Wednesday, January 02, 2002

A Mother Experiences the KLC (The Kabbalah Learning Centre)

A Mother Experiences the KLC (The Kabbalah Learning Centre)
Reprinted by Permission

This article is to encourage people to speak out about their experiences "Rav" Berg's Kabbalah Learning Center (KLC) Berg's given name is Feivel Gruberger, an experienced insurance salesman. 

It is essential to keep in mind that the actions of the KLC have little in common with traditional or even responsible Jewish renewal Kabbalah teachers. 

When I first realized how self-destructively deep my child was involved in this group, I was paralyzed with horror. This gave way to fury, anger, frustration and pain beyond words. It made my blood freeze to realize how subtle and efficient this organization works.


A Mother experiences the KLC
I went to the center because I wanted to improve my life. To improve how I felt about myself, my marriage, my career. There was plenty of room for improvement.

"Kabbalah has the answer for it all", I was assured by the "rabbi" who was in charge of the center.

That felt great. Finally someone who spoke straight out, full of confidence. He gave me the impression that now, having come to them, everything would easily fall into place.

I had to tell what was bothering me, of course. My marital problems were solved within less than three minutes. "No use fighting for this relationship. We will find you someone better." When I answered that this was not exactly what I had in mind and that there also were some business links that concerned our marriage, the solution was as simple: I just had to stay on until the business matters were sorted out and then make up my mind. Maybe I could even bring my spouse along. "Kabbalah" would bring light into everyone's world and there might be hope. Could we afford classes for both of us? 

I signed up and attended the Introduction Class.

We were told to write down what exactly we would like to improve during these weeks and were promised that we would experience a miraculous change upon completion of the course.

I learned that "restriction was necessary to produce light", that to "control yourself" was a very important key to improve your life and that "you have to inject consciousness" into every single action of your daily life, because we had to understand that spontaneity was not a good thing, like some psychologists taught. Everyone had found out, our teacher told us, that psychology and religion have not helped anyone so far, quite the contrary.

We learned "don't trust your five senses", that the world as we used to perceive it is nothing but an illusion. The "material world" is only 1%. The "Real world", however, is invisible but consists of the 99% that is mathematically left over in this equation. This is the realm that counts where the work has to be done.

In due course of the class we were introduced to the "principles of reincarnation" and "Satan" and learned why the time to improve ourselves was running out. We did not have many reincarnations left, if we wanted to be among those who were to be saved in 240 years, which is Judgement Day.

Gradually we were introduced to the tools that would ensure our personal improvement - "reconstructing our nature" the goal of which is "to become godlike" - and that of our lives: different kinds of meditation, volunteering at the center, and tithing.

Questions were encouraged, as long as they did not directly concern the teachings. For example you could ask HOW to do your meditations. When I asked, "WHY I should accept certain teachings in the first place?" I was told that "it will all become clear to you later on". After all, Kabbalah had been a secret science for centuries and could only revealed to you in little bits and "whenever you are ready". When I wanted to know why Kabbalah had not been introduced to the world before, if it abolished any kind of pain and even would stop wars, the answer was simple. "The time is right now." 

Patience and obedience to the rules were important, if you wanted results. Questions about the content of the teachings were ignored or - at best - ridiculed. Were not our lives the ones who needed improvement? Were not the people at the center happy? They were the ones that experienced miracles in their lives all the time. Could we say the same about our lives? If we had indeed experienced similar "miracles," these were just coincidences, whereas when you did Kabbalah, the results were "proactively" produced and were not just arbitrary. There were men and women who testified how wonderful their lives had become. They spoke convincingly about how they led better marriages, how their businesses has prospered, how they had won the battle over cancer and illnesses.

We were invited to Sabbath meetings and dinners. They were lovely. Everyone was so nice and friendly. We were introduced to certain rituals; all questions about the "why?" were answered with "energy". The KLC teachers "know" about any energy that is out there and to use it for improvement. And all of them are still learning from "Rabbi Berg" who knows all the secrets, I was told.

If you want to know why it takes so long to improve the world with this perfect knowledge at hand, can't you imagine the answer your "teacher" will give you? The KLC is very liberal, everyone has the right to chose for themselves, no one is forced to become a member… Unfortunately as long as the rest of the world does not "chose" to participate and is too blind to see the truth, the task for the members is harder and chaos and Satan will continue to create evil … 

At the end of the class, many of us did not experience the promised miracle. We were told that this was our fault, because we really didn't try hard enough. Had we done our exercises diligently? Had we volunteered enough? Was there not a little more that we could do to contribute to the center? Also, it must not be forgotten that there was so much more to learn. There were so many more classes to take. Patience.

