Rabbis In The News & Remembering our Mikveh Dramas

We began the season on September 1st with a reading of Renee Calarco’s G-d’s Honest Truth; a fictionalized account inspired by local headlines of a rabbi who perpetrated a fraud on his community.  That play comes to full life later this season.

Four years ago, we offered a play from Israel that involved an unseen rabbi’s violent tendency towards his wife, as she slowly revealed her drama to a group of women in her monthly visits to the neighborhood mikveh.  Hadar Galron’s play, Mikveh, was a long-running hit in Israel and caused a sensation, and some concern, when we presented the English language world premiere on our stage in 2010.

MIKVEH by Hadar Galron, directed by Shirley Serotsky

MIKVEH by Hadar Galron, directed by Shirley Serotsky – illustration by                   David Polonsky

The play showed the beauty of the mikveh ritual and the power of women coming together to seek solace in the cleansing, healing waters and blessings associated with ritual submersion. But because the play involved not just spousal abuse but also a death by drowning in the mikveh (and not just one suicide, but ultimately, in the end, two!) it was feared that the play would “give a black eye to the orthodox community” in its melodramatic portrait of life in and around the mikveh.  It’s worth a visit back to our blog entries from that Voices From a Changing Middle East 2010 Festival dedicated to the Voice of the Woman.  Lots and lots of drama surrounding that show.  Was it right to put such a frank (or heightened) portraiture on our stage?  Certainly at the time, the Embassy of Israel thought it was worth it.  They loved the play and bought the entire house for one performance to share it with friends from the diplomatic community.  This was the kind of work coming out of Israel—a play that brought Israeli audiences from secular as well as religious background together by the thousands—that wanted to be shared with American audiences; that demonstrated the Israeli theater fulfilling its cultural mission and purpose.

Amal Saade and Tonya Beckman Ross in Mikveh

Amal Saade and Tonya Beckman Ross in Mikveh

Now a new real-life mikveh drama has unfolded before us and I’ve asked those who want to, to respond personally and associatively to what they’ve been reading or hearing.  Many will be learning about the mikveh ritual for the first time in reading about this terrible violation.  But most of us—especially the women amongst us—know what it means to be watched and to be made to feel unsafe because of that furtive gaze.
This is a chance to share your thoughts about the recent scandal at Kesher Israel Congregation in Georgetown.  And to reflect on the sensitivity of discussing—and indeed, perhaps, someday maybe dramatizing—such events in public.
I’ve ask students to think about this story, and its relation, in whatever ways come to mind, to G-d’s Honest Truth.  We’re approaching our comments with care and sensitivity.
Here’s the powerful opinion piece I hope people will have a number of thoughts about (having very little to do, likely, with G-D’S HONEST TRUTH, and much more with issues folks are very familiar with from their own lives): “For the victims of voyeurs, a terrible theft of trust

What does it mean when these crimes and violations are made public?

How do we feel about the theater’s role in returning to these stories of religious scandal?


23 thoughts on “Rabbis In The News & Remembering our Mikveh Dramas

  1. The articles about recent acts of voyeurism, the act of spying on people engaged in intimate behaviors such as undressing, were particularly disgusting. I agree with columnist Petula Dvorak’s claim that these men are not just trying to get their hands on pornography, but rather they are demonstrating their power over women through their ability to gain and abuse women’s trust.
    Dvorak mentions how this form of sexual assault is more of a “mental game” – a disturbing one that involves the subjugation of women by the people who they trust most. The story about the gynecologist who committed suicide during a lawsuit against him for having a two decade’s worth of photos and videos of his patients is upsetting to me not only because he abused the trust that these women had in him as their doctor, but also because he was deranged enough to take pleasure in doing so.
    These articles both discussed the voyeurism of Rabbi Barry Freundel, the rabbi who was recently charged with spying on women with a hidden camera when they took ritual baths. This news story relates to the play “G-d’s Honest Truth” because both stories involve someone in a high position, which in both cases happens to be a rabbi, who builds the trust of a group of people only to abuse it.
    In “G-d’s Honest Truth,” Rabbi Dov convinces a synagogue that he has an authentic Holocaust Torah, so the synagogue collects donations to purchase it from him. However, we find out in the end that this rabbi was actually a scam artist selling fake Holocaust Torahs. This differs from the other rabbi scandal in that this man abused the trust of the entire Jewish community, as opposed to targeting just women. Rabbi Dov abused the people’s trust in order to make a profit, whereas Rabbi Freundel abused the women’s trust for the sake of it – the abuse, violation, and subjugation of these women. In my opinion, this sort of abuse of trust (by Freundel) is much more disturbed than that of someone who is just trying to make money. It demonstrates that there are still a lot of people in this country who lack the notion of equality between the sexes, and they seek to enforce these beliefs through manipulative acts such as the ones I’ve discussed.

