A Brooklyn court on Wednesday awarded $3.5 million to a Jewish gay activist who sued his cousin for allegedly molesting him for several years when he was a boy.
Chaim Levin, now 24, claimed in a Brooklyn Supreme Court lawsuit that he was repeatedly molested by his first cousin Sholom Eichler at a synagogue, at a relative’s home and at an upstate bungalow where the family vacationed.
Levin contended that between 1996 and 1999, he was forced to perform oral sex and was once sodomized with a pen by Eichler, starting when he was 6 years old.
The abuse mostly occurred at Eichler’s home on Eastern Parkway and the synagogue Vishnitz, on Montgomery St. in Crown Heights, according to the suit.
“It was pretty brutal. It was killing me, but I was too afraid to tell anyone,” Levin said.
A court referee ordered Eichler to pay Levin $1 million for pain and suffering and $2.5 million for future pain and suffering due to the repeated assaults, said Levin’s lawyer, David Krangle.
Eichler’s family owns Brooklyn’s largest Judaica store, but it’s unclear whether Levin will ever get the money awarded. The alleged abuser, who did not dispute the charges against him, moved to Israel shortly after the lawsuit was filed.
His lawyer did not return a call seeking comment.
The statute of limitations prohibited Brooklyn District Attorney Charles Hynes from taking action, a spokesman said.
Israeli prosecutors are also looking into allegations that Eichler molested Levin during a family trip to Jerusalem for a relative’s bar mitzvah in 1999, Israeli records show.
In 2004, Levin told a family friend about the abuse. The friend then brought the allegations to the dean of his yeshiva.
“The rabbi said he’d tell my parents, but that he would not disclose who the perpetrator was,” recalled Levin.
Levin welcomed the award, saying he hoped his case would help other victims in the insular Jewish community.
“I get to be the voice for many who don’t have a voice, and that counts for a lot,” he said.
“I don’t speak because I have the power to speak; I speak because I don’t have the power to remain silent.” Rav Kook z"l
Monday, June 17, 2013
A Woman’s Guide To Hasidic Street Harassment
Living in New York City means getting used to street harassment. In the past few years, my name has been Baby, Sexy, Bitch, and Hey You, Why Don’t You Smile? I’ve learned when to give the finger and when to hide. My friend Jen Dziura, a life coaching columnist, advises women that the best way to counter street harassment is to walk calmly up to the whistler or catcaller in question and politely let him know that he needs to learn how to speak to women in a respectful way.
It’s because of her that I finally said something to the Hasidic men who harass me in my neighborhood.
I live in South Williamsburg, Brooklyn. More specifically, I live on Broadway, which divides a mostly Dominican and Puerto Rican community from a Satmar Hasidic one. My Spanish is better than my Yiddish. When I want a bagel, I choose a Dominican bodega over a Satmar shop, since the men will accept money straight from my hand and the women don’t cluck at my sleeveless shirts. In the past, when I got a catcall or leer from a Hasidic man, I rolled my eyes and kept walking. But after a series of incidents where members of the Satmar community threatened women who rode their bikes through the neighborhood and even repainted bike lanes without permission, I decided that living-and-letting-live was overrated.
The first time I said something, he was a young guy, possibly in his late teens, standing about a block away from me. He looked past my Star of David pendant straight down to my breasts. “They’re nice,” he said loudly.
“Excuse me?” I walked right up to him.
“THEY’RE NICE,” he shouted, pointing at my chest, as if the problem had merely been a failure to hear.
“Are you married?” I asked him. His face went bloodless. He scurried away like an animal who had been caught making a mess.
The next time I got bolder. When a middle-aged man whistled at me from the front door of a yeshiva, I marched up to him and said, “How many daughters do you have?” He didn’t answer, but he didn’t whistle again.
Since then, I’ve tried to find specifically Jewish ways to address street harassment. “The Torah says a virtuous woman’s price is above rubies!” I once yelled back, although he probably didn’t consider me virtuous what with my ankles sticking out all sluttily. “Would you do that to Dvora? To Sarah? To Rachel?” I asked, not realizing that these men probably would have thought Rachel was a hottie. There is one move I still haven’t been bold enough to try yet, though: walking up to a dude, calmly touching his shoulder, and then announcing that I am menstruating.
I’m not sure if my one-woman campaign against Satmar street harassment has made any impact on their community or on the way that they think about women. Most of the men simply run away from me or act like they suddenly have an important text message to look at, but a few have told me that I should be flattered by any attention from a man. I informed one of them that my Jewish boyfriend spoke to me in a much more respectful manner and treats me like a person instead of walking cleavage, but that didn’t seem to go anywhere.
Street harassment is, sadly, a fact of life in many urban areas. There are entire websites and smartphone apps (like the excellent Hollaback NYC) devoted to helping women take down harassers. But why was it specifically Satmar street harassment that finally inspired me to stop grinning and bearing it? It was something about the fact that it was coming from inside my own community. Being able to use Judaism and Jewish language against these men and force them to examine their behaviors was something I couldn’t do with other kinds of harassers. The phone call, you see, was coming from inside the house.
Summer will be over soon, and I’ll be trading in short skirts and dresses for long pants and thick stockings. As it gets colder, fewer men will be huddled in front of buildings or strolling up and down the block. It’s possible that these men will remember me and know to avoid the uppity girl who yells at them when they’re just trying to pay her a compliment. It’s also possible that I haven’t affected them at all, and that attempts to shut them down using Torah bounced off of them like light particles. Either way, I think it’s been a little quieter on my block lately.
This piece originally appeared on HeebMagazine.com. Follow the author on Twitter at @SaveAssistants.
It’s because of her that I finally said something to the Hasidic men who harass me in my neighborhood.
I live in South Williamsburg, Brooklyn. More specifically, I live on Broadway, which divides a mostly Dominican and Puerto Rican community from a Satmar Hasidic one. My Spanish is better than my Yiddish. When I want a bagel, I choose a Dominican bodega over a Satmar shop, since the men will accept money straight from my hand and the women don’t cluck at my sleeveless shirts. In the past, when I got a catcall or leer from a Hasidic man, I rolled my eyes and kept walking. But after a series of incidents where members of the Satmar community threatened women who rode their bikes through the neighborhood and even repainted bike lanes without permission, I decided that living-and-letting-live was overrated.
The first time I said something, he was a young guy, possibly in his late teens, standing about a block away from me. He looked past my Star of David pendant straight down to my breasts. “They’re nice,” he said loudly.
