Saturday, November 15, 2008

Why some Rabbis commit evil acts.

Dostoyevsky, in his books "The House of the Dead" and "Notes from the Underground" describes the process by which men acclimate themselves to evil acts. With all the news lately about Rabbis who have become molesters - even one young Frum fellow who just walked into a hospital room and started fondling an old man - you really have to ask yourself just how they work themselves up to having such chutzpah.

Dostoyevsky explains.

...Tyrrany is a habit. It grows upon us and, in the long rum, turns into a disease. I say that the most decent man in the world can, through habit, become as brutish and coarse as a wild beast. Blood and power intoxicate...

And sex, I would add.

...callousness and vice develop. The most abnormal things become first acceptable, then sweet to the heart and mind. The human being, the member of society, is drowned forever in the tyrant, and it is practically impossible for him to regain human dignity, repentance and regeneration.

Once such instance - the realization that such arbitrary power can be exercised - can infect all society, such power is seductive. A society which can watch this happen with equanimity must itself be basically infected.


No doubt about it - the "tyrrany" that the Ravs have authorized themselves to exercise over us has become a poison in Chereidi culture.

...Did they develop this pride to counteract the general scorn?

The scorn, that is, which they received back in the ghettos - modern society had no such scorn, of course, in the throes of multiculturalism. Yet they imagined the scorn of the ghetto continued to this day, and wrapped themselves in this mythology which will, in the end, become a self-fulfilling prophecy.

Was it strengthened by the awareness of the fear they inspire in their victims and their feelings of mastery over them? I can't say. Perhaps the ceremoniousness and theatricality of their appearance before the public contribute to the development of a certain haughtiness in them.

They of course, consider it a point of pride that they represent all that is "good and beautiful" in the world. But what happens to someone who has been so indoctrinated in this mythology, yet lives an everyday life that exposes the truth to be not nearly so rosy? Dostoyevsky gives us an account.

The more conscious I was of "the good and the beautiful," the deeper I sank into the mud, and the more likely I was to remain mired in it. But what struck me was the feeling that I had that, in my case, it wasn't accidental, that it was intended to be that way, as if that were my normal state rather than a sickness or depravity, so that finally I lost all desire to fight my depravity. In the end, I almost believed (perhaps I even did believe) that it actually was my normal state.

But in the beginning, what agonies I went through in this inner struggle! I didn't believe that there were others who went through all that, so I've kept it a secret all my life. I was ashamed (perhaps, even now, I am still ashamed). I reached a point where I felt a secret, unhealthy, base little pleasure...and forcing myself to think that I had again done something filthy, that what was done couldn't be undone. And I inwardly gnawed at myself for it, tore at myself and ate myself away, until the bitterness turned into some shameful, accursed sweetness and, finally, into a great, unquestionable pleasure.

Yes, yes, definitely a pleasure! I mean it!

..I'll explain to you. I derived pleasure precisely from the blinding realization of my degradation, because I felt I was already up against the wall, that it was horrible but couldn't do otherwise, that there was no way out and it was no longer possible to make myself into a different person, that even if there were still enough time and faith left to become different, I would want to change myself, and that, even if I wanted to , I still wouldn't have done anything about it, because, actually, there wasn't anything to change into.


This is an important psychological point - if Chereidi Judaism is the top pinnacle of human existence and yet "didn't work" for these men to keep them from horrible sin - what else is there? In their minds, there IS nothing else! They, the Ravs, ARE the highest beings on earth, Hashem's spokespersons, the real makers of the Torah - giving up this position of power and admitting that in spite of all their "learning," they have turned out to be a defective, evil soul is simply more than they can bear, so they justify it to themselves.

Finally, the most important point is that there's a set of fundamental laws to which heightened consciousness is subject so that there's no changing oneself or, for that matter, doing anything about it. Thus, as a result of heightened consciousness, a man feels that it's all right if he's bad as long as he knows it - as though that were any consolation...But then, it is in despair that we find the most acute pleasure, especially when we are aware of the hopelessness of the situation.

This incredibly self-indulgent reasoning works well, until they get caught. Then, instead of admitting their culpability and evilness, they lash out. They CAN'T be evil, because Torah and "learning" don't lead to evil, therefore the fault must always be put on someone else, some LESSER BEING who DARED to make them appear evil to their community and to the world. Since it was their sense of entitlement in large part that led to their sin in the first place, their sense of entitlement leads them not to confess and repent, but to inflict every sort of punishment they can devise on their poor hapless victims! Says Dostoyevsky:

...Now let's see how things are with people who are capable of revenge and, in general, of taking care of themselves. When the desire for revenge takes possession of them, they are drained for a time of every other feeling but this desire for revenge.