    • Genny,

      I agree with you and the columnist that this rabbi’s actions aren’t about getting his hands on pornography–there are much easier ways to do that. However, that doesn’t lead me to believe that his motivations are to undermine the privacy and trust of women. Though he did accomplish undermining their privacy and trust, I think it is more likely some kind of repressed sexual desire that led to this. Perhaps this rabbi fetishizes the mikveh/mikvah (I have seen both spellings??) tradition. Not that this is any excuse, but I just hate to jump to the conclusion that his intention is simply to undermine women. I think it’s probably a more complicated and subconscious motivation than that. We also have no reason to believe that the rabbi was sharing or distributing the videos, leading me to further believe that his intention was not the humiliation of these women, but rather to satisfy some kind of personal issue.

      • Sera, at this point does his intention matter? The damage has been done and will undoubtedly linger for some time in the minds and hearts of these community members and survivors. I think this connects to Ari’s question about these matters being public because I believe it adds to the lingering nature of this matter. I imagine this is an incredibly awkward matter for those community members who have a social circle beyond this synagogue. It is a fine balance between the public’s right to know versus the community members of this synagogue’s right to privacy on this matter. I hope this event will strengthen the community that much more because that is the best outcome one can hope for in times of adversity.

      • Juan,

        I do think intentions matter. An example of this is that in the US, you get a harsher sentence for a hate crime than for a vanilla crime. I think the intentions of this rabbi in his violation of the mikveh would make a difference in the perceived harm done to them. For example, if he was suffering from a mental health problem, I think that the women who were violated and the community involved would feel less awful than if he did it purely to humiliate the women.

  2. G-d’s Honest Truth explores what happens to a community when it faces the dishonesty of a trusted or powerful individual. Calarco’s play tells the story of a Rabbi’s fraudulent dealings of Holocaust Torah scrolls. While the current scandal and the one in Calarco’s play are different, the shock and chaos that the community undergoes in G-d’s Honest Truth is similar to what is currently being felt by the members of the Kesher Israel Congregation as a result of the deceitful acts of their Rabbi.

    One of the most striking and unexpected aspects of Calarco’s play is its seemingly resolute ending. Near the end of the story, the main characters Larry and Roberta discuss how they should act in response to the crimes of the Rabbi. Larry ultimately argues that they must find a way to move on from the incident. In the end, Roberta moves on to a blank page in her journal and it seems as though Roberta and Larry have started a new journey after the troubling incident. I am curious to see how this ending is received after this new scandal. I wonder if the members of the audience involved in the current incident will find contentment in the fact that Roberta and Larry, after experiencing similar deceitfulness by their Rabbi, were able to move on.

    I am also interested to see if the community is ready to face the messages of Calarco’s play. Calarco presents not only the cunning acts of the Rabbi, but also the cluelessness, sometimes portrayed humorously, of the community to the Rabbi’s acts. I wonder if the community involved in the new incident is prepared to see characters undergoing similar circumstances in such a vulnerable, exposed position.

    I think Calarco’s play could be a great opportunity for healing in a community recovering from the appalling acts of one of their most trusted leaders. However, the individuals involved in the current incident must be prepared to see characters like Roberta and Larry portrayed in such an exposed, vulnerable state.

  3. This semester, we have been exposed to a lot of corruption going on in the DC Jewish community. Starting with G-D’s Honest Truth, we saw the fictionalized version of the very true story of a rabbi selling fake Holocaust torahs to gullible temples across DC and the surrounding regions. Now, a case of a rabbi recording naked women in the mikveh/mikvah.

    Frankly I don’t find any of it that shocking. This kind of stuff, or worse, seems to happen to Christian churches all the time. When do we not hear about priests sexually abusing young boys? It seems like the Jewish community’s problems are relatively tame. As a secular person, I always wonder what’s going on with these religious groups that weird stuff like this happens. Or is it just than when some scandal happens to atheists, we are not identified as part of a group, therefore it seems like less weird stuff happens to atheists?