“Excuse me?” I walked right up to him.
“THEY’RE NICE,” he shouted, pointing at my chest, as if the problem had merely been a failure to hear.
“Are you married?” I asked him. His face went bloodless. He scurried away like an animal who had been caught making a mess.
The next time I got bolder. When a middle-aged man whistled at me from the front door of a yeshiva, I marched up to him and said, “How many daughters do you have?” He didn’t answer, but he didn’t whistle again.
Since then, I’ve tried to find specifically Jewish ways to address street harassment. “The Torah says a virtuous woman’s price is above rubies!” I once yelled back, although he probably didn’t consider me virtuous what with my ankles sticking out all sluttily. “Would you do that to Dvora? To Sarah? To Rachel?” I asked, not realizing that these men probably would have thought Rachel was a hottie. There is one move I still haven’t been bold enough to try yet, though: walking up to a dude, calmly touching his shoulder, and then announcing that I am menstruating.
I’m not sure if my one-woman campaign against Satmar street harassment has made any impact on their community or on the way that they think about women. Most of the men simply run away from me or act like they suddenly have an important text message to look at, but a few have told me that I should be flattered by any attention from a man. I informed one of them that my Jewish boyfriend spoke to me in a much more respectful manner and treats me like a person instead of walking cleavage, but that didn’t seem to go anywhere.
Street harassment is, sadly, a fact of life in many urban areas. There are entire websites and smartphone apps (like the excellent Hollaback NYC) devoted to helping women take down harassers. But why was it specifically Satmar street harassment that finally inspired me to stop grinning and bearing it? It was something about the fact that it was coming from inside my own community. Being able to use Judaism and Jewish language against these men and force them to examine their behaviors was something I couldn’t do with other kinds of harassers. The phone call, you see, was coming from inside the house.
Summer will be over soon, and I’ll be trading in short skirts and dresses for long pants and thick stockings. As it gets colder, fewer men will be huddled in front of buildings or strolling up and down the block. It’s possible that these men will remember me and know to avoid the uppity girl who yells at them when they’re just trying to pay her a compliment. It’s also possible that I haven’t affected them at all, and that attempts to shut them down using Torah bounced off of them like light particles. Either way, I think it’s been a little quieter on my block lately.
This piece originally appeared on HeebMagazine.com. Follow the author on Twitter at @SaveAssistants.
Monsey Shul Newsletter rules that one cannot desecrate Shabbos for someone about to committ suicide

Yes, my dear readers, newsletters have now become poskim, on life and death issues!
Some idiotic newsletter in Monsey (I will not print the name of the newsletter just yet) issued an answer to the weekly question "Is threat of suicide sufficient Pikuach Nefesh to be Mechalel Shabbos?"
The brilliant answer, by the big Talmud Chochom? No, you cannot !!
The most disturbing part of the answer is that they back this asinine psak with a "Chasam Sofer" ...
Every yeshiva bocher knows that we do not pasken from any TShuvois.... but this "yukel" knows better!
I ask readers to call Hatzalah on Shabbos should something like this G-D Forbid ever happen to anybody you know and to disregard "am ratzesdeka" psakim!
R' Belsky keeps torturing Kolko's victim's father, eventhough Kolko himself admitted to molesting the victim?
This is getting very bizzare!
R' Belsky insists that Kolko's victim was actually abused by the victim's own father!
It gets crazier,
R' Belsky had previously issued a psak, that anyone who has direct information about sexual abuse, go directly to authorities.
So if R' Belsky has information that the victim was actually molested by the victim's father, why doesnt he follow his own psak and call the authorities with his information?
Ironically, Kolko himself admits that he molested the victim. Yes, it was only after two other victims came forward, but he admitted and explained in great detail to what he did to the victim.
The victim's father, was a well known Rav & Posek in Lakewood, and he did the right thing by going to Bais Din.. The Bais Din disbanded and did nothing, while Kolko continued taking sexual liberties with innocent children. The father became agitated and was afraid that Kolko will never be stopped by the Rabbis, so he asked Rav Sternbuch if he can go to authorities, and Rav Sternbuch gave him a heter to go to police and he went to the authorities.
Guess what happened?
The victim's father a well known and respected Rav was humiliated in his own shul in front of his own Kehilah and had to escape Lakewood, and move with his entire family to the Midwest, while the punk, an English Teacher by the name of Kolko is defended by none other that Rabbi Belsky. How crazy is that?
Read the following article by the Asbury press and cry!
The choice before a deeply religious father was one he never wanted to make.
His son had been molested by a fellow Orthodox Jew, and the local rabbis to whom he reported the abuse did nothing to remove the offender from his positions as camp counselor and schoolteacher.
The father had to choose: He could follow Orthodox tradition and allow the local rabbis to continue to handle the matter, or he could go to the police.
The father went to the police. Now the molester, Yosef Kolko, is headed to state prison.
But some in the community saw the father as the offender for involving the secular authorities in an Orthodox matter. He was ostracized from his community in Lakewood, where he was a respected rabbi, Ocean County prosecutors said. He resigned from his job at Lakewood’s prestigious rabbinical college and moved his family to the Midwest.
Now, debate swirls around the wisdom of the religious taboo that protects suspected abusers from authorities and defies state law.
The ancient taboo, known as “mesirah,” forbids Jews from turning over fellow Jews to secular authorities, but some say the concept is no longer relevant in today’s society.
“The bottom line is there’s no justification for not participating in the process for reporting these crimes,” said Rabbi Daniel Eidensohn, a psychologist in Jerusalem who has written three reference books on child and domestic abuse in the Jewish community.
As New Jersey law stands now, anyone with knowledge of suspected child abuse is mandated to report it to authorities, whether it be to police or child-protective services. But failure to report the suspicions is only a disorderly persons offense, which is why some state legislators want to come down harder on those who hide molester
State Sen. Christopher “Kip” Bateman, a Republican who represents portions of Hunterdon, Mercer, Middlesex and Somerset counties, sponsored a bill that would make it a fourth-degree indictable offense for anyone with knowledge of a child being sexually abused to fail to report the abuse. As a fourth-degree offense, failing to report sexual abuse of a child would result in up to 18 months imprisonment or a fine up to $10,000, or both.
