Orthodox justice group Uri L’Tzedek’s boycott of Agriprocessors, while officially representing Agriprocessors and his father-in-law at a meeting in mid-June, Balkany reportedly threatened the Orthodox justice group’s leadership in a manner eerily reminiscent of Tony Soprano. |
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The elder son of Abraham Aaron Rubashkin has a criminal record stretching back twenty-five years. He was arrested in 1983 for felony assault and rioting (he later pleaded guilty to misdemeanor charges). As noted above, in 1995 he and his father were caught collecting union dues from their Cherry Hill Textiles employees but keeping the money for themselves. The National Labor relations Board forced the Rubashkins to repay the money taken with interest, and banned their attorney from practicing before the NLRB for six months. In 2002, Moshe Rubashkin was arrested for bank fraud. He pleaded guilty and served almost two years in Fort Dix Federal Prison. Just months after his release, Moshe Rubashkin was elected president of the Chabad-Lubavitch-controlled Crown Heights Jewish Community Council, which annually receives and administers millions of dollars in government funds. Late last year, Moshe and his son Sholom (the nephew of Agriprocessors’ CEO/VP Sholom M. Rubashkin) were indicted on federal charges related to the family’s abandoned textile mill in Allentown, Pennsylvania, which burned in a series of suspicious fires. Although the family engaged in a convoluted cover up meant to hide ownership of the property and defraud the EPA and the city of Allentown, Moshe Rubashkin was only charged with illegal storage of hazardous waste. His son was charged with knowingly making a false statement to federal authorities. Both charges are felonies.
Originally due to be sentenced on July 16, the government agreed to postpone sentencing until November 3 to allow Moshe Rubashkin and his son more time to repay the $450,000 they owe the EPA. The rub? The money for this repayment appears to be coming from other Rubashkin family members who themselves draw their income from Agriprocessors and related companies, not from Moshe Rubashkin himself. When pressed, an official close to the case could not explain the need to allow Moshe Rubashkin and son to remain free to facilitate this repayment. |
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The noted constitutional attorney has long served as legal counsel for Agriprocessors, and Lewin is also closely connected to Agudath Israel of America, the ultra-Orthodox advocacy organization. As I first reported in late 2004, on October 23, 2003, Agudath Israel officials, and, I’m told, Lewin, along with rabbis from various kosher supervisions, met with senior USDA staff in Washington. My sources tell me that Lewin did not disclose his connection to Agriprocessors. The subject of that meeting was a USDA directive that outlawed “sawing” during religious slaughter. Agudath Israel claimed the directive’s current language could easily be misinterpreted by USDA inspectors and would, they feared, be used incorrectly to stop kosher slaughter. The USDA agreed to change the language and relied heavily on Agudath Israel – and, it seems, Nathan Lewin – to write a new directive. What made its way into that new directive? Approval of a second cut to “facilitate bleeding” – the basis for Agriprocessors’ meat hook throat-ripping exposed by PETA. During the furor surrounding exposure of that throat-ripping, Lewin played the Holocaust card, comparing PETA to Nazis and alleging PETA’s true aim was to end shechita. In the days immediately preceding the release of PETA’s undercover video, Lewin told a sympathetic reporter for the New York Sun that he, as Agriprocessors counsel, had offered to discuss with PETA and, if necessary, resolve any problems at Agriprocessors. PETA, Lewin claimed, never responded to him. The actual letter Lewin sent to PETA – now posted on PETA’s website – shows that Lewin misrepresented the tone of his letter and that Lewin and Agriprocessors did not offer to meet PETA. At the close of Agudath Israel’s national convention in November 2004, on the eve of the release of PETA’s exposé, Agudath Israel leader Rabbi Chaim David Zwiebel asked the convention for a unanimous vote condemning PETA and supporting Agriprocessors. He got that vote – even though no one voting except for Lewin had seen PETA’s evidence. The USDA, in response to PETA’s video and other documentation, conducted its own investigation and found that Agriprocessors violated the Humane Slaughter Act. It also found its inspectors took illegal gifts from Agriprocessors and often slept or played computer games on the job. The USDA kept that decision secret for almost one year, while the US Attorney for Northern Iowa declined to prosecute. PETA forced release of the damning USDA findings by filing and actively pursuing Freedom of Information Act requests against the agency. |
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America’s “fastest growing” PR firm counts Agriprocessors, Paris Hilton, "Girls Gone Wild" producer Joe Francis, a handful of Israeli politicians, Pastor John Hagee, and various hip hop artists among its clients. Headed by CEO (and former Betar-USA head) Ronn Torossian and SVP Juda Engelmayer (owner of the Lower East Side icon Kossor’s Bialys), 5W was caught impersonating critics of Agriprocessors online. 5WPR at first denied the impersonations, and then blamed them on an unnamed “intern.” The problems for 5WPR multiplied when it became clear the “intern did it” excuse was not credible. In the wake of the massive immigration raid that crippled it, Agriprocessors promised to comply with the law and to begin a new era of ethical business. Despite those promises, Agriprocessors continues to retain 5WPR. |
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An Englishman in Nablus: To Shechem and Back in Five Hours |
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by Michael Green, July 10, 2008 |
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11.05pm: Jaffa Gate, Old City, Jerusalem.