    I really didn’t enjoy the op-ed piece by Petula Dvorak. It was much more about her general grievances with men than about this specific case. She makes broad, sweeping statements about what all women feel (ie. hating the gynecologist) which are not necessarily true. The comparisons she draws to the upskirt picture takers around the DC monuments are completely unfair to the victims at the temple, because she is comparing one group who has a complete assumption of privacy in a religious ceremony to those who have no assumption of privacy in a public space.

    I’d like to hear something a little more specific about this rabbi and his motivations. When it comes to these high up religious men, I always wonder if it’s their own repressed sexuality that drives them to do things like this. I don’t think it’s just because all men enjoy humiliating women for fun. And I’d like to think that it isn’t an inherent corruption problem within the Jewish community or religious groups in general, either.

    • Sera,

      I completely agree with you on your point about other wrongdoings that occur in the Church. I wasn’t so surprised by the actions of the rabbi because I had heard so many negative stories of sexual harassment by priests in the Church. While the videotaping of the mikvah is a very big deal, I feel that the Church’s sexual harassment is an even bigger issue just in terms of the numbers of its occurrence.

      On another note, I do wonder if Renee Calarco would be interested in making a play that centered on this very real current event. I know that G-d’s Honest Truth was a controversial play because it publicized another event that was shameful to the Jewish community. This event seems more serious and I wonder of anyone would support the making of such a play and if we can expect to see this on the stage in the future.

    • Sera, I think your post brought up a lot of good points. The first is something I mentioned in my comment below as well. It has to do with a sort of inconsistency in reporting between incidents of this nature. You chose to highlight that of the Jewish community with other Christian entities, while I tried to bring out more the distinction between secular crimes of this nature and those committed in religious settings. Both, I think, are fruitful lines of inquiry when an incident like this takes place. Such inconsistencies might make us reexamine either how the media is doing their job, or why particular communities or individuals might be vulnerable to this sort of thing. I do wish that more reporting offered constructive approaches the issue, instead of destructive coverage. It would be helpful to see someone mention resources available to those harmed, more about the legal implications, or various ways to educate and protect the public from this sort of thing.

  4. Great post, Ari! Seeing Yentl a few weeks ago at Theatre J reminded me that as long as there have been Mikvahs, there have also been peeping toms trying to get a glimpse of what goes on inside them. That the peeping in this week’s news was done by a rabbi, and was recorded digitally makes this a heinous and super creepy offense. Another example of life imitating art imitating life.

    • Naomi, would you believe that I totally did not make the connection to YENTL? That we were seeing that exact same kind of behavior there — except from post-adolescents and not a rabbi exercising his own dying adolescent curiosity. Thank you for paying such close attention, as usual, to so much.

    • Naomi, I am curious to know if this peeping tom atmosphere has always surrounded the mikveh, and if so, do you think this is the first time this ritual has been exploited in such a heinous way? Is it so grotesque for reasons beyond the obvious, such as the fact that this was the rabbi who was publicly caught doing it (implying there might be many more instances of exploitation that have gone unpublicized)? Do you think the mikveh should somehow change its practice to eliminate this type of threat, or is it the responsibility of society to try to change whatever leads to someone who wants to exploit such a sacred ritual? All thoughts are helpful!

  5. While I cannot speak to this incident occurring specifically within the Jewish community and its impact, I can speak as a woman who feels inherently threatened by ongoing occurrences of sexual assault in our society, even in what we consider to be the most sacred of places. If even synagogues and places of worship – especially in the contexts of holy rituals that are based on a mutual sense of trust and safety – are being exploited by those in power (men, in this case), it seems every place of society has been somehow corrupted by what Petula Dvorak describes as a power dynamic between men and women. As feminist ideology spreads and grows, the spaces becoming more vulnerable to these types of attacks are private ones where assaulters can more easily conduct their assaults without direct public criticism. I use the term “assaulters” here because that’s exactly what this incident and other incidents similar to it are: sexual assault with real victims, exposed by the exploitation of their sexuality.