To move the bill forward in the Democrat-controlled Legislature, Bateman relinquished sponsorship to state Sen. Donald Norcross, D-Camden. The measure was approved June 6 by the Senate Law and Public Safety Committee and is heading to the full Senate for a vote.
The impetus for the bill was not the Lakewood case, but that of convicted molester Jerry Sandusky at Pennsylvania State University, as well as cover-ups by the Catholic Church of sexual abuse by priests, Bateman said.
“If you look at Penn State, if a number of individuals had done what they were supposed to do, it would not have gone on,” Bateman said of the molestation at Penn State by Sandusky. “Sometimes the cover-up is as bad as the crime.
“With the Catholic Church, unfortunately, they have a terrible track record of moving these priests (accused of sexual abuse) from one parish to another,” Bateman said. “I’m hoping this (bill) will help.”
'I felt that children were in danger'
Ben Hirsch, co-founder of Survivors for Justice, a New York-based advocacy group for survivors of sexual abuse in Orthodox communities, said he knows of similar situations in Lakewood’s Orthodox community, where the organization also does advocacy work. In one case, a man suspected of sexually abusing a boy was sent to a prestigious yeshiva in Israel, Hirsch saidWhat came to light during the recent Kolko trial, through the testimony of the victim’s father, was that a number of rabbis in the community knew of the allegations of molestation against Kolko and did nothing to remove him from his positions as a counselor at Yachad, a summer camp run by Yeshiva Bais Hatorah School in Lakewood, and as a teacher at Yeshiva Orchos Chaim, also in Lakewood. That is what prompted the father to go to the Prosecutor’s Office five months after he first brought the abuse to the attention of the rabbis.
Testifying at Kolko’s trial, the father explained how difficult the decision was for him.
“Going to law enforcement is not, at this time, common within the Orthodox Jewish community,” he said. “Even when it’s necessary, it’s considered unusual. ... People might believe that the alleged molester is innocent, and they would give the person going to law enforcement a very hard time.”
But the father also explained why he would rather face the repercussions: “I felt that children were in danger.”
The Asbury Park Press is withholding the father’s name to protect the identity of the victim.
Kolko, 39, of Geffen Court, Lakewood, pleaded guilty May 13 to sexually assaulting the boy, who met his abuser while attending Yachad at age 11. Kolko could face 40 years in prison, although Superior Court Judge Francis R. Hodgson said he is not inclined to give him more than 15 years.
The guilty plea came in the midst of Kolko’s trial, after two more young people came forward to authorities and claimed they, too, were victimized by Kolko.
Laura Pierro, a supervising assistant Ocean County prosecutor who handled the Kolko case, said by the time she learned of all the people who had knowledge of the boy’s molestation and failed to report it, she was hamstrung to prosecute them because the one-year statute of limitations to bring a disorderly persons charge already had lapsed.
The pending Senate bill, in addition to enhancing penalties for failing to report suspected child abuse, would extend the statute of limitations to prosecute the crime from one year to five years, Bateman said.
Reports to police are rare
Thomas F. Kelaher, the mayor of Toms River who served as Ocean County prosecutor from 2002 to 2007, said he thinks the bill is a good idea.“If there’s only a one-year statute of limitations, you can pretty much do a good job of covering something up for a year,” Kelaher said.
In the Kolko case, a Beis Din, which is a rabbinical tribunal, sent Kolko to therapy, but the tribunal disbanded and Kolko quit his counseling sessions.
“The idea that a Beis Din has the right to bypass the police is very problematic,” Eidensohn said in a telephone interview from Jerusalem. “They have no authority to force anyone to testify or to even show up. ….If a person doesn’t agree with the Beis Din, they can ignore it.”
Lakewood police chief Robert Lawson acknowledged how rare it is for members of the township’s Orthodox Jewish communities to report crimes to the police.
“It is not the norm,” he said. “It does happen on occasion and usually it is when someone is frustrated, as is what happened in the Kolko case.”
Kelaher said he recalls few prosecutions emanating from Lakewood’s Orthodox Jewish community during his tenure as prosecutor.
“I don’t remember having any domestic violence or sexual abuse cases,” Kelaher said. “It would be strange for me to think that domestic violence doesn’t occur in communities like Lakewood’s Orthodox community.”
But there was a case involving the abduction and rape of an Orthodox woman in Lakewood that occurred in 2006, while Kelaher was prosecutor.
“Some of the people in that community said, ‘The only reason you people are involved is because we need your help in finding her,’ ” Kelaher recalled of the case.
The woman’s assailant was not Jewish.
Obsolete rule today?
A main obstacle to Orthodox Jews reporting crimes to police is the concept of mesirah, which has been the subject of sharp debate in recent yearsThe taboo, traced to ancient times, existed because Jews were persecuted by abusive governments throughout the centuries. Turning over a fellow Jew to non-Jewish authorities placed the entire community under scrutiny and at risk, Eidensohn explained.
“The well-being of the community was in such a delicate state that anybody who caused the king to be angry at the Jewish community was a threat to the community of Jews,” he said.
Some say it is obsolete today.
“That premise no longer exists once you enter modern society and you have a justice system that doesn’t discriminate against Jews, which is what we have in America,” said Hirsch of Survivors for Justice.
Eidensohn said the concept of mesirah never applied to violent criminals and sexual predators in the first place because society needs to be protected from them.
“The Jewish Halacha (law) is very clear,” Eidensohn said. “If someone is a threat to you, you are allowed to go to the police. If someone is a threat to other people, you are allowed to go to the police. … Five years ago, the most senior rabbis wrote a letter about the horrible consequences of sexual abuse and gave permission to go to the police.”
Eidensohn said Rabbi Moshe Sternbuch, who is deputy to the head of Jerusalem’s ultra-Orthodox rabbinical court, has written that child abuse should be reported to the police — something Eidensohn said he has publicized in his own books.
Michael Salamon, a psychologist on staff at North Shore Long Island Jewish Medical Center and author of Abuse in the Jewish Community, said Sternbuch is considered brilliant by many, but is not followed by everyone.
“Jewish law is based on the rabbinic tradition of debate,” Salamon explained. “The debate is not whether you can report (sexual abuse), but whether you should go to your local rabbi first for permission to report it. My position is, you need to report it, period. It’s not a rabbi’s job.”
Eidensohn said some rabbis view sexual abuse as a sin, but not something that is damaging to the victim, and they try to conceal the allegations because they are concerned about the perception of the community, he said.
“There are rabbis who think they can control a molester,” Eidensohn said. “That attitude is dying.”