Far from the madding crowds flowing out of Jerusalem’s ancient stone walls, a white car was waiting at the bus stop down the hill, ready for the first leg of our journey to another holy city, one less trodden by tourists: Shechem (or Nablus, as it’s commonly known). Kever Yoseph, the Tomb of Joseph, son of Jacob, lies in the center of Nablus, which has a population of over 160,000 souls, making it the largest Palestinian city – and also one of the most hostile. In brighter days Jews could worship there freely but the Kever now falls under Palestinians Authority Area A and is thus forbidden for Israeli citizens to enter the city. The only way there is under cover of darkness – and with an army escort. So be it.
11.40pm: Ofra, West Bank.
Within seconds of getting out of the car, an American in his 20s ran towards us, gleefully waving a book in the air--On Killing: The Psychological Cost of Learning to Kill in War and Society--whilst muttering clichés about wimpy ‘liberals’. Welcome to Ofra, one of the first West Bank settlements established by the messianic right-wing Gush Emunim movement in the 1970s. We were early for our bulletproof bus but, in true Israeli style, we had to wait an hour before boarding. On the pavement, the atmosphere was starting to get festive, with a mix of starry-eyed settler youth, mainly from the central and southern West Bank, whose knitted skullcaps and long peyos dangled alongside those of the Breslav Hassidim, some of whom sneaked into the Tomb in 2003 in defiance of the military, leaving seven with gunshot wounds. But not everyone had registered with the authorities, a necessary requirement for entering ‘enemy territory’, leaving dozens stranded. It was too much for one teenager, who threw himself under the bus, narrowly missing its wheels.
12.13pm: Tapuach Junction, West Bank.
Word had spread that there was going to be a knisah [entrance] to Joseph’s Tomb, and the Tapuach checkpoint was packed with over 100 people trying to get in. Some had given up hope and resorted to davening in the middle of the road, whilst some ingenious haredim attempted to hide in the luggage compartment of our bus. Things were getting serious. It had been several months since the last Knisah, and it seemed like Joseph had never been so popular; “There’s lots of pent up demand,” said the American rabbi sitting next to me, who had prayed at the Tomb twice before--once recently with an army escort, and another time more freely in the 1990s, before the days of checkpoints and intifadas (and with half as many Jewish settlers in the West Bank).
12.55pm, Huwara Village, south of Nablus.
After leaving Tapuach, we found ourselves in a convoy with three other buses flanked by army vehicles, all of which soon came to a halt at the next Palestinian village where Jewish pilgrims were trying to outsmart the bewildered border police. Aizeh balagan. We took a right past the notorious checkpoint to which the village lends its name, and that serves to keep would-be terrorists from Nablus at bay whilst maintaining a virtual siege on the rest of the city. We climbed the hill in the direction of the Elon Moreh settlement (not a place I thought I’d be returning to so soon after my last jaunt there).
01.24am: Army checkpoint, somewhere east of Nablus.