    I am skeptical of the role of those in positions of power and their abilities to manipulate and use that power to whatever personal gain they please. In this case, the rabbi’s position as rabbi and access to the space of the mikveh provided the opportunity to exploit it, and reflecting on Genevieve’s commentary, the gynecologist’s position as a doctor and access to a private space provided him the opportunity to exploit his patients as well. This event also reminds me of G-d’s Honest Truth, where a rabbi takes advantage of the trust of the Jewish community to falsify a Holocaust torah for sale. In today’s world, is it the responsibility of congregations and patients to be suspicious of those in power, or is the responsibility of those in power to assure their constituents – whoever they may be – that they will not take advantage of their influence? This question parallels the “blame the victim” discourse of rape culture as well. Is the victim the one who must err on the side of caution, despite the fact that the assailant’s behavior is not his/her responsibility? Or is it now or responsibility?

  6. It is difficult to imagine the acute sense of violation that the survivors of this troubling incident experienced. One would have hoped this rabbi would have appreciated the trust his community put in him, and cherished the position he worked his life towards rather than conduct perverted criminal behavior. This incident is an example of a man in power clearly abusing the reverence and respect he was given by an entire community. As such this inspires me explore the idea of holy figures, though not holy in solely a pious sense.

    Today when we construct and discuss prominent figures such as Martin Luther King Jr. (whose stance towards the LGBT community and equality for women is questioned by many) and the most revered Cuban figure in history, José Martí (who had an extramarital affair on a visit to New York) we deify them. However, the incident with this rabbi reminds us that men and women who are in positions of power are men and women who are just as capable of immoral behavior like any other person.

    Time after time there are cases where prominent figures behave aberrantly and there is shock and outcry because it is not what the public expects because our culture invests heavily into public figures. Our culture tricks us into believing we know figures, but do we really? What makes a celebrity football player accused of murder more shocking than a housewife living in a suburb accused of murder? Both are people at the end of the day that no one “expected” this from, however, because the public constructed a relationship with the football player it comes as an even bigger shock. My point is that prominent figures are often held to a different standard than your ordinary citizen, however, they are capable of committing disturbing crimes and their prominence should not allow them to feel like they are invincible or exempt from consequences.

    • I really enjoyed the way you depicted the awful situation in a sense of mistrust. I say this because you stated “one would have hoped this rabbi would have appreciated the trust his community put in him…” and I completely agree! I think that trust is an extremely difficult thing to give and once trust is bestowed it should be held as the most sacred of gifts that anyone could give to someone else. It truly saddens me that this Rabbi took something severely precious to humanity, trust, and destroyed it, but also in doing so took advantage and destroyed the trust of the Jewish Community at large. I look at this as something everyone should pay attention to because this is not a “Jewish issue” it is an issue of trust within our religious elders. If we cannot trust them then who can we trust when it comes to our walk with faith?!

    • Juan, I love your argument regarding authority figures being held to different standards. Those two men were trusted and respected by so many admirers and the betrayal of that trust feels much more biting than if the same crimes had been committed by “regular” people outside of the public eye. I think this is even more hurtful when the public figure in question stands for good and moral causes. Martin Luther King Jr and José Martí are excellent examples of this. The celebrity football player is loved by the public, but the public didn’t necessarily love the football player for being a pillar in the community; they love him for being a professional athlete. When the pillars in the community are the ones that break the public’s trust, all the good work they did to inspire that trust is sullied and damaged, sometimes forever.

  7. When i read the story, i was frustrated and disgusted like the many i have heard from- both in the article’s comment section, and in person. I am frustrated that anyone would use another as an object by way of such a spiritually powerful procedure. I am equally frustrated that someone entrusted with protecting members of a community, steps in and violates members of the same community.

    In my frustration with this particular case, however, i have stepped back to see that it reflects some bigger issues that society is currently struggling with. These struggles are found in the culture of consent and the idea that pain is most easily inflicted by those with whom we have a relationship. They are both problems that might be very well connected to the power inequalities between certain groups in society, but since i cannot absolutely point out the motivation behind each of such acts, i choose to look at the issue more generally. A very pertinent example of the issue of consent is the current sexual assault problem sweeping many colleges around the nation. One party is wanting something sexually, and refusing to wait for consent to get it, hence the forcefulness. That robs the non-consenting partner of the dignity in any supposed two-way relationship. Although slightly different, the case of the Rabbi works the same way: he had a desire, and he pursued it with a force that required no consent, thereby disregarding the dignity of those it affected.