But not for everyone in Lakewood, he asserted.
“They still hold by the original views,” Eidensohn said of the Orthodox leadership in Lakewood. “They are not only ignorant of the psychological consequences (of sexual abuse), they are unaware of the Jewish law published in the last five to 10 years that allows going to the police. They’re basically out of touch.”
Eidensohn followed the Kolko case closely and wrote about it on his blog, Daas Torah.
The Press made attempts to reach representatives of the Vaad, a council of Lakewood’s Orthodox Jewish leaders, and Beth Medrash Govaha, its rabbinical college, to obtain comment for this article, but was unsuccessful.
Hirsch said he believes the only way the problem will be addressed is if authorities prosecute those who cover it up.
“Law enforcement in Lakewood should be doing everything possible to encourage reporting (of sexual abuse) and making arrests for obstruction of justice,” Hirsch sa
Sunday, June 16, 2013
Nazi who murdered women and children enjoying his quiet life in the USA
Nazi commander pictured enjoying his quiet life in America wearing a WWII HAT: Former SS officer 'whose unit burnt villages filled with women and kids' at church picnic in Minnesota
Michael Karkoc, 94, was for the first time yesterday revealed to be an officer and founding member of the SS-led Ukrainian Self Defense Legion and an officer in the SS Galician Division, according to records obtained by the AP.Despite allegedly being at the helm of a company directly linked to the murder of civilians, somehow Karkoc fled and in 1949 managed to emigrate to the US, claiming he had performed no military service in the war at all.
And the extent to which he fooled the authorities and maintained his pretense in front of neighbors and colleagues became more evident today as pictures emerged of him enjoying his quiet suburban existence - in one image sporting a cap from the New Orleans museum which honors the war dead.
Pictured: Michael Karkoc who served as a top commander in the Ukrainian Self-Defense Legion during World War II wearing a hat from America's museum honoring the war dead
In secret: The former Nazi is seen enjoying a Father's Day picnic in 2011 sporting the hat
However, the fact he could proudly wear a hat sporting it's logo underlines how little anyone in the US realized his real identity.
As a member of St Michael's and St George's Ukrainian Orthodox Church in the city he is pictured celebrating the church's annual Father's Day picnic in 2011 wearing the hat.
His true identity has shocked friends and neighbors both within the church and on the suburban street he and his family have long called home.
Confronted on his doorstep by the Associated Press yesterday, Karkoc said he 'can't explain' his wartime service.
Late Friday, Karkoc's son, Andriy Karkos, read a statement accusing AP of defaming Karkoc, and pointed to the portion of the story about records not showing Karkoc had a direct hand in war crimes.
'That's the god's honest truth,' said Karkos, who uses a different spelling for his last name. 'My father was never a Nazi.'
He said the family wouldn't comment further until it has obtained its own documents and reviewed witnesses and sources.
'All the time I am here, I know him as a good man, a good citizen,' said the Rev. Evhen Kumka, the church's pastor. 'He's well known in the congregation.'
Kumka moved from Ukraine to Minnesota 19 years ago to lead the congregation, and said Karkoc was already active in the church then. Kumka wouldn't say whether he'd spoken to Karkoc about his past, but said he was skeptical.
'I don't think everything is correct,' Kumka said. 'As I know him, he is a good example for many people.'
Michael Karkoc, 94, pictured here in Minnesota in 1990, was a commander in a Nazi unit blamed for atrocities in the war, it emerged today
'I know him personally. We talk, laugh. He takes care of his yard and walks with his wife. For me, this is a shock,' said Gordon Gnasdoskey, 79.
'To come to this country and take advantage of its freedoms all of these years, it blows my mind.'
Sam Rafowitz, an 88-year-old Jewish resident of the Minneapolis suburb of Minnetonka, grew up in Warsaw, Poland, and spent four years working in concentration camps.
'I think they should put him on trial,' said Rafowitz.
Karkoc told American officials he was a carpenter, and records indicate he worked for a nationwide construction company that has an office in Minneapolis.
Following the war, Karkoc ended up in a camp for displaced people in Neu Ulm, Germany, according to documents obtained from the International Tracing Service in Bad Arolsen, Germany.
The documents indicate that his wife died in 1948, a year before he and their two young boys - born in 1945 and 1946 - emigrated to the U.S.
After he arrived in Minneapolis, he remarried and had four more children, the last born in 1966.
A longtime member of the Ukrainian National Association, Karkoc has been closely involved in community affairs over the past decades and was identified in a 2002 article in a Ukrainian-American publication as a 'longtime UNA activist.'
The Galician Division and a Ukrainian nationalist organization Karkoc served in were both on a secret American government blacklist of organizations whose members were forbidden from entering the United States at the time.
Though records do not show that Karkoc had a direct hand in war crimes, statements from men in his unit and other documentation confirm the Ukrainian company he commanded massacred civilians, and suggest that Karkoc was at the scene of these atrocities as the company leader.
People walk past the home in Minneapolis, Minn., where 94-year-old Michael Karkoc lives
A man who owns the house where Michael Karkoc lived in Minneapolis said that he wasn't home
The U.S. Department of Justice has used lies about wartime service made in immigration papers to deport dozens of suspected Nazi war criminals.
The evidence of Karkoc's wartime activities uncovered by AP has prompted German authorities to express interest in exploring whether there is enough to prosecute.
In Germany, Nazis with 'command responsibility' can be charged with war crimes even if their direct involvement in atrocities cannot be proven.
Gordon Gnasdoskey, a long-time neighbor of Michael Karkoc, 94, says he has known Karkoc for many years and was stunned to learn about his Nazi past
'In America this is a relatively easy case: If he was the commander of a unit that carried out atrocities, that's a no brainer,' Zuroff said.
'Even in Germany ... if the guy was the commander of the unit, then even if they can't show he personally pulled the trigger, he bears responsibility.'
Former German army officer Josef Scheungraber - a lieutenant like Karkoc - was convicted in Germany in 2009 on charges of murder based on circumstantial evidence that put him on the scene of a Nazi wartime massacre in Italy as the ranking officer.
German prosecutors are obligated to open an investigation if there is enough 'initial suspicion' of possible involvement in war crimes, said Thomas Walther, a former prosecutor with the special German office that investigates Nazi war crimes.