The 50 people on the bus burst into song and chants of “Od Yoseph Chai” and “Yoseph, Yoseph, Yoseph HaTzaddik” as soon as we burst through the checkpoint. “It’s nothing physical, they just want kesher [contact] with the Tzaddik,” said the Rabbi. “It’s ridiculous. This is our land and we have to sneak in at the middle of the night.” The irony escaped him that the Palestinians in Nablus/Shechem feel the same: This is their land, but are barred from traveling freely inside it whilst settlers zoom through the checkpoints and freshly-tarmaced roads and with ease.
01.39am: Joseph’s Tomb, downtown Nablus.
We officially arrived. The tomb itself is a shadow of its former glory, covered in ash and rubble after being partially destroyed by Palestinian riots in 2000, but that didn’t dampen the euphoria of the crowd, who filled the building’s central chamber with songs of exultation. Outside, the streets were deserted, save for our bus and two army vehicles straddling them. I get the feeling that if the locals wanted to take a potshot at us, it wouldn’t be too difficult.
For once, I found myself in agreement with the rabbi: The situation was ridiculous. As exhilarating as it is to visit the resting place of our forefathers, the price to pay is steep: soldiers putting their lives on the line, whilst Nablus and the rest of the West Bank are on lock-down. No one wins. It’s a similar story at the resting place of Joseph’s mother, Rachel, sliced out of Bethlehem by the ominous separation wall, and the Cave of the Patriarchs in the walking Kafka novel that is present-day Hebron. Jews should have access to our holy places, but it makes me wonder if the apparatus of checkpoints and settlements encircling them help ensure our rights to them or the opposite? The experience of the last 41 years is less than conclusive.
02.27am: Evacuation, Joseph’s Tomb. Soldiers with loudhailers round up the excited worshippers, no easy task when half of them are tucking into the steaming cholent that appeared from nowhere (via Bnei Brak). After a pause at Tapuach, a hitchhike arrives and we’re homeward bound.
04.19am: Jerusalem, Israel. The car pulls in near King George Street, passing Israeli teenagers wandering home after a night on the town. I glide up the four flights of stairs, take off my Nike Air trainers, painted black by the soot from the Tomb, and head to bed to ponder the night’s surreal events.
Haredi's Most Wanted: The 5 Worst Offenders |
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by Shmarya Rosenberg, June 19, 2008 |
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Israel has no civil marriage or divorce, which means that every Jewish Israeli is at the mercy of the state’s rabbinic courts. During the past decade, ultra-Orthodox rabbis have wrested control of those state rabbinic courts from their more moderate Religious Zionist and Modern Orthodox peers. Now securely in control, they have begun to use this new power to de-legitimize those who came before them. What weapon are they using to do this? Conversion to Judaism. If a rabbi’s conversions are not recognized by the state, he is stripped of the authority needed to function and is essentially no longer a rabbi.
Last month, Israel’s ultra-Orthodox rabbinic judges voided hundreds, perhaps thousands of Religious Zionist conversions, creating a nightmare scenario where converts woke up one day—often years after their conversions—to find that they and their children had been ruled “goyyim.” The impact has not stopped at the Mediterranean. Converts in Europe, the Americas, and Australia now find their Jewishness under question. Even converts who have lived strictly Orthodox lives now must consider undergoing a second conversion procedure administered by ultra-Orthodox rabbis to clear up the “doubt”—“doubt” created by the ultra-Orthodox themselves. Many other converts, now less religious then at their conversion, or whose lives are not up to ultra-Orthodox standards, have nowhere to turn.
What follows is a brief list of the most involved ultra-Orthodox rabbis behind this mayhem—a rogues gallery, if you will, of ultra-Orthodox malfeasance.
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The leader (“Gadol Hador”) of non-hasidic ultra-Orthodox Jews (haredim). A life-long Jerusalemite, Elyashiv has waged a long, personal, and bitter war against Religious Zionism and the Chief Rabbinate. |
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As the Ashkenazi Chief Rabbi of Israel, it's not Metzger’s active presence in the conversion crisis that matters—it is his absence.