I did not have this patience and also did not want to come to the Sabbath meetings anymore.

"No problem, this was fine," I was told. "Everyone has his/her own way to follow, but something terrible would happen to one of my family members and then we would be there for us, because we are forgiving."

Even though I did not believe their teachings this prophecy about disaster happening to a person I love terrified me for a long time - until I learned about "phobia indoctrination" when I read Steve Hassan's book. The book opened my eyes to the whole issue of mind control and cults. In the last months I talked to many people who had once been connected with the KLC and there are many people who are still afraid. I mused about how psychology does work after all…

Intellectually, I thought the rhetoric was quite obvious. However, my brilliant, but naïve child didn't see it as I did. She attended more classes, one-to-one-consultations, even long weekends. There was an enormous personality change.

My child now claims she is free of any worldly desires, except that there always has to be enough money to pay for classes and activities that concern the center. College is not important anymore; all spare time is consumed by working ("volunteering") at the center and to earn money, so that tithing can be done. Contact to parents and siblings is below minimum level. Conversations are a distant memory from the past. Discussions are not even remotely possible. Criticism of the KLC was met with different levels of arrogance, aggressiveness or flight. In the end our child avoided us altogether.

We have watched the physical deterioration, the loss of his longtime friends, the destruction of a promising career. She cannot communicate normally-everything is in KLC jargon. When she has come home to visit from a weekend or a seminar, my husband and I feel like we are watching someone walking on air, utterly euphoric. What little time that she still spends with the family she is in a moody, uncommunicative and remote, eyes glazed over. It is a terrifying experience. Having worked with problem kids, I can compare this kind of behavior pattern only to drug addicts.

Why did she change like this? How can something like this happen to a gifted child? Why is it so difficult to penetrate this strange behavior? 


Recruiting and controlling Strategies
(Please, I hope others will also contribute what information they know that might be useful for others).

When my despair abated I started to educate myself, I read everything I could find about mind control, meditation, trances - and secret notes taken from members at classes. I learned it was mind control indoctrination.

In each class, especially "Personal Growth Workshops", questionnaires are to be filled out. It is imperative that you "open up". Also you will soon have "friends" in who you are encouraged to confide in, who are supposed "to help you" - especially to "overcome doubts, as doubts are from Satan". 

Some meditations transfer the trusting member to "the ancient temple in Jerusalem"; in the course of some of these meditations positive images from your life are substituted with KLC images.

Other meditations are about "The Rav", his greatness etc.

It is indicated that you are really safe only while at a center or in its close vicinity. If you travel to somewhere in the world that has not yet a center it is your "free choice" to expose yourself to such dangers…

Members are trained in blocking out any attempts of criticism of the KLC. I am prepared to take a guess that everyone who has a family member or friend deeply involved in the KLC has experienced the glazing over of the member's eyes, the rocking forward and backward, the silent reciting of KLC terminology when confronted with unpleasant discoveries about the group.

"The Rav" claims to have the power to change the chemical structure of water and thereby improve its quality to such an extent that its benefits for the one who drinks it are worth the price you have to pay for it. (It is sold at every center. Water provided for meals on weekends is ordinary water). Berg can supposedly do miracles, has knowledge of teleportation. Again, these techniques are sold to interested members, regardless of the potential harm these practices might do to the unsuspecting follower.

"Services" include vehement shaking of fists (induces hyperventilation, which can make your subconscious more susceptible).

"Alcohol carries light", therefore -especially in the retreats in LA - consumption of alcohol is encouraged to "get close to the light" as part of rituals, also to minors.
Members are videotaped.

Members are encouraged to change their first names according to suggestions of their teacher, because each name "carries energy" and, of course, your teacher knows best what is best for you.

You are encouraged "to let go of your family"- unless you can recruit them, of course.

You are kept busy; there is always something to do. It will never have an effect "on your tikkun" if you help anyone outside the center, because "the center is a holy place", chosen by superior knowledge. (Which is true, because most locations are where the money is. For example, there is no KLC in Central Africa, Bosnia or India or even in Central Kentucky…) This is why you are encouraged to do well financially, because then "you are able to help the cause better".

If you are a failure in the material world, though, you don't have much choice but to become a "chevre". You work at the center fulltime, for a mattress and enough food to keep you going and thus "bring light to the world" too.