This 1944 photo shows head of the SS Heinrich Himmler, centre, reviewing troops of the Galician SS-Volunteer Infantry Division, of which Michael Karkoc became a member
Prosecution in Poland may also be a possibility because most of the unit's alleged crimes were against Poles on Polish territory.
But Karkoc would be unlikely to be tried in his native Ukraine, where such men are today largely seen as national heroes who fought for the country against the Soviet Union.
Karkoc now lives in a modest house in northeast Minneapolis in an area with a significant Ukrainian population.
Even at his advanced age, he came to the door without help of a cane or a walker. He would not comment on his wartime service for Nazi Germany.
'I don't think I can explain,' he said.
Members of his unit and other witnesses have told stories of brutal attacks on civilians.
One of Karkoc's men, Vasyl Malazhenski, told Soviet investigators that in 1944 the unit was directed to 'liquidate all the residents' of the village of Chlaniow in a reprisal attack for the killing of a German SS officer, though he did not say who gave the order.
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'It was all like a trance: setting the fires, the shooting, the destroying,' Malazhenski recalled, according to the 1967 statement found by the AP in the archives of Warsaw's state-run Institute of National Remembrance, which investigates and prosecutes German and Soviet crimes on Poles during and after World War II.
This is the oath of allegiance on Michael Karkoc's petition for naturalization, signed May 6, 1959
'Later, when we were passing in file through the destroyed village,' Malazhenski said, 'I could see the dead bodies of the killed residents: men, women, children.'
In a background check by U.S. officials on April 14, 1949, Karkoc said he had never performed any military service, telling investigators that he 'worked for father until 1944. Worked in labor camp from 1944 until 1945.'
However, in a Ukrainian-language memoir published in 1995, Karkoc states that he helped found the Ukrainian Self Defense Legion in 1943 in collaboration with the Nazis' feared SS intelligence agency, the SD, to fight on the side of Germany - and served as a company commander in the unit, which received orders directly from the SS, through the end of the war.
It was not clear why Karkoc felt safe publishing his memoir, which is available at the U.S. Library of Congress and the British Library and which the AP located online in an electronic Ukrainian library.
Karkoc's name surfaced when a retired clinical pharmacologist who took up Nazi war crimes research in his free time came across it while looking into members of the SS Galician Division who emigrated to Britain.
This monument pays tribute to Ukraine civilians burned alive by German troops during the war - evidence suggests Mr Karkoc's unit was in the area at the time of the massacre
'Here was a chance to publicly confront a man who commanded a company alleged to be involved in the cruel murder of innocent people,' said Stephen Ankier, who is based in London.
The AP located Karkoc's U.S. Army intelligence file, and got it declassified by the National Archives in Maryland through a FOIA request. The Army was responsible for processing visa applications after the war under the Displaced Persons Act.
The intelligence file said standard background checks with seven different agencies found no red flags that would disqualify him from entering the United States. But it also noted that it lacked key information from the Soviet side: 'Verification of identity and complete establishment of applicant's reliability is not possible due to the inaccessibility of records and geographic area of applicant's former residence.'
Karkoc, an ethnic Ukrainian, was born in the city of Lutsk in 1919, according to details he provided American officials.
At the time, the area was being fought over by Ukraine, Poland and others; it ended up part of Poland until World War II. Several wartime Nazi documents note the same birth date, but say he was born in Horodok, a town in the same region.
Ivran Hrushka, 69, near some trees underneath which stood a house where 21 people, nine of them children, were burnt alive in 1943 in his home village of Pidhaitsi, Ukraine. Karkoc's unit was the only one said to be in the area at the time
He was also a member of the Ukrainian nationalist organization OUN; in 1943, he helped negotiate with the Nazis to have men drawn from its membership form the Self Defense Legion, according to his account. Initially small, it eventually numbered some 600 soldiers.
The legion was dissolved and folded into the SS Galician Division in 1945; Karkoc wrote that he remained with it until the end of the war.
Policy at the time of Karkoc's immigration application - according to a declassified secret U.S. government document obtained by the AP from the National Archives - was to deny a visa to anyone who had served in either the SS Galician Division or the OUN.
The U.S. does not typically have jurisdiction to prosecute Nazi war crimes but has won more than 100 'denaturalization and removal actions' against people suspected of them.
Department of Justice spokesman Michael Passman would not comment on whether Karkoc had ever come to the department's attention, citing a policy not to confirm or deny the existence of investigations.
Though Karkoc talks in his memoirs about fighting anti-Nazi Polish resistance fighters, he makes no mention of attacks on civilians. He does indicate he was with his company in the summer of 1944 when the Self Defense Legion's commander - Siegfried Assmuss, whose SS rank was equivalent to major - was killed.
Heorhiy Syvyi, 78, left, with Ivan Hrushka, remembers hiding from the Germans as a nine-year-old when they stormed Pidhaitsi. He and his father survived but his mother and four-year-old brother did not
He did not mention the retaliatory massacre that followed, which was described in detail by Malazhenski in his 1967 statement used to help convict platoon leader Teodozy Dak of war crimes in Poland in 1972.
An SS administrative list obtained by AP shows that Karkoc commanded both Malazhenski and Dak, who died in prison in 1974.
Malazhenski said the Ukrainian unit was ordered to liquidate Chlaniow in reprisal for Assmuss' death, and moved in the next day, machine-gunning people and torching homes. More than 40 people died.
'The village was on fire,' Malazhenski said.
Villagers offered chilling testimony about the brutality of the attack.
In 1948, Chlaniow villager Stanislawa Lipska told a communist-era commission that she heard shots at about 7 a.m., then saw 'the Ukrainian SS force' entering the town, calling out in Ukrainian and Polish for people to come out of their homes.
'The Ukrainians were setting fire to the buildings,' Lipska said in a statement, also used in the Dak trial. 'You could hear machine-gun shots and grenade explosions.
Shots could be heard inside the village and on the outskirts. They were making sure no one escaped.'
Witness statements and other documentation also link the unit circumstantially to a 1943 massacre in Pidhaitsi, on the outskirts of Lutsk -today part of Ukraine - where the Self Defense Legion was once based. A total of 21 villagers, mostly women and children, were slaughtered.
Karkoc says in his memoir that his unit was founded and headquartered there in 1943 and later mentions that Pidhaitsi was still the unit's base in January 1944.
Another legion member, Kost Hirniak, said in his own 1977 memoir that the unit, while away on a mission, was suddenly ordered back to Pidhaitsi after a German soldier was killed in the area; it arrived on Dec. 2, 1943.