    Also, when we look at the issue of betrayal, we find that most of the stories in the news these days are built in that frame- a relationship somehow becoming a good opportunity for manipulation or violation. Its a significant issue because it speaks to a potential decline in trust and a weakening of bonds that would otherwise hold and keep people together in communities- especially those of faith.

  8. I find what happened to be simply shameful. There is no other way to describe it! Taking something that is sacred, deeply intimate, and vulnerable and turning it into something used for one’s pleasure is horrific. I honestly do not see any correlation to G-d’s Honest Truth and this event. Sure, there is some religious aspects to both and a form of being taken advantage of by a Rabbi, but that is it. The surface similarities are there and in no way do the two relate to one another; in my opinion.

    I think that, yes it is a wrong thing to lie and deceive someone regarding their religious word, however in G-d’s Honest Truth the Rabbi the outcome was bringing a community together because of the deception. Of course, the two different synagogues ended up arguing and all of that negativity, but the one synagogue had youth becoming more and more invested in their history and that is hard to do. In this situation I cannot see anything positive from it. It is unacceptable and does not do anything positive, except possible create and awareness and stronger security around these vulnerable ceremonies, for the community. It creates fear and mistrust in these sacred and uplifting religious ceremonies.

    Furthermore, it reminds me of the time we went to Yentl and we watched Hadass prior to entering into her marriage with Anshel. It makes me wonder if this was okay to perform on a stage because it is such a sacred religious performance. However, I am not totally certain that the ceremony we watched in Yentl is the same as a Mikveh. Therefore, I ask are these two observances the same? If not what are the key differences? I ask this because I feel like both were intended for cleansing of the body and soul, but I could be mistaken.

  9. The Washington Post article brought out the real core of this betrayal; trust. As the author accurately points out, this voyeurism was more than an encroachment on women’s bodies and privacy, but on their trust in a male figure they respected and confided in. If this had been a case of men peeping through the windows or cracks in the walls of the mikveh, the betrayal would not be as shocking or harmful in my opinion. Because these women were objectified by the rabbi, it is obvious that he was fully aware of the sanctity of the mikveh, the reasons the women were there, and the spirituality of the ritual. The fact that a learned man who mentored others in the faith had this information and still chose to act on his perversions is atrocious.
    Furthermore, this betrayal harmed more than just the women who were taped. It was a deceit of the entire congregation and not only put anxiety, distrust, and outrage towards Rabbi Freundel, but on Orthodox Judaism and organized religion itself. If a religious leader can act in such a deplorable manner, what hope does any religion or the secular world have? Just look at the similar crimes that have been committed by representatives of the Catholic Church for example. When individuals such as Rabbi Freundel act in such a despicable and criminal manner, the infraction has a much broader reach because of the spiritual leadership they are supposed to give. Hopefully, we can remember that the horrible actions of individuals do not convey the character of society.

    • I agree with you, Elizabeth. When people in positions that are revered or considered holy abuse the trust and the position they are in, not only do they cause serious damage to those they’ve betrayed, but they also tarnish the image of the whole religious group they belong to. It is a sad ordeal, but like you said, hopefully we can keep in mind that they do not “convey the character” of that religious group as a whole.

  10. When I first heard about this incident in class, I have to admit that I was stunned. I didn’t know a whole lot about the mikveh, but I did know it was a sacred ritual that women performed before marriage and/or for other purposes of purity. When I did more research, I found out that this was not just any kind of ritual but a very holy ceremony of cleansing and inner healing. To hear that this ritual has turned into an attraction for a peeping tom is truly disheartening, but not altogether wholly surprising. This story paralleled with G-d’s Honest Truth and really reminded me of other cases of child molestation in the Church.

    In G-d’s Honest Truth, the rabbi used his position of high esteem to breach people’s trust. When people in this kind of high position do these kinds of misdeeds it really affects the group to which they belong to. For example, after Roberta found out about her falsely acquired Torah she realized that she couldn’t trust her rabbi. Rabbis are supposed to be well-respected and significant members of the Jewish community and are typically people that you would go to for advice. Now that this rabbi has exploited the mikveh ceremony with the videotaping, who knows how the Jewish community will recuperate from this event? When these types of stories are exposed, it creates a sense of distrust and discomfort in the Jewish community that will take more than time to overcome.