The KLC states that it is "not a religion", but files taxes as a religion. Members seem to be thrilled that can fool the IRS, since the organization is "above the 1% world".

In the introduction class you are tempted jokingly, "Isn't it better to be rich and healthy that to be poor and sick?" If you don't get these results, it is your fault, but most long term members have forgotten this alluring recruitment promise.
In spite of long hours of work, often experiencing the same if not more obstacles than before in their lives they still claim "It works!"

Why? In the Introduction Course you are taught already that "the more restriction, the more light", explained by the lightbulb principle. This translates to "the more pain the more gain". Doubts about this "are from Satan" - we heard this before… - and so the circle closes.
Why should we be concerned if our loved ones claim to be happy?

You need not be concerned if you are sure that the member's decision was made fully informed about everything that entails being a member BEFORE starting out. 

You need not be concerned if the member has had a complete "time-out" for several weeks /months to be able to inform her/himself thoroughly, discussed the topic with her/his OWN words and had time to really think. This is common practice when you decide to join a monastery the Catholic Church recommends about one year to reflect upon your decision.

Members of this group, however, are told that, "this is the absolute and only truth", refusing vehemently to listen or discuss the topic. Should you be lucky enough to get them to talk, the best you can expect in most cases is parroted phrases they learned at the classes and sessions. If you are familiar with the teachings you will find that most answers you'll get are literal quotations.

Members are kept by deception and - most appalling - by fear. I told about the frightening prophecy that I was given. Everyone I have talked to had similar experiences. Threats of accidents that you might encounter when you leave, business and or financial losses (if you are rather materialistically inclined), harm that might befall someone you love are common practice.

As the member is discouraged from checking out testimonies from others that have left, these fears stay in place and not only keep the member in the group, but come in also quite useful to exert further pressure.

This does not ensure a free choice.

Why should we tell our story?
Every one of us who has been through this experience knows the changes that occur in our loved one's personality. Caught in the trap of so-called "self-improvement" lectures, vulnerable, gentle-minded and idealistically inclined students are gradually, but ruthlessly, inevitably, submitted to mind control strategies that are so subtle and efficient that in the end the person exposed to them is alienated from everyone who really cares about them, from career goals, things they liked to enjoy, from every human life experience itself. They are told the goal is "to become Godlike", to "restructure your psychological DNA" and although the members are far from the former - and have to be forever striving that they can be exploited further, the latter often becomes a horrific reality. In the last few months I have spoken with many distressed families as well as former members, and they have all confirmed my own experience: Your son/daughter, spouse, mother/father, friend changes from a loving caring family member into a cold, emotionless, detached, arrogant and sometimes even violent stranger.

I have to point out, though, that recently (2001) - because of a lot of negative press - communication with family is more encouraged, and living conditions at the centers have somewhat improved. After all, just have one more volunteer work in the kitchen and prepare at least decent food for the hevres is not such a considerable financial loss. Still, the core problem remains. The mind control system still is working. It takes some time of subtle but relentless manipulation to get a new recruit to the point where occasional little "rewards" like playing ball or going for a swim support the reward/ punishment system that keep members at bay. In the end, only one hour of this kind of leisure per week is sufficient to enforce the conviction of a trained, devoted member that the KLC is kind and caring.
Enough.

This site is for us to speak out.

Each of us needs all the support we can get. Sharing experiences is one step. It will show us that we are not alone, that our loved one is not a silly psycho; it will help us to maintain the love, the strength and the faith we all need until our loved one is finally free to choose again. 

Each of us alone might never have the clout, legally, financially or politically to have this group investigated. Together we will. Pooling information, even though it is done anonymously if you wish (through Steve Hassan), is the first step to fight for the freedom of mind and for our families. Media, politicians and law enforcement cannot in the long run ignore groups that undermine the very foundations of our society: Family values, freedom and integrity.

Each of us probably tortures himself/ herself of having failed our loved one at times. We might have. So what?! If we did, we still the right to change and work at what we did wrong, and even if our loved ones do not come back home to us they deserve the right to come back to themselves. They deserve the right to choose. The more stories you will hear the more it becomes obvious that this right does not exist, no matter what you hear. In notes taken at "advanced" classes I found the imperative that "all doubts (concerning the KLC's teachings) are from Satan" and must be fought accordingly. 

In the meantime do educate yourself. At the end of the page there are links to organizations and specialists who have a long and extensive experience with the situation we are in. The more you know, the better you can handle the situation- maybe even find ways to encourage them to think for themselves again, and you can understand the enormous pain every member goes through. Hopefully it will also arouse your moral courage not to let an organization showing unscrupulous greed get away with wringing every possible cent out of its members with no apparent regard for humanity.