The next day, though Hirniak does not mention it, nearly two dozen civilians, primarily women and children, were slaughtered in Pidhaitsi. There is no indication any other units were in the area at the time.
Heorhiy Syvyi was a 9-year-old boy when troops swarmed into town on Dec. 3 and managed to flee with his father and hide in a shelter covered with branches. His mother and 4-year-old brother were killed.
'When we came out we saw the smoldering ashes of the burned house and our neighbors searching for the dead. My mother had my brother clasped to her chest. This is how she was found - black and burned,' said Syvyi, 78, sitting on a bench outside his home.
Villagers today blame the attack generically on 'the Nazis' - something that experts say is not unusual in Ukraine because of the exalted status former Ukrainian nationalist troops enjoy.
However, Pidhaitsi schoolteacher Galyna Sydorchuk told the AP that 'there is a version' of the story in the village that the Ukrainian troops were involved in the December massacre.
'There were many in Pidhaitsi who were involved in the Self Defense Legion,' she said. 'But they obviously keep it secret.'
Ivan Katchanovski, a Ukrainian political scientist who has done extensive research on the Self Defense Legion, said its members have been careful to cultivate the myth that their service to Nazi Germany was solely a fight against Soviet communism. But he said its actions - fighting partisans and reprisal attacks on civilians - tell a different story.
'Under the pretext of anti-partisan action they acted as a kind of police unit to suppress and kill or punish the local populations.
'This became their main mission,' said Katchanovski, who went to high school in Pidhaitsi and now teaches at the University of Ottawa in Canada.
'There is evidence of clashes with Polish partisans, but most of their clashes were small, and their most visible actions were mass killings of civilians.'
There is evidence that the unit took part in the brutal suppression of the Warsaw Uprising, fighting the nationalist Polish Home Army as it sought to rid the city of its Nazi occupiers and take control of the city ahead of the advancing Soviet Army.
The uprising, which started in August 1944, was put down by the Nazis by the beginning of October in a house-to-house fight characterized by its ferocity.
The Self Defense Legion's exact role is not known, but Nazi documents indicate that Karkoc and his unit were there.
An SS payroll document, dated Oct. 12, 1944, says 10 members of the Self Defense Legion 'fell while deployed to Warsaw' and more than 30 others were injured.
Karkoc is listed as the highest-ranking commander of 2 Company - a lieutenant - on a pay sheet that also lists Dak as one of his officers.
Another Nazi accounting document uncovered by the AP in the Polish National Archives in Krakow lists Karkoc by name - including his rank, birthdate and hometown - as one of 219 'members of the S.M.d.S.-Batl 31 who were in Warsaw,' using the German abbreviation for the Self Defense Legion.
In early 1945, the Self Defense Legion was integrated into the SS Galicia Division, and Karkoc said in his memoirs that he served as a deputy company commander until the end of the war.
Thursday, June 13, 2013
Lakewood ungrateful "freeloaders" put up posters cursing Shimi Glick, the big Baal Tzedaka guy!
When Hitler's name is mentioned, people say "Yemach Shemo" meaning "may his name be obliterated"
would you believe that's what these Lakewood ungrateful bastards wrote on the posters after Shimi Glick"s name?
Shimi Glick financially supports most Litvishe Kollillim, but since he opposed the "Chillul Hashem" protest this past Sunday, they decided to curse him. The Lakewood Rosh Yeshivas have not told any body to remove those posters as of this post!
Chaim Levin wins $3.5M molestation lawsuit against his cousin Sholom Eichler
Chaim Levin, who won $3.5 million in his lawsuit alleging his cousin molested him when he was a child, says he hopes his case would help other victims in the insular Jewish community. 'I get to be the voice for many who don’t have a voice, and that counts for a lot,' he said.
Read more: http://www.nydailynews.com/new-york/activist-wins-3-5m-molestation-suit-cousin-article-1.1371092#ixzz2W72aI0xK
Obama snoops on All Americans, except Mosques
Homeland Insecurity:
The White House assures that tracking our every phone call and keystroke is to stop terrorists, and yet it won't snoop in mosques, where the terrorists are.
That's right, the government's sweeping surveillance of our most private communications excludes the jihad factories where homegrown terrorists are radicalized.
Since October 2011, mosques have been off-limits to FBI agents. No more surveillance or undercover string operations without high-level approval from a special oversight body at the Justice Department dubbed the Sensitive Operations Review Committee.
Who makes up this body, and how do they decide requests? Nobody knows; the names of the chairman, members and staff are kept secret.
We do know the panel was set up under pressure from Islamist groups who complained about FBI stings at mosques. Just months before the panel's formation, the Council on American-Islamic Relations teamed up with the ACLU to sue the FBI for allegedly violating the civil rights of Muslims in Los Angeles by hiring an undercover agent to infiltrate and monitor mosques there.
Before mosques were excluded from the otherwise wide domestic spy net the administration has cast, the FBI launched dozens of successful sting operations against homegrown jihadists — inside mosques — and disrupted dozens of plots against the homeland.
If only they were allowed to continue, perhaps the many victims of the Boston Marathon bombings would not have lost their lives and limbs. The FBI never canvassed Boston mosques until four days after the April 15 attacks, and it did not check out the radical Boston mosque where the Muslim bombers worshipped.
The bureau didn't even contact mosque leaders for help in identifying their images after those images were captured on closed-circuit TV cameras and cellphones.
One of the Muslim bombers made extremist outbursts during worship, yet because the mosque wasn't monitored, red flags didn't go off inside the FBI about his increasing radicalization before the attacks.
This is particularly disturbing in light of recent independent surveys of American mosques, which reveal some 80% of them preach violent jihad or distribute violent literature to worshippers.
What other five-alarm jihadists are counterterrorism officials missing right now, thanks to restrictions on monitoring the one area they should be monitoring?
Ezra Friedlander spits in the Torah's Face and vote for a gay mayor
This is the "gay lover's" endorsement!
New York - In less than 90 days from now, New York City will vote in the Democratic Primary for mayor.
Elections are about determining the future of our city and our ability to enjoy the quality of life, however we choose to live. Elections for mayor should be based on whoever best fits the criteria as outlined in the city charter. I will cast my ballot for NYC Council Speaker Chris Quinn and I urge the members of our community to do the same.