A Religious Zionist who has moved to the right, Metzger—who was put in office by Rabbi Elyashiv—lacks the advanced rabbinic qualifications necessary to serve as Chief Rabbi. He is not trained as a dayan (religious judge), and therefore cannot hold the position of President of Israel’s rabbinic court system—a key part of the job description of chief rabbi—or sit as a judge on a religious court. |
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A former Israeli Army rabbi who once spent a sabbatical at Yeshiva University in New York, Sherman moved to the religious right and is now a follower of Rabbi Elyashiv
and a Judge on the High Rabbinic Court. |
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Eisenstein is a close follower of Rabbi Elyashiv and a leading figure in the push to ban Modern Orthodox and Religious Zionist conversions. |
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A follower of Elyashiv, Tropper heads EJF, which seeks to convert non-Jewish spouses of mixed marriages to ultra-Orthodox Judaism—while at the same time marginalizing Orthodox rabbis who don’t march to Rabbi Elyashiv’s tune.
Like Elyashiv’s Israeli acolytes, Tropper has also revoked at least one conversion. |
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Religious Marketing: Is Your Toilet Paper Kosher? |
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by Tamar Fox, November 2, 2007 |
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Michael sent me a link to this fascinating article in the NY Times about how the ultra-Orthodox community in Israel is a complicated and basically isolated market with different rules and standards than secular Israeli society.
Your Phone Is Ringing: Don't worry--it's kosher
A Modern Marketplace for Israel’s Ultra-Orthodox
BEIT SHEMESH, Israel — When Larry Pinczower switches on his cellphone, the seal of a rabbinate council appears. Unable to send text messages, take photographs or connect to the Internet, his phone is a religiously approved adaptation to modernity by the ultra-Orthodox sector of Israeli life.
More than 10,000 numbers for phone sex, dating services and the like are blocked, and rabbinical overseers ensure that the lists are up to date. Calls to other kosher phones are less than 2 cents a minute, compared with 9.5 cents for normal phones. But on the Sabbath any call costs $2.44 a minute, a steep religious penalty.
“You pay less and you’re playing by the rules,” Mr. Pinczower, 39, said. “You’re using technology but in a way that maintains religious integrity.”
A community of at least 800,000 people — out of 5.4 million Jews living in Israel, a country of 7.1 million — the ultra-Orthodox, though comparatively poor, form a distinct, growing and important market, and Israeli companies are paying attention. While there are rabbinical strictures against watching television, using computers for leisure, immodest attire and unsupervised mixing of men and women, the Israeli market economy has adjusted in creative and surprising ways.
The article treats the idea of a separate market for a religious group like it’s incredibly novel, but of course there’s plenty of it here in America. Veggie Tales are for evangelical kids, and there are Muslim cell phones. Communities with particular or unusual needs are generally able to command a small market of their own. To me, this article seems to be more about religious intolerance within the frum community than anything else. There’s a whole section about how psycho people are in Ramat Beit Shemesh B and we have heard this before. Instead of marveling at how much toilet paper frum people buy, how about trying to figure out a way of dealing with haredim who will throw hot oil on a man trying to run a kosher pizza restaurant? Just saying.
Jews Call for Blood of Harry Potter |
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by Eli Valley, July 17, 2007 |
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JERUSALEM: The figure responsible for Israel's latest religious row is a bespectacled British teenager who is gifted with magical powers, world famous and entirely fictional.
The synchronized worldwide launch of "Harry Potter and the Deathly Hallows," the seventh and last installment in the wildly popular series, falls at 2:01 a.m. local time this Saturday — on the Jewish Sabbath, when Israeli law requires most businesses to close.
With Israelis already clamoring for "Deathly Hallows," many bookstores are planning to launch the book on time anyway. That has drawn fire from Orthodox Jewish lawmakers, including Industry and Trade Minister Eli Yishai, who threatened to fine any store that opens Saturday.
"Israeli law forbids businesses to force their employees to work on the Sabbath, and that applies in this case as well. The minister will fine and prosecute any businesses which violate the law," said Roei Lachmanovich, a spokesman for Yishai, of the ultra-0rthodox Jewish Shas party.
Avraham Ravitz of the United Torah Judaism Party slammed the Potter books for their "defective messages."