Safety
Most of all: Don't be afraid. If you are an ex-member read up on the subject of "phobia indoctrination". This is a very efficient means to keep members staying in the group and even terrify people enough to keep silent after they left. In my own story, I gave you an example of how they worked it on me, and I am ashamed to admit that it worked to a certain extent. After all, we all are vulnerable somewhere. Joining a group like the KLC means that these vulnerable spots will be the first ones that you will be asked to expose "for your own spiritual growth". This shows exactly the Achilles' heel where they will hit you. It is a very effective tool, but keep in mind that it has nothing to do with supernatural powers, just plain psychology.

If you decide to publish your story, but fear that this might cause retaliation from the group or estrange your loved one even further, this is what we recommend and intend:

- Don't mention name, age or location (it does not matter whether you live in NYC, California or South America), 

- Try to avoid the indication of gender, e.g. write "spouse" instead of husband/ wife, "child" instead of son/daughter, "parent" instead of mother/ father.

- You may submit your story, but will not be able to contact each other, except you want to be contacted. Anonymity and privacy will be guaranteed. This is why you need not fill any of the fields when submitting your story/ information except the text part. 

- If you feel or as a matter of fact are threatened in any way as a result of telling your story, file a report at your local police station immediately. As with everything else, the more people report legal transgressions the easier it is to put an end to them.

If possible, please fill out a submit group information form or a testimonial and indicate if you are willing to use your real name or a pseudonym. Also, it would be helpful for you to add an email address that will enable people to contact you- if you would like this. Also, let us know if you are willing to be interviewed by the media or are willing to help others.

A concerned Mother.

Tuesday, January 01, 2002

Missionaries Impossible

Missionaries Impossible
By Rabbi Avi Shafran


"Jews for Jesus," perhaps the best known of an assortment of Christian missionary groups that target Jews for conversion efforts, has adopted a creative new advertising campaign. It has enlisted a Holocaust survivor to convince Jews to consider accepting the Christian messiah.

The group, possessed no doubt of deep convictions and apparently of deep pockets, has purchased space in a number of national media to feature a close-up of the kindly face of a Jewish woman of a certain age who spent part of the war years in a concentration camp. "Before you judge my belief, listen to my story," she implores the reader, and then proceeds to tell of her personal adoption of Christianity. The ad offers a video featuring footage of cattle-car trains and corpses with voices-over of Holocaust survivors who embraced Christianity. Verses from the Jewish Bible appear on the screen, and the viewer is told to say a prayer in acceptance of Jesus. The words "Mazel Tov" then flash on the screen.

The Jewish community's encounter with the Christian one has a long and largely inglorious history. From the harsh anti-Jewish rhetoric of early Church fathers (the apostle John claimed Jews are born of "their father the devil"; Chrysostom of Antioch, that they "murder their own offspring to worship the avenging devils") and Protestant leaders (like Martin Luther, who asserted that the devil "through the Jews his saints... mocks and curses God and man") down to the pogroms, blood libels and "Christian Identity"-genre internet hate-sites of more recent years, the Prince of Peace has all too often been invoked to provide Jewish people anything but peace.

Jews, as a noted basketball player/theologian recently reminded us, are stubborn folks, and one of our adamant stances is our refusal to divest ourselves of our religious heritage, including the conviction that the Messiah, at present writing, still tarries - a belief that, while it threatens to harm no one, has resulted over the centuries in untold hatred and violence on the part of countless Christians. The Holocaust itself can be traced in part to the religion-based Jew-hatred that was so endemic and deeply rooted in European lands.

To be sure, here on this side of Vatican II and the Lieberman candidacy, relations between Christians and Jews are much improved. Both the Catholic Church and many Protestant churches have straightforwardly rejected anti-Semitism, and that is deeply appreciated by all Jews. But the past cannot but continue to inform the present.

Jews have suffered beyond belief at Christian hands. And Judaism, in the end, remains a faith entirely apart from Christianity.

With its new ad campaign, Jews for Jesus cynically overlooks the former fact in an effort to deny the latter one. For Jewishly-conscious Jews, nothing could be more outrageous or insulting.

The contemporary Jewish religious world is famously fractious. There are deep ideological and theological differences among Jews today. But one belief that Orthodox, Reform, Conservative and Reconstructionist Jews share entirely in common is that the assertion that the Messiah has arrived in the person of Jesus of Nazareth is simply incompatible with Judaism.