The dialogue so far in our community has not concentrated enough on the issues that truly matter. We should focus on choosing a mayor who possesses the following attributes: smart, sensible, stable, strong, and sensitive. Christine Quinn is just the candidate who has these qualities of an ideal New York City mayor.
Most candidates for public office will promise everything to everyone and ultimately make no one happy. Those who do not make empty promises satisfy more people because they are true to their word. The old saying of “promise less and deliver more” seems appropriate here. When candidates are sincere, they may give statements you do not want to hear, however, you can believe they will deliver on commitments they do make.
For me, the turning point in deciding to write this op-ed was precisely when Speaker Quinn decried the pandering of the other candidates. It was precisely what she was not promising that convinced me that when she does make a commitment, you can bank on it. I have known Quinn since her earliest days in the New York City Council prior to her becoming speaker and her record exhibits that she is sincere and dependable.
What should be most important to you as a voter, is a mayor who empathizes with the constituents. Christine Quinn’s record of public service and not her personal life demonstrates that she has the unique insights to understand the challenges and particular needs of the Orthodox Jewish Community.
There is a notion that those in public life need to mirror their constituents. This belief is a fallacy of the highest magnitude. Many people before me have made the argument that it is in the community’s best interest not to have a member of our community in the oval office (or for that matter, city hall) but rather one who can best govern in a way that addresses the real concerns of our community. One may argue the pros and cons of this approach, but my point is that you don’t have to be a card carrying member of our community or subscribe to our tenets to represent us well.
Let me be clear. Torah values must be part and parcel of our daily existence. It is the only map a religious Jew must call upon to navigate the complexities of daily life. Torah values belong in our home and in our interactions with one another. Torah values belong in the way we conduct business as prescribed in the highest ethos of Jewish Law; and in the way we want to educate and raise our children. And yes, Torah values should play a central role in how we present ourselves to secular society every day and on every issue.
However, in that same secular society, it is unrealistic and frankly short-sighted to expect those in government to live by those same high Torah standards we as religious people set for ourselves. Those who want to raise the banner of Torah values in a political context ultimately dilute Torah values and the ability for our community to engage effectively in the political world.
You may hear a radically different perspective from those with their own agenda but as one who deals with elected officials every single day for over two decades, voters who care about their community and the many challenges facing us, would be wise to at least consider a different opinion.
Politics is not the Bais Medrash. None of the serious mayoral candidates reflect our lifestyle, nor do they have to, in order be effective advocates for our community.
To all those trying to inject Torah values into this campaign or any political campaign, recent history shows, though you may have the community’s best interests at heart, your efforts are counter-productive and damaging.
Historically, the vast majority of American rabbinical leadership did not inject religion or express the opinion that secular public officials in a democratic society adopt a Torah position or platform. Nor did the rabbinic leadership personally raise the issue of religion and politics even when they interacted with those running for or sitting in elected office. It is only a relatively new phenomenon that we use a moral or religious litmus test before considering a candidate for office.
Once we fuse religion and politics and use religion as the only litmus test to support or oppose a particular candidate, it could lead to a dangerous downward spiral that completely closes government’s door to our needs and concerns. Don’t believe it? It’s already happening.
Once we mix religion and politics, every religious viewpoint will have a right to air their beliefs in the political discourse. This country has a very strict interpretation of separation of church and state. For us, the word Torah is warm, welcoming, and sacrosanct; but perhaps the viewpoint of other religions is not so welcoming or interested in our way of life. Hence, it is in our self-interest not to allow anyone to dictate their religious principles on others.
Our overriding concern should always be to protect our right to conduct our lives in the religious fashion which we hold dear. It is the very reason our ancestors came to these safe shores. Furthermore, as an electoral minority, forcing our viewpoint upon others will only be counterproductive. It’s about the numbers and on a Citywide or statewide basis; we simply don’t have the numbers to dictate to anybody.
The role of government in regards to religion is to allow us as individuals to raise our families in the religious tradition with which we wish to convey. To that extent we want government’s cooperation, nothing more. We also should not want to impose our religious beliefs on secular society.
I am convinced that Christine Quinn as Mayor of New York City will not only be sympathetic to the unique challenges facing our community, but will surpass all expectations. That is because a mayor who is strong and sensitive as Christine Quinn has proven herself to be understanding of the needs of our community and supportive of us. Her strong leadership in the City Council and her ability to work with Mayor Bloomberg is indicative of her ability to govern effectively.
It is very easy to be a steadfast ideologue unwilling to compromise, and a hero to a very narrow constituent base. However, a real leader like Christine Quinn understands the need to be effective so that government can be a catalyst for good, even if imperfect. Christine Quinn also understands how to stand up for those who need a strong advocate.
I am convinced that Christine Quinn as Mayor of New York City will not only be sympathetic to the unique challenges facing our community, but will surpass all expectations. That is because a mayor who is strong and sensitive as Christine Quinn has proven herself to be understanding of the needs of our community and supportive of us. Her strong leadership in the City Council and her ability to work with Mayor Bloomberg is indicative of her ability to govern effectively.
It is very easy to be a steadfast ideologue unwilling to compromise, and a hero to a very narrow constituent base. However, a true leader like Christine Quinn understands the need to be effective so that government can be a catalyst for good, even if imperfect.
Christine Quinn also understands how to stand up for those who need a strong advocate.
I am convinced that Christine Quinn will understand the struggles of a middle class Orthodox Jewish family in our community. She can relate to a special needs child whose parents are fighting the bureaucracy and need to get their child approved in an appropriate school setting.
Christine Quinn will ensure that Yeshiva kids have their transportation needs taken care of, recognizing the safety concerns of a late dismissal. Christine Quinn demonstrates that she understands the challenges of the middle class by public stating that city fines should be a warning only for the first time with any financial consequences, providing that it is a non-emergency related.
Christine Quinn understands the importance of preserving communities and due to her experience as housing organizer. Christine Quinn understands the invaluable communal infrastructure that the Orthodox community has built in NYC and our commitment to this city. Her blueprints for creating affordable housing will help our community continue to flourish and grow in New York City.
When it comes to politics, I always keep the following expression in mind, “Don’t be right, be smart.” I urge you to understand, don’t be right. Elections are not about being right on every issue; start thinking smart. Elections are about being able to deliver for our community, children, and continuity. Christine Quinn as mayor will achieve all those objectives.
Ezra Friedlander is CEO of The Friedlander Group a NYC and Washington DC public policy consulting firm.