"We don't have to be dragged like monkeys after the world with this subculture, and certainly not while violating our holy Sabbath," Ravitz said in a statement.
A friend writes, "Stay tuned for the sequel, Harry Potter and the Wrath of the Pharisees. And if there was any doubt as to who is responsible for the death of young Harry, let me suggest a certain time-tested storyline proven popular in market segments the world over . . ."
Pick Your Poison: Black Hat or UZI? |
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by Laurel Snyder, February 23, 2007 |
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IDF: The beard gets in the way.Today at Haaretz, an Op-Ed on the Tal Law. And in case you don’t know, the Tal Law is:
a special exemption to the required military service in the Israel Defense Forces. It is provided only for Israelis meeting very specific criteria; Haredi men and women born in the Land of Israel (Eretz Yisrael) that have lived there up until their 18th birthday. To qualify women must be married no later than a certain age, and men must continue to study in a yeshiva until the age of 21.
I find this an interesting subject, not because I want to talk about whether or not enforced military service is good, or because I want to know what you think of the IDF in general… but because my gut reaction to the Tal Law is negative, although my support of American Conscientious Objectors is strong. Which makes me wonder what the difference is…
Am I just put off by the black hats? Why does this bug me?
In thinking it over, I’ve arrived at (of course) a few questions instead of answers. But mainly, I’m curious about WHY these particular people are exempt. That seems to be at the crux of the issue for me.
And this article explains the logic by saying that they:
…hoped the opportunity would encourage members of the ultra-Orthodox community to joint the workforce. At the time, former justice Zvi Tal admitted that the arrangement is unjust, but said the plan would be implemented for five years as a social experiment.
Hmmm. Is that it? Really? I was thinking it had something to do with the value of the work these guys were doing in Yeshiva… or their staunch religious opposition to the military… or maybe just the courtship of an orthodox voting block.
But UNJUST? This seems super lame to me. If this is the case, and they’ve admitted as much, how can they stand behind it?
See, when you’re (for example) a Quaker in the US, and so you get out of service, it’s because the very basis of your faith is in opposition to the military (in theory). Which I can understand. But the TAL Law doesn’t extend to an entire theological branch of Judaism. It’s based on enrollment in a Yeshiva. Which doesn’t make sense to me.
More than that, I can’t help thinking that it’s funny… I mean, if it’s wrong for these very holy Jews to fight, shouldn’t we all be aspiring to the same kind of religiosity (in their eyes)? Do they think everyone should quit fighting?
Help me out, folks? Educate me!
A big ol' THANK YOU to those crazy Haredim |
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by Laurel Snyder, January 5, 2007 |
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Thanks, Moishe, Shlomo, and Shmuel!Over at Haaretz today, I read that El Al has settled its dispute over whether or not to fly on Shabbat. Which is nice and all... even though I didn't know it was happening. It's always nice when agreements can be reached. Here's the gist:
The agreement signals an end to an unofficial boycott of El Al, which has led to losses of about NIS 1 million a day, according to an official at Israel's national carrier.
The agreement stipulates that El Al will appoint a rabbi to rule on instances of a perceived need for flights on the Sabbath. El Al has also committed to adhere to its general policy of not flying on the Sabbath.
It's funny, but I never even considered this issue. I'm such an American that when I read the headline, my reaction was, "That's CRAZY! Religious fanatics shouldn't be able to control the world like that. But then I got to thinking about how important the fringes are, for protecting our array of choices in the comfortable pluralistic middle we inhabit.
I thought about how, smack-dab in the middle of the bible belt, I was able to request a kosher meal when I was in the hospital delivering my son. About how I was then able to submit the bill for my mohel, after we had the circumcision at home, to Blue Cross.
And I realized that those aren't issues I'd boycott or scream over... because I don't think about them much, and if I had to eat a veggie plate instead, or eat the bill for a few hundred dollars, I'd do it, rather than making a fuss about my religious freedoms.
But I'm grateful that the fringes care enough to fuss, and I benefit from their efforts, even though they seem a little nutso to me. And this all makes me wonder about where I really stand... It makes me think I'm at least as lazy and uncomitted...
as they are fanatical.
So who am I to judge?