Which is why the claim of missionary groups that one can be a good Jew by accepting the fundamental belief of Christianity - indeed that one can be a "fulfilled" one only by embracing Jesus as Messiah - is anathema to the broad Jewish community.

As members of a faith that eschews the proselytizing of others and counsels "outreach" only in the sense of helping our own brothers and sisters come closer to our religious heritage, most of us Jews are irked when others target our coreligionists for conversion efforts. And the irk turns to irritation, even outrage, when misleading tactics are employed, when "sharing the good news" becomes "suckering the uninformed," when groups like Jews for Jesus adopt, as they do, Jewish holidays, symbols and trappings like prayer shawls and phylacteries in an effort to convince Jews that being a good Jew can include, indeed requires, adopting Christianity.

And when they go further still in their attempts to lure Jews from their ancestral heritage, and seek to enlist the Holocaust - a horrific happening that fed heartily on the fecund medium of a Europe steeped in centuries of Christian anti-Semitism - their efforts creep, slowly but unmistakably, beyond the bounds of even outrage, and enter the realm of the grotesque.

With thanks to Am Echad Resources

Suing Your Rabbi: Clergy Malpractice in Jewish Law

Suing Your Rabbi: Clergy Malpractice in Jewish Law
By Rabbi Mark Dratch
http://www.jlaw.com/Articles/clergy_malpractice_notes.html