...if we take [this] antithesis of a normal man, [this] man of heightened consciousness, who is a test-tube product rather than a child of nature (this is almost mysticism, my friends, but I have a feeling that it is so), we find that this test-tube man is so subdued by his antithesis that he views himself - heightened consciousness and all - as a mouse rather than a man.


We know now, in this day and age, that bullies act the way they do precisely because they feel inferior and threatened - and the Rabbi who molests would certainly feel threatened by his accusers. And he is most certainly an unnatural person, the product of a test-tube, the ghetto mentality that doesn't exist in open society.

So, even if he's a mouse with a heightened consciousness, he's still nothing but a mouse, whereas [his antithesis] is a man. So there. And, what's more, he regards himself as a mouse - no one asks him to do so. That is a very important point.

Now let's look at this mouse in action. Let's assume it has been humiliated (it is constantly being humiliated) and that it wishes to avenge itself.


The fact that the humiliation is at first a self-inflicted wound, a result of the evil acts this person has done, in no way lessens the desire to exercise power and inflict that power on other "lesser beings." It may even be true that most Rabbis who molest were themselves molested as children, or perhaps abused physically, emotionally, or spiritually. Or maybe this person acquired their taste for forbidden fruit from their own yetzer hara. The arrogance and pride of this person, this Rabbi of Chereidi Judaism, the highest type of human being, still drives them to lash out at those who DARE to expose their evilness.

It's possible too that there's even more spite accumulated in it than in l'homme de la nature et de la verite. The nauseating, despicable, petty desire to repay the offender in kind may squeak more disgustingly in the mouse than in the [ordinary man].

Now we come to the act of revenge itself. In addition to being disgraced in the first place, the poor mouse manages to mire itself in more mud as a result of its questions and doubts. And each question brings up so many more unanswered questions that a fatal pool of sticky mud is formed, consisting of the mouse's doubts and torments as well as the gobs of spit aimed at it by the practical men of action, who stand around like judges and dictators and laugh lustily at it till their throats are sore. Of course, the only thing left for it to do is to shrug its puny shoulders and, affecting a scornful smile, scurry off ignominiously to its mousehole. And there, in its repulsive, evil-smelling nest, the downtrodden, ridiculed mouses plunges immediately into a cold, poisonous, and - most important - never ending hatred.

For forty years, it will remember the humiliation in all its ignominious details, each time adding some new point, more abject still, endless taunting and tormenting itself. Although ashamed of its own thoughts, the mouse will remember everything, go over it again and again, then think up possible additional humiliations. It may even try and avenge itself, but then it will do so in spurts, pettily, from behind the stove, anonymously.


Which is why they strike out by way of thugs, of social terrorism, hitting the victim's children and their livelihood indirectly, behind a screen of other like-minded Ravs, instead of repenting and confessing. Their need to BE RIGHT and justify themselves makes them mentally unbalanced - unable to see that they're not fooling any objective observer. Indeed, they know that they don't have to fool the nonobjective observers - those Chereidi fanatics who will never believe their evilness ever existed, because they have bought hook, line, and sinker themselves into the myth that Chereidi Judaism and the Rav's "learning" makes them elevated beings who cannot sin. The Sinner makes himself out to be a martyr, and the blind followers buy it - and as long as they can milk this thought, they have hope of keeping their sins unacknowledged and therefore their power structure intact.

But it is precisely this cold, sickening mixture of hope and despair, this deliberate retreat to a tomb under the floor for all these years, this artificially induced hopelessness, of which I'm still not convinced - this poison of thwarted desires turned inward...

After all, they may be milking their "martyr" complex and enjoying it for all it's worth, but the resulting scrutiny prevents them, for the most part, from being able to engage in their chosen perversity.

...this feverish hesitation, the final resolutions followed a minute later by regrets - all this is the gist of the strange pleasure I've mentioned. This pleasure is so subtle, so evasive, that even slightly limited people, or people who simply have strong nerves, won't understand the first thing about it.

So it is these horrible insults and humiliations, inflicted on us by [those who expose our perversity], that generate a pleasure that sometimes reaches the highest degree of voluptuousness. ...Well, [it's true], there's voluptuous pleasure in all this degradation and in the realization of it.