    This breach of trust is also found in the Catholic Church (and in other denominations) with cases of child molestation. I was actually reading an article earlier this year which stated that 848 priests had been defrocked due to harassment charges. Apparently, since 2004 there had been over 3,400 cases of credible abuse by priests many of which were ignored or put to the side. This kind of news is especially saddening as a Catholic because priests are looked at as a wealth of knowledge and one of the best people to get advice from on your faith in the Catholic community.

    I really hope that these issues are taken seriously and handled with the greatest caution. I also hope that these actions of betrayal don’t smear the greatness of these two respective religions.

  11. One of the most painful things about being a Catholic today is the ugliness of the sex scandals that has tainted the church’s image. Some priests have been charged with sexual abuse by some boys, and that has resulted in ugly chaos. On an even more painful level is the way the Church, as a whole, has handled the situation. This is an area that I will continue to condemn the church for no matter how much I love it. Justice was not served for these boys who had to endure the cruelty of the acts of these priests they had trusted, and by doing so some of these boys were not granted freedom and the courage to move on from this painful ordeal. The church truly failed on that note. And that is why I truly appreciate the way the Kesher community has taken to handling the situation they have been presented. Upon learning about the Rabbi’s disgusting misconducts they reported him to the authorities (as they should have!). They did not try to sweep this under the rug, and hope for it to go away. They did not try to shame one another for the Rabbi’s actions and they did not try to handle it internally.

    And unfortunately, what has happened has happened. What really matters now is how the congregation chooses to introduce the healing process to their members, and how they choose to encourage their women to not lose hope in the Mikveh ritual and I think they have taken the necessary steps toward this healing process. According to the Jewish Press, “If the charges brought against a Washington, D.C. rabbi are true, the stain against him and the shadow cast by the accused wrongdoing will be long and hard to remove.” I disagree with the latter part of that statement. Seeing as how the community is openly condemning the Rabbi’s actions and are cooperating with the police so that justice can be served, I think that they are on the right path toward lightening the shadow this ordeal has cast upon their synagogue. And after reading the president of Kesher’s address to the community, I was moved and I think that if they stand in solidarity with each other during this tough time they can get through this ugliness. And if the president and others like her continue to encourage the congregation they will be less likely to fall apart. The only shadow that will be left will be the shadow cast upon the accused Rabbi.

    This is unlike In G_d’s Honest Truth where the Rabbi also abuses the people’s trust. The people in G_d’s Honest Truth found themselves in a dilemma. They were trying to find the best way to deal with the situation. On one hand, the Torah improved the people’s feelings of solidarity, and it made them feel connected to one another and to their heritage as a people. On the other hand, these feelings were based on a lie. The conundrum of G_d’s Honest Truth reveals this gray area that required some consideration by the synagogues board on how to go forward. But with this Rabbi and the Mikveh situation, I feel like there is no gray area. No good could ever come of this. This required no extensive consideration on the best way to proceed. It only required prompt legal action.

  12. I think it’s odd in some ways that scandals of this nature receive so much dramatization in the press. It’s interesting to note that the sort of crime present in the case mentioned above—that of the rabbi invading the privacy of the mikveh—is one that, excluding the religious, ritual nature of the bath, occurs frequently in other settings. It is an interesting, and open, question to consider whether or not such incidents receive more, less, or the same amount of coverage in the press simply because of their religious nature. Though I haven’t researched it myself, it wouldn’t seem unreasonable to hypothesize that most coverage of religious events or persons in the news probably isn’t concerned with the religion itself. That is, the ritual of mikveh has received far more coverage now by the media simply because it is the setting for a truly shocking crime. This may be entirely reasonable. After all, religion (and the mikveh in particular) seems an intensely private, personal thing. But for this occurrence, or others like it, there might never be a reason for intense media coverage of a particular ritual or temple. That said, the crime, as I noted, truly is one that occurs regularly in non-religious settings. I’m not certain whether the betrayal of trust by a rabbi is a necessarily the type of thing to dwell on in such cases. We might instead use it to draw attention to this type of crime more broadly, to educate people on how to protect themselves, or particular legal or reporting resources available to them. In this way, we might minimize embarrassment or further aggravation to the particular community that has been harmed by the actions of this individual. Furthermore, it would probably do more good than highlighting the startling hypocrisy of a religious man committing such an act.

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