1. C. Eric Funston, "Made Out of a Whole Cloth? A Constitutional Analysis of the Clergy Malpractice Concept," 19 Cal. West L.R. 508-509 (Spring 1983).
2. Nally v. Grace Community Church of the Valley, No. NCC 15668-B, L.A. County Super. Ct, Cal. filed March 31, 1980, 157 Cal. App. 3d 912, 204 Cal. Rptr. 303 (1984), See also Case Notes, Arizona Law Review Journal, 213-36, (1985); 240 Cal. Rptr. 215 (Cal. App. 2 Dist. 1987); Robert Reinhold, "Justices Dismiss Suit Over Clergy," The New York Times, November 24, 1988, p. Al, A20.
3. United State' v. Ballard 322 U.S. 78 No. 472 1944.
4. Magunson v. O'Dea, 75 Wash. 574, 135 P. 640 (1913).
5. State v. William's, 75 N.C. 134 (1876).
6. Whittaker v, Sanford, 110 Me. 77, 85 A. 399 (1912). For a discussion of religious leaders' civil liability for intentional torts see "Comment, People V. Religious Cults: Legal Guidelines for Criminal Activities, Tort Liability, and Parental Remedies," 11 Suffolk U.L. Rev. torts see "Comment, People V. Religious Cults Legal Guidelines for Criminal Activities, Tort Lial'ility, and Parental Remedies," 11 Suffolk U.L. Rev. 1025, 1037-45 (1977).
7. Elements necessary for cause of action in a case of negligence are outlined by W. Prosser and West Keeton, The Law of Torts, 164-65:
1. A duty, or obligation, recognized by the law, requiring the actor to conform to a certain standard of conduct, for the protection of others against reasonable risks.
2. A failure on his part to conform to the standard required. These two elements go to make up what the courts usually call negligence; but the term quite frequently is applied to the second alone. Thus, it may be said that the defendant was negligent, but is not liable because he was under no duty to the plaintiff not to be.
3. A reasonably close causal connection between the conduct and the resultant injury. This is what is known as "legal cause", or "proximate cause."
4. Actual loss or damage resulting to the interests of another.
5. See Ericsson, "Clergyman Malpractice: Ramifications of a New Theory," 16 Val. U.L. Rev. 163-64 (1981); Funston, "Made Out of Whole Cloth? A Constitutional Analysis of the Clergy Malpractice Concept." 19 Cal. West L.R. 507-44 (1983)
6. 9.403 U.S. 602 (1971).
7. See B. Bergman, "Is the Cloth Unraveling? A First Look at Clergy Malpractice Concept." 9 San. Fern. V. L.R. (1981); Kimmerly Anne Klee, "Clergy Malpractice: Bad News for the Good Samaritan or a Blessing in Disguise?" 17 V. of Toledo L.R. 209-53, (Fall 1985); Robert McMenamin 45 The Jurist 275-88 (1985).
8. 310 U.S. 296, 303-304 (1940).
9. 240 Cal. Rptr. 215 (Cal. App. 2 Dist. 1987).
10. Robert Reinhold, "Justices Dismiss Suit Over Clergy," The New York Times, Nov.24, 1988, p. A20.
11. See Chavot Yair quoted in Pit'chei Teshuvah, no.2, who extends devar mishnah status to the decisions of Shulchan Aruch, Ramo, Sema, and Shach. See, however, Baal Hamaor to Sanhedrin 33 who limits devar mishnah status to talmudic decisions and categorizes all post-talmudic debate as shikul hadaat.
12. Rif to Sanhedrin 33a and Ramban in Milchamot Hashem suggest that the exemption is due to the limitation of garmi responsibility to torts. They also posit that judicial decisions are either gerama or that the requirement of a judge to render a decision is ones (duress) which exempts him from liability.
13. Shach, no.5, rejects Ramo's ruling. Both Ramo and Shach hold that a judge, in deciding a matter of Jewish law, fulfills his biblical resposibility (mitzvah). It is this fulfillment, according to Ramo, which extends immunity to the rabbi who errs in judgment. Shach holds, however, that if the rabbi errs ruling contrary to Torah principles, he is not fulfilling a mitzvah and is, therefore, liable. For a similar analysis relating to medical malpractice see Norman Lamm, "Tippul Refui Im Yesh Bo Mitzvah" in Torah Shebe'al Peh, Mosad haRav Kook, 5744.
14. For an analysis oE the stumbling block prohibition see Mark Dratch, "The Ethics of Selecting a Political Candidate," Journal of Halacha and Contemporary Society, No. Xl, Spring 1986.
15. See Teshuvot haRashba, no.99; Darkei Moshe to Choshen Mish pat, no.386
16. Hil. Chovel uMazik 6:1; Choshen Mishpat 378:1
17. Bava Kamma 60a.
18. Dina deGarmi.
19. Gloss to Choshen Mishpat, no.386.
20. "Gerama and Garmi", Encyclopedia Judaica. VII, pp.430-3l. Albeck suggests that the difference between these concepts is that of foreseeability, with gerami referring to an indirect tort whose consequence is too remote to have been foreseeable, and garmi referring to indirect acts, the results of which should have been foreseeable. This distinction is not supported by Rava's definition of geramo in Bava Kamma 60a, where he holds that the gerama exemption from liability applies even if the fire was spread due to normal, foreseeable condition' of a normal wind.
21. Rashbam to Bava Batra 94a, s.v. noten.
22. Tosafot, Bava Batra 22b, s.v. zot; Mordecai to Bava Kamma boa; Or Zarus, Bava Kamma, chapter 2, no. 137; Teshuvot haRashba Ill, no. 107 and Meyuchasot 240; Rosh to Bava Kamma, chap. 9 and Bava Batra, chap. 2, no. 17.
23. Rosh to Bava Kamma, chap. 9 and Bava Batra, chap. 2, no.17.
24. Ritsba in Tosafot, Bava Batra 22b, s.v. zot; Mordecai to Bava Kamma, no.119, quoting Riva; Shach to Choshen Mishpat 386, no.
25. Bava Kamma 100a.
26. Ramban to Bava Kamma 117a; Rashba to Bava Kamma 117a; Maggid Mishnah, Hil. Chovel uMazik 8:1 quoting R. Hai Gaon; Gaal haTerumot, gate 52, sec. 6; Ravan to Bava Kamma, chap. 9; Teshuvot Masat Binyamin, no.28.
27. Tosafot, Bava Kamma 54a, s.v. chamor, Bava Kamma 71a, s.v. Vesavar, and Ketubot 34a, s.v. savar; Ramban in Dma deGarmi quoting yesh omrim; Smag, Positive Commandments, no.70; Mordecai to Bava Kamma, chap. 10, sec. 180 in the name of R. Avigdor; Teshuvot haRosh, no.100; Hagahot Maimoniyot to Chovel uMazik 8:3; Shitah Mekubetzet to Bava Kamma 117b quoting R. Yehonatan; Agudah to Bava Batra 22b; Shiltei Giborim to Bava Kamma 48; Shach, Choshen Mishpat 386:1.386:1.
28. Ramban, Dma deGarmi; Ketzot Hachoshen 306:11; Gra to Yoreh Deah 306:16.
29. Or Zarua, Bava Kamma, chap. 9, quoting Rabbeinu Ephraim; Mordecai, Bava Kamma, chap. 9, sec. 116; Ramban, Dma deGarmi; Yam shel Shiomo, sec. 24, Shach, Choshen Mishpat 386, no.12. Or Zarua quotes R. YoeI who obligates the money appraiser even when the counselee is not obliged to follow his decision. See also Shiltei Gibborim.
30. Rif.
31. Baal haMaor; Tosafot, s.v. ahcvei dinar; Mitchamot Hashem; Ramah.
32. HiL Sechirut 10:5
33. Bavo Kamma 26b.
34. Shulchan Aruch also records the money appraiser's case with the laws of professional responsibility, Choshen Mishpat, sec. 306, and not in the chapter dedicated to garmi, sec. 386. Like Rambam, he includes payment as a criterion for liability.