The arrogant Rabbi who believes himself so much above "lesser beings" to engage in this sort of thing in the first place will only relish in the attention, both from those who support his "martyr comples" and those who revile him as a pervert - it matters not which! We who cannot understand this behavior ask ourselves:

How can one, after all, have the slightest respect for a man who tries to find pleasure in the feeling of humiliation itself?

But his loyal colleagues and followers don't see it that way. Their indignation is genuine, because they have so much invested in the myth of Chereidi superiority that they cannot acknowledge challenges to it of any sort, much less devastating challenges of this sort.

Remember when I spoke of vengeance? It is said that a man avenges himself because he thinks it is the just thing to do. This implies that he has found the primary reason, the basis for his action, which, in this case, is Justice. This gives him a foolproof peace of mind, so he avenges himself without qualms, efficiently, certain throughout that he's acting fairly and honestly.

A sociopath, in other words.

But I can't see any justice or virtue in vengeance, so if I indulge in it, it is only out of spite and anger. Anger, of course, overcomes all hesitations and can thus replace the primary reason precisely because it is no reason at all.

...Who was it that first said that man does nasty things only because he doesn't know where his real interests lie, that if he were enlightened about his true interests, he would immediately stop acting like a pig and become kind and noble? Being enlightened, the argument goes on, and seeing where his real advantage lay, he would realize that it was in acting virtuously. And since it is well established that a man will not act deliberately against his own interests, it follows that he would have no choice but to become good. Oh, the innocence of it!

...But men love abstract reasoning and neat systematization so much that they think nothing of distorting the truth, closing their eyes and ears to contrary evidence to preserve their logical constructions.


This applies both to the molesting Rabbis who justify themselves in their own minds and to their loyal followers who cannot acknowledge that great Torah "learning" did nothing to stop the evil acts from occurring.

Reason is only reason, and it only satisfies man's rational requirements. Desire, on the other hand, is the manifestation of life itself - all of life! ...And although when we're guided by our desires, life may turn into a messy affair, it's still life and not a series of extractions of square roots.

We touched on this some in Decline of the West, how Chereidi Jewish Culture has become nothing but mathematical-type formulas for every waking moment of the day, draining life of joy. Most people can't live in such a machine-like world, so "safe" yet so devoid of life and a feeling of being alive.

Now, human nature is just the opposite. It acts as an entity, using everything it has, conscious and unconscious, and even if it deceives us, it lives.

...But let me repeat to you for the hundredth time that there is one instance when a man can wish upon himself, in full awareness, something harmful, stupid, and even completely idiotic. He will do it in order to establish his RIGHT to wish for the most idiotic things and not be obliged to have only sensible wishes.


And the education that the Chereidi receive, instilling in them the sense that they are the most elevated beings on earth, only strengthens this arrogance.

Desire, of course, can, if it wishes, agree with reason, especially if one uses it sparingly, never going too far. Then desire is quite useful, even praiseworthy. But in reality, desire usually stubbornly disagrees with reason...

We always want what we can't have, that's just the yetzer hara at work - but a Cheredi Rav, of course, is supposed to have everything good and beautiful already. They've got it all figured out, don't they? At least that's what they tell the BT's - "we've found perfection!" Problem is, that doesn't leave much except the bad and the ugly to desire. It's not surprising that more and more Chereidi succumb, if not to sexual perversion then to greed, or coveting, or whatever. Not at first, of course. Or at least not publically - why, the most amazing thing you hear in defense of these molesting Ravs is what great humanitarians they were, much much they gave to charity! As Dostoyevsky laments:

And here's what happens all the time: good and reasonable men, sages and humanitarians, try to live constantly good and sensible lives, serving, so to speak, as human torches to light the path for their neighbors, to prove to them that it can be done. And what comes of it? Sure enough, these lovers of mankind sooner or later give up, some in the midst of scandal, and often quite and unseemly one, too.

Very unseemly, lately.

I believe this is so, and I'm prepared to vouch for it, because it seems to me that the meaning of man's life consists in proving to himself every minute that he's a man and not a piano key. And man will keep proving it and paying for it with his own skin - he will turn into a troglodyte if need be.

Well, that's one way to put it: Will turn into a molester, in these cases. So there it is, class. Dostoyevsky's insight applied to the question of why Rabbis become molestors. It's not a mental illness, but a Cultural one. A taught one. One that will continue to manifest as long as the false teaching remains the same.

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