Elections are about determining the future of our city and our ability to enjoy the quality of life, however we choose to live. Elections for mayor should be based on whoever best fits the criteria as outlined in the city charter. I will cast my ballot for NYC Council Speaker Chris Quinn and I urge the members of our community to do the same.
The dialogue so far in our community has not concentrated enough on the issues that truly matter. We should focus on choosing a mayor who possesses the following attributes: smart, sensible, stable, strong, and sensitive. Christine Quinn is just the candidate who has these qualities of an ideal New York City mayor.
For me, the turning point in deciding to write this op-ed was precisely when Speaker Quinn decried the pandering of the other candidates. It was precisely what she was not promising that convinced me that when she does make a commitment, you can bank on it. I have known Quinn since her earliest days in the New York City Council prior to her becoming speaker and her record exhibits that she is sincere and dependable.
What should be most important to you as a voter, is a mayor who empathizes with the constituents. Christine Quinn’s record of public service and not her personal life demonstrates that she has the unique insights to understand the challenges and particular needs of the Orthodox Jewish Community.
There is a notion that those in public life need to mirror their constituents. This belief is a fallacy of the highest magnitude. Many people before me have made the argument that it is in the community’s best interest not to have a member of our community in the oval office (or for that matter, city hall) but rather one who can best govern in a way that addresses the real concerns of our community. One may argue the pros and cons of this approach, but my point is that you don’t have to be a card carrying member of our community or subscribe to our tenets to represent us well.
Let me be clear. Torah values must be part and parcel of our daily existence. It is the only map a religious Jew must call upon to navigate the complexities of daily life. Torah values belong in our home and in our interactions with one another. Torah values belong in the way we conduct business as prescribed in the highest ethos of Jewish Law; and in the way we want to educate and raise our children. And yes, Torah values should play a central role in how we present ourselves to secular society every day and on every issue.
However, in that same secular society, it is unrealistic and frankly short-sighted to expect those in government to live by those same high Torah standards we as religious people set for ourselves. Those who want to raise the banner of Torah values in a political context ultimately dilute Torah values and the ability for our community to engage effectively in the political world.
You may hear a radically different perspective from those with their own agenda but as one who deals with elected officials every single day for over two decades, voters who care about their community and the many challenges facing us, would be wise to at least consider a different opinion.
Politics is not the Bais Medrash. None of the serious mayoral candidates reflect our lifestyle, nor do they have to, in order be effective advocates for our community.
To all those trying to inject Torah values into this campaign or any political campaign, recent history shows, though you may have the community’s best interests at heart, your efforts are counter-productive and damaging.
Historically, the vast majority of American rabbinical leadership did not inject religion or express the opinion that secular public officials in a democratic society adopt a Torah position or platform. Nor did the rabbinic leadership personally raise the issue of religion and politics even when they interacted with those running for or sitting in elected office. It is only a relatively new phenomenon that we use a moral or religious litmus test before considering a candidate for office.
Once we fuse religion and politics and use religion as the only litmus test to support or oppose a particular candidate, it could lead to a dangerous downward spiral that completely closes government’s door to our needs and concerns. Don’t believe it? It’s already happening.
Once we mix religion and politics, every religious viewpoint will have a right to air their beliefs in the political discourse. This country has a very strict interpretation of separation of church and state. For us, the word Torah is warm, welcoming, and sacrosanct; but perhaps the viewpoint of other religions is not so welcoming or interested in our way of life. Hence, it is in our self-interest not to allow anyone to dictate their religious principles on others.
Our overriding concern should always be to protect our right to conduct our lives in the religious fashion which we hold dear. It is the very reason our ancestors came to these safe shores. Furthermore, as an electoral minority, forcing our viewpoint upon others will only be counterproductive. It’s about the numbers and on a Citywide or statewide basis; we simply don’t have the numbers to dictate to anybody.
The role of government in regards to religion is to allow us as individuals to raise our families in the religious tradition with which we wish to convey. To that extent we want government’s cooperation, nothing more. We also should not want to impose our religious beliefs on secular society.
I am convinced that Christine Quinn as Mayor of New York City will not only be sympathetic to the unique challenges facing our community, but will surpass all expectations. That is because a mayor who is strong and sensitive as Christine Quinn has proven herself to be understanding of the needs of our community and supportive of us. Her strong leadership in the City Council and her ability to work with Mayor Bloomberg is indicative of her ability to govern effectively.
It is very easy to be a steadfast ideologue unwilling to compromise, and a hero to a very narrow constituent base. However, a real leader like Christine Quinn understands the need to be effective so that government can be a catalyst for good, even if imperfect. Christine Quinn also understands how to stand up for those who need a strong advocate.
I am convinced that Christine Quinn as Mayor of New York City will not only be sympathetic to the unique challenges facing our community, but will surpass all expectations. That is because a mayor who is strong and sensitive as Christine Quinn has proven herself to be understanding of the needs of our community and supportive of us. Her strong leadership in the City Council and her ability to work with Mayor Bloomberg is indicative of her ability to govern effectively.
It is very easy to be a steadfast ideologue unwilling to compromise, and a hero to a very narrow constituent base. However, a true leader like Christine Quinn understands the need to be effective so that government can be a catalyst for good, even if imperfect.
Christine Quinn also understands how to stand up for those who need a strong advocate.
I am convinced that Christine Quinn will understand the struggles of a middle class Orthodox Jewish family in our community. She can relate to a special needs child whose parents are fighting the bureaucracy and need to get their child approved in an appropriate school setting.
Christine Quinn will ensure that Yeshiva kids have their transportation needs taken care of, recognizing the safety concerns of a late dismissal. Christine Quinn demonstrates that she understands the challenges of the middle class by public stating that city fines should be a warning only for the first time with any financial consequences, providing that it is a non-emergency related.
Christine Quinn understands the importance of preserving communities and due to her experience as housing organizer. Christine Quinn understands the invaluable communal infrastructure that the Orthodox community has built in NYC and our commitment to this city. Her blueprints for creating affordable housing will help our community continue to flourish and grow in New York City.
When it comes to politics, I always keep the following expression in mind, “Don’t be right, be smart.” I urge you to understand, don’t be right. Elections are not about being right on every issue; start thinking smart. Elections are about being able to deliver for our community, children, and continuity. Christine Quinn as mayor will achieve all those objectives.
Ezra Friedlander is CEO of The Friedlander Group a NYC and Washington DC public policy consulting firm.
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