Illinois Stalking Law - Amended 2002


Illinois Stalking Law


Stalking

720 ILCS 5/12-7.3 Stalking. Amended 2002. 

(a) A person commits stalking when he or she, knowingly and without lawful justification, on at least 2 separate occasions follows another person or places the person under surveillance or any combination thereof and: 

(1) at any time transmits a threat of immediate or future bodily harm, sexual assault, confinement or restraint and the threat is directed towards that person or a family member of that person; or 

(2) places that person in reasonable apprehension of immediate or future bodily harm, sexual assault, confinement or restraint; or 

(3) places that person in reasonable apprehension that a family member will receive immediate or future bodily harm, sexual assault, confinement, or restraint. 

(a-5) a person commits stalking when he or she has previously been convicted of stalking another person and knowingly and without lawful justification on one occasion: 

(1) follows that same person or places that same person under surveillance; and 

(2) transmits a threat of immediate or future bodily harm, sexual assault, confinement or restraint; and 

(3) the threat is directed towards that person or a family member of that person. 

(b) Sentence. Stalking is a Class 4 felony. A second or subsequent conviction for stalking is a Class 3 felony. 

(b-5) The incarceration of a person in a penal institution who transmits a threat is not a bar to prosecution under this Section. 

(c) Exemption. This Section does not apply to picketing occurring at the workplace that is otherwise lawful and arises out of a bona fide labor dispute, or any exercise of the right of free speech or assembly that is otherwise lawful. 

(d) For the purpose of this Section, a defendant "places a person under surveillance" by remaining present outside the person's school, place of employment, vehicle, other place occupied by the person, or residence other than the residence of the defendant. 

(e) For the purpose of this Section, "follows another person" means (i) to move in relative proximity to a person as that person moves from place to place or (ii) to remain in relative proximity to a person who is stationary or whose movements are confined to a small area. "Follows another person" does not include a following within the residence of the defendant. 

(f) For the purposes of this Section and Section 12-7.4, "bona fide labor dispute" means any controversy concerning wages, salaries, hours, working conditions, or benefits, including health and welfare, sick leave, insurance, and pension or retirement provisions, the making or maintaining of collective bargaining agreements, and the terms to be included in those agreements. 

(g) For the purposes of this Section, "transmits a threat" means a verbal or written threat or a threat implied by a pattern of conduct or a combination of verbal or written statements or conduct. 

(h) For the purposes of this Section, "family member" means a parent, grandparent, brother, sister, or child, whether by whole blood, half-blood, or adoption and includes a step-grandparent, step-parent, step-brother, step-sister or step-child. "Family member" also means any other person who regularly resides in the household, or who, within the prior 6 months, regularly resided in the household. 

Aggravated Stalking

720 ILCS 5/12-7.4. Aggravated stalking. Amended 1995.

(a) A person commits aggravated stalking when he or she, in conjunction with committing the offense of stalking, also does any of the following:

(1) causes bodily harm to the victim;
(2) confines or restrains the victim; or
(3) violates a temporary restraining order, an order of protection, or an injunction prohibiting the behavior described in subsection (b)(1) of Section 214 of the Illinois Domestic Violence Act of 1986 [750 ILCS 60/214].

(b) Sentence. Aggravated stalking is a Class 3 felony. A second or subsequent conviction for aggravated stalking is a Class 2 felony.

(c) Exemption. This Section does not apply to picketing occurring at the workplace that is otherwise lawful and arises out of a bona fide labor dispute, or any exercise of the right of free speech or assembly that is otherwise lawful.

(d) For purposes of this Section, "bona fide labor dispute" has the meaning ascribed to it in Section 12-7.3 [720 ILCS 5/12-7.3].

Cyberstalking

720 ILCS 5/12-7.5. Cyberstalking. 2001.

(a) A person commits cyberstalking when he or she, knowingly and without lawful justification, on at least 2 separate occasions, harasses another person through the use of electronic communication and:

(1) at any time transmits a threat of immediate or future bodily harm, sexual assault, confinement, or restraint and the threat is directed towards that person or a family member of that person, or

(2) places that person or a family member of that person in reasonable apprehension of immediate or future bodily harm, sexual assault, confinement, or restraint.

(b) As used in this Section:

"Harass" means to engage in a knowing and willful course of conduct directed at a specific person that alarms, torments, or terrorizes that person.

"Electronic communication" means any transfer of signs, signals, writings, sounds, data, or intelligence of any nature transmitted in whole or in part by a wire, radio, electronmagnetic, photoelectric, or photo-optical system. "Electronic communication" includes transmissions by a computer through the Internet to another computer.

(c) Sentence. Cyberstalking is a Class 4 felony. A second or subsequent conviction for cyberstalking is a Class 3 felony.

Harassment

720 ILCS 135/0.01 - 135/2 Harassing and Obscene Communications Act 720 ILCS 135/0.01 Short Title Harassing and Obscene Communications Act 1957. Amended 1998.

720 ILCS 135/1. Sending obscene messages

Any person in this State who sends messages or uses language or terms which are obscene, lewd or immoral with the intent to offend by means of or while using a telephone or telegraph facilities, equipment or wires of any person, firm or corporation engaged in the transmission of news or messages between states or within the State of Illinois is guilty of a Class B misdemeanor. The use of language or terms which are obscene, lewd or immoral is prima facie evidence of the intent to offend.

720 ILCS 135/1-1. Harassment by telephone. Amended 2000.

Harassment by telephone is use of telephone communication for any of the following purposes:

(1) Making any comment, request, suggestion or proposal which is obscene, lewd, lascivious, filthy or indecent with an intent to offend; or

(2) Making a telephone call, whether or not conversation ensues, with intent to abuse, threaten or harass any person at the called number; or

(3) Making or causing the telephone of another repeatedly to ring, with intent to harass any person at the called number; or

(4) Making repeated telephone calls, during which conversation ensues, solely to harass any person at the called number; or

(4.1) Making a telephone call or knowingly inducing a person to make a telephone call for the purpose of harassing another person who is under 13 years of age, regardless of whether the person under 13 years of age consents to the harassment, if the defendant is at least 16 years of age at the time of the commission of the offense; or

(5) Knowingly permitting any telephone under one's control to be used for any of the purposes mentioned herein.

Every telephone directory published for distribution to members of the general public shall contain a notice setting forth a summary of the provisions of this Section. Such notice shall be printed in type which is no smaller than any other type on the same page and shall be preceded by the word "WARNING". All telephone companies in this State shall cooperate with law enforcement agencies in using their facilities and personnel to detect and prevent violations of this Act.

720 ILCS 135/1-2. Harassment through electronic communications. Amended 2000.

(a) Harassment through electronic communications is the use of electronic communication for any of the following purposes:

(1) Making any comment, request, suggestion or proposal which is obscene with an intent to offend;

(2) Interrupting, with the intent to harass, the telephone service or the electronic communication service of any person;

(3) Transmitting to any person, with the intent to harass and regardless of whether the communication is read in its entirety or at all, any file, document, or other communication which prevents that person from using his or her telephone service or electronic communications device;

(3.1) Transmitting an electronic communication or knowingly inducing a person to transmit an electronic communication for the purpose of harassing another person who is under 13 years of age, regardless of whether the person under 13 years of age consents to the harassment, if the defendant is at least 16 years of age at the time of the commission of the offense;

(4) Threatening injury to the person or to the property of the person to whom an electronic communication is directed or to any of his or her family or household members; or

(5) Knowingly permitting any electronic communications device to be used for any of the purposes mentioned in this subsection (a).

(b) As used in this Act:

(1) "Electronic communication" means any transfer of signs, signals, writings, images, sounds, data or intelligence of any nature transmitted in whole or in part by a wire, radio, electromagnetic, photoelectric or photo-optical system.

(2) "Family or household member" includes spouses, former spouses, parents, children, stepchildren and other persons related by blood or by present or prior marriage, persons who share or formerly shared a common dwelling, persons who have or allegedly share a blood relationship through a child, persons who have or have had a dating or engagement relationship, and persons with disabilities and their personal assistants. For purposes of this Act, neither a casual acquaintanceship nor ordinary fraternization between 2 individuals in business or social contexts shall be deemed to constitute a dating relationship.